Midrash su Salmi 18:78

(Ib. b.) And Esther still did not tell her nation. R. Chama said: What is the meaning of the passage (Job 36, 7) He withdraweth not his eyes from the righteous. i.e., as a reward for her modesty, Rachel merited that King Saul descended from her; and as a reward for Saul's modesty he merited that Esther descended from him." Wherein was Rachel modest? It is written (Gen. 29, 12) And Jacob told Rachel that he was her father's brother. Was he then her father's brother? Indeed, he was the son of her father's sister! This means, he asked her: "Will you marry me?" "Yes," she answered, adding, "but my father is a trickster, and he will deceive you." To this he answered: "I am his brother in trickery." And she asked him: "Are righteous men permitted to walk in the ways of deceit (to deal fraudently with a deceiver)?" "Yes," answered he, "for it is written (Ps. 18, 27) With the pure Thou wilt show Thyself pure, and with the perverse Thou wilt wage a contest." He then asked Rachel: "How can he cheat me?" And she replied: "I have an elder sister, and he will not let me marry before her." So he confided some signs to him by which he could distinguish her. And when Leah was brought in her stead, Rachel said: "My sister will be put to shame." So she confided in return the signs to her. And this explains the Passage, And it came to pass that in the morning. Behold, it is Leah; i.e. Until the morning he knew it not, because Leah knew the sign which Jacob had confided unto Rachel, which she told to him. And therefore Rachel was rewarded that Saul descended from her. And what was Saul's modesty? It is written (I Sam. 10, 16) And Saul said unto his uncle, he told me that asses had been found, but of the matter of the kingdom, whereof Samuel had spoken, he told him not. For this he was rewarded that Esther descended from him. R. Elazar said again in the name of R. Chanina: "When the Holy One, praised be He! decrees greatness for a man, it is for him and his descendants to the end of all generations; as it is said (Job 36, 7) He doth establish them forever, and they are exalted. But if he becomes proud, the Holy One, praised be He! will lower him, as it is said (Ib. 8) If they be bound in fetters, and if they be entangled in the cords of affliction."

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

Stretch out thy hand toward heaven, that there may be darkness (Exod. 10:21). Where did the darkness come from? R. Judah and R. Nehemiah discussed this question. R. Judah held: It descended from the darkness of the upper regions, as it is said: He made darkness His hiding place, His pavilion round about Him (Ps. 18:12). While R. Nehemiah argued that it ascended from the darkness of the netherworld, as it is stated: A land of thick darkness, as darkness itself, a land of the shadow of death, without any order, and where the light is as darkness (Job 10:22).

(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS <THAT THERE MAY BE DARKNESS OVER THE LAND OF EGYPT>…. Where did the darkness come from? R. Judah and R. Nehemiah disagree.³Tanh., Exod. 3:2; Exod. R. 14:2. R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>.⁴Cf. M. Pss. 18:16. R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): <DID I NOT WRITE DOWN FOR YOU A THREE-FOLD⁵Heb.: shalishom. These cosonants(with different vowels) normally indicate an adverb meaning “three days ago” or simply “formerly.” The translation in the biblical context is uncertain but certainly contains the concept of three. The translation of the word here is that of the new JPS version. LORE…> TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): <HERE IS> THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: <FEAR GOD, KEEP HIS COMMANDMENTS, FOR THIS COMPRISES THE WHOLE PERSON. > What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, <I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP>. Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>. R. Judah says: With what are the wicked covered when they go down to Sheol?⁶Below, Numb. 1:1. With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, <i.e.,> of the same material.⁷Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah. Just as <the vat> is of earthenware, so one covers it with nothing but earthenware. So <also> it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it <also> is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness?⁸Exod. R. 14:1. Our masters have said: As thick as a denarius⁹A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius. of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

R. Berechiah began the discussion in R. Levi’s name with the verse: Thou hast also given me Thy shield, and Thy salvation; and Thy right hand hath holden me up, and Thy condescension hath made me great (Ps. 18:36). The Holy One, blessed be He, stood as He revealed Himself to Abraham, while Abraham remained seated, as it is said: And he sat (Gen. 18:1). The Holy One, blessed be He, declared: Do not be surprised, for I shall do likewise for your descendants. When they sit in their synagogues and their houses of study, I will stand over them, as it is said: God standeth in the congregation of God (Ps. 82:1).

1. "And I besought the Lord" (Deuteronomy 3:23). Halacha: A Jew who stands and prays [the Amidah prayer], may he pray out loud? The sages teach: (Talmud Berachot 31a) "Someone who stands and prays [the Amidah prayer] should hear his own voice [but others should not]. Chanah already explained: (I Samuel 1:13) "And Chanah spoke to herself..." One might think one can pray the three [Amidah prayers throughout the day] as a single [prayer]? Daniel already taught: (Daniel 6:11) "And three times a day he would kneel on his knees, and he would pray and bow before his God." One might think that one should pray at every moment one fancies? David already explained: (Psalms 55:18) "Evening, morning and afternoon I speak and moan, and He hearkened to my voice."

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We are taught in a Baraitha: Tohu (chaos) is the green (or yellow) circle which surrounds the whole world (the horizon); and from it darkness falls upon the world, as it is said (Ps. 18, 12) He made darkness His hiding place, round about Him. Bohu (desolation) means the smooth (chaotic) stones which are sunk in the deep, from which waters gush forth, as it is said (Is. 34, 11) And He shall stretch out over it the line of confusion (Tohu) and the plummet of emptiness (Bohu).

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."

10...

“It was during the days when the judges judged.” “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent in paying their respects to Joshua; that is what is written: “They buried him on the border of his inheritance…north of Mount Gaash” (Joshua 24:30). Rabbi Berekhya said: We reviewed the entire Bible and did not find a place named Gaash. What is Mount Gaash? It is because Israel was negligent [nitgaashu] in doing kindness for Joshua. At that time, the Land of Israel was being divided [among the tribes], and its division [i.e., the land] was too beloved to them. Israel were engaged in their labor; this one was occupied in his field, this one was occupied in his vineyard, this one was occupied in his olives, and this one was occupied with his planks [for construction]. “A deceitful soul will starve” (Proverbs 19:15)⁶This is the conclusion of the verse: “Indolence casts into a deep sleep, and the deceitful soul will starve” (Proverbs 19:5). – Israel was negligent [nitgaashu] in doing kindness for Joshua, and the Holy One blessed be He sought to bring an earthquake upon the world, upon all its inhabitants, as you say: “The earth shook [vatigash] and quaked” (Psalms 18:8). “A deceitful soul will starve” – because they were deceitful to the Holy One blessed be He: Some of them worshipped idols. Therefore, the Holy One blessed be He starved them of the divine spirit, as it is stated: “The word of the Lord was rare in those days” (I Samuel 3:1).
Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – due to the fact that Israel was indolent about repenting during the days of Elijah, “casts into [tapil] a deep sleep” – prophecy proliferated. Proliferated? But you said tapil.⁷Tapil literally means ‘cause to fall’ or ‘cause to decline.’ It is as you say: The price of fruit has fallen.⁸Because the supply has increased, the price has declined. Rabbi Simon said: Like a person who says to another: ‘Here is a sack, here is a sela coin, arise and eat.’⁹In other words, prophecy was readily available, like buying produce. As Rabbi Derosa said: Six hundred thousand prophets arose for Israel during the days of Elijah; Rabbi Yaakov said: One million two hundred thousand. Rabbi Yoḥanan said: Between Gevat and Antipatris¹⁰Gevat was at the southern border of Roman Judea and Antipatris at its northern border. This expression is a way of saying ‘throughout Judea.’ there were six hundred thousand towns, and there were no towns more corrupt that Beit El and Jericho; Jericho, because Joshua cursed it (see Joshua 6:26), and Beit El, because Yerovam’s calves were situated there (see I Kings 12:28–29). It is stated: “The disciples of the prophets who were in Beit El went out to Elisha” (II Kings 2:3). “Prophets” – prophets are no fewer than two.¹¹If in this corrupt city there were at least two prophets, presumably there were more elsewhere. Why were their prophecies not publicized? It is because they served no purpose for future generations. On this basis, say: Any prophecy that served no purpose for future generations was not publicized. But in the future, the Holy One blessed be He will come and bring them with Him, and their prophecy will be publicized; that is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5).
“A deceitful soul will starve” (Proverbs 19:15) – because they would deceive the Holy One blessed be He: Some of them worshipped idols and some of them worshipped the Holy One blessed be He. This is what Elijah said to them: “How long will you waver between the two opinions” (I Kings 18:21)? “Will starve” – the Holy One blessed be He starved them during the days of Elijah, as it is stated: “By the life of the Lord [. . .] before whom I have stood [there will not be dew or rain during these years]” (I Kings 17:1). Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent about repenting during the days of the judges, a deep sleep will be cast upon them. “A deceitful soul will starve” – because they deceived the Holy One blessed be He with some of them worshipping idols and some of them worshipping the Holy One blessed be He, the Holy One blessed be He starved them with a famine during the days of their judges.

Another interpretation (of Lev. 6:2 [9]): COMMAND AARON…. What is the function of Aaron here?⁷Tanh., Lev. 2:2. Israel was bringing offerings while Aaron waited. So the Scripture says here: COMMAND AARON. Note also, it is written (in Numb. 28:2): COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING < … YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON >, but here it says (in Lev. 6:2 [9]): COMMAND AARON < … >: THIS IS THE TORAH OF THE ONE WHO ASCENDS (H'LH).⁸The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One said: Whenever someone raises (rt.: 'LH) himself up, his end is to go in the fire.⁹M.Ps. 11:5. [It is so stated (in Lev. 6:2 [9], cont.):] THAT IS THE ONE WHICH ASCENDS UPON THE BURNING PLACE…. The generation of the flood < suffered > because of what they said (in Job 21:15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? AND WHAT DO WE PROFIT WHEN WE PRAY TO HIM? For that reason they were sentenced to the fire (of Gehinnom). And likewise the Sodomites, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When Pharaoh said (in Exod. 5:2): WHO IS THE LORD, [THAT I SHOULD HEED HIS VOICE]? he exalted (rt.: 'LH) himself and said (in Ezek. 29:3): THE NILE IS MY OWN AND I MADE MYSELF. < He is > therefore (in the words of Lev. 6:2 [9]) UPON THE BURNING PLACE, for so it says (in Ps. 18:14 [13]): THE LORD THUNDERED {FROM HEAVEN} [IN THE HEAVENS], AND THE MOST HIGH GAVE FORTH HIS VOICE, HAIL AND COALS OF FIRE. And also when Sennacherib exalted (rt.: 'LH) himself and said (in II Kings 19:23 = Is. 37:24): IT IS I WHO HAVE ASCENDED (rt.: 'LH) THE MOUNTAIN HEIGHTS TO THE REMOTEST PARTS OF LEBANON…, what happened to him? (II Kings 19:35:) THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. (According to II Kings 19:23: cf. 18:17–35) he had blasphemed through a messenger (mal'akh);¹⁰The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21:) THE ANGEL (mal'akh) OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA. What did he do to him? (Is. 10:16): AND UNDER HIS GLORY THERE SHALL BURN A BURNING LIKE THE BURNING OF FIRE. What is the meaning of UNDER HIS GLORY? That it burned him from within and left alone his clothes on the outside, since a person's glory is his garment.¹¹Cf. Sanh. 94a. Why did the Holy One leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR,…. The Holy One said: I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23): THEN SHEM AND JAPHETH TOOK A GARMENT…, < AND THEY COVERED THEIR FATHER'S NAKEDNESS >.¹²Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One left their clothes alone and burned < only > their body. (Lev. 6:2 [9]:) THAT (i.e. the person who exalts himself) IS THE ONE WHICH ASCENDS (ha'oleh) UPON THE BURNING PLACE…. And so < it was in the case of > [Nebuchadnezzar, < who > he exalted (rt.: 'LH) himself. He said (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH (rt.: 'LH). The Holy One said to him: O wicked one, was it not enough that you should say (in vs. 13): I WILL ASCEND (rt.: 'LH) < TO THE HEAVENS >; ABOVE THE STARS OF GOD I WILL SET MY THRONE, but that you should say (in vs. 14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD, on high (rt.: 'LH)? And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15): {WHO IS} [NOW WHO IS] THE GOD WHO SHALL DELIVER YOU OUT OF MY HAND? I have burned his house and exiled his people. He did not stand against me in his house; so will he overcome me in my house? What did he do? He threw them into the fiery furnace. What did the Holy One do? He gave a sign to the furnace and it became a highway.¹³PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets”. Whoever was designated to be burned [was not burned and whoever was not designated to be burned] was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3): THEN THE SATRAPS, THE PREFECTS, AND THE GOVERNORS, THE COUNSELORS, THE TREASURERS, THE JUDGES, THE MAGISTRATES, AND ALL THE PROVINCIAL OFFICIALS ASSEMBLED. That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. {That makes four peoples.} [So where were four peoples?] It is simply that (in vs. 22) THE FLAME OF THE FIRE SLEW THEM. Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of < a body disfigured by > burning was put upon him.¹⁴For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One said: Leave this evil man half of himself so that he may know against whom he blasphemed. The Holy One said to him: O Wicked One, did you not say: I do not want to live with the children of Adam, but (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD? [By your life,] (according to Dan. 4:22 [25]) YOU SHALL BE DRIVEN AWAY FROM HUMANS. Just as he brought the plagues upon Pharaoh and upon Egypt, so he brought < punishment > upon Nebuchadnezzar. It is so stated (in Dan. 3:32 [4:2]): THE SIGNS AND WONDERS WHICH THE MOST HIGH GOD HAS WORKED FOR ME IT SEEMED GOOD TO ME TO MAKE KNOWN. This fright of < a body disfigured by > burning fell upon him. Therefore it is stated (in Lev. 6:2 [9]): THAT IS THE ONE WHICH ASCENDS (H'LH) UPON THE BURNING PLACE….

(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?¹¹Numb. R. 15:5; Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘He reveals the deep and secret things, He knows what is in the darkness, and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘let the seven lamps give their light in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road (... as in Tanchuma, Tetzaveh 4). The Holy One, blessed be He, was leading them and giving them light, as stated (in 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].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “Speak unto Aaron […], ‘When you set up [the lamps].’” Israel said to the Holy One, blessed be He, (in Ps. 18:29), “’For You light up my lamp.’ And [now] You say that we are to give You light?” The Holy One, blessed be He, said to them, “It was in order to exalt (lehaalot) you that I told you to give light to Me, just as I had given light to you on the way.” It is therefore stated (in Numb. 8:2), “When you set up (beha'alotekha) [the lamps].”

(Gen. 1:1:) IN THE BEGINNING GOD CREATED. This text is related (to Ps. 18:36 = II Sam. 22:36): AND YOU GAVE ME YOUR SHIELD OF YOUR SALVATION.¹⁰Exod. R. 41:4; M. Pss. 18:28f.; see Tanh., Exod. 9:15. < The words > [speak of Israel. What is written (in vs. 31 = vs. 31)? HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM.] (The verse continues:) AND YOUR RIGHT HAND SUSTAINS ME. This is Torah according to what is stated (in Deut. 33:2): AT HIS RIGHT HAND IS A FIERY LAW (dat). (Ps. 18:36 = II Sam. 22:36 continues:) AND YOUR HUMILITY HAS MAGNIFIED ME. Now is anyone more humble than the Holy One? R. Abba bar Aha said: The student sits before his master. When he is finished, the student says to the master: How I have tired you! But Israel was learning from the Holy One. When they are departing, he says to them: How I have tired you! It is so stated (in Deut. 1:6): THE LORD OUR GOD SPOKE TO US IN HOREB, SAYING: < YOU HAVE SAT LONG ENOUGH AT THIS MOUNTAIN >. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

{R. said:} [Another interpretation:] AND YOUR HUMILITY HAS MAGNIFIED ME: R. Simeon ben Zera said: Who is as humble as the Holy One? The student says to his master: Rabbi, teach me one chapter. Then he says to him: Go on ahead to such and such a place. But the Holy One said to Ezekiel (in Ezek. 3:22): GO OUT INTO THE PLAIN [AND I WILL SPEAK WITH YOU]. Then Ezekiel went out and found the Holy One, who had gone there ahead of him. It is so stated (in vs. 23): THEN I AROSE AND WENT OUT TO THE PLAIN; AND, LO, THERE WAS THE GLORY OF THE LORD. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

{R. said:} [Another interpretation:] AND YOUR HUMILITY HAS MAGNIFIED ME: R. Julianus ben Tiberinus said in the name of R. Isaac: See the humility of the Holy One. See what is written (in Exod. 19:19): MOSES SPOKE, AND GOD ANSWERED HIM OUT LOUD. Should it not rather have said, "God spoke, and Moses answered him out loud"? He did not do that. Instead, MOSES SPOKE, < AND GOD ANSWERED HIM >…. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

R. Abba bar Kahana said: Come and see the humility of the Holy One. What is written (in Ezek. 44:2)? AND THE LORD SAID UNTO ME: THIS <EAST> GATE WILL BE CLOSED {AND} WILL NOT BE OPENED < … FOR THE LORD, THE GOD OF ISRAEL, HAS ENTERED IN BY IT >. A King of flesh and blood has the glory of entering by a main gate and not by a lesser one, but the Holy One in his glory entered by a lesser gate.¹¹I.e., one insignificant enough to remain closed. Ergo, {it says} (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

Another interpretation (of Cant. 4:6): UNTIL THE DAY BECOMES COOL. Until the kingdom of the Holy One appears in this world. (Ibid., cont.:) AND THE SHADOWS FLEE, i.e., the shadows of the kingdom. (Ibid., cont.:) I WILL GO UNTO THE MOUNTAIN OF MYRRH, i.e., Jerusalem. Thus it is stated (in Cant. 5:1): WHEN I COME TO MY GARDEN, MY SISTER, MY BRIDE, I HAVE PLUCKED MY MYRRH ALONG WITH MY SPICE. (Josh. 5:3:) UNTO THE MOUND OF FORESKINS,²⁰Buber again suggests emending to fit Cant. 4:6: UNTO THE MOUND OF FRANKINCENSE. since he took the foreskins and made a mound of them. For that reason the Holy One was revealed to him, as stated (in Gen. 18:1): THEN < THE LORD > APPEARED UNTO HIM. Now when the angels saw this, they also came along with the Holy One, as stated (in Gen. 18:2): WHEN HE LIFTED HIS EYES AND LOOKED, BEHOLD, THERE WERE THREE MEN < STANDING NEAR HIM >. And so David gives praise (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. What is the meaning of ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH? < With reference to > the Torah, its beginning is steadfast love,²¹See above, 4:1; below, 5:2. its end is steadfast love, and its middle is steadfast love. Its beginning is steadfast love. Where is it shown? You find that when the Holy One formed Eve, he adorned her and brought her to Adam, as stated (in Gen. 2:22): THEN THE LORD GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE HUMAN INTO A WOMAN >. What is the meaning of BUILT? R. Abbahu said: In Arabia they call the plaited coiffure a "building."²²Cf. Ber. 61a; Shab. 95a; ‘Eruv. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11; above 4:1; below 5:2. Its end is steadfast love, < i.e., > at Moses' death when the Holy One attended him in his glory,²³BKBWDW: perhaps a misprint for BKBWRW, “at his burial.” as stated (in Deut. 34:6): AND HE BURIED HIM IN THE VALLEY. At the middle there is steadfast love in the case of Abraham, as stated (in Gen. 17:2): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. When the Holy One was revealed to him, he was sitting, as stated (in Gen. 18:1): < THEN THE LORD APPEARED UNTO HIM > … AS HE WAS SITTING AT THE TENT DOOR IN THE HEAT OF THE DAY.²⁴Below, 8:28. Abraham went to stand up. The Holy One said to him: Do not trouble yourself to stand up. Sit down! It is so stated (in Ps. 110:1): THE LORD (God) SAID TO MY LORD (Abraham): SIT DOWN AT MY RIGHT HAND. Abraham said to him: Is this good manners for me to be sitting while you are standing? The Holy One said to him: Do not trouble yourself. You are an old man of a hundred years. Sit down! The Holy One said to him: By your life, because you are sitting while I stand, your children at the age of three years, at the age of four years, are going to be sitting in the academies and in the synagogues with me standing over them. Thus it is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION. Abraham began to praise²⁵Rt.: QLS, possibly related to the Gk.: kalos, which means “beautifully.” God (according to Ps. 18:36 [35]): YOU ALSO GAVE ME THE SHIELD OF YOUR SALVATION, when the kings had pursued < me >. It is so stated (in Gen. 15:1): FEAR NOT, ABRAM, I AM YOUR SHIELD. (Ps. 18:36 [35], cont.:) YOUR RIGHT HAND SUSTAINED ME, when you grasped the foreskin along with me as I was cutting. (Ibid., cont.:) AND YOUR CONDESCENSION MAGNIFIED ME, in that I was sitting while you were standing.

Over against them are the Ophanim (Wheels) and the Whirling Wheels of the Chariot, and when He looketh upon the earth His chariots are upon the Ophanim, and owing to the noise caused by the whirling wheels of the Chariot—lightnings and thunder go forth into the world. When He dwells in heaven He rideth upon a swift cloud. When He hastens He flies upon the wings of the wind, as it is said, "And he rode upon a cherub, and did fly; yea, he flew swiftly upon the wings of the wind" (Ps. 18:10).

Over against them are the Ophanim (Wheels) and the Whirling Wheels of the Chariot, and when He looketh upon the earth His chariots are upon the Ophanim, and owing to the noise caused by the whirling wheels of the Chariot—lightnings and thunder go forth into the world. When He dwells in heaven He rideth upon a swift cloud. When He hastens He flies upon the wings of the wind, as it is said, "And he rode upon a cherub, and did fly; yea, he flew swiftly upon the wings of the wind" (Ps. 18:10).

R. Judah bar Shallum the Levite said: The students proceed < first > and after that, the master; but the Holy One does not act so. Rather, for the sake of Abraham, who was sitting in pain (due to his recent circumcision in Gen. 17:26), the Holy One said to his angels: Let us go and visit Abraham. While they were proceeding, < first > God appeared to him and after that, the angels. It is so stated (in Gen. 18:1): THEN THE LORD APPEARED UNTO HIM BY THE TEREBINTHS OF MAMRE, and after that (in vs. 2): RAISING HIS EYES, HE LOOKED; < AND HERE WERE THREE MEN >…. Ergo (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

R. Simon said: See what is written (in Gen. 18:22): AND THE MEN TURNED FROM THERE AND WENT TO SODOM, BUT ABRAHAM WAS STILL STANDING BEFORE THE LORD. Should it not rather have said, "And God was still standing"? < There is here >, however, a scribal emendation.¹²Such an emendation (Heb.: tiqqun soferim) occurs where the biblical text was perceived as offensive or lacking in respect for the Divine. For lists of passages with these emendations, see Tanh., Exod. 4:16, which attributes them to the scribes; also Mekhilta de Rabbi Ishmael, Shirah 6; Sifre to Numb. 10:35 (84), both of which regard the “emendations” as euphemisms belonging to the original text. See Encyclopaedia Judaica 15(1971), cols. 1139—1140; and especially Saul Lieberman, Hellenism in Jewish Palestine, 2nd edition (New York: JTSA, 1962), pp. 28—37. Ergo {it says} (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12).
“The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38). The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.³⁰On any of these phenomena one recites the blessing “Whose strength and power fill the world” (Mishna Berakhot 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29).
Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.”
Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22).
Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod.³¹Yod is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line.³²The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).³³The two were Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors. Rabbi Yehuda ben Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).³⁴Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.”
Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me. He will do to me what he did to my grandfather.’³⁵Nebuchadnezzar is identified as the grandson of Sennacherib. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.”

“The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12).
“The kings of the earth and all the inhabitants of the world.” There were four kings, what this one demanded that one did not demand, and these are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38). The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of their next day” (I Samuel 30:17). What is “of their next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.³⁰On any of these phenomena one recites the blessing “Whose strength and power fill the world” (Mishna Berakhot 9:2). That is what is written: “For you will illuminate my lamp…” (Psalms 18:29).
Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…as they were broken before the Lord and before His camp; they carried a great many spoils” (II Chronicles 14:12). “Before Asa” is not written here, but rather, “before the Lord and before His camp.”
Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Se'ir]” (II Chronicles 20:22).
Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians” (II Kings 19:35).
How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write yod.³¹Yod is the smallest letter and its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to scratch a line.³²The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).³³The two were Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors. Rabbi Yehuda ben Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).³⁴Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches.”
Both according to statement of these, and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: ‘He seeks only to eliminate me. He will do to me what he did to my grandfather.’³⁵Nebuchadnezzar is identified as the grandson of Sennacherib. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem, but was unable to conquer it. Since he was unable to conquer it, he sought to return. The Holy One blessed be He introduced [an idea] into his mind and he began measuring the wall and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem.”

(Numb. 8:2:) WHEN YOU SET UP THE LAMPS. This text is related (to Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP; <THE LORD MY GOD LIGHTS UP MY DARKNESS>…. Israel said to the Holy One: Sovereign of the World, are you saying that we should give light before you?¹⁴Tanh. Numb. 3:4; Numb. R. 15:5; Exod. R. 36:2. You are the light of the world and the light [dwells] with you, as it is written (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS, HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM. Now you are saying (in Numb. 8:2 cont.): LET <THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH. Ergo (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. The Holy One said to them: It is not because I have need of your light. Rather it is so that you may give light to me just as I have given light to you in order to exalt you in the presence of all the nations. Then they say: See how Israel is giving light to the one who gives light to everyone! To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted person said to the blind person: Come and I will support you. So he supported him as he walked. When they entered the city and came into the house, the sighted person said to the blind person: Go out and light this lamp for me in order to give me light. The blind person said to him: When I was on the road you supported me until I entered the house, and you accompanied me. But now you are saying to me: Go out and light this lamp for me in order to give me light! The sighted person said to him: <It was> so that you would not be under obligation to me for accompanying you on the road. I therefore said to you: Light <this lamp> for me. Now the sighted person is the Holy One, as stated (in Zech. 4:10 cf. II Chron. 16:9): <THESE SEVEN> ARE THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And the blind person is Israel, as stated (in Is. 59:10): WE GROPE LIKE BLIND PEOPLE ALONG A WALL. Moreover the Holy One was leading them and giving them light, as stated (in 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>…. When the tabernacle was set up, the Holy One called to Moses and said to him: Tell them to give me light. It is so stated (in Numb. 8:2): SPEAK UNTO the children of Israel <…>: WHEN YOU SET UP <THE LAMPS>…, Israel said to the Holy One (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. Now you say that we are to give you light. The Holy one said to them: It was in order to exalt you that I told you to give light to me, just as I had given light to you. It is therefore stated (in Numb. 8:2): WHEN YOU SET UP <THE LAMPS>.

(Lev. 12:3:) “And on the eighth day the flesh of his foreskin shall be circumcised.” It is not written here that one lays out expenses over circumcision. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One, blessed be He, said, “You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19), ‘Then the humble shall increase their joy in the Lord.’” Beloved is circumcision, such that the Holy One, blessed be He, swore to Avraham that anyone who is circumcised will not descend to Geihinnom, as stated (Genesis 15:18), “On that day, the Lord made a covenant with Avram, saying.” And who does descend there? See what is written below (Gen. 15:19), “The Kenite, the Kenizzite ….” And so did Ezekiel see, as stated (Ezekiel 32:18-30), “Son of man, wail upon the masses of Egypt and make it descend, and the daughters of mighty nations, to the lowest lands and those that fall in the pit. Who do you surpass in pleasantness, go down and lay with the uncircumcised…. Assyria is there with all of her congregation, its graves are around it…. Meshech and Tubal and all their masses are there, its graves are surrounding it, they are all uncircumcised…. The princes of the North are there….” And so does Isaiah says (Isaiah 5:14), “And so does the pit widen itself and opened wide its mouth without measure (chok),” to he that doesn't have a statute [the words — "without measure" — can also be rendered "to he that doesn't have a statute"]. And where [do we see that] it (the commandment to circumcise) is called a statue? As it says (Ps. 105:10) "And He established it unto Jacob for a statute, to Israel for an everlasting covenant," because the Holy One, blessed be He, placed His name with Israel. And what is the name and the seal that He placed in them? It is Shaddai, the shin is placed on the nose, the dalet on the hand, and the yud on the circumcision. Therefore when he goes to his eternal home, there is an angel appointed in the Garden of Eden who takes him and brings him into the Garden of Eden. And regarding the heretics and sinners, The Holy One, “blessed be He, commands the angel to pull his foreskin (i.e. reverse his circumcision), as it says (Ps. 55:21) "He hath put forth his hands against them that were at peace with him; he has profaned his covenant." It happened that Tyrannus Rufus the wicked asked R. Aqiva, “Which works are the more beautiful? Those of the Holy One, blessed be He, or those of flesh and blood?” He said to him, “Those of flesh and blood are the more beautiful.” Tyrannus Rufus the wicked said to him, “Look at the heavens and the earth. Are you able to make anything like them?” R. Aqiva said to him, “Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among people.” He said to him, “Why do you circumcise?” He said to him, “I also knew that you were going to say this to me. I therefore anticipated [your question] when I said to you, ‘A work of flesh and blood is more beautiful than one of the Holy One, blessed be He.’ Bring me wheat spikes and white bread.”¹⁶Qeluska’ot, from the Gk.: kollikes (“long rolls of coarse bread”) or kollikia (the diminutive of kollikes). He said to him, “The former is the work of the Holy One, blessed be He, and the latter is the work of flesh and blood. Is not the latter more beautiful?” Tyrannus Rufus said to him, “Inasmuch as He finds pleasure in circumcision, why does no one emerge from his mother's belly circumcised?” R. Aqiva said to him, “And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One, blessed be He, only gave Israel the commandments in order to purify them. Therefore, David said (in II Sam. 22:31 = Ps. 18:31), ‘the word of the Lord is pure.’”

“As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him” (Amos 5:19).
Rabbi Yuda son of Rabbi Simon began: “As when a man fled from the lion and a bear attacked him; he came home and leaned his hand on the wall, and a snake bit him.” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Ḥama bar Rabbi Ḥanina said: “As when a man fled from the lion,” that is Babylonia, according to: “The first was like a lion” (Daniel 7:4); “and a bear attacked him,” that is Media, according to: “And behold, another beast, a second one, resembling a bear” (Daniel 7:5).
Rabbi Yoḥanan said: le dev is written [“a second one, resembling a bear (dov)].”⁹ The words in the verse in Daniel 7:5 domeh le-dov, “resembling a bear,” could be vocalized domeh le-dev, meaning resembling a wolf, as dev can mean wolf in Aramaic. This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), that is Babylonia; “a wolf of the deserts will plunder them” (Jeremiah 5:6), that is Media; “a leopard lies in wait near their cities” (Jeremiah 5:6), that is Greece; “everyone who emerges from them will be mauled” (Jeremiah 5:6), that is Edom; “he comes home” (Amos 5:19), that is Greece when the Temple stood; “and a snake bit him” (Amos 5:19), that is Edom, as it is stated: “Its sound will go forth like a snake” (Jeremiah 46:22).
Likewise, it says: “Open for me, my sister, my love, my dove, my faultless one,” (Song of Songs 5:2). “Open for me, my sister,” that is Babylonia; “my love,” that is Media; “my faultless one,” in Greece; “my dove,” in Edom, as throughout the days of Greece[’s hegemony] the Temple was standing and Israel was offering doves and pigeons on the altar.
Rabbi Pinḥas and Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina offered an interpretation [of “In my distress I called to the Lord and to my God I cried; from His Sanctuary He heard my voice, and my cry before Him came into His ears” (Psalms 18:7)]: It is written: “In my distress I called to the Lord,” in Babylonia; “and to my God I cried,” in Media; from His Sanctuary He heard my voice,” in Greece, as Rabbi Huna himself said: “My dove,” in Greece, as throughout the days of Greece, the Temple was standing and Israel was offering there doves and pigeons on the altar. That is: “from His Sanctuary He heard my voice and my cry before Him came into His ears,” in the kingdom of Edom.
Another matter: “ As when a man fled from the lion,” that is Nebuchadnezzar; “and a bear attacked him,” that is Belshatzar; “he came home and leaned his hand on the wall, and a snake bit him,” that is Haman, who would crush the people like a snake. That is as it is written: “Reḥum the commander and Shimshai the scribe” (Ezra 4:8), that is the son of Haman; “wrote a letter…to Artaxerxes the king, as follows” (ibid.). And what was written in it? “Now issue a decree to cease, and that this city not be rebuilt ….” (Ezra 4:21), [“they will no longer pay] minda” (Ezra 4:13), that is land tax; “belo” (ibid.), that is the poll tax; and “halakh” (ibid.), that is the king’s service; “and the revenue of the kings will be harmed” (ibid.). Rav Huna and Rabbi Pinḥas said: Even things with which the kingdom entertains itself, e.g., theaters and circuses, this people harms. When he sent it, it was received by the king, and he canceled work on the Temple. When they saw that, everyone began screaming: 'Woe [vai];' “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

David declared: For Thou dost light my lamp (Ps. 18:29). R. Berechiah BeRabbi⁶A title of honor. said: No eye is able to look at the birth of fire Above, as it is said: And there was brightness to the fire, and out of the fire went forth lightning (Ezek. 1:13). And no eye is able to look at the lightning though it needs light. R. Johanan said: In your eyes there is a white part, through which you are not able to see, and a dark part in the middle of the eye, by means of which one does see. In other words, one sees out of the dark part of the eye and not out of the white part. You are unable to survive by means of the light part of your own eyes (through which you cannot see), yet you desire to survive by means of the light of the Holy One, blessed be He. Why is this so? Your first inclination might lead you to err and say: “He requires your light.” R. Abin the Levite BeRabbi:⁷See above, note 6. You find that when a man constructs windows, he builds them wide on the inside and narrow on the outside. Why? He does this so that the light may spread throughout the house. The windows in the Temple, however, were constructed wide on the outside and narrow within, so that the light of the Temple might spread forth to illumine the world. Therefore He demanded the lamps only for our sake. David said: Light is sown for the righteous, and gladness for the upright in heart (Ps. 97:11).

A shigayyon of David. (Psalm 7:1) — This is what the verse (Ecclesiastes 10:20) says: Even among those you know, do not curse the king... Don't curse a king in your generation, and don't curse a wealthy man in your generation. ...for the bird of heaven will bring the voice... Said Rabbi Yirmiyah: "This is the raven and the knowledge of augury." ...and the winged one will tell the matter. on account of that the walls have ears. The Holy Blessed One said to David, "Why are you cursing My annointed one?" All my enemies will be ashamed and terrified (Psalm 6:11). Who are your enemies? Is it not Saul? As you said on the day the LORD saved him from the hand of... Saul (Psalm 18:1)" He said before him, "Master of the universe, do not hold mistakes [shegagot] against me like brazen deeds! (Psalm 19:13) "Mistakes [shegiy'ot] who can understand?

“All the rivers go to the sea, yet the sea is not full; to the place that the rivers go, they go there again” (Ecclesiastes 1:7).
“All the rivers go to the sea,” and from where does the earth drink?³²Which waters are provided to the earth in the form of rain? Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: It drinks from the water of the ocean, as it is stated: “A mist went up from the earth [and watered the entire face of the ground]” (Genesis 2:6).³³Thus, it is water from the earth that turns to vapor and then falls as rain. Rabbi Yehoshua said to him: ‘Isn’t the water of the ocean salty?’ He said to him: ‘They are sweetened in the clouds, as it is written: “Which the skies pour down” (Job 36:28). Where do they become what pours down? It is in the skies.’ Rabbi Yehoshua says: [The earth] drinks from the upper waters, as it is stated: “From the rain of the heavens you drink water” (Deuteronomy 11:11). The clouds ascend from the earth to the heavens and receive [the water] as though from the mouth of a bottle, as it is written: “Which distill rain to His mist” (Job 36:27). They separate them like a sieve and one drop does not touch another, as it is written: “The amassing of water, thick clouds of the skies’ (II Samuel 22:12). Why does it call them skies [sheḥakim]? It is because they crush [shoḥekin] the water.³⁴Separating the water into separate drops. Rabbi Abba bar Kahana said: Like an omasum.³⁵The third stomach in the animal that grinds the food. Rabbi Shmuel bar Naḥman said: Like the intestines of an animal.³⁶That crush the food. It is as Rabbi Yehoshua said: A day of rainfall is great, as it is equivalent to the entire act of Creation.³⁷Rabbi Yehoshua’s opinion that rainwater is from the upper waters in the heavens, which comes to earth, is consistent with his statement that this process is an act equivalent to Creation itself (Midrash HaMevoar). What is the reason? “Who performs great things beyond scrutiny and wonders beyond number” (Job 9:10); with what? “Who gives water on the face of the earth…” (Job 5:10).

(Lev. 11:1-2) “Then the Lord spoke unto Moses…, saying, ‘… these are the creatures that you may eat….’” Let our master instruct us: How many [types of] pure animals are there are in the world? Thus have our masters taught: There are ten beasts: “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, the mountain sheep”; (Deut. 14:5) “the ox, the sheep and the goat” (Deut. 14:4). There are no more than these in the world. Said the Holy One, blessed be He, “Guard yourselves, not to defile yourselves with an impure beast and with an impure swarming creature.” So did David say (in II Sam. 22:31 = Ps. 18:31), “As for God, His way is perfect, the word of the Lord is pure (rt.: tsrp).” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them. They said to him. “Rabbi, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him?” Know that this ritual slaughter was given only to purify (rt.: tsrp) Israel. As in the future to come, the Holy One, blessed be He, will make a meal for the righteous from the behemoth and the leviathan, and there is no ritual slaughter there. Know that the leviathan is an unusual creature, and the angels fear him, as stated (in Job 41:17), “From his rising do the powers fear.” And if they throw many spears of iron upon him, he considers them like straw, as stated (in Job 41:19), “He considers iron like straw.” And also the behemoths of my fields are harsh, as it crouches on a thousand mountains as stated (in Psalms 50:10), “the behemoths on a thousand mountains.” And [so] how are they slaughtered? Rather, they come and fight, one with the other, as stated (in Job 41:8), “One approaches to the other.” The behemoths approach the leviathan and hold him by his horn and split him, and the leviathan’s death [that he inflicts] will be the opposite, as he smites him with his tail and kills him. [Then] the righteous ones go and all take portions. From here [we see] that ritual slaughter was given only to examine and to purify (rt.: tsrp) Israel.

(Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED. It is not written here that one lays out expenses < over circumcision >.²⁴The added words are from the parallel in Tanh., Lev. 4:5. See how much Israel loves the commandments, how many expenses they lay out in order to observe them! The Holy One said: You make the commandments joyful; I am increasing your joy, as stated (in Is. 29:19): THEN THE HUMBLE SHALL INCREASE THEIR JOY IN THE LORD. Tyrannus Rufus the Wicked asked R. Aqiva: Which works are the more beautiful? Those of the Holy One or those of flesh and blood? He said to him: Those of flesh and blood are the more beautiful. Tyrannus Rufus the Wicked said to him: Look at the heavens and the earth. Are you able to make anything like them? R. Aqiva said to him: Do not talk to me about something which is high above mortals, things over which they have no control, but about things which are usual among the children of Adam. He said to him: Why do you circumcise? He said to him: I also knew that you were going to say this to me. I therefore anticipated < your question > when I said to you: A work of flesh and blood is more beautiful than one of the Holy One? Bring me wheat spikes and white bread.²⁵Qeluska’ot, from the Gk.: kollikes (“long rolls of coarse bread”) or kollikia (the diminutive of kollikes). [He said to him: The former is the work of the Holy One, and the latter is the work of flesh and blood. Is not the latter more beautiful. Bring me] bundles of flax and garments of Beth-shean. He said to him: The former are the work of the Holy One, and the latter are the work of flesh and blood. Are not the latter more beautiful? Tyrannus Rufus said to him: Inasmuch as he finds pleasure in circumcision, why does no one emerge from his mother's belly circumcised? R. Aqiva said to him: And why does his umbilical cord come out on him? Does not his mother cut his umbilical cord? So why does he not come out circumcised? Because the Holy One only gave Israel the commandments in order to purify them. Therefore, David said (in II Sam. 22:31 = Ps. 18:31 [30]): {EVERY} WORD OF {GOD} [THE LORD] IS PURE….

These are the accounts of the tabernacle (Exod. 38:21). Scripture states elsewhere: Thou hast also delivered Me from the contentions of My people (II Sam. 22:44), and it is written elsewhere: Thou hast delivered me from the contentions of the people (Ps. 18:44). The contentions of the people refers to the nations of the world, and the contentions of My people alludes to Israel. David said: Master of the Universe, the Israelites are a contentious lot; do You wish them to murmur against me amongst themselves? A proof of this is that after the Tabernacle was erected, though everything was done according to numbers and weights, as it is written: The whole by number and by weight; and all the weight was written at that time (Ezra 8:34), they became contentious, as is said: And the people spoke against God, and against Moses (Num. 21:15). Hence, it says: Thou mayest deliver me from the contentions of My people (II Sam. 22:44). This verse alludes to Moses. At the time he erected the Tabernacle, Moses said: I know that the Israelites are a troublesome lot. They speak against their brothers and their mothers, as it is said: Thou sittest and speakest against thy brother; thou slanderest thine own mother’s sons (Ps. 50:20). What is meant by Thou sittest and speakest against thy brother? R. Johanan said: You must not believe that one is permitted to speak against a brother born of one’s father, but not against a brother born of one’s mother, for if you should speak against your brother born of your father, you will eventually speak against your brother born of your mother, as it is said: Thou sittest and speakest against thine own brother; thou slanderest thine own mother’s sons.

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8).
“There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him. From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’ “And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction.
Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9). “And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).²⁵The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27). The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25).
Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).²⁶One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar). “And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.²⁷Attempting to emulate the wicked nations will not spare them; repentance will.
The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him. Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?²⁸Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly. Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?²⁹As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.³⁰The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.

He likewise tests the poor. If they do not complain in this world, they will receive their reward in the world-to-come, as is said: For thou dost save the afflicted people (Ps. 18:28). Job suffered in this world and was repaid twofold, as it is said: And the Lord gave Job twice as much as he had before (Job 42:10).

Three things Moses found difficult and the Holy One, blessed be He, showed them to him with a finger and these are them: The making of the menorah, the moon, and creeping things.³⁵Below, Numb. 3:4; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In the making of the menorah, how [was it]? When Moses ascended [Sinai], the Holy One, blessed be He, was showing him on the mountain how he would make the tabernacle. When He showed him the making of the menorah, Moses found it difficult.³⁶Below, Numb. 3:4. The Holy One, blessed be He, said to him, “See, I am making it before you.” What did the Holy One, blessed be He, do? He showed him white fire, red fire, black fire, and green fire. Then from them He made the menorah, its bowls, its knobs, its blossoms, and the six branches. Then He said to him (in Numb. 8:4), “This is the making of the menorah.” This teaches that the Holy One, blessed be He, showed him with a finger. But nevertheless, [Moses] found it difficult. What did the Holy One, blessed be He, do? He engraved it on the palm of Moses’ hand. He said to him, “Go down and make it just as I have engraved it on your hand.” Thus it is stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” Even so, he found it difficult and said (in Exod. 25:31), “with difficulty (mqshh)³⁷While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. will the menorah be made,” meaning to say, how difficult it was to make. The Holy One, blessed be He, said to him, “Cast the gold into the fire, and it will be made automatically.” So it is stated, “with difficulty will the menorah be made” [be made (a reflexive form, in the niph'al) is what is written, i.e.,] was made of its own accord. This teaches that Moshe had difficulty with the menorah, and the Holy One, blessed be He, showed it to him with a finger, as stated (in Numb. 8:4), “this.” In reference to the moon (yareah), where is it shown [that Moses had difficulty]? (Exod. 12:1-2) “Then the Lord spoke unto Moses…, ‘This month (hodesh) for you.’”³⁸Hodesh also means “new moon.” He said to him, “In the month of Nissan, you will see like this and like that and [you shall] sanctify [it].” This teaches that the Holy One, blessed be He, showed him with a finger. In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29), “Now this shall be unclean for you from among the swarming things which swarm on the earth.” The Holy One, blessed be He, caught each and every species, showed them to Moses, and said to him, “This you may eat, and this you may not eat.” [Thus it is stated (in Lev. 11:2, 4),] “This is the creature that you may eat …. However this you may not eat.” Moreover, do not be surprised over [this] thing, since it is a fact that the Holy One, blessed be He, showed all creatures to the first Adam, and he gave them names. And where is it shown? Where it is stated (in Gen. 2:19), “and all that man called the soul ….” After he had given names to all of them, the Holy One, blessed be He, said to him, “And I, what is My name?” He said to him, “It is Y____.” Thus it is written (in Is. 42:8), “I am Y____; that is My name,”³⁹Below, Numb. 6:12. this My name, which the first Adam gave Me. It is My name, which I have agreed upon [for use] between Me and My creatures. So if in the case of the first Adam, the Holy One, blessed be He, had the creatures pass before Him; in the case of Moses, when the Holy One, blessed be He, wanted to warn Israel about the unclean and about the clean, are you surprised that He showed him and said to him, “These you may eat, and these you may not eat?” Lest your [evil] drive lead you astray, saying that the Holy One, blessed be He, has forbidden Israel from having good things, the Holy One, blessed be He, said, “Whatever I have forbidden you from having, I have permitted you to have [something] that corresponds to it.⁴⁰Cf. Hul. 109b; Lev. R. 22:10. How is this? I have forbidden you menstrual blood; I have permitted you virginal blood. I have forbidden you [animal] blood; I have permitted you the liver, which is wholly blood. I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine.⁴¹According to Jastrow, s.v., a shibbuta was probably a mullet. The Arukh (Plenus Aruch, ed. A. Kohut [Vienna: G. Broeg, 1878–92], s.v.) suggests that the fish here is a sturgeon. In any case shibbuta apparently had a pork taste. So Rashi on Hul. 109a. I have forbidden you [another] man's wife; I have permitted you a man’s divorcee. I have forbidden a gentile woman; I have permitted a beautiful woman [captive]. I have forbidden you a brother's wife; I have permitted her for you after his death, with no children, as stated (in Deut. 25:5), ‘her brother-in-law shall have sexual intercourse with her.’ I have forbidden you mingled seeds, but I have permitted you a sindon⁴²The Greek word, sindon, designates a garment of fine Indian linen. with a woolen fringe.⁴³See Jastrow, s.v., SDYN. I have forbidden you the fat of cattle, but I have permitted you the fat of game animals.” R. Bisna said in the name of R. Hiyya, “What the Holy One, blessed be He, forbade for cattle He permitted for game animals, and what He forbade for game animals He permitted for fowl, and what He forbade for fowl He permitted for fish. How? He forbade the fat in the case of cattle; He permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; He permitted it in the case of fowl. He forbade blood in the case of fowl; He permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.” Ergo, it states (II Sam. 22:31 = Ps. 18:31) “As for God, His way is perfect…”; for all the ways of the Holy One, blessed be He, are perfect.⁴⁴Gen. R. 44:1; cf. Lev. R. 13:3. And likewise, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him? Or what does He care whether one eats carcasses or eats what is clean? Solomon said [about this] (in Prov. 9:12), “If you are wise, you are wise for yourself; [and if you scoff, you will bear it alone].” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them, as stated (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure (rt.: tsrp).” Why? So that He might be a shield over you, [as stated] (ibid., cont.), “He is a shield for all who take refuge in Him.” Ergo (in Lev. 11:2:), “These are the creatures [that you may eat].”

Job said (in Job 14:4), “Who can produce something clean out of something unclean, no one.” After the Holy One, blessed be He, permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? Is it not the One? Is it not the singular One of the world? Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3), “as with the green grass, I have given you everything.” And it states (in Gen. 1:31), “And God saw everything that He had done, and behold, it was good.” Then after Israel stood by Mount Sinai, He increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One, blessed be He, said, “When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he transgressed against it. He was unable to remain obedient to the command for a single hour. How did the Holy One, blessed be He, create Adam? R. Judah ben Pedayah said, “[Twelve hours make up the day.] In the first hour the first Adam arose in the thought of the Holy One, blessed be He, [with a view] to creation.⁴⁵PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second He consulted with the ministering angels and said (in Gen. 1:26), ‘Let us make man in our image.’ In the third He gathered his dust. In the fourth He kneaded him. In the fifth He shaped him. In the sixth He stood him up as a golem. In the seventh He blew breath into him. In the eighth He brought him into the Garden of Eden. In the ninth He commanded him, ‘Eat of this, and do not eat of that.’ In the tenth [Adam] sinned. In the eleventh he was judged. In the twelfth he was expelled.” Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said, “Would that someone remove the dust from your eyes, O first Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!”⁴⁶Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23), “three years it shall be [forbidden] to you….” But in the case of the first Adam, it was told him, “Eat of this, and do not eat of that,” and he was not able to remain obedient to the commandment for a single hour. Instead (according to Gen. 3:6), “then she also gave some to her husband, and he ate,” but [when] your children were commanded to eat this and not to eat that, [they remained obedient to those commandments]. And [this obedience is] especially [evident] when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure.” For that reason, the first Adam was not commanded, because it was revealed to the Holy One, blessed be He, that he could not remain obedient to many commandments; as behold, he was commanded [only] one commandment, and he did not persevere with it. But in the case of Israel, when the Holy One, blessed be He, gave them many commandments, they observed them. He therefore expanded the Torah and commandments for them, and said to them (in Lev. 11:2-7), “These are the creatures that you may eat…. These, however, you may not eat…: the camel […]; the rock badger […]; the hare […]; and the pig.” Another interpretation of (Lev. 11:4-7). The camel (rt.: gml) represents the kingdom of Babylon, since it is stated (in Ps. 137:8), “O Daughter of Babylon, who are to be destroyed, fortunate is the one who repays you the recompense (rt.: gml) [with which you recompensed (rt.: gml) us].” The rock badger represents the kingdom of Media, since it made Israel into a corner and ownerless (as in Esth. 3:6), “to exterminate, to kill and to destroy all [the Jews]…”;⁴⁷The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side. and likewise, the name of Ptolemy’s wife was rock badger (arnevet). The hare alludes to Greece, since it brought low the Torah from the mouth of the prophets.⁴⁸Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father. As it is stated (in Amos 8:11), “Behold days are coming says the Lord, God, and I will send a hunger…”; and it is written (in Amos 8:12), “And they shall wander from sea to sea….” How is this? In the future to come the Holy One, blessed be He, will issue a proclamation: Whoever has been engaged in such and such a commandment may come and receive his reward. Then the gentiles also will say, “Give us our reward, for we have performed a commandment.” The Holy One, blessed be He, [however] has said, “Whoever has observed the [commandments of the] Torah may come and receive his reward.”

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

Rabbi Papis expounded: “To a mare [lesusati] in Pharaoh's chariots”—lesisati is written.²⁴³The word lesusati is written without a vav such that it can also be read lesisati. The Holy One blessed be He said: ‘Just as I was gladdened [sasti] to eliminate the Egyptians at the sea, so I would have been gladdened to eliminate the enemies of Israel.’²⁴⁴The “enemies of Israel” is used here as a euphemism for the people of Israel themselves. Who caused them to be saved? “On their right and on their left” (Exodus 14:22); due to the merit of the Torah thay they were destined to receive from the right of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And on their left,” this is mezuza.²⁴⁵The mezuza is situated to the left of the door when one is leaving the house. They were saved partially in the merit of their future fulfillment of the mitzva of mezuza. Alternatively, on their right, this is reciting Shema, “and on their left,” this is [the Amida] prayer.²⁴⁶Like the right, reciting Shema is superior because in it one does not request fulfillment of his own needs. By contrast, in the Amida prayer we request fulfillment of our own needs. This is exemplified in the verse: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16) (Midrash HaMevoar). Rabbi Akiva said to him: ‘Enough, Papis. Every place that gladness [sisa] is stated, it is written with a sin, and here with a samekh.’ He said to [Rabbi Akiva]: ‘How do you interpret [the phrase] “to a mare in Pharaoh's chariots”?’ [Rabbi Akiva answered:] ‘Pharaoh mounted a stallion, and the Holy One blessed be He, as it were, revealed Himself on a stallion. That is what is written: “He mounted a cherub and flew” (Psalms 18:11). Pharaoh said: ‘A stallion kills its owners in war;²⁴⁷This is because its conduct is more aggressive. rather, I will ride on a mare.’ That is what is written: “To a mare in Pharaoh's chariots.” Pharaoh then rode on a red horse, on a white horse, or on a black one. As it were, the Holy One blessed be He revealed Himself on a red, white, and black horse. That is what is written: “You trampled in the sea with Your horses” (Habakkuk 3:15), interchanging horses.
The wicked Pharaoh emerged with armor and a helmet; as it were, the same is true of the Holy One blessed be He, as it is stated; “He donned righteousness like armor [and a helmet of salvation on His head]” (Isaiah 59:17). [Pharaoh] brought naphtha;²⁴⁸A flammable liquid, which he brought in order to use in battle. as it were, the same is true of the Holy One blessed be He, as it is stated: “Hail and coals of fire passed through His clouds” (Psalms 18:13). [Pharaoh] brought catapult stones; as it were, the same is true of the Holy One blessed be He, as it is stated: “And the Lord provided thunder and hail” (Exodus 9:23). [Pharaoh brought] swords and spears; as it were, the same is true of the Holy One blessed be He, as it is stated: “Many bolts of lightning” (Psalms 18:15). [Pharaoh] brought arrows; as it were, the same is true of the Holy One blessed be He, as it is stated: “He shot His arrows” (Psalms 18:15). Rabbi Levi said: “He shot his arrows and dispersed them” (Psalms 18:15) [teaches] that the arrows would scatter them; “many bolts of lightning and they confounded them” (Psalms 18:15) teaches that they would confuse them and confound them. He removed their banners²⁴⁹Without the banners, the formation of their camp disintegrated. and they did not know what they were doing.
Pharaoh emerged in full armor; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord will emerge like a mighty man” (Isaiah 42:13). [Pharaoh] thundered with his voice; as it were, the same is true of the Holy One blessed be He, as it is stated: “The Lord would thunder from the heavens” (II Samuel 22:14). [Pharaoh] heartened them [his soldiers] with his voice; as it were, [the same is true of the Holy One blessed be He, as it is stated]: The Most High would project His voice” (II Samuel 22:14). Pharaoh emerged with fury; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “With fury You trod the earth” (Habakkuk 3:12). [Pharaoh emerged] with a bow; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Your bow will be bared” (Habakkuk 3:9). [Pharaoh emerged] with shield and armor; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “Grasp Your shield and armor” (Psalms 35:2). [Pharaoh emerged] with a flashing spear; as it were, [the same is true of the Holy One blessed be He, as it is stated:] “The glow of the flash of Your spear” (Habakkuk 3:11).
Rabbi Berekhya [said] in the name of Rabbi Shmuel bar Naḥman: When Paharaoh exhausted all his weapons, the Holy One blessed be He began exalting over him. He said to him: ‘Wicked one, do you have wind, do you have a cherub, do you have wings?’ From where did the Holy One blessed be He cause them to fly [to the sea]? Rabbi Yudan said: The Holy One blessed be He removed them from between the wheels of the Divine Chariot and flew them at the sea. Rabbi Ḥanina bar Pappa said: One who is flesh and blood rides upon something that carries him, and it is an item that has substance; however, the Holy One blessed be He is not so; He carries what He rides upon, and He rides upon an item that has no substance. That is what is written: “He mounted a cherub and flew, and He soared on wings of wind” (Psalms 18:11).
One verse says: “He soared [on wings of wind]” and one verse says: “He was seen on wings of wind” (II Samuel 22:11). In what sense can both verses be reconciled? Rabbi Aḥa said: From here [it may be derived] that the Holy One blessed be He has had many worlds and He emerges to be seen in them.

(II Sam. 21, 16) And Yishbi at Nob, who was of the children of the Raphah, the weight of whose spear was three hundred shekels of copper, being girded with new armour, thought to slay David. What does Yishbi at Nob mean? R. Juda, in the name of Rab, said: "A man [who came] because of that which was done to [the inhabitants of] Nob." The Holy One, praised be He! said to David: "How long will you keep in your hand this iniquity? Through thee came the destruction of Nob, the city of the priest. Through thee came the trouble upon Doeg the Edomite, and through thee Saul and his three sons were killed. Now dost thou want that I shall destroy thy children or that thou shouldst be delivered over to thy enemies?" And he answered: "Sovereign of the Universe! it is better for me to be delivered over to the enemy than that my descendants should be destroyed." Thereafter it happened one day that David went to a village and the Satan appeared to him in the form of a deer. He shot an arrow at it, which did not reach it. So he chased after it till he passed the border of the Philistines. And when Yishbi of Nob saw him, he said: "This is he who killed my brother Goliath." Whereupon the former seized and tied him and put him under the block of an olive press. However, a miracle occurred in that the earth under him became soft, and he was not killed. Concerning this it is written (Ps. 18, 37) Thou enlargest my steps under me, so that my joints do not slip. That day was the eve of Sabbath. And Abishai b. Zeruyah used to wash his head with four pitchers of water, when he noticed in it what appeared spots of blood; according to others, a dove came down and rolled before him in spasms. He said the assembly of Israel is likened unto a dove, as it is said (Ps. 68, 14) The wings of the dove covered with silver. Hence it must be that David the King of Israel was in trouble. He went to David's house but did not find him there. He sent to the house of study and he was not found there also. He then said: "We are taught: One must not ride on a king's horse, must not sit on his chair, etc. But how is it at the time of danger?" He went to the college and questioned concerning it. In answer he was told that at the time of danger it is permissible. Then he rode upon the king's mule and miraculously the earth (the road) was lessened (he was suddenly transferred to a distant place). And while riding he saw Arpa, Yishbi's mother, who sat and spun. As soon as she saw him she broke the thread [of her spindle] and threw it at him [with the intention of killing him]. Missing him, she said: "Young man, hand me my spindle." He took the spindle, threw it at her head, and killed her. When Yishbi of Nob saw Abishai, he said: "Now there are two, and they will be able to kill me." He seized David and tossed him up high, placing the point of his spear so that David should fall upon it, and be killed. But Abishai uttered the Tetragrammaton, causing David to remain suspending between the sky and the earth. (But why didn't David himself utter it? Because a prisoner cannot liberate himself from prison without help.) Abishai then questioned David as to what he was doing there. And he explained to him what the Omnipotent had told him and what his answer to it was. Abishai said to him: "Change thy prayer. Let thy grandson sell wax (be poor) so that thou be spared suffering (i.e., do not sacrifice the present for the sake of the future)." "If it must be so," said David, "then pray with me." This is meant by the passage (Sam. 30, 17) But Abishai the son of Zeruyah succored him. Upon which R. Juda, in the name of Rab, said that he prayed with him. Again Abishai uttered the Tetragrammaton and caused him to come down. Yishbi [seeing both fleeing] ran after them. When they reached the village of Kubi [situated] on the boundary of Palestine] they said to each other: "Let us stop here and fight him." [Nevertheless they went] as far as the village of Betrei and then they said: "Between [us] two cubs — can we kill the lion?" When the fight began they said to him: "Go back, and you will see that your mother is dead." As soon as they mentioned the name of his mother, his strength began to fail, whereupon they killed him. And this is meant by the passage (Ib. 17) Then swore the men of David unto him, saying: Thou shalt go out no more with us to battle, that thou mayest not quench the lamp of Israel.

(II Sam. 22:31 = Ps. 18:31 [30]:) AS FOR GOD, HIS WAY IS PERFECT…; for all the ways of the Holy One are perfect.⁵⁵Tanh., Lev. 3:8; Gen. R. 44:1; cf. Lev. R. 13:3. What does the Holy One care whether one ritually slaughters cattle and eats < the meat > or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit him (i.e., the Holy One) or harm him? Or what does he care whether one eats what is unclean or eats what is clean? It is simply that (according to Prov. 9:12) IF YOU ARE WISE, YOU ARE WISE FOR YOURSELF; [AND IF YOU SCOFF, YOU WILL BEAR IT ALONE]. Thus, the commandments were given only to purify (rt.: TsRP) [mortals] through them, as stated (in II Sam. 22:31 = Ps. [18:31 [30], cont.): THE WORD OF THE LORD IS PURE (rt.: TsRP). Why? So that he might be a shield over you, [as stated] (ibid., cont.): HE IS A SHIELD FOR ALL WHO TAKE REFUGE IN HIM. Ergo (in Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT.

whereupon Moses said to them (Exodus 14:13) "Do not fear, etc." Moses inspirited them. We are hereby apprised of Moses' wisdom, Moses standing before them and appeasing all those thousands and ten thousands — who listened to him! Of him it is written in the tradition (Koheleth 7:19) "Wisdom strengthens the wise more than ten rulers who are in the city." (Exodus, Ibid.) "Stand ready (hithyatzvu) to see the salvation of the L rd": Moses said to them: Today the Shechinah will repose the Holy Spirit upon you; for "yetzivah" in all places refers to the Holy Spirit, viz. (Amos 9:1) "I saw the L rd nitzav on the altar", and (I Samuel 3:10): "And the L rd came vayithyatzev, and He called as before 'Samuel, Samuel'", and (Devarim 31:14) "Call Joshua vehithyatzvu in the tent of meeting and I will command him", and (Exodus 2:4) "Vatethatzav his sister from afar to know what would be done with him," the Holy Spirit reposing itself upon her. At that time, Israel were like a dove fleeing the hawk and seeking refuge in the cleft of the rock, where the serpent hissed. If she enters within — the serpent; if she goes out — the rising sun. So, were Israel at that time, the sea raging (before them); the foe pursuing (behind them) — whereupon they raised their eyes in prayer. Of them it is written in the Tradition (Song of Songs 2:14) "My dove in the clefts of the rock, let Me see your face; let Me hear your voice. For your voice is sweet and your face is fair." "your voice is sweet" — in prayer. Variantly: "Stand ready to see the salvation of the L rd": They: When? Moses: Tomorrow. They: Moses our teacher we do not have the strength to wait. At that time Moses prayed and the Holy One Blessed be He showed them squadrons upon squadrons of ministering angels standing over them. Similarly, (II Kings 6:15-17) "And the attendant of the man of G d … saw a force surrounding the city, with horses and chariots. And his youth said to him: O, my master, what shall we do? … And Elisha prayed and he said: O L rd, open his eyes and let him see. And the L rd opened the eyes of the youth and he saw. And, behold, the mountain filled with horses and fiery chariots around Elisha." Thus did Moses pray at that time and the L rd showed them squadrons upon squadrons of ministering angels standing over them. And thus is it written (Psalms 18:13) "From the brilliance, opposing him": Opposed to what they presented, "His clouds, came forward, hail and coals of fire": Clouds opposed to their squadrons; hail opposed to their projectiles; coals opposed to their catapults; fire opposed to their naphtha. (14) "He shall thunder from the heavens", opposed to the clattering of their armor and the thumping of their boots. "And He shall raise His voice on high", opposed to the blasting of their trumpets. (15) "And He shall let fly his shafts and scatter them", opposed to their arrows. "and many lightnings and He shall rout them", opposed to the brandishing of their swords. Variantly: "And He shall let fly His shafts and scatter them": His shafts scattered them and His lightnings "huddled" them. "and they were confounded (vayehumam)": He took their greaves and they did not know what they were doing. Variantly (on "vayehumam"): "hamamah" is pestilence as in (Devarim 3:23) "vehamam mehumah gedolah until they perished."

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean?⁵⁶Tanh., Lev. 3:8. Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic).⁵⁷Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.” He was unable to remain obedient to the command for a single day. How < did his disobedience happen >?⁵⁸Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?” R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation.⁵⁹PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!⁶⁰Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]

O my dove, in the cranny of the rocks (Song of Songs 2:14): This is that which is stated in the verse (Psalms 18:3), "The Lord is my rock and my fortress." Rabbi Elazar ben Pedat said, "Israel said to Moshe, 'What have you done to us? Now they are coming and doing to us like what we did to them, as we have killed their first-born and taken their money. Is it not you that said to us, "Each woman shall borrow from her neighbor and the lodger in her house" (Exodus 3:23).' He said to them, 'You do not need [to do anything], but you should stand and be silent and the Holy One, blessed be He will [fight] your wars,' as it is stated (Exodus 14:14), 'The Lord will fight for you and you shall be quiet.' That is [the meaning of] 'and the Children of Israel yelled out' (Exodus 14.10)." Rabbi Yehoshua ben Levi said, "To what is this matter comparable? To the daughter of a king that was passing on a road, and brigands took her as a [captive]. She began to yell out to the king. The king said, 'This is what I desired.' So [too] with Israel. They were subjugated in Egypt [and] placed their eyes towards the Heavens, as it is stated (Exodus 2:23), 'and the Children of Israel groaned from the work and screamed.' [So] the Holy One, blessed be He, took them out and desired to hear their prayer [again]. But they did not pray. What did He do? He agitated Pharaoh and his army against them and they pursued them. As it is stated (Exodus 14:10), 'As Pharaoh drew close (hikriv).' As he drew the Children of Israel close to prayer. Immediately, 'and the Children of Israel cried out to the Lord.'" Hence it is written, "O my dove, in the cranny of the rocks, hidden by the cliff, let me see your appearance, let me hear your voice," that same voice that I heard in Egypt. Immediately the Holy One, blessed be He, said to Moshe (Exodus 14:16), "And you lift up your rod and hold out your arm over the sea and split it, so that the Children of Israel may come into the sea on dry ground." And the Holy One, blessed be He, made war with Pharaoh, destroyed [his army], trounced them in the sea and saved Israel. That is [the meaning of] that which is written (Psalms 140:8), "God, my Lord, the strength of my deliverance, You protected my head on the day of weapons (nashek)," [meaning] the day of the war at the sea. As it is stated (Psalms 78:9), "The Children of Ephraim, warriors (noshkei) lifting their bows." Everything that Pharaoh was doing, the Holy One, blessed be He would [also] do. Pharaoh came out like a warrior; and the Holy One, blessed be He, is like a warrior, as it is stated (Isaiah 42:13), "The Lord goes forth like a warrior, like a man of war He whips up His rage," as only upon Pharaoh did He first make known His strength. At the time of war, He is called a man, as it is stated (Exodus 26:3), "The Lord is a man of war, the Lord is His name." Pharaoh went forth dressed in tin-plated armor; and the Holy One, blessed be He, likewise, as it is stated (Habakuk 3:11), "as Your arrows fly in brightness, Your flashing spear in brilliance." Pharaoh went forth with catapult stones; and the Holy One, blessed be He, went forth with stones of elgavish and hail stones. Pharaoh rode on a horse; and the Holy One, blessed be He, upon a cherub, as it is stated (Psalms 18:11), "He rode on a cherub and flew." Upon what did Pharaoh ride? Upon a female mare, as it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots have I likened you, my darling." Another interpretation [of] "To a mare in Pharaoh's chariots": What is [the meaning of] "to a mare?" Rather the Holy One, blessed be He, saw that Pharaoh did not want to enter the sea. [So] what did the Holy One, blessed be He, do? He rode upon a light cloud and transformed it into a mare. And He stood [it] in front of the horses of the troops. And the horses ran after the mare, and the Holy One, blessed be He, descended into the sea with the horses [coming] after Him [to pursue the mare]. Hence, "to a mare," [meaning a] female. Another interpretation [of] "To a mare in Pharaoh's chariots": Pharaoh said to his troops, "What is the lightest (fastest) animal upon which to ride, so that I can go forth and chase the Children of Israel?" They said to him, "A mare, as there is nothing like it in the world." Therefore (due to her speed) the males were following her. And Pharaoh rode [speedily] like the gazelles. And the Holy One, blessed be He, also did this. The Holy One, blessed be He, said in front of the ministering angels, "Which among all of the creatures that serve in front of Me is light?" They said to Him, "Is it not revealed in front of You, that there is none among all of the creatures that serve in front of You that is as light as the cherub that comes out from under the wings of the cherubs." [So] the Holy One, blessed be He, rode upon the cherub and beat the horse of Pharaoh and all of his troops, as it is stated (Exodus 15:19), "For the horse of Pharaoh, with his chariots and horsemen, went into the sea." And it is [also] stated (Psalms 136:15), "And He shook Pharaoh and his army in the Reed Sea." Moshe said to them, "Is this not what I told you (Exodus 14:14), 'and you shall be quiet.' There is nothing for you to do except to stand silently, and the Holy One blessed be He, will [fight] your wars." Therefore he said to them, "When you enter the land and see many multitudes and horses and chariots, do not be afraid of them," as it is stated (Deuteronomy 20:1), "When you go out to war and you see horse and chariot, a people more numerous than you, do not be afraid of them, as the Lord, your God is with you." Hence (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord."

O my dove, in the cranny of the rocks (Song of Songs 2:14): This is that which is stated in the verse (Psalms 18:3), "The Lord is my rock and my fortress." Rabbi Elazar ben Pedat said, "Israel said to Moshe, 'What have you done to us? Now they are coming and doing to us like what we did to them, as we have killed their first-born and taken their money. Is it not you that said to us, "Each woman shall borrow from her neighbor and the lodger in her house" (Exodus 3:23).' He said to them, 'You do not need [to do anything], but you should stand and be silent and the Holy One, blessed be He will [fight] your wars,' as it is stated (Exodus 14:14), 'The Lord will fight for you and you shall be quiet.' That is [the meaning of] 'and the Children of Israel yelled out' (Exodus 14.10)." Rabbi Yehoshua ben Levi said, "To what is this matter comparable? To the daughter of a king that was passing on a road, and brigands took her as a [captive]. She began to yell out to the king. The king said, 'This is what I desired.' So [too] with Israel. They were subjugated in Egypt [and] placed their eyes towards the Heavens, as it is stated (Exodus 2:23), 'and the Children of Israel groaned from the work and screamed.' [So] the Holy One, blessed be He, took them out and desired to hear their prayer [again]. But they did not pray. What did He do? He agitated Pharaoh and his army against them and they pursued them. As it is stated (Exodus 14:10), 'As Pharaoh drew close (hikriv).' As he drew the Children of Israel close to prayer. Immediately, 'and the Children of Israel cried out to the Lord.'" Hence it is written, "O my dove, in the cranny of the rocks, hidden by the cliff, let me see your appearance, let me hear your voice," that same voice that I heard in Egypt. Immediately the Holy One, blessed be He, said to Moshe (Exodus 14:16), "And you lift up your rod and hold out your arm over the sea and split it, so that the Children of Israel may come into the sea on dry ground." And the Holy One, blessed be He, made war with Pharaoh, destroyed [his army], trounced them in the sea and saved Israel. That is [the meaning of] that which is written (Psalms 140:8), "God, my Lord, the strength of my deliverance, You protected my head on the day of weapons (nashek)," [meaning] the day of the war at the sea. As it is stated (Psalms 78:9), "The Children of Ephraim, warriors (noshkei) lifting their bows." Everything that Pharaoh was doing, the Holy One, blessed be He would [also] do. Pharaoh came out like a warrior; and the Holy One, blessed be He, is like a warrior, as it is stated (Isaiah 42:13), "The Lord goes forth like a warrior, like a man of war He whips up His rage," as only upon Pharaoh did He first make known His strength. At the time of war, He is called a man, as it is stated (Exodus 26:3), "The Lord is a man of war, the Lord is His name." Pharaoh went forth dressed in tin-plated armor; and the Holy One, blessed be He, likewise, as it is stated (Habakuk 3:11), "as Your arrows fly in brightness, Your flashing spear in brilliance." Pharaoh went forth with catapult stones; and the Holy One, blessed be He, went forth with stones of elgavish and hail stones. Pharaoh rode on a horse; and the Holy One, blessed be He, upon a cherub, as it is stated (Psalms 18:11), "He rode on a cherub and flew." Upon what did Pharaoh ride? Upon a female mare, as it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots have I likened you, my darling." Another interpretation [of] "To a mare in Pharaoh's chariots": What is [the meaning of] "to a mare?" Rather the Holy One, blessed be He, saw that Pharaoh did not want to enter the sea. [So] what did the Holy One, blessed be He, do? He rode upon a light cloud and transformed it into a mare. And He stood [it] in front of the horses of the troops. And the horses ran after the mare, and the Holy One, blessed be He, descended into the sea with the horses [coming] after Him [to pursue the mare]. Hence, "to a mare," [meaning a] female. Another interpretation [of] "To a mare in Pharaoh's chariots": Pharaoh said to his troops, "What is the lightest (fastest) animal upon which to ride, so that I can go forth and chase the Children of Israel?" They said to him, "A mare, as there is nothing like it in the world." Therefore (due to her speed) the males were following her. And Pharaoh rode [speedily] like the gazelles. And the Holy One, blessed be He, also did this. The Holy One, blessed be He, said in front of the ministering angels, "Which among all of the creatures that serve in front of Me is light?" They said to Him, "Is it not revealed in front of You, that there is none among all of the creatures that serve in front of You that is as light as the cherub that comes out from under the wings of the cherubs." [So] the Holy One, blessed be He, rode upon the cherub and beat the horse of Pharaoh and all of his troops, as it is stated (Exodus 15:19), "For the horse of Pharaoh, with his chariots and horsemen, went into the sea." And it is [also] stated (Psalms 136:15), "And He shook Pharaoh and his army in the Reed Sea." Moshe said to them, "Is this not what I told you (Exodus 14:14), 'and you shall be quiet.' There is nothing for you to do except to stand silently, and the Holy One blessed be He, will [fight] your wars." Therefore he said to them, "When you enter the land and see many multitudes and horses and chariots, do not be afraid of them," as it is stated (Deuteronomy 20:1), "When you go out to war and you see horse and chariot, a people more numerous than you, do not be afraid of them, as the Lord, your God is with you." Hence (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord."

"And Moses stretched out his hand to the heavens and a behold, a thick darkness." Where did this darkness come from? Rabbi Judah and Rabbi Nechemia [debate]. Rabbi Judah says the darkness came from above as it says (Psalms 18:12) He made darkness his secret place; his pavilion round about him... Rabbi Nechemia says the darkness comes from below (gehinom) as it says (Job 10:22) A land of gloom, as darkness itself; and of the shadow of death, without any order...

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah,²⁰See Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity. who resided in Bozrah.²¹An Idumean town in which a number of scholars lived. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah,²⁰See Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity. who resided in Bozrah.²¹An Idumean town in which a number of scholars lived. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

5 (Numb. 8:2) “When you set up the lamps”: This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?⁶Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘[He reveals the deep and secret things, He knows what is in the darkness,] and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘[let the seven lamps give their light] in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted one said to the blind one, “When we enter into the house, go ahead and light this lamp and make light for me.” The blind one said to him, “In your goodness – when I was on the road, you supported me; until we entered the house you guided me; and now you say to me, ‘Light this lamp and make light for me?’” The sighted one said to him, “So that you do not owe me a favor for my guiding you on the road – hence I said to you, ‘Make light for me.’” Thus this sighted one is the Holy One, blessed be He, as stated (Zachariah 4:10), “the eyes of the Lord, ranging over the whole earth.” And the blind one is Israel, as stated (Isaiah 59:10), “We grope, like blind men along a wall.” The Holy One, blessed be He, was leading them and giving them light, as stated (in 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].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “When you set up [the lamps]” - in order to exalt (lehaalot) you.

Walk before Me, and be thou wholehearted (Gen. 17:1). Scripture states elsewhere in allusion to this verse: As for God, His way is whole (Ps. 18:31). What is the meaning of His way is whole? It signifies that the Holy One, blessed be He, cherished the precept of circumcision. R. Ishmael stated: The rite of circumcision is so important that thirteen covenants were issued because of it. They are stated explicitly in the verses (of this section of the Torah).

What may this episode be compared to? It may be compared to a situation wherein a king’s friend is eager to marry the king’s daughter. Because he is extremely bashful, he does not know how to declare his love for her, whether to do so himself or through another. The king realized what was in the young man’s heart and so he said to him: “I know what you desire; my daughter is already in your house.” Abraham was likewise bewildered when the Holy One, blessed be He, said to him: I will make My covenant between Me and thee, and so he fell upon his face. While he was prostrate, he discovered that he was already circumcised. Forthwith, the Holy One, blessed be He, said: My covenant is made between Me and thee. Scripture says elsewhere in reference to the preceding verse: The word of the Lord is tried (Ps. 18:31). This implies that He tested Abraham’s offspring by bestowing upon them the precept of circumcision. Therefore, He is a shield unto all them that take refuge in Him (ibid.), to Israel who trust in Him.

13) shnei kethuvim hamakchishim zeh eth zeh ad sheyavo hakathuv hashlishi veyachriya beneihem (two verses that contradict each other until a third verse comes and resolves the contradiction): One verse states (Shemoth 19:20): "And the L–rd descended upon Mount Sinai, upon the top of the mountain," and another (Shemoth 20:19): "… that from the heavens I spoke to you!" A third verse comes and resolves the contradiction, viz. (Devarim 4:36): "From the heavens He made you hear His voice to exhort you, and on the earth He showed you His great fire, and His words you heard from the midst of the fire." — His voice from the heavens and His speech on the earth. Another resolution: We are hereby taught that the Holy One Blessed be He bent the heavens over Mount Sinai and spoke with them. As David said (Psalms 18:10): "And He bent the heavens and came down, and thick darkness was under His feet."

“With slothfulness the ceiling sags and with idleness of the hands the house leaks” (Ecclesiastes 10:18).
“With slothfulness the ceiling sags” – because the Israelites were slothful from encamping at Mount Sinai in dispute,⁷⁸Although the Israelites had engaged in disputes in their other encampments, when they encamped at Sinai they did so peacefully. “the ceiling sags” – it is written: “He bent the heavens and descended” (Psalms 18:10).⁷⁹God descended to them and rested His presence in their midst. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites humbled themselves [nishtapelu] [and refrained] from encamping in dispute at Mount Sinai, “the house leaks” – “the clouds, too, dripped water” (Judges 5:4).
Another matter: “With slothfulness the ceiling sags” – because the Israelites were slothful in repenting in the days of Jeremiah, “the ceiling sags,” – “He uncovered the covering of Judah” (Isaiah 22:8), he removed its covering.⁸⁰The roof of the Temple. “And with idleness [uvshiflut] of the hands the house leaks” – because the Israelites abased themselves [nishtapelu] from repenting in the days of Jeremiah, “the house leaks,” it is written: “For behold, the Lord commands, and He will shatter the great house⁸¹The ten tribes of the kingdom of Israel. into smithereens and the small house⁸²The two tribes of the kingdom of Judah. into fragments” (Amos 6:11). Rabbi Huna said: This shattering into smithereens is unlike the shattering into fragments. This shattering into fragments, there are no remnants from it, while the shattering into smithereens, there are remnants from it.⁸³When something is shattered into smithereens the tiny slivers cannot possibly be reconstructed into a whole. When something is broken into fragments the pieces are large enough to be usable and reconstructed (Etz Yosef).
Another matter: “With slothfulness the ceiling sags” – Rabbi Kohen interpreted [it] regarding a woman: Because a woman is slothful in examining herself at her appropriate time, she suffers, as it is stated, “and of she who suffers in her menstruation” (Leviticus 15:33). “And with idleness [uvshiflut] of the hands…” – because she abases herself [mishtapelet] [and refrains] from examining herself, she becomes a zava,⁸⁴A zava is a woman who experiences a discharge of blood when it is not the time for her menstruation. See Leviticus 15:25–30. as it is stated: “And a woman, if her bloody discharge shall flow [many days, not at the time of her menstruation]” (Leviticus 15:25).

Another opinion. “The words of this song…” (Shmuel II 22:1) R’ Simon said: not all who say song say it. Rather, anyone for whom a miracle is done that then recites a song it is known that all their sins are forgiven and they become a new creation. Israel - when a miracle was done for them and they recited a song, all of their sins were forgiven, as it says “Then Moses caused Israel to set out…” (Shemot 15:22) He caused them to move on from their sins, “…from the Red Sea…” as it says “…they rebelled at the sea, at the Sea of Reeds.” (Psalms 106:7) So to you find in the days of Devorah and Barak – a miracle was done for them and they recited a song, as it says “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) And from where do we learn that their sins were forgiven? Right after her song it says “Then the Israelites did what was offensive to the LORD…” (Shoftim 6:1) R’ Abahu said in the name of R’ Aba: everywhere else it is written ‘And the children of Israel continued to do evil…’ but after the song of Devorah it sis written ‘Then the Israelites did…’ which implies the beginning of an act. What happened to their earlier actions? It must be that the Holy One forgave them at the moment they recited a song. So too you find with David, that a miracle was done for him and he recited a song. And from where do we know that his sins were forgiven? Because it is written after his song “These are the last words of David…” (Shmuel II 23:1) And these are the first?! Rather it comes to teach us that the Holy One forgave him for the past.

“For by You I run upon a troop...” (Tehillim 18:30) R’ Chiyah said in the name of R’ Levi: when David went to wage war against the Jebusites, he began by saying “Whoever smites the Jebusites and reaches the tower…” (Shmuel II 5:8) and in another verse he says “Whoever smites the Jebusites first will be a chief (l’rosh) and an officer…” (Divre HaYamim I 11:6) So what did Yoav do? He brought a fresh cypress tree (brosh) and fixed it next to the wall of the city. He bent back the flexible head of the cypress, climbed up on to David’s head, grabbed on to the top of the tree and swung onto the top of the wall. David said “May a righteous man strike me with kindness and reprove me (yochicheni rosh)…” (Tehillim 141:5) What did the Holy One do? He lowered the wall and David went up after Yoav, as it says “…and by my God I scale a wall.” (Tehillim 18:30)

(Ibid.) "that from the heavens I spoke to you": One verse states "that from the heavens, etc.", and another (Ibid. 19:20) "And the L rd went down upon Mount Sinai!" How are these two verses to be reconciled? A third verse reconciles them, viz. (Devarim 4:36) "From the heavens He made you hear His voice to exhort you, and on the earth He showed you His great fire, and His works you heard from the midst of the fire." These are the words of R. Yishmael. R. Akiva says: We are hereby taught that the Holy One Blessed be He bent the upper heavens over the top of the mountain, and He spoke to them from the heavens. As it is written (Psalms 18:10) "And He bent the heavens and descended, with mist between His feet." Rebbi says: "And the L rd went down upon Mount Sinai upon the top of the mountain. And the L rd called Moses to the top of the mountain, and Moses went up": Is this to be understood literally? Can you say such a thing? If one of His servants (e.g., the sun) makes his presence felt in its place and outside of its place, how much more so the glory of Him who spoke and brought the world into being! (The above, then, must perforce be understood figuratively and not literally.)

... R’ Huna said: the Messiah is called by seven names, and they are – magnified, Our Righteousness, Shoot, Consoler, David, Shiloh, and Eliyahu. Magnified from where? As it says, “May his name be forever; before the sun, his name will be magnified…” (Tehillim 72:17) Our Righteousness from where? As it says, “…and this is his name that he shall be called, The Lord is our righteousness.” (Yirmiyahu 23:6) Shoot from where? As it says, “…Behold a man whose name is the Shoot…” (Zechariah 6:12) Consoler from where? As it says, “For the Lord shall console Zion…” (Yeshayahu 51:3) David from where? As it says, “…and He performs kindness to His anointed; to David and to his seed forever.” (Tehillim 18:51) Shiloh from where? As it says, “…until Shiloh comes, and to him will be a gathering of peoples.” (Bereshit 49:10) Eliyahu from where? As it says, “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord…” (Malachi 3:23)

“Even in your thought do not curse a king, and in your bedrooms do not curse the wealthy, as a bird of the heavens will carry the sound, and a winged one will tell the matter” (Ecclesiastes 10:20).
“Even in your thought do not curse a king” – Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He says to a person: Because I have given you intellect beyond that of the animal, the beast, and the birds, you curse and blaspheme before me? I gave you eyes and [the animal] eyes, you have ears and it has ears, you have hands and it has hands, you have feet and it has feet, you have a mouth and it has a mouth, he is like the beasts that perish [nidma].⁸⁶This is an adaptation in the singular of Psalms 49:21. The verse compares people to beasts, but the midrash reads it as implying a difference between people and animals, that animals cannot speak. Nidma means nothing other than silence; I have silenced it before you.⁸⁷Unlike people, animals cannot speak. See the honor that I have afforded you. But you do not understand all this goodness, “man does not understand the honor” (Psalms 49:21).
Another matter: “Even in your thought do not curse a king” that is in your generation, “and in your bedrooms do not curse the wealthy” – do not curse the wealthy of your generation. “As a bird of the heavens” – Rabbi Yirmeya ben Elazar said: This is the raven, by means of bird divination.⁸⁸The king or wealthy people might find out what you said from the ravens, by means of bird divination. “And a winged one will tell the matter” – because the wall has ears.
Another matter: “Even in your thought do not curse a king” – the King of the world; “and in your bedrooms do not curse the wealthy” – the wealthy One of the world. “As a bird of the heavens will carry the sound” – Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: There are some sounds that are for good and there are some sounds that are for evil. [There are] sounds for good, as it is stated: “The Lord heard the sound of your words…they have done well in everything that they spoke” (Deuteronomy 5:24). Ḥiyya bar Ada and bar Kappara: Ḥiyya bar Abba said: For good [hatava], as in the preparation of [hatavat] the incense. Bar Kappara said: For good, as in the cleaning of [hatavat] the lamps. [There are] sounds for evil, as it is stated: “The Lord heard the sound of your words, and He was enraged and took an oath…” (Deuteronomy 1:34).
Rabbi Abbahu [said] in the name of Rabbi Taḥalifa his father in law: It is written: “As I took an oath in My wrath” (Psalms 95:11) – the Holy One blessed be He said: I took an oath in My wrath, but then I recanted; “that they⁸⁹The generation of the wilderness, which left Egypt. will not enter My place of rest” (Psalms 95:11) – they will not enter this resting place,⁹⁰The Land of Israel but they will enter another resting place.⁹¹The World to Come Rabbi Beivai said in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a king who was angry at his son and expelled him from his palace and took an oath that he would not allow his son to enter the palace. What did he do [once he reconsidered]? It was [already] built; he dismantled it and rebuilt it, and brought his son into it. He thereby brings his son in and [still] fulfills his vow. So too, the Holy One blessed be He said: I took an oath in My wrath and recanted. They will not enter this resting place, but they will enter another resting place.
“And a winged one will tell the matter” – Rabbi Bon said: When a person sleeps, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, and the cherub to the winged one. Who is that? It is the seraph. The seraph will bring the matter and tell it before He who spoke and the world came into being.
Another matter: “Even in your thought do not curse a king” – do not curse a king who is before you. “And in your bedrooms do not curse the wealthy” – a prominent person in your locale. “As a bird of the heavens will carry the sound” – the Holy One blessed be He said to David: Would you not say: “All my enemies shall be ashamed and frightened” (Psalms 6:11)? Who were your enemies? Was it not Saul? Would you not say: “On the day that the Lord rescued him from the hand of all his enemies and from the hand of Saul” (Psalms 18:1)?⁹²Thus, you cursed the king I appointed over Israel. David said: Master of the universe: Do You calculate them for me as intentional transgressions? Consider them as unwitting transgressions [shegagot] for me. That is what is written: “A meditation [shigayon] by David, a song that he sang to the Lord concerning the words of Kush the Benjamite (Psalms 7:1).⁹³Kush the Benjamite is a reference to Saul (see Moed Katan 16b).
Another matter: “Even in your thought do not curse a king” – this is Moses, as it is stated: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealth” – this is Moses. From where did Moses become wealthy? It was from the residue of the tablets. Rabbi Ḥanin said: He discovered a quarry of sapphires in his tent, and from that Moses became wealthy, as it is stated: “Carve for you two tablets of stone…” (Exodus 34:1), its carvings will be for you.

A ram caught in the thicket by his horns (ibid.). The Holy One, blessed be He, said to Abraham: “Let them blow upon the ram’s horn to Me, and I will save them and redeem them from their sins.” This is what David meant when he sang: My shield and my horn of salvation, my high tower (Ps. 18:3). Then I shall remove the yoke of exile from them and comfort them in the midst of Zion, as it is said: For the Lord hath comforted Zion (Isa. 51:3). Amen.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Zavdi ben Levi began: “The kings of the earth did not believe…” (Lamentations 4:12). There were four kings; what this one demanded that one did not demand, and they are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38).¹¹⁶This verse is generally translated “I have pursued my enemies” or “I pursue my enemies.” However, a more literal translation is “I will pursue my enemies” or “let me pursue my enemies,” which is how the midrash understands it here. The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of the next day” (I Samuel 30:17). What is “of the next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.¹¹⁷Mishna Berakhot 9:2. The mishna continues: One recites: Blessed…whose strength and power fill the world. That is what is written: “For You will illuminate my lamp…” (Psalms 18:29).
Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…[and Kushites were falling…before the Lord and before His camp]” (II Chronicles 14:12); it is not written here, “before Asa,” but rather, “before the Lord and before His camp.”
Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song, and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Seir]” (II Chronicles 20:22).
Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians [one hundred eighty-five thousand]” (II Kings 19:35).
How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write a yod.¹¹⁸Yod is the smallest letter and is very easy to write. Its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to make a line.¹¹⁹The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua ben Levi said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).¹²⁰The two are Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors (Etz Yosef). Rabbi Yehuda and Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).¹²¹Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches” (Isaiah 17:6). Both according to the statement of these and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: He seeks only to eliminate me. He will do to me what he did to my grandfather.¹²²The midrash identifies Nebuchadnezzar as a grandson of Sennacherib, king of Assyria during Hezekiah’s time. Alternatively, the midrash employs the term grandfather in the sense of predecessor. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem but was unable to conquer it. He sought to return. The Holy One blessed be He introduced into his mind and he began measuring the wall, and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

Zavdi ben Levi began: “The kings of the earth did not believe…” (Lamentations 4:12). There were four kings; what this one demanded that one did not demand, and they are: David, Asa, Yehoshafat, and Hezekiah. David said: “I will pursue my enemies and overtake them…” (Psalms 18:38).¹¹⁶This verse is generally translated “I have pursued my enemies” or “I pursue my enemies.” However, a more literal translation is “I will pursue my enemies” or “let me pursue my enemies,” which is how the midrash understands it here. The Holy One blessed be He said to him: ‘I will do so.’ That is what is written: “David smote them from twilight until the evening of the next day” (I Samuel 30:17). What is “of the next day”? Rabbi Yehoshua ben Levi said: For two nights and one day. The Holy One blessed be He would illuminate for him with comets and lightning, as we learned there: Over comets, over earthquakes, and over lightning.¹¹⁷Mishna Berakhot 9:2. The mishna continues: One recites: Blessed…whose strength and power fill the world. That is what is written: “For You will illuminate my lamp…” (Psalms 18:29).
Asa arose and said: ‘I do not have the power to kill them, but I will pursue them and You do [the killing].’ He said to him: ‘I will do so,’ as it is stated: “Asa…pursued them…[and Kushites were falling…before the Lord and before His camp]” (II Chronicles 14:12); it is not written here, “before Asa,” but rather, “before the Lord and before His camp.”
Yehoshafat arose and said: ‘I have the power neither to kill nor to pursue; rather, I will recite song, and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “At the time that they began with song and praise, [the Lord set ambushes against the children of Amon, Moav, and the highlands of Seir]” (II Chronicles 20:22).
Hezekiah arose and said: ‘I have the power neither to kill, nor to pursue, nor to recite song; rather I will sleep in my bed and You do so.’ The Holy One blessed be He said to him: ‘I will do so,’ as it is stated: “It was on that night that an angel of the Lord went out and smote in the camp of the Assyrians [one hundred eighty-five thousand]” (II Kings 19:35).
How many remained of them? Rav said: Ten, as it is stated: “A child will record them” (Isaiah 10:19), as it is typical of a child to write a yod.¹¹⁸Yod is the smallest letter and is very easy to write. Its numerical value is ten. Rabbi Elazar says: Six, as it is typical of a child to make a line.¹¹⁹The letter vav is a straight vertical line. Its numerical value is six. Rabbi Yehoshua ben Levi said: Five, as it is stated: “Two, three berries at the treetop” (Isaiah 17:6).¹²⁰The two are Nebuchadnezzar and Nevuzaradan, who were officers, and the three were Sennacherib, the Assyrian king, and his two sons. They were the survivors (Etz Yosef). Rabbi Yehuda and Rabbi Simon said: Nine. That is what is written: “Four, five on its flourishing branches” (Isaiah 17:6).¹²¹Four and five are nine. Rabbi Tanḥum ben Ḥanilai said: Fourteen. That is what is written: “Two, three berries at the treetop, four, five on its flourishing branches” (Isaiah 17:6). Both according to the statement of these and according to the statement of those, Nebuchadnezzar was one of them. When the Holy One blessed be He said to him: ‘Ascend and destroy the Temple,’ he said: He seeks only to eliminate me. He will do to me what he did to my grandfather.¹²²The midrash identifies Nebuchadnezzar as a grandson of Sennacherib, king of Assyria during Hezekiah’s time. Alternatively, the midrash employs the term grandfather in the sense of predecessor. What did he do? He came and encamped at Daphne in Antioch and sent Nevuzaradan, captain of the guard, to destroy Jerusalem. He stayed there three and a half years. Each day he would circle Jerusalem but was unable to conquer it. He sought to return. The Holy One blessed be He introduced into his mind and he began measuring the wall, and it was sinking two and a half handbreadths each day until it was completely sunk. Once it completely sunk, the enemies entered Jerusalem. Regarding that moment, it states: “The kings of the earth and all the inhabitants of the world did not believe that an adversary and enemy would enter the gates of Jerusalem” (Lamentations 4:12). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.

Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (roshekha) upon you is like crimson wool (karmel), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (rashim) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (dalat) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (dalim) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (rehatim)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (rehitin) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is rahat) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (rehatim).'" Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (rehatim),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).

Whence do we know about Moses? Because it is said, "And the Lord said, My spirit shall not abide in man for ever in their going astray" (Gen. 6:3). What is the implication (of the expression), "In their going astray"? Retrospectively his name was called Moses. For the life of Moses was one hundred and twenty years, as it is said, "His days shall be an hundred and twenty years" (ibid.).

[Another interpretation (of Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM, ELISHAMA BEN AMMIHUD.] R. Meir and R. Joshua ben Qorhah were interpreting the names. Elishama <means>: "He (Joseph) heeded (shama') my God (Eli)," and he did not heed his mistress. BEN AMMIHUD means: He was "with me ('immi)" but was not with her.¹⁴⁰Cf. the parallel in Tanh., Numb. 2:28: “AMMIHUD (‘MYHWD) means: ‘His glory (HWDW)’ was ‘with me (‘MY)’ and not with another.” Similarly also in the case of (Numb. 7:54:) GAMALIEL BEN PEDAHZUR <PRINCE OF THE CHILDREN OF MANASSEH>, Joseph said: [Gamaliel] <means>: "God (El) has recompensed (gamal)" my people with a good recompense (gemulim). Ben Pedahzur (PDHTsWR) means: "A rock (TsWR) redeemed" (PDH)" him. And who brought it about for him (according to Ps. 18:21–22 [20–21])? THE LORD REWARDED ME ACCORDING TO MY RIGHTEOUSNESS; ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS] <HE RESTORED ME; FOR I HAVE OBSERVED THE WAYS OF THE LORD>…. R. Samuel bar Abba said: What is the meaning of ACCORDING TO {MY PURITY} [THE PURITY OF MY HANDS]? According to the purity of my hands, because I was pure through good works.¹⁴¹yTa’an. 3:12 (or 10) (67a. (Ps. 18:21 [20]:) THE LORD REWARDED ME. How? When someone is poor, he trusts in the Holy One; but when he is wealthy, he trusts in his wealth and has no fear <of the Divine>.¹⁴²Cf. Mark 10:25 // Matthew 19:24 // Luke 22:25. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Also when he became king he continued in fear <of the Holy One>, as stated (in Gen. 42:18): FOR I FEAR GOD. And when his brothers came down to him a second time (according to Gen. 43:16): WHEN JOSEPH SAW <BENJAMIN> WITH THEM, <HE SAID> … SLAUGHTER AND PREPARE (wehakhen) AN ANIMAL, FOR THE MEN WILL EAT WITH ME AT NOON.¹⁴³Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to {eat} [prepare] <food> one day ahead for the next. R. Johanan said: It was the Sabbath, and he had merely prepared for the Sabbath day, as stated (in Exod. 16:5): <AND IT SHALL COME TO PASS ON THE SIXTH DAY,> THAT WHEN THEY PREPARE WHAT THEY BRING, <IT WILL BE TWOFOLD>.¹⁴⁴Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One said to him: You have kept the Sabbath before it was given. By your life I will have the son of your son offer <his sacrifice> on the Sabbath day, as stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM.

When they came to the Cave of Machpelah, Esau came against them || from Mount Horeb to stir up strife, saying: The Cave of Machpelah is mine. What did Joseph do? He sent Naphtali to subdue the constellations, and to go down to Egypt to bring up the perpetual deed which was between them, therefore it is said, "Naphtali is a hind let loose" (Gen. 49:21). Chushim, the son of Dan, had defective hearing and speech, and he said to them: Why are we sitting here? He was pointing (to Esau) with his finger. They said to him: Because this man will not let us bury our father Jacob. What did he do? He drew his sword and cut off Esau's head with the sword, and took the head into the Cave of Machpelah. And they sent his body to the land of his possession, to Mount Seir.

After these things the word of Hashem came to Abram in a vision, saying, etc. (Psalms 18:31) "As for God — His ways are perfect; the Word of Hashem is tried; a shield is He for all who take refuge in Him." If His way is perfect, how much more is He Himself! Rav said: Were not the mitzvot given so that man might be refined by them? . Do you really think that The Holy One of Blessing cares if an animal is slaughtered by front or by the back of the neck? Therefore, mitzvot were only given to make humans better.

Another interpretation (of 22:11): BUT < THE ANGEL OF THE LORD > CALLED UNTO HIM. Abraham said to him: Who are you? He said to him: I am an angel. Abraham said to him: When the Holy One told me to sacrifice him, he told me so himself. So now I ask that he himself tell me < to stop >. Immediately the Holy One, having opened the firmament and the lower sky, said to him (in Gen. 22:16): I BY MYSELF HAVE SWORN. Abraham said to him: So now you have sworn! But I also have sworn that I am not coming down from this altar until I say everything that I must. He said to him: Say everything that you must. Abraham said to him: Did you not tell me that what you would raise up from me would completely fill up the world, as stated (in Gen. 15:5): AND COUNT THE STARS … SO SHALL YOUR SEED BE? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: And did you not tell me that you would multiply my children like the dust, as stated (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: Just as I had the right to talk back to you and did not say anything to you, O Sovereign of the World—Yesterday you said (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are saying (in Gen. 22:2): AND OFFER HIM THERE AS A BURNT OFFERING. Yet I suppressed my urge and did not talk back to you. < Just as I have acted in this way >, you also, when Isaac's children sin against you and enter into sorrow, remember on their behalf the binding of their father Isaac. Forgive them, and redeem them from their sorrows. The Holy One said to them: You have had your say; I will also have mine. The Holy One said to him: Your children are going to be sinful in my presence, < and I am going > to judge them on New Year's day. However, if they ask me to forgive them and blow a shofar before me on that day—Abraham said to him: And what is a shofar? The Holy One said to him: Do you not know? He said to him: Turn around and look. Immediately (as we read in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES [TO LOOK AND THERE WAS A RAM BEHIND HIM CAUGHT IN A THICKET ON HIS HORNS]. It says here nothing but ON HIS HORNS. He said to him: They will blow on a horn before me, and I will forgive their sins. In that hour he gave praise and thanksgiving to the Holy One; and that is how David gave praise¹⁷⁷Gk.: kalos. (in II Sam. 22:3 // Ps. 18:3 [2]): < THE LORD … MY SHIELD > AND MY HORN OF SALVATION. And it says also (in Joel 2:15): BLOW A SHOFAR IN ZION. The beginning (of the verse) concerns New Year's day. Then afterwards (ibid., cont.): SANCTIFY A FAST. This refers to the Day of Atonement, < which comes > after ten days, on which the Holy One forgives their sins. Thus it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU…. Blessed are you, O Israel! How the Holy One has loved you! < He has done for you > what he has not done for any people or tongue, as stated (in Ps. 111:6): HE HAS DECLARED THE POWER OF HIS WORKS TO HIS PEOPLE < IN GIVING THEM THE HERITAGE OF THE NATIONS >. It is also written (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, HIS STATUTES AND HIS ORDINANCES TO ISRAEL. And it is written (in vs. 20): HE HAS NOT DONE SO FOR ANY NATION; AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM. HALLELUJAH.

— But perhaps, just as water does not rejoice the heart of one who has learned, so words of Torah do not rejoice (the heart); it is, therefore, written (Song of Songs 1:2) "for Your love is better than wine." Just as wine rejoices, so words of Torah rejoice, as it is written (Psalms 18:9) "The statutes of the L-rd are just, rejoicing the heart." And just as with wine, you taste the flavor of wine from the beginning, but the more it ages in the bottle, the more its flavor is enhanced, so, words of Torah — the older they grow in the body, the more their "flavor" is enhanced, viz. (Job 12:12) "With the aged there is wisdom, and with length of days, understanding." And just as wine is not preserved in vessels of gold or in vessels of silver, but in the basest of vessels, those of clay, so, words of Torah are preserved only in one who lowers himself.

R. Yehudah says: It is written (Psalms 18:1-5) "Who will sojourn in Your tent? —- one who walks in innocence and works righteousness … who has no slander on his tongue … who despises the shameful one … who does not lend his money on interest." And elsewhere it is written (Ezekiel 18:15) "And if a man would be a tzaddik — he did not eat of (the idolatries of) the mountains, and he did not lift his eyes to the idols of the house of Israel, and he did not defile his neighbor's wife, and he did not come near a niddah, etc. … (Ibid. 9) he is a tzaddik; he will live!" Now what did this man do, (aside from what he did not do)? We are hereby apprised that if one sits (passively) and does not transgress, he is given the reward of the doer of a mitzvah.