Midrash su Salmi 22:78

(Fol. 4) R. Joshua b. Levi said: "It is obligatory for women to hear the reading of the Megilla, because they also benefited by the same miracle." R. Joshua b. Levi said again: "One is obliged to read the Megilla in the evening, and to repeat it in the daytime [on the morrow], as it is said (Ps. 22, 3) O, my God! I call in the daytime, but Thou answerest not, and in the night I find no rest." His disciples concluded from this that he meant to read the Megilla in the evening and study [the tract Megilla] in the daytime. Whereupon R. Jeremiah said unto them: "I have been told by R. Chiya b. Abba that he meant just as people say, 'I will peruse this section and repeat it.' " We have also been taught so in the name of R. Chelbo b. Ulla Biraa: "A man is obliged to read the Megilla in the evening and repeat it in the daytime (on the morrow), as it is said (Ib. 30) So that my glorious soul may sing praise to Thee, and never be silent, O Lord my God! Forever will I give thanks unto Thee."

Rabbi Ayevu said: It is written: “For dominion belongs to the Lord; He rules over nations” (Psalms 22:29), yet you say, “when King Aḥashverosh was sitting on his royal throne”?¹⁸Isn’t it actually God’s royal throne? Rather, in the past, there was royal sovereignty in Israel. When they sinned, sovereignty was taken from them and given to the nations of the world; that is what is written: “I will sell the land into the hands of the wicked” (Ezekiel 30:12). Rabbi Yitzḥak said: Into the hands of evil stewards; tomorrow, when Israel repents, the Holy One blessed be He will take it from the idolaters and returns it to Israel. When? “Saviors will ascend Mount Zion” (Ovadya 1:21).

(Est. 5, 1) And placed herself in the inner court of the king's house. R. Levi said: "As soon as she reached the house of idols, the Shechina left her; so she began to say (Ps. 22, 2) My God, my God, why hast thou forsaken me? Doth thou hold guilty one who does a thing unintentionally as though she did it intentionally, and what one is compelled to do as if she did it voluntarily?" (Ib.) And it happened when the king saw Esther the queen. R. Jochanan said: "Three angels came to her help at the same time; one angel raised her head [that the king might see her]; one, who strung a chord of grace (protection) around her, and one who stretched out the sceptre which the king handed out to her." How far did it stretch? R. Jeremiah said: "Its usual length was two cubits and it became twelve cubits long"; and others say it stretched to sixteen. R. Joshua b. Levi said: "To twenty-four." R. Chisda said: "To sixty." So also we find that it happened with the arm of Pharaoh's daughter; and thus also it happened with the teeth of Og, as it is whitten (Ps. 3, 8) The teeth of the wicked Shibarta, and Resh Lakish said: "Do not read Shibarta (hast thou broken) but read it Shibabta (that became ramified)." Rabba b. Uphran, in the name of R. Eliezer, who had heard it from his master, who quoted his master, said: "It became longer by two hundred ells."

"This is my G d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G d, and I will extol Him ("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious. R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan). R. Akiva says: "I shall speak of His beauty" — of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of Songs 5:9) "How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) "alamoth have loved You" — they have loved You "al maveth" ("above death"), and (Psalms 44:23) "for over You we are slain all the day"? You are comely, you are strong. Come and join us. And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) "My Beloved is white and ruddy, distinguished among legions." When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) "Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you." And Israel says to them (Ibid. 2:16) "My Beloved is mine, and I am His," and (Ibid. 6:3) "I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies." And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the L rd went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my G d" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The L rd is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the G d of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L rd, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

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

(Fol. 80b) Does not the root of a cedar tree reproduce branches? Has not R. Chiya b. Lulynil lectured: "What is the meaning of the passage (Ps. 22, 13) The righteous shall spring up like a palm tree, like a cedar? etc. Why are both trees mentioned? If it mentioned the cedar only, one might say that just as the cedar does not yield any products, so is the upright. Therefore it mentions the palm trees. And if the latter only were mentioned, one might say that just as a palm tree does not improve after being cut off, so is the righteous. Therefore, both are mentioned. Hence we see that a cedar does improve." This speaks of different kinds of cedars which do improve; for Rabba b. R. Huna said: "There are ten different kinds of cedars, as it is said (Is. 41, 19). I will plant in the wilderness the cedar, the shittah-tree, etc.

Circumcision is so very important that it takes precedence over the Sabbath. Similarly, circumcision is so important that no child is included in the reckoning of generations until he has been circumcised, as it is said: A seed shall serve him; he shall be counted by the Lord unto the next generation (Ps. 22:31).

R. Jochanan said in the name of R. Elazar b. R. Simon: "Wherever you find something said by R. Eliezer, the son of R. Jose, the Galilian, in the way of homeletics, make thy ear like the hopper [to receive his words]." (Deut. 7, 7) The Lord did not set His love upon you nor choose you, because ye were more in number than any people, etc. The Holy one, praised be He! said unto Israel: "I love you, because at the time when I even overwhelm you with dignity, ye are belittling yourself before Me. For I gave dignity unto Abraham and he [in return] said (Gen. 18, 27) Who am I but dust and ashes. I did the same unto Moses and Aaron and they [in return] said (Ex. 16, 7) And what are we. Unto David, and he said (Ps. 22, 7) But I am a worm, and not a man. The other nations, however, behave differently; for when I gave dignity unto Nimrod, he then said (Gen. 11, 3) Come, let us build us a city. Unto Pharaoh, and he said (Ex. 5, 2) Who is the Lord? Unto Sennacherib, and he said (II Kings 18, 35) Who are they among all the gods of the countries, etc. Unto Nebuchadnezzar, and he said (Is. 14, 14) I will ascend above the heights of the clouds. Unto Chiram, King of Tyre, and he said (Ez. 28, 2) I sit in the seat of God, in the heart of the seas." Raba, and according to some authorities, R. Jochanan, said "The stand which the passage states was taken by Moses and Aaron is more [exhausting] than the one taken by Abraham; for concerning Abraham it is written, Who am but dust and ashes, while concerning Moses and Aaron, it is written, And what are we?" Raba, and according to others, R. Jochanan, said further: "The world would not have been in existence were it not for the sake of Moses and Aaron; for it is written here and what are we, and it is written elsewhere (Job 26, 7) He hangeth the earth over nothing."

As soon as Jacob heard that there was corn in Egypt, he said to his sons: Get you down thither, and buy for us from them, etc. And Joseph’s ten brethren went down (ibid. 42:2–3). Why did all ten go? Because in that number resides the power to set aside retribution.⁴Because ten comprise a minyan and so they could beseech God as a congregation. For example, when the Holy One, blessed be He, was about to destroy Sodom, our patriarch Abraham pleaded for heavenly mercy in their behalf. He spoke first of fifty men, but finally reduced the number to ten, as it is said: Peradventure ten shall be found there (ibid. 18:31). Ten men also comprise a congregation, as is said: How long shall I bear with this evil congregation (Num. 14:27), and God standeth in the congregation of God (Ps. 82:1). Hence Scripture states: Joseph’s ten brethren went down (Gen. 42:3). Just as in the case of Sodom, Scripture speaks here of ten. And the sons of Israel came to buy among those that came (Gen. 42:5), in order that no one would recognize them. The Holy One, blessed be He, declared: Because you have said: We shall see what will become of his dreams (ibid. 37:20), his dream was fulfilled. Joseph saw his brothers and recognized them, but they did not recognize him, for they had felt no compassion for him, while Joseph recognized them because he pitied them.

Another matter, “My beloved is like a gazelle,” Rabbi Yitzḥak said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You said to us: Come, come. You come to us first.’
“My beloved is like a gazelle,” just as this gazelle leaps from mountain to mountain, from valley to valley, from tree to tree, from booth to booth, and from fence to fence, so too, the Holy One blessed be He leaps from this synagogue to that synagogue, from this study hall to that study hall. Why to that extent? In order to bless Israel. By what merit? By the merit of Abraham; that is what is written: “The Lord appeared to him at the terebinths of Mamre [and he was sitting at the entrance of the tent]” (Genesis 18:1). Rabbi Berekhya [said] in the name of Rabbi Levi: “Was sitting [yoshev],” [the word] yoshev is written without a vav.¹⁰³This indicates that there was something incomplete about his sitting, because he had begun to get up (Etz Yosef). Abraham sought to stand, [but] the Holy One blessed be He said to him: ‘Sit, Abraham, you are a model for your descendants. Just as you are sitting and I am standing, so will it be for your descendants when they enter the synagogue and the study hall and recite Shema; they will be sitting, and My glory will stand in their midst.’ What is the source? “God stands [nitzav] in the congregation of God” (Psalms 82:1). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: “God stands [omed]” is not written, but rather, nitzav. What is nitzav? It is standing at the ready, just as it says: “You shall stand [venitzavta] there for Me atop the mountain” (Exodus 34:2), and it is written: “It will be, before they call [I will answer, while they yet speak I will hear]” (Isaiah 65:24).¹⁰⁴This indicates that God stands at the ready, anticipating Israel’s prayers. Rabbi Shmuel in the name of Rabbi Ḥanina: With each and every praise with which Israel lauds the Holy One blessed be He, the Holy One blessed be He sits in their midst, as it is written: “You are holy, sitting upon the praises of Israel” (Psalms 22:4).
“Or a fawn,” Rabbi Yosei bar Ḥanina said: Like the offspring of a hind. “Behold, he is standing behind our wall,” behind the walls of synagogues and study halls. “Gazing through the window,” from between the priests’ shoulders. “Peering through the lattice,” from between the priests’ fingers. “My beloved spoke up, and he said to me” (Song of Songs 2:10), what did He say to me? “May the Lord bless you and keep you” (Numbers 6:24).

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

It was taught: From what age has a minor a share in the world to come? R. Chiya and R. Simon b. Rabbi differ. According to one, immediately after birth, and according to the other, from the time he commences to speak. The former infers it from (Ps. 22, 32) Will tell his righteousness to a people just born, and the latter infers it from the foregoing passage, Zera (children) shall serve him; there shall be related of the Lord unto future generations. It was taught: Rabina said: "From the time he is formed"; and R. Nachman b. Isaac said: "From the time he is circumcised, as it is written (Ps. 88, 16) I am inflicted and perishing from my youth up." There is a Baraitha in the name of R. Mair: "From the time he can answer Amen, as it is said (Is. 26, 2) Open ye the gates, that the righteous nation that keepeth faithfulness (Shomer Emunim) may enter in." Do not read Emunim (faithfulness) but read it Amen. (Fol. 111) What does Amen mean? It is an abbreviation of El melech N'eman, God, King of Truth.

12) "from the tent of meeting": I might think (that the voice came) from the whole house; it is, therefore, written: "from above the kapporeth." If "from above the kapporeth," I might think from above the entire kapporeth; it is, therefore, written: "from between the two cherubs." These are the words of R. Akiva. R. Shimon b. Azzai said: I come not to dispute the words of the master, but to add to them. That great glory, of which it is written, "Do I not fill heaven and earth?" — see how His love of Israel wrought upon this glory! The L–rd, as it were, contracted Himself to speak from above the kapporeth between the two cherubs! R. Dossa says: It is written (Shemoth 33:20): "For a man shall not see Me and live." (Even the holy creatures who bear the Throne of Glory do not behold His glory.) — In their life they do not see (Him), but they see (Him) in their death. And thus is it written (Psalms 22:30): "Before Him (i.e., before His manifest glory) shall bow down all who descend to the dust, when his (i.e., a man's) soul no longer animates (the body" [but departs from it.]). R. Shimon said: I come not to dispute the words of the master, but to add to them: "For a man shall not see Me, and the living" — Even the angels, whose lives are eternal, do not behold the glory.

(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son?⁵⁸Numb. R. 17:1. Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him.⁵⁹See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift⁶⁰Gk.: doron.; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]:⁶¹Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].”⁶²Cf. below, Numb. 4a:17. What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known,⁶³This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job.⁶⁴ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.”⁶⁵So the midrash interprets LAND OF UZ. See BB 15a. At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”

(2) Thus opened Rabbi Tanchuma bar Abba, in the name of Rabbi Chanina brother of Rabbi Acha ben Rabbi Chanina:

And You are holy, seated on the praises of Israel. (Psalms 22:4) Said R. Shmuel: every laudation and laudation with which Israel lauds the Holy Blessed One, divine Glory sits among them, as it is written, And You are holy, seated on the praises of Israel. Esther said, If You do not answer us, and they destroy us, I will immediately say You are seated on the praises of Israel. And if you save us, then You are holy. In eather case, You are seated on the praise of Israel. Said Rabbi Yehoshua son of Laqish: All this and more upon me if I ever looked in a book of aggadah in all my days! One time I found a book of aggadah. I saw in it 175 portions that were written in the Torah, statements and orders, corresponding to the 175 years of our father Abraham. As it is written, You take the gifts of the man (Psalm 68:10) — this is Abraham, as it is written, the man was great among the Anakites (Joshua 14:15). And 147 psalms in the book of Psalms, corresponding to the years of Jacob our father, which is the meaning behind And You are holy, seated on the praise of Israel (Psalms 22:4). And 123 times after the Hallel reader reads we respond "Hallelujah!" corresponding to the years of Aaron, which is the meaning behind Revere the LORD, His holy ones! (Psalm 34:10), which is Aaron who was called holy, as it is written, and Aaron, the holy one of God (Psalm 106:16). Rabbi Shmuel said in the name of Rabbi Ḥanina: over each and every praise that Israel lauds, You are far above all laudation, as it is written, and high over all blessing and praise (Nehemiah 9:5). Rabbi Berechia in the name of Rabbi Levi said: It is written, And the LORD appeared to him in the oaks of Mamre, and he sat at the entrance to the tent (Genesis 18:1). It's written that he sat?! He went to stand, but the Holy Blessed One said. "Be seated. This is a sign that your children, at the time when Israel goes to their synagogues and study halls and recites the Shema and prays, they are seated, but My Glory stands among them," which is the meaning of God stands guard in the congregation of God (Psalm 82:1). Rabbi Ḥaggai in the name of Rabbi Yitsḥaq said, "God stands isn't written there, but as stands guard in the congregation, as it is said, And it will be, as soon as they call, I will answer (Isaiah 65:24).

... “He will save him because He delights in him.” (Tehillim 22:9) R’ Shimon ben Lakish said that the Holy One expressed His love for Israel with three languages of affection, with ‘cleaving,’ with ‘desiring,’ and with ‘wanting.’ With cleaving – “But you who cleave to the Lord your God are alive…” (Devarim 4:4) With desiring – “…did the Lord desire you…” (Devarim 7:7) With wanting – “…for the Lord wants you…” (Yeshayahu 62:4) We learn all of these from that wicked one of the story of “And Dinah went out…” (Bereshit 34:1) With cleaving – “And his soul cleaved to Dinah…” (Bereshit 34:3) With desiring – “My son Shechem his soul desires your daughter.” (Bereshit 34:8) With wanting – “…because he wanted Jacob's daughter…” (Bereshit 34:19) R’ Aba bar Elisha added two more, with love and with speaking to the heart. With love, as it says “I loved you, said the Lord…” (Malachi 1:2) With speaking to the heart, as it says “Speak to the heart of Jerusalem…” (Yeshayahu 40:2) We learn these also from the story of that wicked one – “…he loved the girl and spoke to the girl's heart.” (Bereshit 34:3) “He will save him because He delights in him.”

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

R. Tanhuma bar Abba opened <his discourse> in the name of R. Hanina the father of R. Aha bar Hanina <as follows>:⁷¹Tanh., Numb. 4:14, cont.; Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7): OR FOR A RAM YOU SHALL MAKE A MEAL OFFERING […;] AND FOR THE OBLATION <YOU SHALL OFFER> a {HALF} [THIRD] OF A HIN OF WINE. From here on, in regard to the hallah (according to vss 19–20): AND IT SHALL BE THAT, WHEN YOU EAT FROM THE BREAD OF THE LAND, <YOU SHALL SET ASIDE AN OFFERING FOR THE LORD>. OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING…. Thus hallah <is mentioned> last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS, <AND DRINK YOUR WINE WITH A JOYFUL HEART>.⁷²Cf. below, Numb. 4a:17. In reference to what does the verse speak? With reference to Abraham, when the Holy One said to him (in Gen. 22:2): PLEASE TAKE YOUR SON. Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. [The Holy One said to him (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD.] Abraham said to the Holy One: Sovereign of the World, did you tell me (in vs. 2): PLEASE TAKE, for no reason? He said to him: No! Rather <it was> to make you known in the world. Thus it is stated (in Gen. 18:19): FOR I HAVE MADE HIM KNOWN,⁷³This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. SO THAT HE MAY CHARGE <HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM TO KEEP THE WAY OF THE LORD>…. R. Simeon ben Johay said: The Holy One said to him: By your life, I ascribe <your obedience> to you <as proof> that, if I had told you to take your own life, you would not have refrained <from doing so> for the sake of my name and would have obeyed <the command> to kill for the sake of my name. Where is it shown? R. Simeon ben Johay said: The Holy One said to him (in Gen. 22:16): AND YOU HAVE NOT WITHHELD YOUR SON, YOUR ONLY ONE. See, <YOUR SON> has already specified Isaac. <So> what is the meaning of YOUR ONLY ONE? Simply Abraham's life. Thus the soul is called ONLY ONE, where it is stated (in Ps. 22:21 [20]): DELIVER MY LIFE FROM THE SWORD, MY ONLY ONE FROM THE POWER OF THE DOG. Abraham said to the Holy One: Is it possible for me to go from here with no sacrifice? The Holy One said to Abraham: Here is your sacrifice. <It has been> prepared for you from the six days of creation. (According to Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES TO LOOK, AND THERE WAS A RAM…. SO HE OFFERED IT UP AS A BURNT OFFERING IN PLACE OF HIS SON. At that time Abraham said to the Holy One: Sovereign of the World: I am not moving from here until you swear to me that you will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed whatever I had accomplished during my lifetime. R. Hanan said: The Holy One said to him: By your life, so it shall be; for if you had not obeyed me, you would have possessed nothing. At that time the Holy One swore to him that he would never test him again. Thus it is stated (in Gen. 22:16): AND HE SAID: I BY MYSELF HAVE SWORN, SAYS THE LORD. The Holy One said to him: By your life severe afflictions and other trials had been designated to come upon you, but now they shall not come. These were the same afflictions which came upon Job.⁷⁴ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21): AND IT CAME TO PASS AFTER THESE THINGS, THAT IT WAS TOLD TO ABRAHAM: <BEHOLD MILCAH, SHE ALSO HAS BORNE SONS TO YOUR BROTHER NAHOR:> UZ HIS FIRST-BORN…. And this is Job, according to what is stated (in Job 1:1): THERE WAS A MAN IN THE LAND BELONGING TO UZ.⁷⁵So the midrash interprets LAND OF UZ. See BB 15a. [HIS (i.e., Uz's) NAME WAS JOB. The Holy One said to Abraham (in Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS, <AND DRINK YOUR WINE WITH A JOYFUL HEART, > FOR GOD HAS ALREADY APPROVED YOUR WORKS.

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

Israel spake before the Holy One, blessed be He: Sovereign of all worlds ! There is none like Thee among the ministering angels, and therefore all their descriptive names (contain part of the word) Elohim ("God"); e.g. Michael || and Gabriel. "Who is like unto thee among the divine creatures, O Lord?" (Ex. 15:11). Pharaoh replied after them with the tongue, saying: "Who is like thee, glorious in holiness, fearful in praises, doing wonders?" (ibid.). "Fearful in praise" is not written here, but "fearful in praises"; for the praises of the ministering angels are on high, and the praises of Israel are (uttered on earth) below. "Fearful in praises, doing wonders" (ibid.), and thus Scripture says, "But thou art holy, O thou that inhabitest the praises of Israel" (Ps. 22:3).

(Bamidbar 12:6) "And He said: Hear, I pray you ("na"), My words": "Na" is a term of imploration. Now does this not follow a fortiori, viz.: If He who spoke and brought the world into being speaks (thus) with the terrestrial creatures, how much more so flesh and blood (speaking to one another)! R. Shimon b. Yochai says: What is the intent of "Hear, I pray you, My words"? They wished to enter into the words of the L-rd, whereupon He asked them to wait until He had finished. How much more so should one not enter into the words of his neighbor, (who may thereby lose his "train of thought.") (Ibid.) "If there be prophets (among you), 'the L-rd' (i.e., the immanence of My name) I invest him with in a vision; in a dream I speak to him." — But perhaps, just as I speak with the prophets in a dream and a vision, so I speak with Moses. It is, therefore, written (Ibid. 7) "Not so, My servant Moses. In all of My household, he (alone) is to be trusted": aside from the ministering angels. R. Yossi says: even more than the ministering angels. (Ibid. 8) "Mouth to mouth I spoke to him": Mouth to mouth I told him to separate from his wife. (Ibid.) "and in (clear) revelation": This refers to the revelation of His words. You say: the revelation of his words; but perhaps (it refers to) the revelation of the Shechinah. It is, therefore, (to negate this) written (Shemot 33:20) "You shall not be able to see My face, for no man can see My face and live." R. Akiva says: "no man" — literally. "and live" (i.e., "and the live ones"): This refers to the ministering angels, who live forever (i.e., They, too, cannot see His face.) R. Shimon says: I do not rule out the words of my master; I add to them, viz.: "and live": Even the holy creatures, who bear the throne (of glory), do not see the glory. R. Elazar b. R. Yossi says: Not only do they not see it, they do not even know where it is, as it is written (Ezekiel 2:12) "Then a spirit lifted me and I heard behind me a sound of great tumult. Blessed is the glory of the L-rd from His place" (wherever it may be). R. Dossa says: "For a man will not see Me vachai": "When he lives" ("vachai") he cannot see Me, but he sees Me when he dies. And thus is it written (Psalms 22:20) "Before Him shall bow down all who go down to dust, whose spirit does not live." (Bamidbar, Ibid.) "and not in riddles": What is the intent of this? Because it is written (Ezekiel 17:2) "Son of man, propound a riddle," then just as I speak to the prophets in riddles, I (sometimes) speak to Moses in riddles; it is, therefore, written "and not in riddles." (Bamidbar, Ibid.) "and the configuration of the L-rd does he behold." This is a vision of His "back." You say it is a vision of His back, but perhaps it is a vision of His "face." It is, therefore, written (Shemot 33:23) "And I will remove My hand and you will see My back, but My face will not be seen." Moses sought to understand the ways of the Holy One Blessed be He — whereupon He said to him: "and you will see My back, etc.": My ways in the world to come, I will reveal to you; but, as to My ways in this world — "You shall not be able to see My face," as it is written (Ezekiel 2:10) "And He spread it (the scroll in the "hand" of G-d) before me, and it was written face and back." Now don't even the light-minded and commoners do this, writing face and back? Why mention it then? (The intent is:) "face" — (what transpires) in this world; "back" — (what transpires) in the world to come. "face" — the serenity of the righteous and the affliction of the wicked in this world; "back" — the reward of the righteous and the punishment of the wicked in the world to come. (Ezekiel, Ibid.) "and written upon it were "kinnim, hegeh, and hi": "kinnim" — the afflictions of the righteous in this world, viz. (Ibid. 32:16) "This is a kinah (a dirge) and intone it"; "hegeh" — the reward of the righteous in the world to come, viz. (Psalms 92:4) "(Rejoice) on an assor (a ten-stringed instrument), on a psaltery, on higayon (like 'hegeh') and harp"; "and hi" — the punishment of the wicked in the world to come, viz. (Ezekiel 7:26) "hoveh (like 'hi') upon hoveh shall come." (Bamidbar, Ibid.) "And why did you not fear to speak against My servant, against Moses": Let it not be written "against My servant." (The intent is) that in speaking against Moses, it is as if You have spoken against Me. (for he is "My servant"). An analogy: A king had a governor in a province, and the people speak against him. The king says to them: You have not spoken against My servant, but against Me! And if you say (that you are not speaking against Me), but that I do not know his (evil) ways, this (i.e., to say that I am ignorant of his ways) is even worse than your first (offense)!

and he lay down in that place – R’ Yehudah says ‘here he lay down, but all fourteen years that he was hidden away in the land serving Ever he never laid down.’ R’ Nechemia says ‘here he lay down, but all twenty years that he was in the House of Lavan he never laid down.’ And what would he say? Fifteen songs of ascent which are in the Book of Tehillim. And why the songs of ascent? As it says “…Had it not been for the Lord Who was with us, let Israel declare now,” (Tehillim 124:1) this refers to grandfather Yisrael (Yisrael Saba). R’ Shmuel bar Nachman said ‘he would say the whole Book of Tehillim, and for what reason? As it says “But You are holy; You await the praises of Israel,” (Tehillim 22:4) this refers to grandfather Yisrael (Yisrael Saba). Yaakov was seventy-seven when he left his house, and the well went before him two day’s travel all the way from Be’er Sheva to Mount Moriah. He reached there at midday and the Holy One encountered him there, as it says “And he arrived at the place…” (Bereshit 28:11) Why is the Holy One known as ‘place’ (makom) Because in every place where the righteous stand, there the Holy One is found, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) The Holy One said to him ‘Yaakov, the bread is in your bag and the well is before you to eat and drink. Lay down in this place.’ He replied ‘Master of the world, right now when the sun is only a fifth down, should I lay down in the place at the wrong time?!’ The sun moved into the west and Yaakov looked and saw the sun and lay down there, as it says “…and he lodged there because the sun had set…” (Bereshit 28:11) Yaakov took twelve stones from the stones of the altar upon which Yitzchak was bound and placed them under his head. The place (hamakom) came to make known to him that in the future twelve tribes would rise out of him, and they were made into one rock in order to make known to him that they would all in the future be one nation in the land.

"He guarded Him like the apple of his eye": Even if the L-rd asked Abraham for his eyeball, he would give it to Him. And not his eyeball alone, but he would give Him even his most beloved, his soul, viz. (Ibid. 22:2) "Take, now, your son, your special one, whom you love, Isaac." Is it not known that Isaac is his "special one"? (Why, then, need it be stated?) It must be that his special one, in this instance, refers to his soul, which is thus called elsewhere, viz. (Psalms 22:21) "Save my soul from the sword; from the dog, 'yechidathi'" (my special one).