Midrash su Salmi 25:78

The same also lectured: (Deut. 26, 17) "Thou hast this day acknowledged the Lord, and it is written (ibid, ibid) The Lord hath acknowledged thee, this day; i.e., the Holy One, praised be He! said unto Israel 'you have made Me the only object of love in the world as it is written.' (Deut. 6, 4) Hear, O Israel, the Lord our God, is one God; I will therefore make you the only object of love in the world — as it is said (Ib. b) (I Cr. 17, 21) And who is like Thy people, Israel, the only nation." He also opened and lectured: (Eccl. 12, 2) "The words of the wise are like goads, and like nails fastened are the words of the men of the assemblies which are given by one shepherd. Just as the goad directs the cow [which ploughs] straight in the furrows, so as to produce sustenance for the world, so also do the words of the Torah guide those who study them [away] from the ways of death to the ways of life. One might say, that as the goad is movable so also are the words of Law. Therefore it is written, like nails. One might assume that just as the nail [when making a hole in the wall] diminishes [and does not add to it], so also do the words of the Law diminish and do not add. It is therefore written Planted; i.e., as a plant is fruitful and multiplies, so also are the words of the Torah fruitful and multiply. The men of assemblies, this refers to the scholars who sit in the assembly, studying the Torah and discussing these rendering a decision of a certain act as unclean and the others of clean; these declaring a certain thing prohibited and those permitting it; these declaring a certain act valid, those declaring it invalid. One will perhaps say: 'Since these render a decision of unclean and the others of clean; these prohibit and the others permit it; these declare it invalid and the others declare it valid, how can I learn the Torah [since there is no fixed rule]? ' Therefore it is said, Given by one shepherd; i.e., One God gave them, and one master (Moses) spoke it from the mouth of the Lord of all creatures, praised be He! as it is said (Ex. 20, 1) And God spoke all these words. You must also therefore make your ears like the hopper to receive the teachings, and gain an understanding heart to comprehend the reason why these declare it clean, and these unclean; why these prohibit and the others permit; why these declare invalid and the others valid." In this language R. Joshua exclaimed: "Happy is the generation in which R. Elazar b. Azaria lives, for such a generation can never become forsaken!" Why did they not tell him at once the news in the house of learning? Because of a certain incident that happened as stated in the following Baraitha: "It happened once that R. Jose, the son of a Damascene woman, went to visit R. Eliezer in the city of Luda, and R. Elazar asked him: 'What news was there in the house of learning to-day?' And he answered: 'A vote was taken and the decision rendered that the Israelites living in Ammon and Moab should give the tithe to the poor during the Sabbatical year. Whereupon R. Eliezer said to him: 'Jose, stretch out thy hand, and take out thy eyes.' R. Jose did so. Then R. Eliezer wept and said: '[It is written] (Ps. 25, 14) The sacred counsel of the Lord is for those that fear Him, and His covenant to make it known to them. [And why was it necessary to vote for such a positive thing?]' And he said to R. Jose: 'Go and tell them, 'you should not worry about your conclusion to-day, because so have I a tradition from R. Jochanan b. Zakkai, who heard it from his teacher, and his teacher from his teacher, etc., reaching from Moses of Mt. Sinai, that [those living in] the land of Ammon and Moab may give the tithe to the poor on the Sabbatical year. The reason is because those who went out of Egypt subjugated many fortified cities, but those who went out from Babylon did not, and the first sanctification of the land of Israel caused by Israel's occupation, had sanctified the land [temporarily] for that time only, but not for the future. And those who went out from Babylon left these lands for the poor; they should be supported on them on the Sabbatical year.' " In another Baraitha it was taught that after R. Elazar became calm he prayed: "May it be His will that Jose's eyes be cured." Whereupon they were cured.

Befitting is (the ascription of) "greatness" to the Lord. And thus did David say (I Chronicles 29:11) "To you, O Lord, is [befitting the ascription of] greatness, might, splendor, triumph, and majesty." A king of flesh and blood enters a province, and all praise him as "strong" — when he is weak; as "rich" — when he is poor; as "wise" — when he is foolish; as "merciful" — when he is cruel; as "trusty" — when he is not. He is lacking in all of these (fine) attributes — All men are flattering him. But it is not so with Him who spoke and brought the world into being. He is more than He is praised for being. I shall sing to the Lord, who is might, as it is written — (Devarim 10:17) "the God who is great and mighty and awesome," (Psalms 24:8) "the Lord, mighty and strong, the Lord, strong in war," (Isaiah 42;13) "The Lord as a mighty one shall go forth. As a man of war, He will stir up wrath. He will shout; He will scream. He will overpower His foes," (Jeremiah 10:14) "There is none like You, O Lord. Great are You and great is Your name in strength." I shall sing to the Lord, who is rich, as it is written — (Devarim 10:19) "To the Lord your God belong the heavens, etc.", (Psalms 24:1) "To the Lord belongs the earth and its fullness, etc.", (Ibid. 95:5) "His is the sea and He has made it," (Chaggai 2:8) "Mine is the silver and Mine is the gold," (Ezekiel 18:4) "All of the souls are Mine. The soul of the father and the soul of the son alike are Mine." I shall sing to the Lord, who is wise, as it is written — (Mishlei 2:6) "For the Lord shall give wisdom. From His mouth are knowledge and understanding", (Daniel 2:21) "He gives wisdom to the wise, and knowledge to the knowers of understanding". (Jeremiah 10:7) "Who will not fear You, King of the nations? For among all the sages of the nations and in all of their kingdoms, there is none like You." I shall sing to the Lord, for He is merciful, as it is written — (Exodus 34:6) "Hashem, Hashem, the G d who is merciful and gracious", (Devarim 4:31) "For a merciful G d is the L rd your G d", (Psalms 25:6) "Remember Your mercies, Hashem, etc.", (Ibid. 145:8) "Good is the Lord to all, and His mercies are on all his works", (Daniel 9:9) "To the Lord our God is mercy and forgiveness." I shall sing to the Lord, who is a Judge, as it is written — (Devarim 1:17) "… for the judgment is God's", (Psalms 82:1) "G d stands in the assembly of the almighty. In the midst of the judges shall He judge," (Devarim 32:4) "The Rock, perfect is His work, for all of His ways are just." I shall sing to the Lord, who is trusty, as it is written — (Ibid. 7:9) "the trusty G d, etc." (Ibid. 32:4) "… a G d of trust, without wrong, etc." I shall sing to the Lord, who is comely, who is glorious, who is exalted, whose like does not exist — (Psalms 89:7) "For who in the heavens can be compared to the Lord, can be likened to the Lord among the sons of the mighty"? (Ibid. 8) "God greatly dreaded in the great council of the holy, held in awe by all around Him"

The Holy One, blessed be He, said to Israel: Be meticulous in the matter of prayer, for no virtue is more meritorious. In fact, prayer is more important than all the sacrifices, as it is stated: To what purpose is the multitude of your sacrifices unto Me? … bring not more vain oblations…. Your new moons and your appointed seasons My soul hateth…. And when you spread forth your hands … even when you make ever so many prayers (ibid. 1:11–15). From these verses we can logically conclude that prayer is more important than all the sacrifices. Even though man may not deserve to have his prayers answered or to be treated mercifully, yet if he should pray and plead for mercy, I will be merciful toward him, as it is written: All the paths of the Lord are mercy and truth (Ps. 25:10). I have set mercy before truth, righteousness before justice, as it is said: Righteousness and justice are the foundation of Thy throne, mercy and truth before Thee (ibid. 89:15).

Our Rabbis were taught that five were created with something similar to the design of Heaven, and all were in the end punished through that very same design: Samson with his unusual strength; Saul with his extraordinary neck; Abshalom with his wonderful long locks; King Zedekiah with his unusual bright eyes; and King Assah with his powerful legs. Samson with his strength, as it is written (Jud. 16, 19) And his strength departed from him; Saul with his extraordinary neck, as it is written (I Sam. 31, 4) Therefore Saul took his sword and fell upon it; Abshalom with his wonderful locks; as it is written (Sam. 18, 9) And his head caught hold of the oak; Zedekiah with his unusually bright eyes, as it is written (II Sam. 25, 7) And he blinded the eyes of Zedekiah! Assa with his powerful legs, as it is written (I Kings 15, 23) Nevertheless in the time of his old age he became diseased in his feet; and R. Juda in the name of Rab said: "This means that he became sick with gout." Mar Zutra, the son of R. Nachman, said to R. Nachman: "What kind of a sickness is gout: "Like needles sticking in the flesh." Whence did he learn this? According to some, R. Nachman himself suffered with it, and according to others he had a tradition from his teacher, and again, according to others, he knew it as the passage says (Ps. 25, 14) The secret counsel of the Lord is for those that fear Him and his covenant to make it known to Him. Raba expounded: "Why was King Assah punished in his legs?" "Because he seized scholars for public service, as it is said (I Kings 15, 22) Then King Asa made a proclamation unto all Juda; none being exempted. What does none being exempted mean? Said R. Juda in the name of Rab: "Even a groom from his chamber and a bride from under her canopy."

[(Gen. 24:1:) NOW ABRAHAM WAS OLD.] This text is related (to Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. The beginning of Torah is steadfast love, its middle is steadfast love, and its end is steadfast love.²See above, 4:1 & 4; Eccl. R. 7:2:2. Its beginning is steadfast love in that he has rendered steadfast love to bridegrooms and brides. He rendered steadfast love to Adam and Eve, as stated (in Gen. 2:22): THEN GOD BUILT THE RIB < WHICH HE HAD TAKEN FROM THE MAN INTO A WOMAN >. R. Abbahu said: In Arabia they call the plaited coiffure a "building."³Cf. Ber. 61a; Shab. 95a; Erub. 18a; Nid. 45b; ARN, A, 4; Gen. R. 18:1; M. Pss. 25:11. The Holy One adorned Eve and brought her to Adam.⁴Cf. Gen. R. 8:13. Do you suppose that he brought her to him under an olive tree? Or under a fig tree? Our masters have said: The Holy One made thirteen bridal canopies for Adam and Eve, as stated (in Ezek. 28:13): YOU WERE IN EDEN, THE GARDEN OF GOD; < EVERY PRECIOUS STONE WAS YOUR COVERING: CARNELIAN, CHRYSOLITE, AMETHYST, BERYL, LAPIS LAZULI, JASPER, SAPPHIRE, TURQUOISE, EMERALD, AND GOLD >. And the least of them is gold; for so it is written: EMERALD, AND GOLD (i.e., with gold in last place). Thus < there were > thirteen bridal canopies which were made for Adam and Eve.⁵Since Ezek. lists only nine stones plus gold, according to BB 75a there were only ten canopies; or perhaps eleven, with EVERY PRECIOUS STONE representing the extra one. Lev. R. 20:2 explains the tradition of thirteen by having EVERY PRECIOUS STONE represent three canopies. Similarly Gen. R. 18:2; Eccl. R. 8:1:2; PRK 4:4; PR 14:10. R. Levi said in the name of R. Hama bar Hanina: The Holy One adorned Eve with twenty-four ornaments. And not only that, but he took her by the hand and brought her to Adam. R. Abbin Berabbi the Levite said: Blessed is a provincial who has seen this: the king taking < his bride > by the hand and bringing her to the house for him.⁶Gen. R. 18:3. Thus it is stated (in Gen. 2:22, cont.): AND BROUGHT HER TO ADAM. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH. Thus the beginning of Torah is steadfast love. Its middle also is steadfast love. Where is it shown? Where it is stated (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED. When she had died, what is written (ibid.)? AND ITS NAME (i.e., the name of her burial place) WAS CALLED WEEPING OAK, for Jacob was sitting there and weeping over her. The Holy One said: Jacob is sitting and grieving. He appeared to him visibly, as stated (in vs. 9): NOW THE LORD APPEARED UNTO JACOB AGAIN… < AND BLESSED HIM >.⁷Eccl. R. 7:2:3; see Gen. R. 8:13; 82:1. And its end is steadfast love, < as seen in the case > of Moses; for, when he passed away, he buried him. Thus it is stated (in Deut. 34:6): AND < THE LORD > BURIED HIM IN THE VALLEY IN THE LAND OF MOAB. Ergo (in Ps. 25:10): ALL THE PATHS OF THE LORD ARE STEADFAST LOVE AND TRUTH.⁸Cf. M. Pss. 25:11, which derives from the verse that the Holy One adorns brides (Gen. 2:22), visits the sick (Gen. 18:1), and buries the dead (Deut. 34:6). Abraham persisted in clinging to a measure of steadfast love. The Holy One said to him: This measure was mine and you have taken it. By your life, I am making you < old > like me. Where is it shown? Where it is stated (in Dan. 7:9): AS I LOOKED, THRONES WERE SET IN PLACE, AND THE ANCIENT OF DAYS TOOK HIS SEAT. HIS GARMENT WAS AS WHITE AS SNOW, < AND THE HAIR OF HIS HEAD WAS LIKE PURE WOOL >.⁹See Gen. R. 58:9. What is written elsewhere on the matter (in Gen. 23:19)? THEN AFTERWARDS ABRAHAM BURIED HIS WIFE SARAH.¹⁰In doing so, Abraham showed his steadfast love. He persisted in clinging to her. The Holy One said to him. You deserve a crown. Thus it is stated (in Gen. 24:1): NOW ABRAHAM WAS OLD (i.e., with a crown of white hair).

Rabbi Huna interpreted the verse regarding the kingdoms.²⁷The kingdoms within which the Jewish people are scattered in exile. Just as a lily, when it is situated among the thorns, a north wind emerges, tilts it northward, and the thorn pierces it, but, nevertheless, its stalk is directed upward; so, too, Israel, even though taxes and levies are collected from them, their heart is directed toward their Father in Heaven, as it is stated: “My eyes are always toward God” (Psalms 25:15).
Rabbi Aivu interpreted the verse regarding the future redemption.²⁸Literally, tomorrow’s redemption. Just as this lily, when it is situated among the thorns, it is difficult for its owner to pluck it; what does he do? He brings fire and burns [the thorns] around it and then plucks it. So too, “The Lord has commanded concerning Jacob that those that surround him should be his adversaries” (Lamentations 1:17), like Ḥalamish to Naveh, Jericho to No’aron, Susitan to Tiberias, Kastra to Haifa, Lod to Ono.²⁹All of these were gentile cities that were adjacent to Jewish cities. That is what is written: “This is Jerusalem, in the midst of the nations I have situated it” (Ezekiel 5:5). In the future, when the end of days will arrive, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “Peoples will be burnings of lime, [cut thorns ignited with fire]” (Isaiah 33:12). What is written there? “The Lord alone will lead him [and there is no foreign god with Him]” (Deuteronomy 32:12).³⁰There will no longer be peoples who engage in idol worship (Onkelos).

We are taught in a Baraitha that R. Eliezer b. Jacob said: (Ib. b) The word refuge was written at every crossing so that the murderer might recognize the way to take." Said R. Cahana: "Where is the passage to prove this? (Deut. 19, 3) Thou shalt prepare thee the way, i.e., you shall establish all preparations needed on this way." R. Chamma b. Chanina, when he wanted to lecture on this case, used to begin with (Ps. 25, 8) Good and upright is the Lord: therefore does He instruct sinners in the [right] way. Now if He puts the sinners in the right way, how much more the upright. Resh Lakish used to begin his lecture on this case with (Ex. 21, 13) And if a man lie not in wait, but God caused it to come to hand; and (1 Sam. 24, 14) As sayeth the proverb of the ancients: Out of the wicked cometh forth wickedness. Of what case does the passage speak? Concerning two men each of whom killed a person; one of them unintentionally [the punishment of which is exile] and the other intentionally [the punishment of which is death], but there were no witnesses in either case. The Holy One, praised be He! causes them to meet at the same inn, and he who had killed intentionally [guilty of capital punishment] is placed under a ladder, while the other, who killed unintentionally [and guilty of being exiled] descends the steps, falls and kills the other [under the ladder]. Hence the outcome is: He who has killed intentionally was killed; and the unintentional murderer was exiled.

R. Zutra b. Tubia in the name of Rab said: "With ten things the world was created: Wisdom and understanding; knowledge and strength; rebuke and might; righteousness and justice; mercy and compassion." That it was created with wisdom and understanding we infer from the following passage (Ib. 3, 19) The Lord hath through wisdom founded the earth; He hath established the heavens through understanding. But how will the two passages [of width and height] he explained? The height and the width hold the same measure. By knowledge, as it is written (Ib. 13, 20) By his knowledge were the depths split; by power and strength, as it is written (Ps. 65, 7) Who setteth firmly the mountains with His power, who is girded with might; by rebuke, as it is written (Job 26, 11) The pillars of heaven tremble, and are astounded at His rebuke; by righteousness and Justice, as it is written (Ps. 89, 15) Righteousness and Justice are the prop of Thy throne; by mercy and compassion, as it is written (Ib. 25, 6) Remember Thy mercies, O Lord, and Thy kindness; for they are from everlasting. R Juda in the name of Rab said: "When the Holy One, praised be He! created the world, it went spreading on like two clews of shoot and warp, until the Holy One, praised be He! rebuked it and brought it to a standstill, as it is said (Job 26, 11) The pillars of heaven tremble and are astounded at His rebuke." And this is also the interpretation of Resh Lakish: "What is the meaning of the passage (Gen. 17, 1) I am the Almighty God (Shadye). This means: "I, who said to My world, Dye (enough)." Resh Lakish said again: "When the Holy One, praised be He! created the sea, it went spreading on, until the Holy One, praised be He! rebuked it and made it dry, as it is said (Nah. 1, 4) He rebuketh the sea and maketh it dry; and all the rivers He dried up."

A righteous person will flourish like a date palm. No part of the date palm is wasted: Its dates are eaten; its young branches are used for ritual blessing [of the lulav on sukkot]; its fronds cover the Sukkah; its fibers are used to make ropes; its leaves are used for sieves; its planed trunks are used for roof beams. So too there are none worthless in Israel: Some are versed in the Bible; others know Mishnah; some are masters of aggadah [storytelling]; others do good deeds; still others promote social equity.

Who perceiveth that her merchandise is good (Prov. 31:18). That was when the kings attacked them, as it is written: And he divided himself against them by night (Gen. 14:15). She stretcheth out her hand to the poor (Prov. 31:19), by giving food to passers-by. Yea, she reacheth forth her hand to the needy (ibid., v. 20); for she gave charity and clothed the naked. She is not afraid of the snow for her household (ibid., v. 21); that is, she did not fear Gehenna. And why not? Because her entire household possessed garments (shanim, punning on shnayim, “two”) (ibid.): Sabbath and circumcision. She maketh for herself coverlets (ibid., v. 22): These were the priestly garments. From the fruit of her hand she planted a vineyard (ibid., v. 16). This refers to Israel, as it is said: For a vineyard of the Lord of hosts is the house of Israel (Isa. 5:7). Her husband is known in the gates (Prov. 31:23); that is, when he pleaded with the sons of Seth: Give me a possession of a burial place (Gen. 23:4). She maketh linen garments (Prov. 31:24) refers to the circumcision that took place, as it is said: The counsel of the Lord is with them that fear Him (Ps. 25:14). Strength and dignity are her clothing (Prov. 31:25) alludes to the clouds of glory that encircled her tent. She openeth her mouth with wisdom (ibid. 39:26). When was that? When she said to Abraham: Go, I pray thee, unto thy handmaid (Gen. 16:2). She looketh well to the ways of her household (Prov. 31:27) indicates that she watched every day for the return of the angel who had informed her: I will certainly return unto thee (Gen. 18:10).

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.

Another interpretation (of Deut. 16:18): RIGHTEOUS JUDGMENT. During the time that they judge righteously, they effect righteousness with the people, as stated (in Ps. 85:12 [11]): FAITHFULNESS SHALL SPRING UP FROM THE LAND WHILE RIGHTEOUSNESS LOOKS DOWN FROM HEAVEN. During the time that a faithful judgment springs up from the land, the Holy One effects righteousness with the people. He also saves them from divine punishment and afflictions, while good will comes into the world.

R. Judah the son of Shalum maintained: Moses desired to write down the Oral Law (Mishnah) as well, but the Holy One, blessed be He, foresaw that in the course of time nations would translate the Written Law and read it in the Greek language. They would then assert: “We, too, are Israelites.” Hence the Holy One, blessed be He, told Moses: Should I write for him never so many things of My Law (Hos. 8:12), the result being: They (Israel) are accounted as strangers (ibid.). Why to this extent? Because the Oral Law contains the mysteries of the Holy One, blessed be He, and He reveals His mysteries only to the righteous, as it is said: The counsel of the Lord is with them that fear Him (Ps. 25:14). Similarly you find that after the Sodomites angered the Holy One, blessed be He, and He was moved to destroy them, He consulted only Abraham, as it is said: Shall I hide from Abraham that which I am doing?

R. Judah bar Simon said (Ibid., cont.): I HAVE MADE A COVENANT WITH YOU AND WITH ISRAEL. < It was done > through writing and through word of mouth: FOR THESE WORDS ARE BY MOUTH. If you preserve what is in writing in writing and what is by word of mouth by word of mouth, I HAVE MADE < A COVENANT > WITH YOU. But, < if > you change what is by mouth into writing and what is in writing into word of mouth, I HAVE not MADE < A COVENANT > WITH YOU. R. Judah b. R. Shallum the Levite said:²⁹Tanh. Exod. 9:34. See Exod. R. 47:1; Cant. R. 2:7:1; cf. Hag. 13a; Ket. 111a. Moses wanted the Mishnah also to be in writing, but the Holy One foresaw that the peoples of the world were going to translate the Torah and read it in Greek. Then they would say: We too are Israel. The Holy One said to him (in Hos. 8:12): SHOULD I WRITE THE FULL ABUNDANCE OF MY TORAH (i.e., including the Mishnah) FOR YOU? If so, THEY WOULD HAVE BEEN RECKONED AS STRANGERS. And why all this? Because the Mishnah is a mystery³⁰Gk.: mysterion. belonging to the Holy One, and the Holy One reveals his mystery only to the righteous. Thus it is stated (in Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM. And so you find that even when the Holy One was angry over Sodom because of their evil deeds and when the Holy One sought to destroy Sodom, the Holy One did not seal their judgment until he had consulted with Abraham. {Thus it is stated:} [Where is it shown? From what we have read on the matter] (in Gen. 18:17): THEN THE LORD SAID: SHALL I HIDE FROM ABRAHAM < WHAT I AM DOING >?

Another explanation of Then he openeth the ears of men: This alludes to Abraham, for it is said: And God said: Shall I hide from Abraham?, and By their chastisement sealeth the decree (Job 33:16) refers to the Sodomites, against whom He sealed the decree when a single righteous man could not be found amongst them. Another comment on And the Lord said: Shall I hide from Abraham? Scripture states elsewhere in allusion to this verse: For the Lord will do nothing, but He revealeth His counsel unto His servants, the prophets (Amos 3:7). In the beginning the Holy One, blessed be He, used to reveal His secrets to those who feared Him, as it is said: The counsel of the Lord is with them that fear Him (Ps. 25:14). Then He made His secrets known to the righteous, as is said: In the council of the upright and in the congregation (Ps. 111:1); and finally He revealed it only to the prophets, as it is said: But He revealeth His counsel unto His servants, the prophets. After Israel transgressed at the time of Achan,¹⁰When Achan took spoils in Jericho despite the warning not to, punishment was visited upon the whole people (Judg. 7). the Holy One, blessed be He, informed Joshua, as it is said: Israel hath sinned (Josh. 7:11). When Eli’s sons sinned,¹¹Eli’s sons sinned by keeping a woman who had brought an offering to the sanctuary waiting. Because of this they returned home without completing their sacrifice and therefore indulged in conjugal relations in a condition of impurity. the Holy One, blessed be He, disclosed it to Samuel, as is said: And the Lord called Samuel (I Sam. 3:4). When the Sodomites sinned, the Holy One, blessed be He, revealed it to Abraham, as is said: Shall I hide from Abraham?

(Ib., ib. 30) And Benayahu brought the king word again, saying: Thus hath Joab spoken, and thus he answered me. Joab said to Benayahu thus: "Go and tell the king: You cannot do two things with me. If you wish to slay me, you must accept for yourself the curses with which your father cursed me. And if you will not accept them, you will then have let me live." (Ib.) Then said the king unto him: Do as he hath spoken, and fall upon him, and bury him." R. Juda said in the name of Rab: "All the curses with which David cursed Joab fell on the descendants of David. They were (11 Sam. 3, 29) And may there not fail from the house of Joab one that falleth by the sword, or that lacketh bread, or that hath an issue, or that is a leper, or that leaneth on a crutch. The first fell on Rehoboam, for it is written (I Kings 12, 18) Therefore King Rehoboam made speed with all his might to get up into his chariot (Merkaba), to flee to Jerusalem; and it is written (Lev. 15, 7) And what sadadle (Merkaba) whoever has the issue may ride upon shall be unclean. Leprosy on Uzziyahu, as it is written (II Chr. 26, 9) The leprosy even broke out on his forehead. Or that leaneth on a crutch — on King Assa of whom it reads (I Kings, 15, 23) Nevertheless, in the time of his old age he became disseased in his feet." And R. Juda in the name of Rab said: "Podagra caught him (gout in his feet)." Mar Zutra b. Nachman said to R. Nachman: "What kind of a sickness is this?" And he answered: "It pains like a needle piercing in raw flesh." Wherefrom did he know this? If you wish, I say that he himself suffered from this sickness. And if you wish, I say that he had it by tradition from his teachers. And if you wish, I say (Ps. 25, 14) The secret counsel of the Lord is for those that fear him; and his covenant, to make it known to them. Falleth by a sword — [was fulfilled] on Josiah, as it is written (II. Chron. 35, 23) And the archers shot at King Josiah; and the King said to his servants, "Carry me away, for I am sorely wounded." And R. Juda said in the name of Rab: "They made his body like a sieve." Lacketh bread — fell on Jechonyah, as it is written (II Kings, 25, 30) And his allowance was a continual allowance, etc. R. Juda said in the name of Rab: "This is what people say (Fol. 49) Be cursed rather than cursing." Joab was brought before the court to justify himself for the killing of Abner; and he answered that he was the revenger of the blood of Asahel. But was not Asahel a Rodeph? [Hence Abner had the right to kill him in self-defense]. And he said: "He could have saved himself by injuring one of the members of his (Abner's) body." And to the question: "Perhaps he could not do so?" he answered: "Since he was able to determine to strike him exactly in the fifth rib, as it is written (II Sam. 2, 35) On the fifth rib, to which R. Jochanan said, where the bile and the liver are attached, how could he not do so with another member?" The court then said: "Let us not consider Abner. But why did you kill Amassa?" And he answered: "He was a rebel to the king, as it is written (Ib. 20, 5) So Amassa . . he remained longer that the set time." And he was answered: Amassa was not a rebel, as he had a good reason for his delay because of their study. But you are indeed a rebel, because you were inclined to Adoniyahu against David's will, as it is written (I Kings 2, 28) And the report came to Joab; for Joab had turned after Adoniyahu, though he had not turned after Abshalom. Why is though he had not turned, mentioned? R. Juda said: "This means that he was inclined to turn, but did not." And why did he not finally turn? "Because," said R. Elazar, the vitality of David was still hearty." And R. Jose b. Chanina said: "Because the active force of David were still in their strength, as R. Juda said in the name of Rab that David had four hundred children, and all of these were born to him by handsome captive women. They had long locks and went with the chiefs of the armies. And these were David's men of power."

“I administer an oath to you, daughters of Jerusalem, by the gazelles, and by the hinds of the field, that you will not awaken, and you will not rouse love, until it pleases” (Song of Songs 2:7).
“I administer an oath to you, daughters of Jerusalem.” By what did He administer the oath? Rabbi Eliezer says: He administered the oath by the heavens and the earth;⁸⁰Just as heaven and earth constantly act in the manner prescribed for them from God, so too Israel should not violate its oath (Etz Yosef). “by the gazelles [bitzvaot],” by the host [tzava] of the heavens and by the host of the earth, with two hosts [tzevaot]; that is bitzvaot. “And by the hinds of the field,” these are the beasts of the field, just as it says: “For your covenant will be with the rocks of the field, and the beasts of the field will be at peace with you” (Job 5:23).
Rabbi Ḥanina bar Pappa and Rabbi Yehuda ben Rabbi Simon, Rabbi Ḥanina said: He administered an oath to them by the patriarchs and the matriarchs. Bitzvaot, these are the patriarchs [avot], who established My stature [tzivyoni], and I imbued My stature in them. “And by the hinds of the field,” these are the tribes, just as it says: “Naphtali is a hind let loose” (Genesis 49:21).
Rabbi Yehuda ben Rabbi Simon said: He administered an oath by circumcision; bitzvaot, by a mitzva that has a sign [ot]; “and by the hinds of the field,” who shed their blood like the blood of the gazelle and the hind.⁸¹See, for example, Leviticus 17:13; Deuteronomy 15:22–23.
The Rabbis say: He administered an oath by the generation of persecution.⁸²Like the generation of Rabbi Akiva and his colleagues. Bitzvaot, as they established My stature [tzivyoni] in the world, and I imbued My stature in them. “And by the hinds of the field,” who shed their blood for the sanctification of My name, like the blood of the gazelle and the hind. That is what is written: “For we are killed all day over You” (Psalms 44:23). Rabbi Ḥiyya bar Abba said: If a person would say to me: Give your life for the sanctification of the name of the Holy One blessed be He, I will give it, provided that they kill me immediately. However, in the generation of persecution, I would not be able to withstand [the persecution]. What would they do in the generation of persecution? They would bring iron balls and heat them until they were white hot and place them under their [victims’] armpits and would take their lives. Or they would bring stalks of reeds⁸³Thin, sharp shards, similar to needles. and place them under their fingernail and would take their lives.⁸⁴In both examples cited, the victims would suffer a slow, torturous death. That is what David said: “To You, Lord, I lift [esa] my soul” (Psalms 25:1), I will give up [asi] is written,⁸⁵In fact, the word is written esa in the verse, not asi. The midrash means to say that the word esa should be interpreted as though it read asi, as David would not take his own life, as implied by the word esa, but might give up his life by maintaining his allegiance to God in the fact of enemies who would seek to prevent him from doing so. for they would give their lives for sanctification of the name of the Holy One blessed be He.
Rabbi Oshaya said: The Holy One blessed be He said to Israel: ‘Wait for Me⁸⁶Until the end of days. and I will render you like the host of the heavens.’ Rabbi Yudan in the name of Rabbi Meir: The Holy One blessed be He said to Israel: ‘If you fulfill My oath I will render you like the heavenly host, and if not, I will render you like the earthly host.’ Rabbi Yosei bar Ḥanina said: There are two oaths here, one for Israel and one for the nations of the world. He administered an oath to Israel that they would not rebel against the kingdoms, and He administered an oath to the nations that they would not impose a harsh yoke upon Israel, for if they impose a harsh yoke upon Israel, they will cause the end of days to come before its time. Rabbi Levi said: It is written: “Behold, a king will reign in righteousness” (Isaiah 32:1). The Holy One blessed be He enthrones a wicked king over His nation only until He collects its debt and liquidates it.⁸⁷God grants wicked kings power over Israel only in order to punish Israel for its sins. Rabbi Abahu said in the name of Rabbi Tanḥum: What did the foremen of Israel say to Pharaoh? That is what is written: “Straw is not given to your servants… [your servants are beaten] and it the fault of your people” (Exodus 5:16). You are sinning against your people,⁸⁸Israel, the people who have come under your dominion (Matnot Kehuna). you are sinning against your nation,⁸⁹The Egyptians, who will be held accountable for Israel’s suffering. and you are causing your kingdom to be taken from you and to be given to another nation.
Rabbi Ḥelbo says: There are four oaths here.⁹⁰This is based on the fact that the expression “I administer an oath to you” appears four times in Song of Songs: 2:7, 3:5, 5:8, and 8:4 (Etz Yosef). He administered an oath to Israel that they would not rebel against the kingdoms; would not accelerate [the advent of] the end of days;⁹¹They should not over-engage in prayer that the end of days should arrive (Matnot Kehuna). would not reveal their secrets to the nations of the world; and they would not ascend as a wall from the Diaspora.⁹²They should not forcefully stage a mass immigration to Israel. If they did, why would the messianic king come to gather the exiles of Israel? Rabbi Onya said: He administered to them four oaths corresponding to the four generations that sought to accelerate [the advent of] the end of days, and failed, and they are: One during the days of Amram; one during the days of Deinai;⁹³He was one of the Jerusalem zealots during the period leading to the destruction of the Second Temple. See Sota 47a. one during the days of ben Kozeva;⁹⁴Shimon bar Kokhva. and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows [yet they turned back on the day of battle. They did not keep the covenant of God]” (Psalms 78:9–10). Some say: One during the days of Amram; one in the generation of persecution; one during the days of ben Kozeva; and one during the days of Shutelaḥ ben Ephraim, as it is stated: “The sons of Ephraim were archers equipped with bows.” They had calculated the decree was issued when the Holy One blessed be He spoke with Abraham our patriarch between the pieces, but it began when Isaac was born.⁹⁵God told Abraham that his descendants would be strangers in a foreign land for four hundred years, and they would be enslaved (Genesis 15:13). Members of the tribe of Ephraim assumed that the four hundred years began from when God spoke to Abraham, but in fact they began thirty years later, when Isaac was born. What did they do? They gathered and went to war and they suffered many casualties. Why? It is because they did not believe in the Lord and did not trust His salvation. They violated the end of days and they violated the oath.⁹⁶They attempted to forcefully bring about redemption before the proper time.
“That you will not awaken, and you will not rouse [love, until it pleases],” Rabbi Yudan and Rabbi Berekhya, Rabbi Yudan said: The love that Isaac had for Esau, as it is stated: “Isaac loved Esau” (Genesis 25:28). What is “until it pleases”? Until it becomes the wish of the elder.⁹⁷From the fact that the verse does not say “you will not rouse the end of days,” or “you will not rouse redemption,” the midrash derives the idea that the love referred to in the verse is a factor that prevents the redemption of Israel. Thus, the midrash states that Isaac’s love for Esau, which was due to the honor he accorded Isaac, is a source of merit for Esau’s descendants, and prevents Israel from being redeemed from their dominion. This will be the case “until it becomes the wish of the elder,” i.e. Isaac, meaning until the merit of Esau has been used up (Midrash HaMevoar). Rabbi Berekhya said: The love that the Holy One blessed be He had for Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2).⁹⁸The midrash is now interpreting the love mentioned in the verse as a cause of redemption for Israel. What is “until it pleases”? [Until it pleases] the heavenly kingdom: When the attribute of justice will so desire in and of itself, I will bring it with loud voice and will not delay. Therefore, it says: “Until it pleases.”

(Numb. 35:9–11:) AND THE LORD SPOKE <UNTO MOSES, SAYING>: SPEAK UNTO THE CHILDREN OF ISRAEL, <AND SAY UNTO THEM:> WHEN YOU CROSS <THE JORDAN TO THE LAND OF CANAAN, YOU SHALL PROVIDE YOURSELVES WITH CITIES TO BE CITIES OF REFUGE, WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE>. This text is related (to Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY. (Ibid., vs. 6:) BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE…. David said to the Holy One, Sovereign of the Universe, were it not for your mercies, which took precedence for the first Adam, he would not have survived.³¹Tanh., Numb. 10:11; Numb. R. 23:13. Although you said to him (in Gen. 2:17): FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE, you did not act in that way. Instead you excluded him from the Garden of Eden, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. So why was he driven out? Because he had brought death to <all future> generations, he should have died immediately; but because you were merciful to him, you <simply> drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge. It is therefore stated (in Ps. 25:6): BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE,…. When Moses arose, the Holy One said to him (in Numb. 35:11): YOU SHALL PROVIDE YOURSELVES WITH CITIES <TO BE CITIES OF REFUGE>,…. Moses said: Sovereign of the Universe, when someone takes a life by mistake in the South or in the North, how will he know where the cities of refuge are, to which he should flee? He said to him (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh). You yourself shall make the roads <to these cities> straight (rt.: TKN), so that <anyone fleeing to them> will not go astray for the blood avenger to find him and kill him, WHEN (according to vs. 6) HE DID NOT INCUR THE DEATH PENALTY. He said to him: How? He said to him: Erect road markers³²stelai; Lat.: stelae. directing (rt.: TKN) <such a refugee> to the cities of refuge, so that he will know how to go there; and on every marker inscribe: <Involuntary> killers to the cities of refuge, as stated (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh)…. Thus David has said (in Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY (derekh). <Now> if for killers he has made a way and a road (derekh; rt.: DRK for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) HE LEADS (rt.: DRK) THE LOWLY IN THE RIGHT PATH.

(Numb. 35:9–11:) AND THE LORD SPOKE <UNTO MOSES, SAYING>: SPEAK UNTO THE CHILDREN OF ISRAEL, <AND SAY UNTO THEM:> WHEN YOU CROSS <THE JORDAN TO THE LAND OF CANAAN, YOU SHALL PROVIDE YOURSELVES WITH CITIES TO BE CITIES OF REFUGE, WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE>. This text is related (to Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY. (Ibid., vs. 6:) BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE…. David said to the Holy One, Sovereign of the Universe, were it not for your mercies, which took precedence for the first Adam, he would not have survived.³¹Tanh., Numb. 10:11; Numb. R. 23:13. Although you said to him (in Gen. 2:17): FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE, you did not act in that way. Instead you excluded him from the Garden of Eden, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. So why was he driven out? Because he had brought death to <all future> generations, he should have died immediately; but because you were merciful to him, you <simply> drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge. It is therefore stated (in Ps. 25:6): BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE,…. When Moses arose, the Holy One said to him (in Numb. 35:11): YOU SHALL PROVIDE YOURSELVES WITH CITIES <TO BE CITIES OF REFUGE>,…. Moses said: Sovereign of the Universe, when someone takes a life by mistake in the South or in the North, how will he know where the cities of refuge are, to which he should flee? He said to him (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh). You yourself shall make the roads <to these cities> straight (rt.: TKN), so that <anyone fleeing to them> will not go astray for the blood avenger to find him and kill him, WHEN (according to vs. 6) HE DID NOT INCUR THE DEATH PENALTY. He said to him: How? He said to him: Erect road markers³²stelai; Lat.: stelae. directing (rt.: TKN) <such a refugee> to the cities of refuge, so that he will know how to go there; and on every marker inscribe: <Involuntary> killers to the cities of refuge, as stated (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh)…. Thus David has said (in Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY (derekh). <Now> if for killers he has made a way and a road (derekh; rt.: DRK for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) HE LEADS (rt.: DRK) THE LOWLY IN THE RIGHT PATH.

(Numb. 35:9–11:) AND THE LORD SPOKE <UNTO MOSES, SAYING>: SPEAK UNTO THE CHILDREN OF ISRAEL, <AND SAY UNTO THEM:> WHEN YOU CROSS <THE JORDAN TO THE LAND OF CANAAN, YOU SHALL PROVIDE YOURSELVES WITH CITIES TO BE CITIES OF REFUGE, WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE>. This text is related (to Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY. (Ibid., vs. 6:) BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE…. David said to the Holy One, Sovereign of the Universe, were it not for your mercies, which took precedence for the first Adam, he would not have survived.³¹Tanh., Numb. 10:11; Numb. R. 23:13. Although you said to him (in Gen. 2:17): FOR ON THE DAY THAT YOU EAT FROM IT, YOU SHALL SURELY DIE, you did not act in that way. Instead you excluded him from the Garden of Eden, as stated (in Gen. 3:24): SO HE DROVE OUT THE HUMAN. So why was he driven out? Because he had brought death to <all future> generations, he should have died immediately; but because you were merciful to him, you <simply> drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge. It is therefore stated (in Ps. 25:6): BE MINDFUL OF YOUR MERCIES, O LORD, AND OF YOUR STEADFAST LOVE,…. When Moses arose, the Holy One said to him (in Numb. 35:11): YOU SHALL PROVIDE YOURSELVES WITH CITIES <TO BE CITIES OF REFUGE>,…. Moses said: Sovereign of the Universe, when someone takes a life by mistake in the South or in the North, how will he know where the cities of refuge are, to which he should flee? He said to him (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh). You yourself shall make the roads <to these cities> straight (rt.: TKN), so that <anyone fleeing to them> will not go astray for the blood avenger to find him and kill him, WHEN (according to vs. 6) HE DID NOT INCUR THE DEATH PENALTY. He said to him: How? He said to him: Erect road markers³²stelai; Lat.: stelae. directing (rt.: TKN) <such a refugee> to the cities of refuge, so that he will know how to go there; and on every marker inscribe: <Involuntary> killers to the cities of refuge, as stated (in Deut. 19:3): YOU YOURSELF SHALL PREPARE (rt.: TKN) THE ROAD (derekh)…. Thus David has said (in Ps. 25:8): THE LORD IS GOOD AND STRAIGHTFORWARD; THEREFORE HE INSTRUCTS SINNERS IN THE WAY (derekh). <Now> if for killers he has made a way and a road (derekh; rt.: DRK for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) HE LEADS (rt.: DRK) THE LOWLY IN THE RIGHT PATH.

And God appeared unto Jacob. Scripture states elsewhere in allusion to this verse: All the paths of the Lord are mercy and truth (Ps. 25:10). When Moses commanded the Israelites: After the Lord your God shall ye walk (Deut. 13:5), he added the words: Walk ever in his ways (ibid. 19:9). “How can one possibly walk in His ways?” they inquired, since it is written: The Lord, in the whirlwind and the storm is His way, and the clouds are the dust of His feet (Neh. 1:3), and Thy way was in the sea, and Thy path in the great waters, and Thy footsteps not known (Ps. 77:20), and A fire devoureth before Him, and round about Him it stormeth mightily (Ps. 50:3). Moses replied to the Israelites: “Have I not informed you also that His ways are ways of mercy, truth, and loving-kindness,” as it is written: All the paths of the Lord are mercy and truth (ibid. 25:10).

(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived.³¹Numb. R. 23:13. Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers³²stelai; Lat.: stelae. directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”

(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived.³¹Numb. R. 23:13. Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers³²stelai; Lat.: stelae. directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”

(Numb. 35:9–11:) “And the Lord spoke [unto Moses, saying], ‘Speak unto the Children of Israel, and say unto them, “When you cross the Jordan to the Land of Canaan, you shall provide yourselves with cities [to be cities of refuge, where a killer may flee who has taken a life by mistake].”’” This text is related (to Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way.” (Ibid., vs. 6:) “Be mindful of Your mercies, O Lord, and of Your steadfast love.” David said to the Holy One, blessed be He, “Master of the world, were it not for Your mercies, which took precedence for the first Adam, he would not have survived.³¹Numb. R. 23:13. Although You said to him (in Gen. 2:17), ‘For on the day that you eat from it, you shall surely die,’ You did not act in that way. Instead You excluded him from the Garden of Eden, as stated (in Gen. 3:24), ‘So he drove out the man.’ So why was he driven out? Because he had brought death to [all future] generations. He should have died immediately; but because You were merciful to him, You [simply] drove him out. It is the same with one who kills by mistake, when he goes into exile into the cities of refuge.” It is therefore stated (in Ps. 25:6), “Be mindful of Your mercies, O Lord, and of Your steadfast love….” When Moses arose, the Holy One, blessed be He, said to [him] (in Numb. 35:11), “You shall provide yourselves with cities [to be cities of refuge].” Moses said, “Master of the world, when someone takes a life by mistake in the south or in the north, how will he know where the cities of refuge are, that he should flee to it?” He said to him (in Deut. 19:3), “’You yourself shall prepare (rt.: tkn) the road (derekh).’ You yourself shall make the roads [to these cities] straight (rt.: tkn), so that [anyone fleeing to them] will not go astray for the blood avenger to find him and kill him, when (according to Deut 19:6) ‘he did not incur the death penalty.’” He said to him, “How?” He said to him, “Erect road markers³²stelai; Lat.: stelae. directing (rt.: tkn) [such a refugee] to the cities of refuge, so that he will know how to go there; and on every marker inscribe, ‘[Involuntary] killers to the cities of refuge,’ as stated (in Deut. 19:3), ‘You yourself shall prepare (rt.: tkn) the road (derekh).’” Thus David has said (in Ps. 25:8), “The Lord is good and straightforward; therefore He instructs sinners in the way (derekh).” [Now] if for killers He has made a way and a road (derekh; rt.: drk), for them to flee and escape death), how much the more so in the case of the righteous. (Ps. 25:9:) “He leads (rt.: drk) the lowly in justice.”

When the earth heard this expression thereupon it trembled and quaked, crying before its Creator: Sovereign of all worlds ! I have not the power to feed the multitude of mankind. The Holy One, blessed be He, replied: I and thou will (together) feed the multitude of mankind. They agreed to divide (the task) between themselves: the night was for the Holy One, blessed be He, || and the day (was apportioned) to the earth. What did the Holy One, blessed be He, do? He created the sleep of life, so that man lies down and sleeps whilst He sustains him and heals him and (gives) him life and repose, as it is said, "I should have slept: then had I been at rest" (Job 3:13). The Holy One, blessed be He, supports (man) with the earth, giving it water; and it yields its fruit and food for all creatures—but the first man's food "in toil shalt thou eat of it all the days of thy life" (Gen. 3:17).

(Gen. 49:27:) BENJAMIN IS A RAVENOUS WOLF. This text is related (to Amos 3:7): SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS.⁶⁶Tanh., Gen. 12:14; also 4:6; Gen. R. 49:2; 97, New Version, on 49:27 (= pp. 1224—1225 in the Theodor-Albeck edition); M. Pss. 25:13. In the beginning the counsel of the LORD was for those who feared him, as stated (in Ps. 25:14): THE COUNSEL OF THE LORD IS FOR THOSE WHO FEAR HIM. Later he gave it to the upright, as stated (in Prov. 3:32): BUT HIS COUNSEL IS WITH THE UPRIGHT. < Still > later he gave it to the prophets, as stated (in Amos 3:7) SURELY THE LORD GOD DOES NOTHING WITHOUT HAVING REVEALED IT UNTO HIS SERVANTS THE PROPHETS.

Benjamin is a wolf that raveneth (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He revealeth His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He revealeth His counsel unto His servants the prophets (Amos 3:7).

Benjamin is a wolf that raveneth (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He revealeth His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He revealeth His counsel unto His servants the prophets (Amos 3:7).

Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; let not Thy mercy and loving-kindness be withheld, for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, because the world rests upon Thy mercy and loving-kindness, as it is said, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6).

Israel spake before the Holy One, blessed be He: Sovereign of the worlds! Thou didst complete the heavens and the earth with reference to being made, created, and called into existence; let not Thy mercy and loving-kindness be withheld, for if Thou withholdest Thy mercy and loving-kindness we are unable to exist, because the world rests upon Thy mercy and loving-kindness, as it is said, "For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee… saith the Lord that hath mercy on thee" (Isa. 54:10); and it says (elsewhere), "Remember, O Lord, thy tender mercies and thy loving-kindnesses; for they have been ever of old" (Ps. 25:6).

And I will make my covenant between Me and thee (Gen. 17:2). Scripture says elsewhere in allusion to this verse: The secret of the Lord is with them that fear Him; and His covenant, to make them know it (Ps. 25:14). What secret did He reveal to those who feared Him? The secret of circumcision. The Holy One, blessed be He, revealed to Abraham alone the mystery of circumcision. The secret of the Lord is with them that fear Him. This alludes to Abraham, for it is written about him: Thou art a God-fearing man (Gen. 22:12). What is the meaning of the word sod (“secret”)? It may be explained arithmetically. In the word sod, the samekh is sixty, the vav six, and the dalet four—totaling seventy in all. Thus the Holy One, blessed be He, informed Abraham: I will produce from you seventy, as it is said: Thy fathers descended to Egypt with threescore and ten persons (Deut. 10:22); I will cause seventy elders to descend from them, as it is written: Gather unto me seventy men of the elders of Israel (Num. 11:16); and I will also cause Moses to descend from you, and he will explain the Torah in seventy languages. Therefore, it is written: The secret of the Lord is with them that fear Him; and His covenant, to make them know it.

(Gen. 17:2:) AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. This text is related (to Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM, AND HE MAKES HIS COVENANT KNOWN TO THEM.⁹⁹Tanh., Gen. 3:19; Gen. R. 49:2 (but not in the Theodor edition). What is the secret of the Holy One. This is circumcision, since the Holy One revealed the mystery¹⁰⁰Gk.: mysterion. of circumcision to no one but Abraham, as stated (ibid.): THE SECRET (SWD) OF THE LORD IS FOR THOSE WHO FEAR HIM. What is the meaning of SWD? One's years: S is sixty; W is six; D is four. That makes seventy years. See, the Holy One said: Out of you I am raising up seventy souls, as stated (in Deut. 10:22): WITH SEVENTY SOULS < DID YOUR ANCESTORS GO DOWN TO EGYPT >. And out of them < I > am raising up seventy elders, as stated (in Numb. 11:16): < GATHER FOR ME > SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. And I am raising up Moses, who will study the Torah in seventy languages, as stated (in Deut. 1:5f.): < MOSES UNDERTOOK TO EXPOUND >¹⁰¹According to Rashi, EXPOUND implies that Moses explained the Torah for all seventy nations in their own languages. THIS TORAH, SAYING: THE LORD SPOKE TO US IN HOREB. Ergo (in Ps. 25:4): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM. He said to him: It is enough for a slave to be equal to his owner.¹⁰²Cf. Matthew 10:24-25; Luke 6:40; John 13:16. It is comparable to a king who had a friend that had more than enough wealth. The king said: What shall I give to my friend? He has silver and gold, male and female slaves, and cattle. But look, I will gird him with my armor.¹⁰³Gk.: zone, i.e., “girdle.” Thus the Holy One said: What shall I give to you? I have already given you silver and gold, male and female slaves, and cattle, as stated (in Gen. 13:2): AND ABRAM WAS VERY RICH < IN CATTLE, IN SILVER, AND IN GOLD >. So what shall I give you? It is enough for you to be like me, as stated (in Gen. 17:2-4): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU … THEN ABRAHAM FELL UPON HIS FACE … AS FOR ME, BEHOLD, MY COVENANT IS WITH YOU. Ergo (in Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM.

(Gen. 17:2:) AND LET ME PUT MY COVENANT BETWEEN ME AND YOU. This text is related (to Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM, AND HE MAKES HIS COVENANT KNOWN TO THEM.⁹⁹Tanh., Gen. 3:19; Gen. R. 49:2 (but not in the Theodor edition). What is the secret of the Holy One. This is circumcision, since the Holy One revealed the mystery¹⁰⁰Gk.: mysterion. of circumcision to no one but Abraham, as stated (ibid.): THE SECRET (SWD) OF THE LORD IS FOR THOSE WHO FEAR HIM. What is the meaning of SWD? One's years: S is sixty; W is six; D is four. That makes seventy years. See, the Holy One said: Out of you I am raising up seventy souls, as stated (in Deut. 10:22): WITH SEVENTY SOULS < DID YOUR ANCESTORS GO DOWN TO EGYPT >. And out of them < I > am raising up seventy elders, as stated (in Numb. 11:16): < GATHER FOR ME > SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. And I am raising up Moses, who will study the Torah in seventy languages, as stated (in Deut. 1:5f.): < MOSES UNDERTOOK TO EXPOUND >¹⁰¹According to Rashi, EXPOUND implies that Moses explained the Torah for all seventy nations in their own languages. THIS TORAH, SAYING: THE LORD SPOKE TO US IN HOREB. Ergo (in Ps. 25:4): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM. He said to him: It is enough for a slave to be equal to his owner.¹⁰²Cf. Matthew 10:24-25; Luke 6:40; John 13:16. It is comparable to a king who had a friend that had more than enough wealth. The king said: What shall I give to my friend? He has silver and gold, male and female slaves, and cattle. But look, I will gird him with my armor.¹⁰³Gk.: zone, i.e., “girdle.” Thus the Holy One said: What shall I give to you? I have already given you silver and gold, male and female slaves, and cattle, as stated (in Gen. 13:2): AND ABRAM WAS VERY RICH < IN CATTLE, IN SILVER, AND IN GOLD >. So what shall I give you? It is enough for you to be like me, as stated (in Gen. 17:2-4): AND LET ME PUT MY COVENANT BETWEEN ME AND YOU … THEN ABRAHAM FELL UPON HIS FACE … AS FOR ME, BEHOLD, MY COVENANT IS WITH YOU. Ergo (in Ps. 25:14): THE SECRET OF THE LORD IS FOR THOSE WHO FEAR HIM.

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

"Good and upright is Ad-nai; therefore He shows sinners the way." (Ps. 25:8) They asked Wisdom: What should the punishment for the sinner be? She replied: "Evil pursues sinners" (Prov. 13:21). They asked Prophecy: What should the punishment for the sinner be? She replied: "The soul that sins shall die" (Ezekiel 18:4). They asked Torah: What should the punishment for the sinner be? She replied: S/he shall bring a Guilt-Offering (Asham) and it will be atoned. They asked the Holy One of Blessing: What should the punishment for the sinner be? God replied: Let the person do teshuvah and it will be atoned. That's why it's written: "Good and upright is Ad-nai etc." Rabbi Pinchas said: Why is God good? Because God is upright. Why is God upright? Because God is good - "therefore God shows sinners the way", that God teaches to the sinners the way of doing teshuvah, and that's why Hosea warned Israel, and said: "Return, Israel [up to God, because you stumbled in your sin]" (Hosea 14:2)

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.