Midrash su Salmi 44:78

(Lev. 25:14:) “When you sell property to your kinsman.” This text is related (to Prov. 28:22), “An evil-eyed person moves quickly after wealth, [and he does not know that loss will come to him].” This verse speaks about many people. “An evil-eyed person moves quickly after wealth.” This was Cain. The Holy One, blessed be He, said, “You moved quickly to inherit the world. By your life, you shall have a loss [in the matter].” Ergo (in Prov. 28:22), “and he does not know that loss will come to him.” And what happened to him? That he wandered about the world, as stated (in Gen. 4:12), “you shall become a ceaseless wanderer on the earth.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This was Ephron the Hittite.¹See Tanh. (Buber), Exod. 6:5; and the parallels listed there; and Tanh. (Buber), Deut. 4:4. When Abraham's wife Sarah died, Abraham went to Ephron for him to sell him the cave. Ephron said to him, “Give me its price.” He said to him (in Gen. 23:15), “What is a piece of land worth four hundred shekels of silver between you and me?” Abraham began piling up the silver for Ephron, as stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out […].” Ben Ma'ma said, “Although R. Hanina has said, ‘All the shekels in the Torah are sela'im,’ these [shekels] are an exception, since they are centenaria.²The word is Latin. One centenarium was worth 100,000 sesterces. According to a fourth-century inscription of northern Africa, a centenarium was a hundred pieces (e.g., of gold). See A. Souter, A Glossary of Later Latin to 600 A.D. (Oxford: Clarendon, 1957). [So it was] four hundred centenaria [that] Abraham piled up before Ephron.” When Ephron saw the silver, he moved quickly and hastily, as stated (in Gen. 23:6), “bury your dead in the choicest of our tombs.” The Holy One, blessed be He, said to him, “You have moved quickly after money. By your life, you shall have a loss in the matter.” And what was his loss? R. Judah bar Shallum the Levite said, “Every [mention of] Ephron which is written here [in Scripture], before he took the silver from Abraham, is written plene as 'prwn (i.e., with the vowel o represented by the Hebrew consonant w); but this [usage] (in Gen. 23:16) is deficient (hsr), ‘and Abraham weighed out the silver for Ephron ('prn). It is written with the w missing (hsr).” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This is the one who lends at interest, because he is anxious to become wealthy. He lends in order to receive interest from the borrower and becomes wealthy from the interest. But a curse is given through his riches, as stated (ibid., cont.), “and he does not know that loss will come to him.” Another interpretation (of Prov. 28:22), “An evil-eyed person moves quickly after wealth”: This represents those who engage in business in the sabbatical year, in that they move quickly to become rich. They do not observe the sabbatical year, and think they will become rich. The Holy One, blessed be He, said to them, “By your life, you shall have a loss in the matter.” Since he did not observe the sabbatical year, the curse began entering into his money, and he sells [all that he had]. What is written above the matter (in Lev. 25:2), “the land shall observe a Sabbath for the Lord.” And after that it is written (in vs. 14), “When you sell property.” R. Eleazar Haqappar said, “It is written (in Cant. 5:15), ‘His legs are pillars of marble, set upon sockets of fine gold.’ This column has a capital above and a pedestal³Gk.: basis. below.”⁴See Lev. R. 25:8. R. Samuel ben Guriah said, “You have no section in the Torah which does not have a capital above and a pedestal below.⁵The parallel in Lev. R. 25:8 explains that each section can be expounded with reference to what precedes and follows it. What is written above of the matter (in Lev. 25:1-2)? ‘Then the Lord spoke unto Moses on Mount Sinai, saying, “Speak unto the Children of Israel [….] ‘the land shall observe [a Sabbath for the Lord].’”’ Then after that [comes] the section on the jubilee (in vs. 8), ‘And you shall count seven [Sabbaths of years].’ If one has not observed the sabbatical year and the jubilee, or [even] one of them, in the end, I will make it that he will sell his land, [as stated] (in vs. 14), ‘When you sell property to your kinsman.’⁶T’Arakh. 5:9; below, 9:8. [If] he repents, [all] is well; but if not, he will end up selling his field, as stated (in vs. 25), ‘When your relative becomes poor and sells some of his property.’ [If] he repents, that is preferable; but if not, he will end up selling his house, as stated (in vs. 29), ‘And when someone sells a dwelling house.’ [If] he repents, that is preferable; but if not, he will end up going around [begging] at doorways, as stated (in vs. 35), ‘And when your relative becomes poor [… you shall maintain him as a foreigner and sojourner and let him live near you].’ [If] he repents, that is preferable; but if not, he will end up being sold to you, as stated (in vs. 39), ‘And when your relative becomes poor] near you and is sold to you.’ [If] he repents, that is preferable; but if not, he will end up being sold to the gentiles, as stated (in vs. 47), ‘And when a foreigner and a sojourner near you becomes wealthy, [while your relative near him becomes poor and is sold to a sojourning foreigner near you….].’ Now it is not merely the individual himself [at issue here], but that person and all Israel; for so you find in the days of Jeremiah, because they profaned the sabbatical year, they were sold to the gentiles, as stated (in II Chron. 36:17-18), ‘So He brought up the king of the Chaldeans upon them [….] And all the vessels of the house of God […] and the treasures of the house of the Lord […].’ Behold the case of [all] Israel.” The Holy One, blessed be He, said to Moses, “See how they will be sold to the gentiles because they profaned the sabbatical year.” He said to him, “Master of the world, did You not say this (in Lev. 25:35), ‘And when your relative becomes poor, and his strength fails near you, [you shall maintain him as a foreigner and sojourner and let him live near you]?’ Fulfill what You said to them and called them, ‘My relatives (ah) and friends,’ as stated (in Ps. 122:8), ‘For the sake of My relatives (ah) and friends’: (Lev. 25:35:) ‘And when your relative becomes poor, and his strength fails near you,’ [i.e.,] when their strength fails before Nebuchadnezzar, the Divine Presence, as it were, will be with them. It is so stated (in Is. 43:14), ‘for your sake I have sent to Babylon.’ (Lev. 25:35, cont.:) ‘You shall maintain (literally, hold on to) him.’ Hold them (i.e., Israel), lest they perish. But how? (Lev. 25:35, cont.:) ‘As a foreigner and sojourner and let him live near you.’ Although they became foreigners and sojourners in Babylon, if You do not give them grace, they will perish, [so just] ‘let him live near You.’” The Holy One, blessed be He, said to him, “Because of their sins I have sold My house to the Chaldeans.” It is so stated (in Lev. 25:29), “And when someone sells a dwelling house.” This is the house of the Holy One, blessed be He, as stated (in Ps. 132:13), “For the Lord has chosen Zion; he has desired it for His dwelling.” And what happened [to it]? (II Kings 25:9 = Jer. 52:13:) And he burned the house of the Lord [...].” (Lev. 25:29, cont.:) “A walled city.” This is the city of the Holy One, blessed be He, as stated] (in II Chron. 36:19), “and they broke down the wall of Jerusalem […].” That is what the Holy One, blessed be He, says (in Lev. 25:47), “And when a foreigner and a sojourner [near you] becomes wealthy.” This wealthy foreigner is Nebuchadnezzar, and this sojourner is the Median Empire. (Ibid., cont.:) “And is sold to a sojourning foreigner.” This [sojourning foreigner] is the Greek Empire. (Ibid., cont.:) “Or to a foreigner's family.” This is the Edomite Empire (i.e., Rome). Moses said to the Holy One, blessed be He, “Master of the world, why were they sold to these empires?” He said to him, “Because they profaned the sabbatical year.” It is so stated (in II Chron. 36:20–21), “Then he carried off unto Babylon those left from the sword,” and the end of the Scripture is “[until the land made up] its Sabbaths; as long as it lay desolate, it observed Sabbath, to fulfill seventy years.” Therefore the Holy One, blessed be He, said to Moses at the end of all of these sections, “Is it your wish that they do not go into exile? [Then] warn them concerning the sabbatical years and the jubilees.” That is what He has said at the end of all the sections (in Lev. 26:2), “You shall observe My Sabbaths and reverence My sanctuary. I am the Lord.” What is the meaning of “I am the Lord?” I am the one who is going to give you a good reward, if you observe them; but if not, I am going to exact retribution from them through the Empires. Therefore, say to them to be careful about the sabbatical year. Thus it is stated (in Lev. 25:2), “the land shall observe a Sabbath for the Lord,” so that they do not attain [the punishments in] those sections written below (in Lev. 26:14-45). (Lev. 25:14:) “When you sell property to your kinsman or buy from your neighbor's hand, do not deceive.” [Thus] you shall not deceive one another. The Holy One, blessed be He, said, “For I also sold the whole world to Abraham and did not deceive him. He [then went back and sold it to Me,” as stated (Genesis 14:19), “the Buyer⁷Qoneh. A more traditional rendering of this word here would be MAKER. of heaven and earth.” When? When Abraham observed the commandments of the Holy One, blessed be He. Before the Torah was given to Israel, our father Abraham kept it [and observed all the commandments that are in the Torah]. R. Samuel bar Nahman said in the name of R. Alexandra, “Abraham even observed the [rabbinic precept of] eruvim of cooked foods.”⁸See Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5), “Because ('qb 'shr) Abraham heeded [My voice and kept My charge: My commandments, My statutes, and My Torahs].” What is the meaning of 'qb?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said, “At the age of three years Abraham recognized the Holy One, blessed be He.”¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). How is this shown? 'Qb is a number. (I.e., 'ayin) is seventy, q (i.e., qof) is one hundred, [and] b (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five [years]. Deduct from them. [The result is] three, when he was little. Ergo, at the age of three years Abraham recognized the Holy One, blessed be He. When the Holy One, blessed be He, saw how Abraham loved the commandments, He began buying heavenly and earthly [places] for him, as stated (in Gen. 14:19), “Blessed be Abram of God most high, Buyer of heaven and earth.” So also it says (Gen. 13:15), “For all the land (or earth) which you see, to you I will give it.” The Holy One, blessed be He, said, “All the world is wholly Mine; and I bought it for Abraham, because he has observed My commandments. But you, through your sins, have caused him to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8), ‘why are you like a foreigner in the land […]?’ When you sinned before Me, I sold you, as stated (in Ps. 44:13), ‘You shall sell Your people for no money […].’ For that reason, if someone has to sell a house, a field, or [some] article, you shall not deceive one another.” It is therefore written (in Lev. 25:14), “shall not deceive his brother.” (Lev. 25:15-18:) “According to the years after the jubilee […]. According to the multitude of years, you shall increase […]. A man shall not deceive his brother […]. So you shall carry out my statutes and judgements.” The Holy One, blessed be He, said to Israel, “Just as I sold my people and returned again to reinstate them, as stated (Jer. 3:14), ‘”Turn back, faithless children,” says the Lord; “for I am a master to you.”’ It is also written (in Is. 52:3), ‘For thus says the Lord, “You were sold for free, and you shall be redeemed for no money.”’ So too you should not sell the land absolutely, as stated (in Lev. 25:23), ‘[it] shall not be sold permanently.’ The Land [of Israel] is dear to me because I have made it holier than all the [other] lands in the world.” You yourself know, when the Land of Israel was distributed to the tribes, it did not pass from tribe to tribe. Rather [it was distributed] to each tribe separately. You yourself know. Look at how many lawsuits the daughters of Zelophehad brought, so that their inheritance would not pass from one tribe to another. Moreover the Holy One, blessed be He, conceded to their words, as stated (in Numb. 27:7), “The daughters of Zelophehad speak what is right.” (Numb. 36:9:) “Thus no inheritance shall be transferred from one tribe to another.” Therefore, if a redeemer is found for it, fine; but if not, whoever buys it acquires it until the jubilee. Then on the jubilee he releases it. Thus it is stated (in Lev. 25:41), “Then he shall depart from you, he and his children with him and he shall return to his family.” The Holy One, blessed be He, said to Israel, “When the year of the redemption draws near, I will redeem you, as stated (in Is. 63:4), ‘For a day of vengeance was in My heart, but there came My year of redemption.’”

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

“And we will gaze upon you.” The nations of the world say to Israel: Until when will you die for the sake of your God and be devoted to Him? That is what is written: “Therefore the young women love you” (Song of Songs 1:3). And until when will you be killed for His sake? As it is written: “For we are killed for Your sake all day” (Psalms 44:23). And until when will you perform acts of kindness on His behalf, and for Him Himself, while He repays you with harshness? Come over to us and we will appoint you dukes, governors, and generals. “And we will gaze [veneḥezeh] upon you,” you will be the focus [meḥezyatei] of the world. That is what is written: “You shall discern [teḥezeh] from among the entire people [capable men… to be leaders of thousands…]” (Exodus 18:21).
Israel responds to them: “Why will you gaze at the Shulamite like at a dance of two companies?” Have you ever heard that Abraham, Isaac, and Jacob engaged in idol worship, such that their descendants would engage in idol worship in their wake? Our ancestors did not engage in idol worship and we, in their wake, will not engage in idol worship. But what can you do for us? [You can perform] a dance like that performed for Jacob our patriarch when he departed from the house of Lavan.³You cannot accord us honor after we become idolators, because that will never happen, but you can accord us honor nonetheless. The reference to dance is due to the conclusion of the verse: “like a dance of two companies.” Rabbi Berekhya said in the name of Rabbi Levi: Six hundred thousand angels were dancing and frolicking before Jacob our patriarch upon his departure from the house of Lavan. The Rabbis say: One million and two hundred thousand; that is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God” (Genesis 32:3), this is six hundred thousand;⁴“The camp of God” refers to a camp in which God rests His presence. The model for such a camp is the Israelite camp in the wilderness, in which there were six hundred thousand men, and in which God rested His presence (see Bereshit Rabba 74:17). “he called the name of that place Maḥanayim” (Genesis 32:3),⁵Maḥanayim literally means two camps. this is one million and two hundred thousand.
Or can you perhaps perform for us a dance like that performed for our ancestors at the sea, as it is stated: “The angel of God traveled” (Exodus 14:19). Or can you perhaps perform for us a dance like that performed for Elisha, as it is stated: “The attendant of the man of God arose early and he set out, and behold, an army was surrounding the city, with horse and chariot. His attendant said to him: Alas, my master, what shall we do? (II Kings 6:15). And it is written: “He said: Fear not, as there are more who are with us than who are with them” (II Kings 6:16). Immediately, “Elisha prayed and he said: Lord, please open up his eyes and he will see. The Lord opened the attendant's eyes and he saw, and, behold, the mountain was full of horses and a chariot of fire, surrounding Elisha” (II Kings 6:17).
Or can you perhaps perform for us a dance like that which the Holy One blessed be He is destined to perform for the righteous in the future? Rabbi Berekhya, Rabbi Ḥelbo, Ulla of Birya and Rabbi Elazar said in the name of Rabbi Ḥanina: In the future, the Holy One blessed be He is destined to lead a dance for the righteous, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); to the dance [leḥola] is written.⁶The word is in fact written leḥeila. See Rabbi David Luria’s commentary to Vayikra Rabba 11:9. And they will point to Him with their finger, as it is stated: “For this is God, our God, for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15), like young women [alamot], like the dance of the righteous.

(Cant. 1:15:) AH, YOU ARE BEAUTIFUL, MY BELOVED. R. Simon ben Pazzi said: She praises him in a simple expression, and he praises her with a double expression. Why does he praise her with a double expression?³In Cant. 1:15, where the man addresses the woman, AH, YOU ARE BEAUTIFUL, is written twice, while in vs. 16, where the woman addresses the man, AH, YOU ARE BEAUTIFUL appears only once. Because if she does not do his will, he can exchange her for another. But she praises him in simple language because she cannot exchange him for another. (Cant. 1:16:) AH, YOU ARE BEAUTIFUL, MY DEAR, LOVELY INDEED. Therefore (in Cant. 1:15): AH, YOU ARE BEAUTIFUL, MY BELOVED; AH, YOU ARE BEAUTIFUL WITH YOUR DOVELIKE EYES. These (eyes) are the Sanhedrin.⁴Gk.: synedrion. Just as the whole body follows the eyes, so Israel follows the Sanhedrin. Whatever they (of the Sanhedrin) declare unclean is unclean; < whatever they declare > clean is clean. (Ibid.:) WITH YOUR DOVELIKE EYES. Just as in the case of a dove: When all birds are being slaughtered, they move convulsively;⁵Rt.: PRKS; cf. Gk.: phrixis (“tremor”) or phrixos (“bristling”). but the dove does not do so. Instead it stretches out its neck. So no one gives his life for the sake of the Holy One except Israel, as stated (in Ps. 44:23 [22]): INDEED, FOR YOUR SAKE WE ARE SLAIN ALL DAY LONG; [WE ARE REGARDED AS SHEEP TO BE SLAUGHTERED.] (Cant. 4:1:) <AH, YOU ARE BEAUTIFUL, MY BELOVED, WITH YOUR DOVELIKE EYES> BEHIND THE VEIL. In the case of a woman, when the hair of her head grows, she puts the hair behind it (i.e., the veil); and it is becoming to her. So in the case of Israel, when their Sanhedrin sat in the chamber of hewn stones, it was confined behind your veil.

“For these I weep, my eye, my eye sheds water; for a comforter, restorer of my soul, has grown distant from me; my children have become desolate, because the enemy has prevailed” (Lamentations 1:16).
“For these I weep.” Vespasian filled three ships with the prominent ones of Jerusalem, in order to place them in the brothels of Rome. They stood and said: ‘Is it not enough that we angered Him in His Temple, that [we shall do so] even outside of Israel?’ They said to the women: ‘Do you consent to this?’¹⁶⁷The Jewish men, who were being brought to Rome for Roman men to engage with them in homosexual relations, asked the Jewish women, who were being transported to Rome for Roman men to engage with them in heterosexual relations. They said to them: ‘No.’ They said: ‘If those for whom it is the natural way are unwilling, for us, all the more so. Would you say that if we cast ourselves into the sea, we will come to life in the World to Come?’ Immediately, the Holy One blessed be He enlightened their eyes to this verse: “The Lord said: I will return them from Bashan; I will return them from the depths of the sea” (Psalms 68:23). “I will return them from Bashan,” from between the teeth of lions.¹⁶⁸Bashan is a portmanteau of bein shinei—between the teeth. “I will return them from the depths of the sea,” in its plain sense.
The first group stood and said: “Had we forgotten the name of our God and stretched out our palms to a strange god” (Psalms 44:21), and they cast themselves into the sea. The second group stood and said: “For we are killed all day long for You” (Psalms 44:23), and they cast themselves into the sea. The third group stood and said: “Would not God have discovered it, as He knows the secrets of the heart” (Psalms 44:22), and they cast themselves into the sea. The Divine Presence was crying out and saying: “For these I weep.”
Hadrian, may his bones be crushed, deployed three garrisons, one in Ḥamat, one in Kefar Lekitaya, and one in Beit El of Judah. He said: ‘One who flees from here will be apprehended there, and one who flees from there will be apprehended here.’ He would dispatch heralds who would proclaim and say: ‘Wherever there are Jews, let them come, as the king wishes to give them his word.’ The heralds would announce it to them and they would capture the Jews. That is what is written: “Ephraim was like a foolish dove, without understanding…” (Hosea 7:11). To one who questioned, they would respond: ‘Come and request that you not be taken.’¹⁶⁹The heralds told the Jews to request of Hadrian that they be allowed to stay in the Land of Israel and not be taken into captivity (Matnot Kehuna). Those who were discerning and observed, did not go out. And those who did not observe, they all entered into the Beit Rimon Valley. He said to the captain of his guard: ‘Until I eat the edge of this loaf and this thigh of a rooster, I will seek one of them and will not find.’¹⁷⁰He commanded his officer to immediately kill them all. Immediately, he surrounded them with his legions and killed them, and their blood was bursting forth like a river until it reached Cypress. The Divine Presence was crying out and saying: “For these I weep.”
Those who remained in hiding, some of them would eat the flesh of those who had been slain. Each day, one of them would go out and bring [a corpse] to them and they would eat. One day, one said: ‘Let one of the people from among us go. If he finds something, he will bring it and we will eat.’ When he went out he found his father, who had been slain. He took him, concealed him, and placed a marker over him. He came back and said to them: ‘I did not find anything.’ They said: ‘Let another person go, if he finds something, he will bring it and we will eat.’ When that person went out, he followed the odor and found the one who was slain. He brought him and they ate him. Once they ate, [the first man] said to him: ‘From where did you bring this slain person?’ He said to him: ‘From such and such corner.’ He said to him: ‘And what marker was placed upon it?’ He said to him: ‘Such and such marker.’ His son responded and said: ‘Woe is it for this man, who ate of the flesh of his father,’ to realize what is stated: “Therefore, fathers will eat sons in your midst, [and sons will eat their fathers]” (Ezekiel 5:10).
The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them, that they were engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you just what I did to the men.’¹⁷¹He threatened to have them killed if they would not submit to intercourse with his legions. They said to him: ‘Do to the inferiors what you did to the superiors.’¹⁷²Do to us what you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. The Divine Presence was crying out and saying: “For these I weep.”

“For these I weep, my eye, my eye sheds water; for a comforter, restorer of my soul, has grown distant from me; my children have become desolate, because the enemy has prevailed” (Lamentations 1:16).
“For these I weep.” Vespasian filled three ships with the prominent ones of Jerusalem, in order to place them in the brothels of Rome. They stood and said: ‘Is it not enough that we angered Him in His Temple, that [we shall do so] even outside of Israel?’ They said to the women: ‘Do you consent to this?’¹⁶⁷The Jewish men, who were being brought to Rome for Roman men to engage with them in homosexual relations, asked the Jewish women, who were being transported to Rome for Roman men to engage with them in heterosexual relations. They said to them: ‘No.’ They said: ‘If those for whom it is the natural way are unwilling, for us, all the more so. Would you say that if we cast ourselves into the sea, we will come to life in the World to Come?’ Immediately, the Holy One blessed be He enlightened their eyes to this verse: “The Lord said: I will return them from Bashan; I will return them from the depths of the sea” (Psalms 68:23). “I will return them from Bashan,” from between the teeth of lions.¹⁶⁸Bashan is a portmanteau of bein shinei—between the teeth. “I will return them from the depths of the sea,” in its plain sense.
The first group stood and said: “Had we forgotten the name of our God and stretched out our palms to a strange god” (Psalms 44:21), and they cast themselves into the sea. The second group stood and said: “For we are killed all day long for You” (Psalms 44:23), and they cast themselves into the sea. The third group stood and said: “Would not God have discovered it, as He knows the secrets of the heart” (Psalms 44:22), and they cast themselves into the sea. The Divine Presence was crying out and saying: “For these I weep.”
Hadrian, may his bones be crushed, deployed three garrisons, one in Ḥamat, one in Kefar Lekitaya, and one in Beit El of Judah. He said: ‘One who flees from here will be apprehended there, and one who flees from there will be apprehended here.’ He would dispatch heralds who would proclaim and say: ‘Wherever there are Jews, let them come, as the king wishes to give them his word.’ The heralds would announce it to them and they would capture the Jews. That is what is written: “Ephraim was like a foolish dove, without understanding…” (Hosea 7:11). To one who questioned, they would respond: ‘Come and request that you not be taken.’¹⁶⁹The heralds told the Jews to request of Hadrian that they be allowed to stay in the Land of Israel and not be taken into captivity (Matnot Kehuna). Those who were discerning and observed, did not go out. And those who did not observe, they all entered into the Beit Rimon Valley. He said to the captain of his guard: ‘Until I eat the edge of this loaf and this thigh of a rooster, I will seek one of them and will not find.’¹⁷⁰He commanded his officer to immediately kill them all. Immediately, he surrounded them with his legions and killed them, and their blood was bursting forth like a river until it reached Cypress. The Divine Presence was crying out and saying: “For these I weep.”
Those who remained in hiding, some of them would eat the flesh of those who had been slain. Each day, one of them would go out and bring [a corpse] to them and they would eat. One day, one said: ‘Let one of the people from among us go. If he finds something, he will bring it and we will eat.’ When he went out he found his father, who had been slain. He took him, concealed him, and placed a marker over him. He came back and said to them: ‘I did not find anything.’ They said: ‘Let another person go, if he finds something, he will bring it and we will eat.’ When that person went out, he followed the odor and found the one who was slain. He brought him and they ate him. Once they ate, [the first man] said to him: ‘From where did you bring this slain person?’ He said to him: ‘From such and such corner.’ He said to him: ‘And what marker was placed upon it?’ He said to him: ‘Such and such marker.’ His son responded and said: ‘Woe is it for this man, who ate of the flesh of his father,’ to realize what is stated: “Therefore, fathers will eat sons in your midst, [and sons will eat their fathers]” (Ezekiel 5:10).
The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them, that they were engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you just what I did to the men.’¹⁷¹He threatened to have them killed if they would not submit to intercourse with his legions. They said to him: ‘Do to the inferiors what you did to the superiors.’¹⁷²Do to us what you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. The Divine Presence was crying out and saying: “For these I weep.”

“For these I weep, my eye, my eye sheds water; for a comforter, restorer of my soul, has grown distant from me; my children have become desolate, because the enemy has prevailed” (Lamentations 1:16).
“For these I weep.” Vespasian filled three ships with the prominent ones of Jerusalem, in order to place them in the brothels of Rome. They stood and said: ‘Is it not enough that we angered Him in His Temple, that [we shall do so] even outside of Israel?’ They said to the women: ‘Do you consent to this?’¹⁶⁷The Jewish men, who were being brought to Rome for Roman men to engage with them in homosexual relations, asked the Jewish women, who were being transported to Rome for Roman men to engage with them in heterosexual relations. They said to them: ‘No.’ They said: ‘If those for whom it is the natural way are unwilling, for us, all the more so. Would you say that if we cast ourselves into the sea, we will come to life in the World to Come?’ Immediately, the Holy One blessed be He enlightened their eyes to this verse: “The Lord said: I will return them from Bashan; I will return them from the depths of the sea” (Psalms 68:23). “I will return them from Bashan,” from between the teeth of lions.¹⁶⁸Bashan is a portmanteau of bein shinei—between the teeth. “I will return them from the depths of the sea,” in its plain sense.
The first group stood and said: “Had we forgotten the name of our God and stretched out our palms to a strange god” (Psalms 44:21), and they cast themselves into the sea. The second group stood and said: “For we are killed all day long for You” (Psalms 44:23), and they cast themselves into the sea. The third group stood and said: “Would not God have discovered it, as He knows the secrets of the heart” (Psalms 44:22), and they cast themselves into the sea. The Divine Presence was crying out and saying: “For these I weep.”
Hadrian, may his bones be crushed, deployed three garrisons, one in Ḥamat, one in Kefar Lekitaya, and one in Beit El of Judah. He said: ‘One who flees from here will be apprehended there, and one who flees from there will be apprehended here.’ He would dispatch heralds who would proclaim and say: ‘Wherever there are Jews, let them come, as the king wishes to give them his word.’ The heralds would announce it to them and they would capture the Jews. That is what is written: “Ephraim was like a foolish dove, without understanding…” (Hosea 7:11). To one who questioned, they would respond: ‘Come and request that you not be taken.’¹⁶⁹The heralds told the Jews to request of Hadrian that they be allowed to stay in the Land of Israel and not be taken into captivity (Matnot Kehuna). Those who were discerning and observed, did not go out. And those who did not observe, they all entered into the Beit Rimon Valley. He said to the captain of his guard: ‘Until I eat the edge of this loaf and this thigh of a rooster, I will seek one of them and will not find.’¹⁷⁰He commanded his officer to immediately kill them all. Immediately, he surrounded them with his legions and killed them, and their blood was bursting forth like a river until it reached Cypress. The Divine Presence was crying out and saying: “For these I weep.”
Those who remained in hiding, some of them would eat the flesh of those who had been slain. Each day, one of them would go out and bring [a corpse] to them and they would eat. One day, one said: ‘Let one of the people from among us go. If he finds something, he will bring it and we will eat.’ When he went out he found his father, who had been slain. He took him, concealed him, and placed a marker over him. He came back and said to them: ‘I did not find anything.’ They said: ‘Let another person go, if he finds something, he will bring it and we will eat.’ When that person went out, he followed the odor and found the one who was slain. He brought him and they ate him. Once they ate, [the first man] said to him: ‘From where did you bring this slain person?’ He said to him: ‘From such and such corner.’ He said to him: ‘And what marker was placed upon it?’ He said to him: ‘Such and such marker.’ His son responded and said: ‘Woe is it for this man, who ate of the flesh of his father,’ to realize what is stated: “Therefore, fathers will eat sons in your midst, [and sons will eat their fathers]” (Ezekiel 5:10).
The wife of Trajan, may his bones be crushed, gave birth on the night of the Ninth of Av and all Israel was mourning. The baby died on Hanukkah. The Israelites said: ‘Shall we kindle or shall we not kindle?’ They said: ‘We shall kindle, and anything that he seeks to inflict upon us, let him inflict.’ They kindled.
[People] went and slandered them to Trajan’s wife: ‘These Jews, when you gave birth they were mourning, and when the baby died they kindled lights.’ She sent a letter to her husband: ‘Instead of subduing the barbarians, come and subdue these Jews who have rebelled against you.’ He boarded the ship and calculated that he would arrive in ten days, but the wind brought him in five days. He arrived and found them, that they were engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: ‘I am the eagle, as I calculated that I would arrive in ten days and the wind brought me in five days.’ His legions surrounded them and killed them.
He said to the women: ‘Submit to my legions, and if not, I will do to you just what I did to the men.’¹⁷¹He threatened to have them killed if they would not submit to intercourse with his legions. They said to him: ‘Do to the inferiors what you did to the superiors.’¹⁷²Do to us what you did to the men. Immediately, his legions surrounded them and killed them and the blood of these and the blood of those intermingled, and their blood was bursting forth like a river until it reached Cyprus. The Divine Presence was crying out and saying: “For these I weep.”

There was an incident involving Miriam daughter of the baker, who was taken captive with her seven sons. The emperor took them and placed them behind seven partitions. He brought the first and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, I will not prostrate myself to the idol.’ He said to him: ‘Why?’ [He responded:] ‘Because so it is written in our Torah: “I am the Lord your God”’ (Exodus 20:2). Immediately, he took him out and executed him.
He took out the second and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, my brother did not prostrate himself and I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall have no other gods before Me”’ (Exodus 20:3). Immediately, he issued a decree against him and they executed him. He took out the third and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “For you shall not prostrate yourself to another god”’ (Exodus 34:14). Immediately, he issued a decree against him and they executed him. He took out the fourth and [the son] recited his verse: “One who sacrifices to gods shall be destroyed” (Exodus 22:19). He issued a decree against him and they executed him. He took out the fifth and he, too, recited his verse: “Hear Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). Immediately, he issued a decree against him and they executed him. He took out the sixth and he, too, recited his verse: “For the Lord your God is in your midst, a God great and awesome” (Deuteronomy 7:21). Immediately, he issued a decree against him and they executed him.
He took out the seventh, who was the youngest of them all. He said: ‘My son, prostrate yourself to the idol.’ He said to him: ‘God forbid.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall know this day, and restore to your heart, that the Lord, He is the God in the heavens above and upon the earth below, there is no other” (Deuteronomy 4:39). Moreover, we took an oath to our God that we will not exchange Him for another God, as it is stated: “You have exalted the Lord today [to be your God]” (Deuteronomy 26:17). And just as we took an oath to Him, so He took an oath that He would not exchange us for a different nation, as it is stated: “The Lord has exalted you today [to be a people of distinction for Him]”’ (Deuteronomy 26:18).
The emperor said to him: ‘Your brothers had full days, full lives, and experienced goodness, but you are young, you have not had full days, you have not had a full life, and you have never experienced goodness. Prostrate yourself to the idol and I will do good things for you.’ He said to him: ‘It is written in our Torah: “The Lord will reign forever” (Exodus 15:18). And it says: “The Lord is king forever, nations have been eliminated from His land” (Psalms 10:16). You will cease and His enemies will cease. Flesh and blood lives today and dies tomorrow, is wealthy today and poor tomorrow; but the Holy One blessed be He lives and persists forever and for all time.’ The emperor said to him: ‘See your brothers slain before you. I am casting my ring to the ground before the idol, lift it so everyone will know that you heeded my voice.’ He said to him: ‘It is a shame for you, emperor; if you fear people, who are your equivalent, will I not fear the King of kings, the Holy One blessed be He, the eternal God?’ He said to him: ‘Is there a God in the world?’ He said to him: ‘Woe are you, emperor, have you seen a world without a master?’
He said to him: ‘Does your God have a mouth?’ He said to him: ‘Regarding your gods it is written: “They have a mouth but cannot speak” (Psalms 115:5). Regarding our God it is written: “By the word of the Lord the heavens were made; [by the breath of His mouth, all their hosts]”’ (Psalms 33:6).
He said to him: ‘Does your God have eyes?’ He said to him: ‘Regarding your gods it is written: “They have eyes but cannot see” (Psalms 115:5). Regarding our God it is written: “They are the eyes of the Lord ranging throughout the land”’ (Zechariah 4:10).
He said to him: ‘Does your God have ears?’ He said to him: ‘Regarding your gods it is written: “They have ears but cannot hear” (Psalms 115:6). Regarding our God it is written: “The Lord listened and heard”’ (Malachi 3:16).
He said to him: ‘Does your God have a nose?’ He said to him: ‘Regarding your gods it is written: “They have a nose but cannot smell” (Psalms 115:6). Regarding our God it is written: “The Lord smelled the pleasing aroma”’ (Genesis 8:21).
He said to him: ‘Does your God have hands?’ He said to him: ‘Regarding your gods it is written: “They have hands but cannot feel” (Psalms 115:7). Regarding our God it is written: “My hand, too, laid the foundation”’ (Isaiah 48:13).
He said to him: ‘Does your God have feet?’ He said to him: ‘Regarding your gods it is written: “They have feet but cannot walk” (Psalms 115:7). Regarding our God it is written: “His feet will stand that day on the Mount of Olives”’ (Zechariah 14:4).
He said to him: ‘Does your God have a throat?’ He said to him: ‘Regarding your gods it is written: “They cannot produce sound with their throats” (Psalms 115:7). Regarding our God it is written: “Sound emerges from His mouth”’ (Job 37:2).
He said to him: ‘If there are all these attributes in your God, why does He not rescue you from my hand, like He rescued Ḥananya, Mishael, and Azarya from the hand of Nebuchadnezzar?’ He said to him: ‘Ḥananya, Mishael, and Azarya were upright, and Nebuchadnezzar was a king worthy of having a miracle performed through him. But you are not worthy, and we have been condemned to death at the hand of Heaven. If you do not execute us, there are many executioners for the Omnipresent, many wolves, lions, snakes, leopards, and scorpions to attack us and kill us. But ultimately, the Holy One blessed be He is destined to exact retribution from you for our blood.’ Immediately, he issued a decree against him to execute him.
His mother said to him: ‘By the life of your head, emperor, give me my son and I will hug him and kiss him.’ He gave him to her, and she bared her breasts and nursed him with her milk. She said to him: ‘By the life of your head, emperor, execute me first and then execute him.’ The emperor said to her: ‘I will not heed you because it is written in your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day”’ (Leviticus 22:28). She said to him: ‘You absolute fool, have you already fulfilled all the mitzvot and only this one remains?’ Immediately, he commanded to execute [the son]. His mother fell upon him and was hugging him and kissing him. She said to him: ‘My son, go to Abraham your patriarch and say to him: So said my mother: Do not be overly impressed with yourself and say: I built an altar and sacrificed Isaac, my son. My mother built seven altars and sacrificed seven sons on one day. Yours was an ordeal, mine was an action.’¹⁸¹Your was a test to see if you were willing to sacrifice your son, but you did not actually sacrifice him. My sons were actually killed. While she was hugging him and kissing him, he issued a decree against him and they executed him upon her. When he was executed, the Sages calculated the age of that child and it was discovered that he was two years, six months, and six and one half hours. At that moment, all the nations of the world screamed out and said: ‘What is the God of these people doing to them that they are killed on His behalf all the time?’ In their regard it is written: “For we are killed all day long for You” (Psalms 44:23).
Sometime later, that woman went mad and she fell from the roof and died, to realize what is stated: “She who bore seven is miserable” (Jeremiah 15:9). A Divine Voice was calling out, saying: “The mother of the children is joyful” (Psalms 113:9). The Divine Spirit was crying out and saying: “For these I weep.”

"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."

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(Lev. 25:14:) AND WHEN YOU MAKE A SALE TO YOUR NEIGHBOR, [OR BUY FROM YOUR NEIGHBOR'S HAND,] LET NONE OF YOU DECEIVE HIS FELLOW. Thus you shall not deceive one another, for I also have sold. When? When Abraham observed the commandments of the Holy One. Before the Torah was given, our father Abraham kept it [and observed all the commandments that are in the Torah. R. Samuel bar Nahman said in the name of R. Alexandra: Abraham even observed the eruvim of cooked foods.⁸See above, Tanh. (Buber), Gen. 3:1, and the notes there. Thus it is stated (in Gen. 26:5): BECAUSE ('QB 'ShR) ABRAHAM HEEDED MY VOICE AND KEPT MY CHARGE: < MY COMMANDMENTS, MY STATUTES, AND MY TORAHS >. What is the meaning of 'QB?⁹Gen. R. 95:3; Cant. R. 5:16:1; PR 21:12; cf. Ned. 32a. R. Simeon ben Laqish said: At the age of three years Abraham recognized the Holy One.¹⁰So also Numb. R. 18:21. According to other traditions Abraham recognized his creator at the age of forty-eight (Gen. R. 30:8; 46:2; Cant. R. 5:16:1), at the age of fifty (PR 21:12), or at the age of one (Gen. R. 95:3). 'QB is a number. ' (i.e., 'ayin) is seventy, Q (i.e., Qof) is one hundred, < and > B (i.e., bet) is two, for a total of one hundred seventy-two. Now (according to Gen. 25:7) Abraham lived one hundred seventy-five < years >. Deduct from them. < The result is > three, when he was little. Ergo: At the age of three years Abraham recognized the Holy One.] When the Holy One saw how Abraham loved the commandments, he began buying heavenly and earthly < places > for him, as stated (in Gen. 14:19): BLESSED BE ABRAM OF GOD MOST HIGH, [BUYER¹¹Qoneh. A more traditional rendering of this word here would be MAKER. OF HEAVEN AND EARTH. So also it says (Gen. 13:15): FOR ALL THE LAND WHICH YOU SEE, TO YOU I WILL GIVE IT.] The Holy One said: All the world is wholly mine; and I bought it for Abraham, because he has observed my commandments. But you [through your sins] have cause me to be [like] an alien who rents a house from its owners, for so Jeremiah has said (in Jer. 14:8): WHY ARE YOU LIKE A FOREIGNER IN THE LAND? When you sinned before me, I sold you, as stated (in Ps. 44:13 [12]): YOU SHALL SELL YOUR PEOPLE FOR NO MONEY…. For that reason, if someone has to sell a house, a field, or < some > article, you shall not deceive one another. It is therefore written (in Lev. 25:14): LET NONE OF YOU DECEIVE HIS FELLOW. (Ibid., vs. 17) AND LET NO ONE DECEIVE HIS NEIGHBOR.

Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).¹⁴⁹The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.¹⁵⁰The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).¹⁵¹Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).¹⁵²This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.¹⁵³Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,¹⁵⁴In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),¹⁵⁵This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).

It happened that a man had committed a crime for which he had to receive stripes in a court where Raba was the chief justice. Raba had the penalty inflicted on him. He could not endure it, and died. When the government of Sabbor, the king, heard this, they decided to trouble Raba. Whereupon Ifra Ormuzd, mother of King Thapur, said to her son: "I advise you to have nothing to do with the Jews, for all that they request of their God, He grants to them." "What, for example?" asked he. "Why!" said she, "Whenever they pray to God for rain, it rains." "That is only," said he to her, "because they pray in the season when it has to rain. Now, when it is Tamuz (July), when it ought not to rain, let them pray for rain, and you shall see that it will not come." Accordingly she sent to Raba, saying to him: "Direct thy attention to this, and pray to God to send rain." He prayed, and no rain came. Raba then pleaded, saying: "King of the Universe (Ps. 44, 2) O God, we have heard with our ears, our fathers have told us ... in the days of old, etc., but we, with our eyes, have not seen it." Then it rained so much that all the fountains of Mechuza overflowed and the water spread in the streets into the River Tigris. His father appeared to him in a dream and told him: "Is there any other man who has troubled Heaven so much? Go, change thy couch, because of the anger thou hast caused in heaven." On the morrow he found traces of a knife with which his bed had been slashed. R. Papa also ordered a fast. No rain came, however. Meanwhile he felt so weak from fasting, that he took a spoonful of grit and continued to pray. Still, however, no rain came. R. Nachman b. Oshiya then said to him [ironically]: "If the master would partake of another spoonful of grit, then rain would surely come." This mortified him and he was discouraged. He prayed once more, and finally rain came.

(Exodus 15:5) "so that the depths should cover them": Now are there depths there (at the bottom of the sea)? Is it not dry ground? What, then, is the intent of "should cover them"? __ The lower depths (under the earth) ascended to the upper depths and the torrents embattled them. Thus, "the depths should cover them." (The water) covered the firmament over them and darkened the stars over them, viz. (Ezekiel 32:8) "All the lights of the heavens I will darken above you, and I will bring darkness to your land," and (Isaiah 13:10) "For the stars of heavens and their constellations will not give their light. (For) the sun will be dark when it rises, etc." And it is written (Ezekiel 30:18) "And in Techafnefess the day will be darkened when I break there the power of Egypt… (For) a cloud shall cover it. And (Isaiah 13:11) "and I shall requite to the world (its) evil, etc." Jonah descended to one depth, viz. (Jonah 2:6) "The depth surrounded me," and they descended to two depths, viz. (Exodus 15:5) "The depths covered them." Jonah descended into one metzulah (whirlpool, viz. Jonah 2:4), and they descended into two, (Exodus, Ibid.) "metzuloth." And it is written (Nechemiah 9:11) "And their pursuers You cast into metzuloth, as a stone into raging waters." (Exodus, Ibid. "They descended into the metzuloth": Now are there metzuloth there? Is it not dry land? We are hereby apprised that the Great Sea (the Mediterranean) burst into it (the Red Sea) and the torrents embattled them. Thus, "They descended into the metzuloth." "as a stone": "As one metes it out, so, is it meted out to him." They said (Exodus 1:16) "and you see upon the (birth;) stones, etc." — wherefore You, likewise made the waters like stones to them, and the waters struck them upon the stones. Thus, "as a stone." Variantly: "as a stone": This was the middle state. The wicked among them were tossed about like stubble (viz. 7); the "moderate," like stone (here); the "better," like lead (viz. 10). Variantly: "as a stone": because their hearts were hard as stone. But Your goodness and Your many lovingkindnesses and Your mercies are upon us, and Your right hand is stretched out to all who enter the world, "Your right hand," being written twice (viz. 15:6). (Psalms 44:4) "… but Your right hand, Your arm, and the light of Your countenance — for You favored them," and (Isaiah 45:23) "By Myself I have sworn. From My mouth has gone forth righteousness, a word that will not turn back." (Exodus 15:6) "Your right hand, O L rd, is grand in power": ("nedari bakeach") Comely (na'eh) are You, and grand (adir [acronym of "nedari"]) in power. For You gave a grace period to the generation of the flood to repent. And they did not repent, as it is written (Genesis 6:3) "My spirit shall not contend (in Me) forever, etc." And You did not decree (destruction upon them) until they had consummated their evil before You. And thus do you find with the men of the tower (of Bavel), that You gave them a grace period for repentance and they did not repent. As it is written (Ibid. 11:6) "Behold, they are one people, and all of them have one language, and this is what they begin to do! And now, etc. "Now" connotes (an opening for) repentance, viz. (Devarim 10:12) "And now, O Israel, what does the L rd your G d ask of you" (but to repent). And You did not decree destruction upon them (the men of the tower) until they had consummated their evil before You. And thus do you find with the men of Sodom, that You gave them a grace period for repentance and they did not repent. As it is written (Genesis 18:20-21) "And the L rd said: The outcry of Sodom and Gomorrah, because it has become great … I shall go down now and I shall see, etc." (Ibid. 19:24) "And the L rd rained down upon Sodom and upon Gomorrah brimstone and fire": If they repent — rain; if not, brimstone and fire. It is written here "rain," and elsewhere (Psalms 11:6) "rain." Just as there (ab initio) "rain," so, here, (ab initio) "rain." — But perhaps, just as here, "brimstone and fire," there, too, brimstone and fire! __ It is, therefore, (to negate this) written (Genesis, Ibid.) "from the L rd, from heaven" (and evil does not descend [ab initio] from the L rd.) And You did not decree (destruction) upon them until they had consummated their evil. And thus with Egypt. You brought ten plagues upon Egypt, and You did not decree destruction upon them until they had consummated their evil. Variantly: "Your right hand, O L rd, is grand in power. Your right hand" — twice. When Israel do the will of the L rd, they, as it were, convert the "left" to the "right." And when they do not do the will of the L rd, they convert the "right" to the "left," viz. (Eichah 2:3) "He has turned back His right hand before the foe." When Israel do His will, there is no sleep before Him, viz. (Psalms 121:9) "He does not slumber and He does not sleep." And when they do not do His will, there is, as it were, "sleep" before Him, viz. (Ibid. 78:66) "Then the L rd woke as a sleeper, as a warrior rousing himself from wine." And when Israel do His will, there is no wrath before Him, viz. (Isaiah 27:4) "I have no wrath." And when they do not do His will, there is wrath before Him, viz. (Devarim 11:17) "and the wrath of the L rd will burn against you." When Israel do His will, He wars for them, viz. (Exodus 14:14) "The L rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "And He turned into a foe of theirs; He warred against them." (Exodus 15:6) "Your right hand, O L rd, will break the foe": It is not written "broke the foe," but "will break the foe," in the future, viz. (Habakkuk 3:12) "In fury You will tread the earth; in wrath You will trample nations." "breaks the foe": This is Pharaoh, viz. (Exodus 15:9) "The foe (in this context, Pharaoh) said, etc." Variantly: This is Esav, viz. (Ezekiel 36:2) "Because the foe has said against you 'He'ach!', etc."

In what way is He fair? Thine eyes are as a dove’s. This refers to the Sanhedrin, which is likened to a dove. Thine eyes are as doves (Song 1:15). Just as the entire body follows one’s eyes, so all Israel follows the Sanhedrin in all its decrees with regard to the impurity of the unclean animal, and the purity of the clean animal. Hence, Thine eyes are as doves. Another explanation of Thine eyes are as doves. Just as the dove recognizes its mate, and does not depart from her, so Israel, when it recognizes the Holy One, blessed be He, does not stray from Him nor forsake Him. Another explanation of As a dove. All other birds move convulsively while being slaughtered, but the dove alone stretches out its neck. Similarly, no nation in the world but Israel permits itself to be destroyed in order to sanctify His name, as is said: Nay, but for Thy sake are we killed all the day (Ps. 44:23).

Come, let us deal wisely with them (Exod. 1:9). In saying this he blasphemed against the On High. The Holy One said to them: No matter what you plan to do against Israel, it will increase and multiply. And it may come to pass that, when there befalleth us any war, they also join themselves unto our enemies, and ascend from the land (ibid. 10). Every time Israel is cast down it will ultimately arise. Observe what is written: And fight against us, and ascend from the land (ibid.), and David said: For our soul is bound down to the dust; our belly cleaveth unto the earth (Ps. 44:26), but after that is written: Arise for our help, and redeem us for mercy’s sake (ibid., v. 27).

Rabbi Aivu said: There were two matters that Israel requested of the Holy One blessed be He but they did not request properly, and the prophets arose and corrected them. Israel said: “He will come to us like the rain” (Hosea 6:3). The prophets said to them: ‘You did not request properly, as these rains are an imposition upon the world. Wayfarers suffer from them, seafarers suffer from them, roof repairers suffer from them, wine stompers suffer from them, loaders of the threshing floor suffer from them, one whose cistern is full of water and whose winepress is full of wine suffer from them, and you say: “He will come to us like the rain”?’ The prophets arose and corrected them: “I will be like dew for Israel” (Hosea 14:6). Moreover, Israel said before the Holy One blessed be He: “Place me as a seal upon Your heart, as a seal upon Your arm.” The prophets said to them: ‘You did not request properly, as the heart is sometimes visible and sometimes not visible, and its seal is not visible.¹⁵The arm is similarly covered at times by one’s garment. What would be proper? “You will be a crown of splendor in the hand of the Lord”’ (Isaiah 62:3).
Rabbi Simon ben Kuzit said in the name of Rabbi Levi: The Holy One blessed be He said to them: ‘Neither you nor your prophets requested properly and appropriately. A king of flesh and blood passes, and the crown falls off his head along with the royal diadem that is upon it. What would be proper? That is what is written: “Behold I have engraved you upon My palms, your walls are always before Me” (Isaiah 49:16). Just as it is impossible for a person to forget his palms, so too, “even these may forget, but I will not forget you”’ (Isaiah 49:15).

“For love is as intense as death” – the love that the Holy One blessed be He has for you is as intense as death. That is what is written: “I have loved you, said the Lord…” (Malachi 1:2). “Jealousy is as cruel as the grave” – when they infuriate the Holy One blessed be He with their idol worship, as it is stated: “They would infuriate Him with strange gods” (Deuteronomy 32:16).
Another matter: “For love is as intense as death” – the love that Isaac had for Esau; that is what is written: “Isaac loved Esau” (Genesis 25:28). “Jealousy is as cruel as the grave” – the jealousy Esau had for Jacob, as it is stated: “Esau hated Jacob [because of the blessing with which his father blessed him]” (Genesis 27:41).
Another matter: “For love is as intense as death” – the love that Jacob had for Joseph, as it is stated: “Israel loved Joseph more than his sons” (Genesis 37:3). “Jealousy is as cruel as the grave” – the jealousy that his brothers had for him, as it is stated: “His brothers were jealous of him” (Genesis 37:11).
Another matter: “For love is as intense as death” – the love that Jonathan had for David, as it is stated: “Jonathan loved him as himself” (I Samuel 18:1). “Jealousy is as cruel as the grave” – the jealousy that Saul had for David, as it is stated: “Saul eyed David with suspicion” (I Samuel 18:9).
Another matter: “For love is as intense as death” – the love that a man has for his wife, as it is stated: “Enjoy life with a woman whom you love” (Ecclesiastes 9:9). “Jealousy is as cruel as the grave” – the jealousy that he has regarding her when he says to her: Do not speak with so-and-so, and she goes and speaks with him, and immediately, “a spirit of jealousy passes over him and he is jealous of his wife” (Numbers 5:14).
Another matter: “For love is as intense as death” – the love that the generation of persecution had for the Holy One blessed be He, as it is stated: “For we are killed all day long for You” (Psalms 44:23). “Jealousy is as cruel as the grave” – as the Holy One blessed be He is destined to have great zealotry on behalf of Zion. That is what is written: “So said the Lord [of hosts]: I became zealous for Zion with great zealotry” (Zechariah 8:2). “Its sparks are the sparks of fire, a great conflagration” – Rabbi Berekhya said: Like the supernal fire; the fire does not quench water and the water does not extinguish fire.

“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.”

Our masters have taught: Sihon was as strong as a wall tower.³²See above, Deut. 1:5; M. Pss. 136:11. When he sat on the wall his feet reached to the ground, and there was no creature on earth able to stand against him. So what did the Holy One do? He bound his guardian angel (SRW SL M'LH, rt.: 'LH), cast him down, and deliverered him into the hand of Moses. It is so stated (with reference to the Amorite in Amos 2:9, cont.): I DESTROYED HIS FRUIT ABOVE (MM'L, rt.: 'LH) AND HIS ROOTS BELOW, i.e., his seed. Why? Because the Holy One foresaw his children and his children's children up to the resurrection that not one of them would fear Heaven, he immediately cut off his seed. But how did the Amorites die? Rabbi Levi said: The Holy One prepared two hornets for each and every one of them, as stated (in a literal translation of Deut. 7:20): MOREOVER, THE LORD [YOUR] GOD WILL SEND THE HORNET AMONG THEM. Now the hornet flies and smites one in the midst of his eye. Then immediately his eye drops out and he dies. And this is what David said (in Ps. 44:4 [3]): FOR THEY DID NOT TAKE POSSESSION OF THE LAND WITH THEIR OWN SWORD, NOR DID THEIR MIGHTY ARM DELIVER THEM…. If you had not helped them they would not have overcome them. So for that reason, when Moses saw them, he was afraid of them, until the Holy One said to him: Do not be afraid of them. The sages have said: Sihon and Og were stronger than Pharaoh and his armies; for just as they uttered a song over the fall of Pharaoh and his army, so were they worthy to utter <a song> over Sihon and Og. It is simply that David came and uttered a song over them (in Ps. 136:19–20): SIHON, KING OF THE AMORITES, FOR HIS STEADFAST LOVE ENDURES FOREVER; AND OG, KING OF BASHAN, FOR HIS STEADFAST LOVE ENDURES FOREVER.

(Exod. 1:10, cont.:) AND IT WILL COME TO PASS THAT, WHEN A WAR OCCURS, THEY WILL BE ADDED TO OUR ENEMIES AND GO UP OUT OF THE LAND.³⁹The Masoretic Text here differs slightly in wording but not in meaning. David said (in Ps. 44:26 [25]): FOR OUR SOUL BOWS DOWN TO THE DUST. At that time <he said> (in vs. 27 [26]): ARISE, HELP US, AND REDEEM US FOR THE SAKE OF YOUR STEADFAST LOVE.⁴⁰Tanh., Exod. 1:6, explains the relation of Ps. 44:26 [25] to Exod. 1:10 as follows: “Every time that Israel is in the deepest degradation, they arise <out of it>.” Similarly, Exod. R. 1:9.

(Fol. 123) (Gen. 48) Which I took out of the hand of the Emorite with my sword and with my bow. Did he indeed take it with sword and bow? Is it not written (Ps. 44, 7) For not in my bow will I trust, and my sword shall not help me? We must therefore explain it that with my sword, refers to prayer, and with my bow, to supplication.

And it came to pass in the days of Amraphel (Gen. 14:1). Scripture says elsewhere in reference to this verse: Through Thee do we push down our adversaries, through Thy name do we tread them under that rise up against us (Ps. 44:6). R. Isaac said: In the word bekha (“through Thee”) the letter bet equals two and the khaf twenty, corresponding to the twenty-two letters of the alphabet with which the Torah was given. Abraham cried out: Master of the Universe, if Your glory does not accompany me and assist me in this struggle, what can one man do against nine kings and their forces?¹⁵Abraham obtained the strength to achieve victory by calling upon God.

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

“That night, the king’s sleep was disturbed; he said to bring the book of records, the chronicles, and they were read before the king” (Esther 6:1).
“That night, the king’s sleep was disturbed” – The heavens disturbed the throne of the king of kings, the Holy one blessed be He, who saw Israel in distress. Does the Omnipresent sleep? Does it not already say: “Behold, the guardian of Israel neither slumbers nor sleeps” (Psalms 121:4)? Rather, at a time when Israel is immersed in trouble and the nations of the world are at peace [it is said allegorically that God is sleeping, and] for this [reason] it says: “Rouse Yourself; why do You sleep, O Lord?” (Psalms 44:24).
King Aḥashverosh’s sleep was disturbed as he saw in his dream that Haman took a sword to kill him; he was frightened and awoke from his sleep. He said to his scribes: ‘Bring the book of records,’ to read and to see what had happened to him. They opened the scrolls and found the matter that Mordekhai reported about Bigtana and Teresh. When they said to the king: “Here is Haman standing in the courtyard” (Esther 6:5), the king said: ‘The thing I saw in my dream is true. This one would not come at this hour except to kill me.’

Another interpretation (of Gen. 14:1): NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL. This text is related (to Ps. 44:6 [5]): THROUGH YOU SHALL WE PUSH DOWN OUR ADVERSARIES. THROUGH YOU means "through your Law." [R. Isaac said:] THROUGH YOU (BK) < is to be interpreted > by gematria:⁵⁶Gk.: geometria or grammateis. B = two; K = twenty. Ergo: twenty-two. < Thus, THROUGH YOU means > "through the twenty-two letters which are in the Law. (Ps. 44:6 [5], cont.:) {IN YOUR NAME SHALL YOU RAISE UP OUR BRIGHTNESS.} [AND IN YOUR NAME WE SHALL TRAMPLE DOWN THOSE WHO ARISE AGAINST US.] Abraham said: Sovereign of the World, If you had not united your glory with me and helped me, what could < I as > a single person have done against nine kings (of Gen. 14:9) and their forces? However, because you helped me they fell at my hand. What is written (in Gen. 14:15)? AND THE NIGHT WAS DIVIDED AGAINST THEM.⁵⁷Cf. Gen. R. 43:3; PRK 7:5. Masters say: The night divided of its own accord. R. Benjamin ben Jafeth said in the name of R. Johanan: The Holy One, the one who knows his moments and his instants, he divided it.⁵⁸The words used here for “moment” and “instant” are ‘et and rega‘ respectively. Although these words are generally used quite loosely, they can have more exact meanings. See TBer. 1:3 (Zuckermandel ed.): AN ‘ONAH IS ONE TWENTY-FOURTH OF AN HOUR, AN ‘ET IS ONE TWENTY-FOURTH OF AN ‘ONAH, AND A REGA’ IS ONE TWENTY-FOURTH OF AN ‘ET. R. Benjamin’s point is that only the Holy One knew enough about exact time measurements to divide the night accurately. See Mekhilta de Rabbi Ishmael, Pisha 13. The Holy One said: You have worked with me from yesterday evening until midnight and killed my enemies. By your life, I am working with your children from midnight until the morning and killing their enemies. Thus it is stated (in Exod. 12:29): AND IT CAME TO PASS IN THE MIDDLE OF THE NIGHT. Therefore it is stated (in Gen. 14:1, 15): NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL … < AND THE NIGHT WAS DIVIDED AGAINST THEM >.

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel. That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly (Ps. 118:16). That is, when they do the will of God, He that keepeth Israel doth neither slumber nor sleep (ibid. 121:4). However, when they fail to do His will, Then the Lord awaked as one asleep (ibid. 79:65). When the people do the will of God, Fury is not in Me (Isa. 27:4), but when they fail to do his will, And the anger of the Lord be kindled (Deut. 7:4). When they act in accordance with His decrees, The Lord will fight for you (Exod. 14:14), But when they fail to fulfill His wishes, He returned to be their enemy (Isa. 63:10). Furthermore, His mercy is transformed into tyranny: The Lord is become as an enemy, He hath swallowed up Israel (Lam. 2:5). Dasheth (tiraz) in pieces the enemy (Exod. 15:6). This alludes to the future, as it is said in the verse Thou wilt march (tiz’ad) through the earth in indignation (Hab. 3:12). Dasheth in pieces the enemy. This refers to Edom, as it is said: Because the enemy hath said against you (Ezek. 36:2).

“I said in my heart: It is by the speech of the sons of man that God has differentiated them, and that they may see that they themselves are but as animals” (Ecclesiastes 3:18).
“I said in my heart: It is by the speech of the sons of man” – by the matters of which the wicked speak in this world, for they curse and blaspheme in this world, and the Holy One blessed be He bestows tranquility upon them. To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] the attribute of justice for the wicked.⁷⁹In the World to Come. “And that they may see that they themselves are but as animals,” to see and to show the world that the wicked are likened to animals, just as the animal is condemned to be killed and does not come to life in the World to Come, so too, the wicked, like the animals, are condemned to be killed and do not come to life in the World to Come.
Another matter, “it is by the speech of the sons of man” – by the matters of which the righteous speak in this world regarding asceticism, fasts, and suffering. To what purpose? “That God has differentiated [levaram] them,” to designate [levarer] for them [reward for] the measure of their righteousness. “And that they may see that they themselves are but as animals,” to see and to show the world how Israel is drawn after Him like animals, as it is stated: “Now, you are My sheep, the sheep of My pasture, you are Man” (Ezekiel 34:31). And just as this animal extends its neck for slaughter, so, too, the righteous, as it is stated: “For we are killed all day long for You…” (Psalms 44:23). Let this tradition be in your hand, anyone who performs a mitzva just before his death, it is as though his measure of righteousness was lacking only that mitzva, and he completed it. And one who performs a transgression just before his death, it is as though his measure of wickedness was lacking only that transgression, and he completed it. Both these and those go whole; these whole in the measure of their righteousness and those whole in the measure of their wickedness.
Rabbi Bon and Rabbi Yitzḥak, Rabbi Bon said: Is it not, just as I established prophets from Israel who are called man, as it is stated: “You are Man” (Ezekiel 34:31), did I not establish prophets for the idolaters who are called animals, as it is stated: “[Should I not have pity on Nineveh, that great city, in which there are more than one hundred and twenty thousand people…] and many animals” (Jonah 4:11).⁸⁰The midrash assumes that the term people in this verse refers to those who were not overly wicked, and the term animals refers to the wicked people of Nineveh. Rabbi Yitzḥak said:⁸¹Rabbi Yitzḥak’s statement opens the next section.

"and with all your soul": even if He takes your soul. And thus is it written (Psalms 44:23) "For because of You we are killed the entire day. We are reckoned as sheep for the slaughter." R. Shimon ben Menassia says: Now are we killed the entire day! The reference is to (the mitzvah of) circumcision. Ben Azzai says "with all your soul": Love Him until the extraction of your soul.

(Devarim 3:23) "And I supplicated (va'ethchanan) the L-rd": "Va'ethchanan" is a term of entreaty. "at that time to say": Let "to say" not be written. The intent is: Make it known to me whether I will enter the land or not. "Adonai": the L-rd (adon) of all who enter the world. "Elokim": With (the attribute of) justice did You create the world. "You have begun": You have begun to open the door for Your servant, in my entering the inheritance of the children of Reuven and the children of Gad. Variantly: You have profaned (i.e., broken) Your oath. You wrote in Your Torah (Shemot 22:19) "He who sacrifices to a god shall be condemned." Yet your children served idolatry and I sought mercy from You, and You forgave them. (Devarim, Ibid.) "to show Your servant": miracles and mighty acts, viz. (Shemot 3:3) "I shall turn aside and I shall see, etc." (Devarim, Ibid.) "Your greatness": This is the attribute of Your goodness, as it is written (Bamidbar 14:17) "And now, let the power of the L-rd be made great." (Devarim, Ibid.) "And Your (mighty) hand": This is Your right hand, which is stretched out to all who enter the world, viz. (Shemot 15:6) "Your right hand, O L-rd, is exalted in power," and (Psalms 44:4) "Your right hand, and Your arm, and the light of Your countenance." (Devarim, Ibid.) "mighty": For You subdue with mercy the attribute of justice, viz. (Michah 7:18) "Who is a G-d like You, forgiving transgression and passing by offense," (19) "He will return and be merciful to us, He will subdue our transgressions," (20) "You will give truth to Yaakov," and (Isaiah 45:23) "I have sworn by Me: From My mouth has gone forth righteousness, a word that will not turn back." (Devarim, Ibid.) "Who is mighty in heaven and earth": The attribute of flesh and blood — He who is greater than his neighbor nullifies his neighbor's decree. But You — who can overrule You? And thus is it written (Iyyov 23:13) "And He is One, and who can turn Him back?" R. Yehudah b. Bava says: Not as the measure of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: A man registered in the royal codex — even if he gives great sums, he cannot extricate himself from it. But You say: Repent, and I will accept, as it is written (Isaiah 44:22) "I have wiped away your offenses like a cloud, your sins, like a mist." Variantly: "Who is G-d in heaven and earth, etc." — But perhaps, outside of heaven and earth, there is! It is, therefore, written (Devarim 4:39) "And you shall know this day and you shall return it to your heart … there is no other" — anywhere! (Ibid.) "who can do as Your deeds and as Your (acts of) strength": "as Your deeds" — in Egypt. "as Your strength" — at the (splitting of the) sea. Variantly: "as Your deeds" — at the sea. "as Your strength" — at the streams of Arnon. (Ibid. 25) "Let me pass over na and see"." "Na" is a term of imploration. "the good land across the Jordan": As per R. Yehudah: The land of Canaan is "good," and not the inheritance of the children of Reuven and the children of Gad. "this good mountain": Jerusalem. "and the Levanon": the Temple, viz. (Zechariah 11:1) "Open your doors, O Levanon!" and (Isaiah 10:34) "And the Levanon shall fall by a mighty one (Nevuchadnezzar)." Others say: "Levanon" — these are its (Israel's) kings, as in (Ezekiel 17:3) "He came to the Levanon and he took its kings," and (II Chronicles 25:18) "The thistle (i.e., the king) etc."

Variantly: "And He came from the myriads of His holy ones": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but "He came (ve'atha) from the myriads of His holy ones." He is an oth ([like "ve'atha"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) "This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him." And thus did the nations of the world query Israel (Song of Songs 5:9) "How does your Beloved (differ) from all others," that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) "Therefore "alamoth (midrashically "al maveth," "above death") have they loved You" And (Psalms 44:23) "For because of You we are killed all of the day." (The gentiles say:) "You are all comely; you are all strong — come and intermarry with us." And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) "My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) "Whither has your Beloved gone, you loveliest among the women?" And Israel responds: You have no portion in Him, (Ibid. 3) "I am my Beloved's and my Beloved is mine."