Midrash su Salmi 50:78

(Exod. 6:2–3:) SO GOD SPOKE UNTO MOSES AND SAID UNTO HIM: I AM THE LORD, AND I APPEARED UNTO ABRAHAM,…. This text is related (to Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU…. R. Jose b. R. Simon said: Before you stood on Mount Sinai and accepted my Torah, you were called Israel, just as the nations of the world were called <by names like> Sabteca and Raamah (in Gen. 10:7 // I Chron. 1:9). But when you stood at Mount Sinai and accepted my Torah, you were called MY PEOPLE. Thus it is stated (in Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK.¹See below, 5:15; PRK 12:23.

R. Joshua b. Levi said: "One who weighs his ways in this world will be rewarded to see the salvation of the Holy One, praised be He! for it said (Ps. 50, 23) And to him that ordered his course aright will I show the salvation of God. Read it not V'som but V'shom." A pupil of R. Janai who was accustomed to ask questions of the latter whenever he was lecturing, would refrain from doing so on a Sabbath or on a holiday. [Because of the multitude of people that gathered he feared that he might put R. Janai to shame through his inability to answer his questions.] (Ib. b.) R. Janai referred the passage. And to him that ordered his course aright will I show the salvation of God, to him.

Another interpretation (of Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK. R. Pinhas bar Hama the Priest said: HEARKEN, O MY PEOPLE, so that I shall have a chance to answer the nations of the world. (Ibid., cont.:) < AND LET ME SPEAK,> O ISRAEL, SO THAT I MAY ADMONISH YOU. <I AM GOD, YOUR GOD.> R. Jose says: I AM GOD: I am judge; I am your advocate²Gk.: patron; Lat.: patronus. {R. Eleazar says: I AM GOD.} R. Judah b. R. Shallum the Levite says: It is speaking about judges.³According to PRK 12:23 Judah’s opinion is that the Scripture is speaking about Israel. He said to them: Even though I called you gods, as stated (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD <NOR A RULER OF YOUR PEOPLE>,⁴The midrash understands GOD (elohim) as parallel to RULER. you nevertheless knew (from the end of Ps. 50:7) that I was over you. R. Pinhas bar Hama the Priest said: The Holy One said to Moses: Even though I called you a god, as stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, <it is also stated> (in Ps. 50:7:) I AM GOD, YOUR GOD. And therefore, it is stated (in Exod. 6:2): SO GOD SPOKE UNTO MOSES AND SAID UNTO HIM: I AM THE LORD.⁵Cf. below, 2:9.

On the first day He took a lump of snow from beneath the Throne of Glory and threw it on the face of the waters in the middle of the world and it became land as it says, “For He says to the snow, 'Be upon the earth'…” (Iyov 37:6) And He took the foundation stone and cast it onto the place of the Temple and the world was founded upon it as it says, “…or who laid its cornerstone?” (Iyov 38:6) He called to the land and it stood in its place in order that it not move back and forth like a ship on the high seas as it says, “…God, God the Lord, spoke and called to the earth…” (Tehillim 50:1) And since His light shined, it shined first on the land of Israel and from there illuminated the whole world as it says, “From Zion, the perfection of beauty, God appeared.” (Tehillim 50:2) How did He illuminate it? He donned His tallit and wrapped Himself in His light and lit up the world as it says, “[You] enwrap Yourself with light like a garment…” (Tehillim 104:2) All that day the waters covered the land and it was dissolving until He donned the garments of majesty and His glory was seen as it says, “The Lord has reigned; He has attired Himself with majesty…” (Tehillim 93:1) And He girded Himself with a belt of might and established it through His might as it says, “…He has girded Himself with might. The world also is established that it cannot be moved.” (ibid.)

On the first day He took a lump of snow from beneath the Throne of Glory and threw it on the face of the waters in the middle of the world and it became land as it says, “For He says to the snow, 'Be upon the earth'…” (Iyov 37:6) And He took the foundation stone and cast it onto the place of the Temple and the world was founded upon it as it says, “…or who laid its cornerstone?” (Iyov 38:6) He called to the land and it stood in its place in order that it not move back and forth like a ship on the high seas as it says, “…God, God the Lord, spoke and called to the earth…” (Tehillim 50:1) And since His light shined, it shined first on the land of Israel and from there illuminated the whole world as it says, “From Zion, the perfection of beauty, God appeared.” (Tehillim 50:2) How did He illuminate it? He donned His tallit and wrapped Himself in His light and lit up the world as it says, “[You] enwrap Yourself with light like a garment…” (Tehillim 104:2) All that day the waters covered the land and it was dissolving until He donned the garments of majesty and His glory was seen as it says, “The Lord has reigned; He has attired Himself with majesty…” (Tehillim 93:1) And He girded Himself with a belt of might and established it through His might as it says, “…He has girded Himself with might. The world also is established that it cannot be moved.” (ibid.)

“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1).
“It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7);¹These are the names of nations listed in Genesis, chap. 10. from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’
At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [kamaya]” (Daniel 7:16). What is this language kamaya? Standing [kayama], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”?²Since angels always stand, what does it mean that the angel Mikhael will stand at that moment? [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, amdu] and do not answer>?” (Job 32:16).
The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai…³Referring to a midrash that appears in Shir HaShirim Rabba 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here. And who established the world? “I [anokhi] set its pillars” (Psalms 75:4). Due to the merit of anokhi, “I set its pillars, selah.”⁴Anokhi is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world. One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations.
“God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial?⁵The midrash is responding to the repetition in the verse: “God; I am your God.” God [Elohim] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.
Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [Elohim]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [elohim]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you elohim, as it is stated: “Do not curse elohim” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them elohim, and they demean them. Woe unto a generation that judges their judges.’

Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of Amida]? It is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty. And whence do we infer that we should mention [in the Amida the power [of God]? It is written (Ib.) Ascribe unto the Lord glory and strength. And whence do we infer that the K'dusha [His Holiness] must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) Then will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: They also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6, 10) Lest his heart understand, and he will repent, and be healed. If so, we ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction]? This you cannot assume, for it is written (Ib. 55, 7) And let him return unto the Lord, and he will have mercy upon him; and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance]? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year, it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the close of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapter." And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked, as it is said (Is. 1, 25) I will turn my hand against thee, and purge away as with lye thy dross. And further (26) it is written: I will restore thy judges as at the first, and thy counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as it is said (Ib.) But destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as it is written (Ps. 75, 11) And all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as it is said (Lev. 19, 32) Before the hoary head shalt thou rise up, and honor the old man. And immediately it follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? In Jerusalem; as it is said (Ps. 122, 6) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as it is said (Is. 57, 7) Even these will I bring to My holy mountain, and make them joyful in My house of prayer. And as soon as prayer comes, service in the Temple will come with it, as it is said further: Their burnt-offerings and their sacrifices shall be accepted upon My altar. And as soon as service comes, there will come a thanksgiving, as it is said (Ps. 50, 23) Who so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanks giving? Because it is written (Lev. 9, 22) And Aaron lifted up his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is written: He came down after he had offered — it is not written to offer, but after offering. Then why not say it immediately after the Benediction concerning the [restoration of the Temple] Service? You cannot possibly think so, because it is written: Whoso offereth the thanksgiving (glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 21) And they shall put my name upon the children of Israel and I will bless them; i.e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) The Lord will bless His people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order.

Our Rabbis were taught: It happened that Acher was riding upon his horse on the Sabbath, and R. Mair was walking behind him to learn the Torah from his mouth. He said to him: "Mair, turn thee backwards, for I have already measured by means of my horse's hoofs that up to this point is the legal limit of the Sabbath." R. Mair then said to him: "Return thyself also." Whereupon Acher replied. "Have I not answered thee already what I have heard from behind the curtain?" R. Mair forced him to enter a place of learning. He said to a child: "Repeat for me thy verse," [which thou hadst studied today.] He quoted to him: (Is. 48, 22) There is no peace, saith the Lord, unto the wicked. He brought him to another house of learning. Acher said to a child: "Repeat for me thy verse." The child quoted to him: (Jer. 2, 22) For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me. He then brought him to another place of learning, whereupon Acher said to a child: "Repeat for me thy verse." The child quoted: (Ib. 4, 30) And thou, (Ib. b) that are spoiled, what dost thou, that thou clothest thyself with scarlet, that thou deckest thee with ornaments of gold, that thou enlargest thine eyes with paint? In vain dost thou make thyself fair. He forced Acher to enter thirteen houses of learning and all quoted to him the same way. In the last one he said to the child: "Repeat for me thy verse." The child quoted to him (Ps. 50. 16) But unto the wicked (V'larasha) God saith: What hast thou to do to declare My statutes. That child was a stammerer and it sounded as if he had said Vle'elish [instead of V'larasha]. God saith, etc., whereupon Acher drew out a knife and cut the child into pieces and sent it to the thirteen houses of learning. According to others he only remarked: "If there had been a knife in my possession I would have cut him in pieces."

There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). Some say by ten Sayings was the world created || and in three (Divine attributes) are these (ten Sayings) comprised, as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).

You who are present today, all of you: You are the existence of this world and the world to come. When the Holy One, blessed be He, will come to give a goodly reward to the righteous, He will show them behemoths that crouch on a thousand mountains; and a thousand mountains will bring up grasses and they will eat. And from where [do we know] that they crouch on a thousand mountains? As it is stated (Psalms 50:11), "The behemoths on a thousand mountains." And they drink all [the water] that the Jordan draws, as it is stated (Job 40:23), "he is certain that he will draw the Jordan to his mouth." Rav Yosef said, "They take one swallow and draw all that the Jordan draws for six months. And it is a full verse (Job 39:24), 'With trembling and anger, he swallows the earth.'" And the Leviathan also crouches upon the deep. In the world to come, the Holy One, blessed be He, says to the ministering angels, "Come and fight with him." But when they descend to fight against him, he suspends his eyes and stares at them. And [then] they fear and flee, as it is stated (Job 41:17), "From his rising do the powers fears, the breakers are lacking." When he seeks to eat, he makes a wave in the sea. And [so] the fish think that it is [bringing] something edible, and they go to it; and he opens his mouth and swallows them. And not one of them escapes, but rather all of them enter into his mouth. And [then] the Holy One, blessed be He, says to the ministering angels, "Cast arrows." And they fling [them] at him, but he pays no attention, but they are rather considered like straw by him - as it is stated (Job 41:20), "The son of the bow does not make him flee." And [then] the Holy One, blessed be He, says to them, "Take projectile stones and hurl them at him." And they do it, but he thinks it is straw - as it is stated (Job 41:21), "The catapult is considered like straw." And if you say, where is he crouching; the Holy One, blessed be He, said, upon the clay that is better than gold - as it is stated (Job 41:22), "he reclines on the broken leaves of clay." And if you say [that] if he seeks to leave, he [can] leave - [hence] we learn to say, "he is enclosed with a narrow (tsar) seal" (Job 41:7) - I have closed in front of him, and sealed across from him and I have even restricted (hetsarti) him. And [so] how do the righteous ones eat [it]? Rather the Holy One, blessed be He, puts a spirit into the behemoths and also into the Leviathan, and they come and fight, one with the other - as it is stated (Job 41:8), "One approaches to the other." This one overturns the ground and quiets the behemoths, and these split the Leviathan. [Then] the righteous ones immediately gather around them, and the Holy One, blessed be He, says to each and every one [to eat]. And [each righteous one] eats according to his reward, as it is stated (Job 40:30), "Will the charmers (chavarim) repast upon him?" - Chizkiyah said, "These are [Torah] colleagues (chaverim)." Another [understanding]: "Will the charmers repast upon him?" - anyone who has charmed himself from doing [evil]. "Will it be divided by the traders?" (Job 40:30) - there are among men those that engage in trade: This one gives fifty gold pieces and this one gives ten; they purchase a pearl and it produces revenue. According to what each and every one gave do they take from the revenue. So did the Holy One, blessed be He, say - "Let anyone that was involved with Torah [study] and with [practice of] the commandments, come and take his reward"; as it is stated (Job 42:2), "There is no one so fierce as to rouse him; [and] who can stand (yityatsev) in front of Me?" Who are the ones that are eating in front of [God]? "You who are present." Said the Holy One, blessed be He, "You stood in front of Me in this world to accept the commandments; so too will I stand you in the world to come"; as it is stated (Isaiah 66:22), "For as the new heaven and the new earth, which I will make, shall stand in front of Me - speaks the Lord - so shall your seed and your name stand." Thus did Rabbi Tanchuma expound.

You who are present today, all of you: You are the existence of this world and the world to come. When the Holy One, blessed be He, will come to give a goodly reward to the righteous, He will show them behemoths that crouch on a thousand mountains; and a thousand mountains will bring up grasses and they will eat. And from where [do we know] that they crouch on a thousand mountains? As it is stated (Psalms 50:11), "The behemoths on a thousand mountains." And they drink all [the water] that the Jordan draws, as it is stated (Job 40:23), "he is certain that he will draw the Jordan to his mouth." Rav Yosef said, "They take one swallow and draw all that the Jordan draws for six months. And it is a full verse (Job 39:24), 'With trembling and anger, he swallows the earth.'" And the Leviathan also crouches upon the deep. In the world to come, the Holy One, blessed be He, says to the ministering angels, "Come and fight with him." But when they descend to fight against him, he suspends his eyes and stares at them. And [then] they fear and flee, as it is stated (Job 41:17), "From his rising do the powers fears, the breakers are lacking." When he seeks to eat, he makes a wave in the sea. And [so] the fish think that it is [bringing] something edible, and they go to it; and he opens his mouth and swallows them. And not one of them escapes, but rather all of them enter into his mouth. And [then] the Holy One, blessed be He, says to the ministering angels, "Cast arrows." And they fling [them] at him, but he pays no attention, but they are rather considered like straw by him - as it is stated (Job 41:20), "The son of the bow does not make him flee." And [then] the Holy One, blessed be He, says to them, "Take projectile stones and hurl them at him." And they do it, but he thinks it is straw - as it is stated (Job 41:21), "The catapult is considered like straw." And if you say, where is he crouching; the Holy One, blessed be He, said, upon the clay that is better than gold - as it is stated (Job 41:22), "he reclines on the broken leaves of clay." And if you say [that] if he seeks to leave, he [can] leave - [hence] we learn to say, "he is enclosed with a narrow (tsar) seal" (Job 41:7) - I have closed in front of him, and sealed across from him and I have even restricted (hetsarti) him. And [so] how do the righteous ones eat [it]? Rather the Holy One, blessed be He, puts a spirit into the behemoths and also into the Leviathan, and they come and fight, one with the other - as it is stated (Job 41:8), "One approaches to the other." This one overturns the ground and quiets the behemoths, and these split the Leviathan. [Then] the righteous ones immediately gather around them, and the Holy One, blessed be He, says to each and every one [to eat]. And [each righteous one] eats according to his reward, as it is stated (Job 40:30), "Will the charmers (chavarim) repast upon him?" - Chizkiyah said, "These are [Torah] colleagues (chaverim)." Another [understanding]: "Will the charmers repast upon him?" - anyone who has charmed himself from doing [evil]. "Will it be divided by the traders?" (Job 40:30) - there are among men those that engage in trade: This one gives fifty gold pieces and this one gives ten; they purchase a pearl and it produces revenue. According to what each and every one gave do they take from the revenue. So did the Holy One, blessed be He, say - "Let anyone that was involved with Torah [study] and with [practice of] the commandments, come and take his reward"; as it is stated (Job 42:2), "There is no one so fierce as to rouse him; [and] who can stand (yityatsev) in front of Me?" Who are the ones that are eating in front of [God]? "You who are present." Said the Holy One, blessed be He, "You stood in front of Me in this world to accept the commandments; so too will I stand you in the world to come"; as it is stated (Isaiah 66:22), "For as the new heaven and the new earth, which I will make, shall stand in front of Me - speaks the Lord - so shall your seed and your name stand." Thus did Rabbi Tanchuma expound.

"Speak to the children of Israel, saying, 'A person who has transgressed...'." Rabbi Ishmael taught a parable [or "made a comparison"] to a king who had an orchard and in it had lovely first fruits. The king placed upon it guards, one lame and one blind. He said to them: 'Take care of these lovely first fruits.' After some days, the lame one said to the blind one, 'I see lovely first fruits in the orchard.' The blind one said to him, 'Bring them, and we will eat!' The lame one said to the blind one, '[I would] were I able to walk!' The blind one said, '[I would] were I able to see!' The lame one rode upon the back of the blind one, and they ate the first fruits, and they went and returned each man in his own place. After some days, the king entered that orchard. He said to them, 'Where are the beautiful first fruits?' The blind one said to him, 'My lord king, [I would] were I able to see!' The lame one said to him, '[I would] were I able to walk!' That king understood what they had done. He placed the the lame one on the back of the blind one and they began to walk." Thus, in the future, the Holy Blessing One will say to the soul, "Why did you transgress before Me?" It will say to him, "Master of the Universe! I did not sin. The body is the one who sinned! From the moment I left it I have been like a pure bird bursting into the air. How have I transgressed before You?" God will say to the body, "Why have you transgressed before Me?" The body will say to him, Master of the Universe! I did not sin. The soul is the one who sinned! From the moment that she left me, I have been tossed like a rock is thrown onto the ground. How would I have transgressed before you?!" What does the Holy Blessing One do to them? God brings the soul and throws it into the body and judges them together, as it is said, "He will call to the heavens above..." (Psalms 50: 4). God will call to the heavens above to bring the soul and to the earth to bring the body, and judge them together. Rabbi Hiyya [told a parable] compared this to a priest who had two wives, one a daughter of a priest and the other a daughter of a Levi...

And what did David see in his soul to be praising to the Holy One, blessed be He? But [David] said: this soul fills the body, as the Holy One, blessed be He fills His world. As it is written: (Jeremiah 23:24): "Do I not fill both heaven and earth —declares the LORD." Come, the soul that fills the body, and praise the Holy One, blessed be He, who fills the whole world. This soul supports the body, as the Holy One, blessed be He, supports His world. As it is written: (Isaiah 46:4): "I was the Maker, and I will be the Bearer; And I will support [you]." Come, the soul that supports the body, and praise the Holy One, blessed be He, who supports His world.

(Fol. 50) Our Rabbis were taught: It happened to the daughter of the well-digger, Nechunia, that she fell into a large well. They came and informed R. Chanina b. Dosa of it. During the first hour he said to them: "Peace [to her];" and so also during the second. At the third hour, [when there was fear that she might have died], he said that she was out of the well. When the girl was asked who saved her, she said that a ram passed around the well led by an old man, who saved her. When R. Chanina b. Dosa was asked whether he knew of her safety by prophecy, he said: "I am neither a prophet, nor the son of a prophet, but I thought to myself, Is it possible that the children of that righteous man [Nechunia, who was digging wells to enable the pilgrims to drink water from them] shall die by the very thing he was taking so much pains [to prepare for the welfare of Israel]?" Said R. Acha: "Notwithstanding this, his son died of thirst. The reason is, as the passage says, (Ps. 1, 3), And round Him there rageth a mighty storm, from which it may be inferred that the Holy One, praised be He! is particular with His pious, even on a hairbreadth." R. Chanina says: "From the following passage (Ibid 89, 8) A God dreaded in the great council of the holy ones, and feared by all that are about Him." R. Chanina said: "Whoever says that the Holy One, praised be He, is lax [in dealing out justice], his life shall be let loose (i.e., shall be outlawed, for he encourages people to sin), as it is said (Deut. 32, 4) He is the Rock; His work is perfect; for all His ways are just." R. Chana, and according to others, R. Samuel b. Nachmeni, said: "What is the meaning of the passage (Ez. 34, 6) Long suffering, (in the plural), and not (in the singular)? Long-suffering towards both the upright and the wicked."

(Lev. 19:2:) “You shall be holy.” Why? Because I have made you cling to My loins, as stated (in Jer. 13:11), “For as the girdle clings unto one's loins, [so I have made all the House of Israel and all the House of Judah cling to Me, says the Lord].” Therefore, “You shall be holy, because I, the Lord am holy.” The Holy One, blessed be He, said to them, [i.e.,] to Israel, “I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse¹²Gk.: kategorein. his fellow, he calls him Augustus¹³Lat.: Augusta. The text should read Augustus. See Jastrow, s.v., Agusta (‘GWST’). so-and-so; and there is no life for him. But Israel is called by the name of the Holy One, blessed be He.” He is called God (Powers); and He has called Israel powers, as stated (in Ps. 82:6), “I said, ‘You are powers.’” He is called wise, as stated (in Job 9:4), “One wise of heart and mighty in strength”; and He has called Israel wise, as stated (in Deut. 4:6), “surely this great nation is a wise and understanding people.” God is called beloved, as stated (in Cant. 5:10), “My beloved is bright and ruddy”; and He has called them beloved, as stated (Cant. 5:1), “eat, friends, [and drink to excess, beloved ones].” He is called chosen, as stated (in Cant. 5:15), “stately (literally: chosen) as the cedars”; and He has called them chosen, as stated (in Deut. 7:6), “the Lord your God has chosen you.” He is called pious, as stated (in Jer. 3:12), “’For I am pious,’ says the Lord”; and He has called them pious, as stated (in Ps. 50:5), “Gather to me, my pious ones.” He is called holy, as stated (in Is. 6:3), “Holy, holy, holy is the Lord of hosts,” and also (Ps. 99:9), “for the Lord our God is holy”; and He has called Israel holy, as stated (in Lev. 19:2), “You shall be holy.” The Holy One, blessed be He, said, “In this world you have been called holy. In the world to come (according to Is. 4:3), “And it shall come to pass that the one who is left in Zion and who remains in Jerusalem shall be called holy.”

(Lev. 19:2:) YOU SHALL BE HOLY. Why? (Ibid., cont.:) BECAUSE I< , THE LORD YOUR GOD, > AM HOLY; for I have made you cling to my loins, as stated (in Jer. 13:11): FOR, AS THE GIRDLE CLINGS UNTO ONE'S LOINS, < SO I HAVE MADE ALL THE HOUSE OF ISRAEL AND ALL THE HOUSE OF JUDAH CLING TO ME, SAYS THE LORD >.¹⁶Tanh., Lev. 7:5. The Holy One said to them, < i.e., > to Israel, I am not like flesh and blood. With a king of flesh and blood, mortals have no right to be called by his name. You yourself know that, when someone wants to accuse¹⁷Gk.: kategorein. his fellow, he calls him Augustus¹⁸Lat.: Augusta. The text should read Augustus. See Jastrow, s.v., Agusta (‘GWST’). so-and-so; and there is no life for him. But Israel is called by the name of the Holy One. He is called God; and he has called Israel gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS. He is called wise, as stated (in Job 9:4): ONE WISE OF HEART AND MIGHTY IN STRENGTH; and he has called Israel wise, as stated (in Deut. 4:6): SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE. God is called beloved, as stated (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY; and he has called them beloved, as stated (Cant. 5:1): EAT, FRIENDS, AND DRINK TO EXCESS, BELOVED ONES. He is called chosen, as stated (in Cant. 5:15): STATELY (literally: CHOSEN) AS THE CEDARS; and he has called them chosen, as stated (in Deut. 7:6): [THE LORD YOUR GOD] HAS CHOSEN YOU. He is called pious, as stated (in Jer. 3:12): FOR [I] AM PIOUS, SAYS THE LORD; and he has called them pious, as stated (in Ps. 50:5): GATHER TO ME, MY PIOUS ONES. He is called holy, as stated (in Is. 6:3): HOLY, HOLY, HOLY IS THE LORD OF HOSTS; and he has called Israel holy, [as stated (in Lev. 19:2): YOU SHALL BE HOLY.] The Holy One said: In this world you have been called holy, but in the world to come (according to Is. 4:3): AND IT SHALL COME TO PASS THAT THE ONE WHO IS LEFT IN ZION AND WHO REMAINS IN JERUSALEM SHALL BE CALLED HOLY.

Rabba b. b. Chana said again: "At one time while on board a ship I saw a bird which was standing in water that reached only up to its toes; its head, however, reached the sky. We thought the water was shallow, so we were about to bathe there, when we heard a Bath Kol: 'Do not go down, for a carpenter lost an axe here seven years ago, and still it has not reached the bottom. This, however, is not only because of the great depth of the water, but also because of the current which is so strong." R. Ashi said: "This bird is the ziz, mentioned in (Ps. 50. 11) And the bird ziz of the field is with Me (reaches heaven)."

(Ib b) "A stone, Shethia." We are taught: It is called Shethia (foundation stone) because from it the world has been created. This statement is according to the one who says that the creation of the world began with Zion, for we are taught in a Baraitha: R. Eliezer says: "The world has been created beginning with the centre, as it is said (Job 38, 38) When the dust is poured out as molten metal, and the clods are made to cling fast together [first the center piece was created, then the other parts adhered to it] ." R. Joshua said: "The world has been created beginning with the extremities, as it is said (Ib. 37, 6) For to the snow he saith. Be thou earth. Like-rains of his strength." R. Isaac said: "The wise to the pouring rain, to the pouring Holy One, praised be He! threw a stone into the sea, in a spot whence the world was created, as it is said (Ib. 38, 6) Upon what are her foundation pillars placed at rest? Or who threw her corner stone?" The sages, however, said: "The world was created beginning with Zion, as it is said (Ps. 50, 1-2) A Psalm of Assaph, the God of Gods. the Lord speaketh, and calleth the earth, from the rising of the sun until its setting. Out of Zion, the perfection of beauty, God dazzleth forth; i.e., from Zion began to spread beauty to the whole world." We have been taught: R. Eliezer says: "(Gen. 2, 4) These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven; i.e., the luminous stars, etc., were created from the heavens, and all earthly things from the earth." But the sages say: "These and those [both] were created from Zion, as it is said (Ps. 50, 1) A Psalm of Assaph, the God of Gods, etc., and again (Ib.) Out of Zion the perfection of beauty; i.e., from it (Zion) was created the beauty of the (entire) world."

R. Juda, in the name of Rab, said: "All that the Holy One, praised be He, created, was male and female, and also the leviathan — the flying serpent male, and the crooked serpent female; and if they should have intercourse they would destroy the world. What did His Holy One, praised be He! do [to prevent this]? He made the male impotent, and killed the female and salted it for the righteous in the future world, as it is said (Ib.) And He will slay the crocodile, etc. And also (Ps. 50, 10) the cattle upon a thousand mountains. He created them male and female, and if they should have intercourse, they would destroy the world. Therefore, the Holy One, praised be He! rendered the male impotent and rendered cool the female, and preserved it for the righteous in the future world, as it is said (Job 40, 16) Only see [how great] is the strength in his loins, referring to the male, and his force in the muscles of his belly, referring to the female. But why did He not render cold the female of the leviathan also? Because a salted female has a better taste. And why did He not salt the females of the cattle in question? Salted fish gives a good taste, but salted meat does not.

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

(Ib. b) R. Joshua b. Levi said: "He who mortifies his evil inclination [after he has sinned], and confesses before Heaven, is considered by Scripture as if he glorifies the Holy one, praised be He! in both his world and the world to come, as it is written (Ps. 1, 23) Whose offereth thanksgiving, glorifieth Me." R. Joshua b. Levi said further: "When the Temple was in existence, if one brought a burnt-offering he received the reward for a mere burnt-offering; a meal-offering, he was rewarded for a mere meal-offering; but to him who is humble the Lord accounts it as if he had offered all kinds of sacrifices, as it is said (Ib. 51, 9) Sacrifices of God are a broken spirit. Furthermore, his prayer is never despised, as it is said (Ib.) A broken and a contrite heart, O God, will Thou not despise."

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

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

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come.²⁰Lev. R. 9:2; Rashi on Sanh. 43b. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them.²¹Numb. R. 11:17; cf. Gen. R. 38:6 It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace.²²yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do?²³Above, Exod. 1:2. They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens²⁴Gk.: kalamoi. were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’²⁵Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

The cherubim were placed directly opposite each other, as it is said: With their faces one to another (ibid. 37:9). This corresponds to the Throne of Glory, which was directly opposite the two cherubim. Each one was directly opposite, as it is said: Out of Zion, the perfection of beauty, God hath shined forth (Ps. 50:2).

Whosoever offereth the sacrifice of thanksgiving honoreth Me; and to him that ordereth his way aright will I show the salvation of God (ibid. 50:23). R. Menahem the son of Yosé said: This verse alludes to those who light lamps in dark alleys for the benefit of the public. R. Simeon the son of Lakish declared: Saul was worthy of kingship because his grandfather lit lamps in dark alleys for the sake of the public. One verse tells us: And Ner (“light”) begot Kish (I Chron. 8:33), and another verse says: Kish was the father of Saul, and Ner the father of Abner was the son of Abiel (I Sam. 14:51). In this verse he was called Abiel, but because he lit lamps in dark alleys for the public good he was also called Ner (“light”). The Holy One, blessed be He, declared: In this world you require a light, but in the future, Nations shall walk at thy light, and kings at the brightness of thy horizon (Isa: 60:30).

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(Lev. 7:11:) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS…. You find (in Ezra 10:19): AND THEY GAVE THEIR WORD (literally, THEIR HAND) THAT THEY WOULD PUT AWAY THEIR WIVES; AND BEING GUILTY, < THEY GAVE > A RAM FROM {THE} [A] FLOCK FOR THEIR GUILT.³¹Tanh., Lev.2:7. Now the sin offering {was} [took place] for the unintentional sin, as stated (in Numb. 15:25): AND THEIR SIN OFFERING BEFORE THE LORD FOR THEIR UNINTENTIONAL SIN. A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5): AND RISING EARLY IN THE MORNING, HE WOULD OFFER BURNT OFFERINGS, ONE FOR EACH OF THEM, FOR JOB SAID: PERHAPS MY CHILDREN HAVE SINNED AND BLASPHEMED GOD IN THEIR HEARTS. But when the thank offering took place, it took place on account of their gratitude. The Holy One said: This is the dearest to me of all the offerings. David said (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING HONORS ME (YKBDNNI). It does not say YKBDNI but YKBDNNI, < spelled with N > two times, < once > for this world and < once > for the world to come.³²Lev. R. 9:2; Rashi on Sanh. 43b.

R. Judah bar Gadya said: Whoever answers Amen in this world merits answering Amen in the world to come. Where is it shown? < Where it is stated > (in Ps. 41:14 [13]): BLESSED BE THE LORD, THE GOD OF ISRAEL, FROM EVERLASTING TO EVERLASTING (literally: FROM THE WORLD AND UNTO THE WORLD). AMEN AND AMEN. What is the meaning of AMEN AND AMEN? AMEN in this world and AMEN in the world to come. Ergo (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING HONORS ME.

Similarly you say (in Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU: I AM GOD, YOUR GOD. When Israel stood at Mount Sinai (according to Exod. 24:7): THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. R. Johanan said: Sixty myriads of angels came down and put crowns on their heads.⁶⁰Below, Exod. 8:7; Numb. 4a:1; PR 10:6; 21:7; 29/30A(from MS Parma, 197a-198a):3; 33:10; M. Pss. 103:8; also Septuagint, Deut. 33:2 and Ps. 67:18; Josephus, Ant. 15:136; Acts 7:38, 53; Hebrews 2:2; but cf. Galatians 3:19, according to which these angels lessened the importance of the giving of Torah. R. Simay said: He clothed them in purple.⁶¹Gk.: porphyra or porphyrion. Rav Huna of Sepphoris said: He girded them with girdles.⁶²Gk.: zonai. R. Simeon said: They gave them weapons. The great name was inscribed on them; and, as long as it was in their hands, the angel of death was unable to prevail over them.⁶³Cf. Mekhilta de Rabbi Ishmael, Bahodesh 9; AZ 5a. Thus it is stated (in Exod. 32:16): INSCRIBED ON THE TABLETS. What is the meaning of INSCRIBED (HRWT)? R. Judah says: Freedom (HRWT) from the empires.⁶⁴Avot 6:2; ARN, A, 2:3; ‘Erub. 54a; PRE 46; below, 9:12; Tanh., Numb. 4:13 [12]; Exod. R. 32:1; 41:7; 51:8; Lev. R. 18:3; Numb. R. 10:8; 16:24; Cant. 8:6:2. R. Pinhas bar Hama the Priest said in the name of R. Johanan, <who spoke > in the name of R. Eleazar the Son of R. Jose [the Galilean]: <The Holy One said:>⁶⁵On these added words, see Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. 1, appendix, p. 92, n.5. If the angel of death should come and say to me: Why was I created, I should say to him: Surely I created you to be over the nations of the world and not over my children. Why? Because I made them gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS; EVEN ALL OF YOU ARE CHILDREN OF THE MOST HIGH. Therefore, when he came to give them the commandments, he said to them: Heed what I am saying to you. For this reason it is stated (in Ps. 50:7) HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU: I AM GOD, YOUR GOD. See, the Holy One said to Moses here: Although I made you a god, I am <still> your God. You are a god only to Pharaoh. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a path[with a sin and not a shin], meaning that two ways are similar [in bringing one to salvation] Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: 'A dog has eaten Yannai's bread.' Offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: 'Moses gave us the Torah, the inheritance of the congregation of Jacob.' They did not say 'the inheritance of the congregation of Yannai,' but the 'congregation of Jacob.' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. [Back to the verse in question, Ps 50:23] I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”

(Lev. 19:23:) “When you come into the land and plant.” This text is related (to Eccl. 2:5), “I made gardens and orchards for myself, and in them I planted every kind of fruit tree.” Do not all people plant whatever they want, whatever someone plants in the earth, be it pepper or anything [else. But] if he plants, do [the plants automatically] produce? As no one knows the place of every plant, [i.e.] where to plant it. However, because Solomon was wise, he planted all the species of trees [in their place], as stated (ibid.), “I made gardens and orchards for myself, in which I planted every kind of fruit tree.” What is the meaning of “every kind of fruit tree?” R. Jannay said, “Solomon even planted peppers in the land.” But how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world.³¹See Eccl. R. 2:5:1. How? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” [This means that] out of Zion has all of the whole world been perfected, as it is taught: Why is it called foundation stone? Because out of it the world was founded.³²See above, Lev. 6:4, and the note there. Now Solomon knew which vein went to Cush and planted peppers on it, and they produced immediately. See what he says (in Eccl. 2:5), “and in them I planted every kind of fruit tree.” Another interpretation (of Eccl. 2:5), “and in them I planted every kind of fruit tree.” Just as a navel is set in the middle of a person, so the Land of Israel is the navel of the world. Thus it is stated (in Ezek. 38:12), “who dwell on the navel of the earth.” And the foundation of the world comes out of it, as stated (Ps. 50:1), “A psalm of Asaph. God, the Lord God spoke and summoned the world from East to West.” How is this known? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” The Land of Israel sits at the center of the world; Jerusalem is in the center of the Land of Israel; the sanctuary is in the center of Jerusalem; the Temple building is in the center of the sanctuary; the ark is in the center of the Temple building; and the foundation stone, out of which the world was founded, is before the Temple building.³³Cf. Numb. R. 1:4. Now Solomon, who was wise, determined the roots that went out from [that stone] into the whole world and planted all species of trees in them. He therefore said (in Eccl. 2:5), “I made gardens and orchards for myself.”

(Lev. 19:23:) “When you come into the land and plant.” This text is related (to Eccl. 2:5), “I made gardens and orchards for myself, and in them I planted every kind of fruit tree.” Do not all people plant whatever they want, whatever someone plants in the earth, be it pepper or anything [else. But] if he plants, do [the plants automatically] produce? As no one knows the place of every plant, [i.e.] where to plant it. However, because Solomon was wise, he planted all the species of trees [in their place], as stated (ibid.), “I made gardens and orchards for myself, in which I planted every kind of fruit tree.” What is the meaning of “every kind of fruit tree?” R. Jannay said, “Solomon even planted peppers in the land.” But how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world.³¹See Eccl. R. 2:5:1. How? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” [This means that] out of Zion has all of the whole world been perfected, as it is taught: Why is it called foundation stone? Because out of it the world was founded.³²See above, Lev. 6:4, and the note there. Now Solomon knew which vein went to Cush and planted peppers on it, and they produced immediately. See what he says (in Eccl. 2:5), “and in them I planted every kind of fruit tree.” Another interpretation (of Eccl. 2:5), “and in them I planted every kind of fruit tree.” Just as a navel is set in the middle of a person, so the Land of Israel is the navel of the world. Thus it is stated (in Ezek. 38:12), “who dwell on the navel of the earth.” And the foundation of the world comes out of it, as stated (Ps. 50:1), “A psalm of Asaph. God, the Lord God spoke and summoned the world from East to West.” How is this known? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” The Land of Israel sits at the center of the world; Jerusalem is in the center of the Land of Israel; the sanctuary is in the center of Jerusalem; the Temple building is in the center of the sanctuary; the ark is in the center of the Temple building; and the foundation stone, out of which the world was founded, is before the Temple building.³³Cf. Numb. R. 1:4. Now Solomon, who was wise, determined the roots that went out from [that stone] into the whole world and planted all species of trees in them. He therefore said (in Eccl. 2:5), “I made gardens and orchards for myself.”

(Lev. 19:23:) WHEN YOU COME INTO THE LAND AND PLANT. This text is related (to Eccl. 2:5): I MADE GARDENS AND ORCHARDS FOR MYSELF, AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE. Do not all the children of Adam plant whatever they want?³⁸Tanh., Lev. 7:10. Whatever someone plants in the earth, it produces either pepper or something < else >. If someone plants, they produce, except that no one knows the place of every plant, < i.e. > where to plant it. However, because Solomon was wise, he planted all the species of trees, [as stated (ibid.): I MADE GARDENS AND ORCHARDS FOR MYSELF, IN WHICH I PLANTED EVERY KIND OF FRUIT TREE.] R. Jannay said: Solomon even planted peppers, but how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world.³⁹See Eccl. R. 2:5:1. Where is it shown? (Ps. 50:2): OUT OF ZION GOD HAS SHINED FORTH AS THE PERFECTION OF BEAUTY. Out of Zion has all of the whole world been perfected. Why is it called < Foundation > Stone? Because out of it the world was founded.⁴⁰See above, Lev. 6:4, and the note there. Now Solomon knew which vein went to Cush and planted peppers on it. They produced immediately. See what he says (in Eccl. 2:5): AND IN THEM I PLANTED EVERY KIND OF FRUIT TREE.

Another matter, “palanquin” (Song of Songs 3:9), this is the world. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), it was constructed from the location of the Holy of Holies below, as we learned: After the Ark was taken, there was a rock from the days of the early prophets, and it was called Foundation. Why was it called Foundation? It is because the entire world was founded from it. That is what is written: “From Zion, the perfection of beauty” (Psalms 50:2).¹⁰²Thus, the world was created by being expanded from the rock in the location of the Holy of Holies. This is alluded to by the phrase “timber of Lebanon,” because Solomon built the Temple with wood from Lebanon (see I Kings 5:16–28).
“He made its pillars of silver” (Song of Songs 3:10), this is the family tree.¹⁰³The Jewish families of pure lineage are pillars of the world (Midrash HaMevoar). “Its cushion of gold” (Song of Songs 3:10), these are fruits of the ground and fruits of the tree that are sold for gold. “Its seat of purple wool” (Song of Songs 3:10), just as it says: “Who rides the heavens in your assistance” (Deuteronomy 33:26). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
Another matter, “palanquin” (Song of Songs 3:9), this is the Throne of Glory. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), this is the location of the Holy of Holies On High, which is opposite the location of the Holy of Holies below. That is what is written: “The place [makhon] of Your dwelling” (Exodus 15:17), corresponding [mekhuvan] to Your dwelling.¹⁰⁴The place of God’s dwelling On High is opposite the Holy of Holies, which is the place of His dwelling on earth.
“He made its pillars of silver” (Song of Songs 3:10), just as it says: “The pillars of heaven sag” (Job 26:11). “Its cushion of gold” (Song of Songs 3:10), these are matters of Torah, as it is stated: “They are more desirable than gold and fine gold” (Psalms 19:11). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “To the Rider of the ancient heavens of heavens” (Psalms 68:34). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Berekhya and Rabbi Bon [said] in the name of Rabbi Abahu: There are four who are proud: The proudest of the birds is the eagle; the proudest of the domesticated animals is the bull; the proudest of the beasts is the lion; the proudest of them all is man. The Holy One blessed be He took all of them and carved them into the Throne of Glory,¹⁰⁵See Ezekiel 1:10. as it is stated: “The Lord has established His throne in the heavens, [and His kingship rules over all]” (Psalms 103:19). From the fact that He established His throne over the proud, you know that “His kingship rules over all.”

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

(Numb. 28:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING, <MY SWEET AROMA, YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON>. Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered?⁴¹Tanh., Numb. 8:12. Thus have our masters taught (in Men. 5:1–2):⁴²See above, Lev. 1:7. ALL MEAL OFFERINGS WERE OFFERED UNLEAVENED EXCEPT THE LEAVENED <CAKES> IN THE THANK OFFERING AND THE TWO LOAVES (of Pentecost) WHICH WERE OFFERED LEAVENED. R. MEIR SAYS: THE LEAVEN IS SEPARATED FROM THEIR OWN <DOUGH>, AND <IT IS FROM THIS THAT> THEY ARE LEAVENED. R. JUDAH SAYS: EVEN THAT IS NOT THE BEST <METHOD>; ONE SHOULD BRING THE LEAVEN, PUT IT INTO THE MEASURE, AND FILL THE MEASURE <WITH THE FLOUR>. <THE SAGES> SAID TO HIM: EVEN THAT <METHOD> RESULTED TOO LITTLE OR TOO MUCH. ALL MEAL OFFERINGS WERE KNEADED IN LUKEWARM WATER AND ONE WATCHED THEM LEST THEY BECOME LEAVENED; AND IF THE REST OF IT BECAME LEAVENED, ONE TRANSGRESSED A NEGATIVE COMMANDMENT, AS STATED (in Lev. 2:11): NO MEAL OFFERING WHICH YOU OFFER TO THE LORD SHALL BE MADE WITH LEAVEN. THUS ONE MAY BECOME CULPABLE IN THE KNEADING OF <LEAVEN>, IN ROLLING IT, AND IN BAKING IT. Of all the offerings none is more pleasing to you than the thank offering. The Holy One said to Moses: Say to those Israelites: I did not tell you to offer me sacrifices because I have need of them, since the whole world is mine.⁴³Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12): IF I AM HUNGRY, I WOULD NOT TELL YOU, FOR THE WORLD AND EVERYTHING IN IT BELONG TO ME.

(Exodus, Ibid.) ("too) awesome to praise": Not (only) in the present, but (also) of yore. Variantly: "awesome in praise": The measure of flesh and blood — A man's awe is more upon those who are distant from him than upon those who are near him. Not so, the Holy One Blessed be He. His awe is more upon those near to Him than upon those distant from Him, viz. (Leviticus 10:3) "Among those near to Me will I be sanctified", and (Psalms 50:3) "and those around Him were greatly shaken", and (Ibid. 89:8) "He is awesome upon all around Him", and (Ibid. 9) "O L rd, G d of hosts, who, like You, is mighty, O L rd? Your faith is (upon all) who surround You." The measure of flesh and blood — When one man works for another — plowing with him, sowing with him, weeding with him, hoeing with him — the other gives him a single coin and he goes on his way. Not so, the Holy One Blessed be He. If a man desires children, He gives him children, viz. (Psalms 127:3) "The inheritance of the L rd is children." If he desires wisdom, He gives it to him, viz. (Mishlei 2:6) "for the L rd gives wisdom." If he desires attainments, He gives them to him, viz. (I Chronicles 29:12) "Wealth and honor (come) from before You." The measure of flesh and blood — First he builds the lower; then the higher. But the Holy One Blessed be He — First He builds the higher; then the lower, viz. (Genesis 1:1) "In the beginning G d created the heavens, (and then) the earth." The measure of flesh and blood — he roofs (his chambers) with wood, earth, and stones. But the Holy One Blessed be He roofs His world with water, viz. (Psalms 104:3) "He roofs His upper (chambers) with water, etc." The measure of flesh and blood — he cannot make a form from water. But the Holy One Blessed be He does make a form from water, viz. (Genesis 1:20) "Let the waters bring forth swarms of living creatures, etc." The measure of flesh and blood — he cannot make a form from earth. But the Holy One Blessed be He does make a form from earth, viz. (Psalms 139:15) "I was wrought in secrecy, knit together in the recesses of the earth, etc." The measure of flesh and blood — When he comes to make a figure, he begins from the head or from one of the limbs, and then completes it. But the Holy One Blessed be He forms all as one, viz. (Jeremiah 10:16) "For He is the former of all." And it is written (I Samuel 2:2) "There is no rock ("tzur") like our G d" — There is no artist ("tzayar") like our G d. The measure of flesh and blood — he goes to an artisan and tells him: Make me a figure of my father, and he says: Let your father come and pose for me or bring me a likeness of him and I will do so. Not so, the Holy One Blessed be He. He gives a man a son from a drop of water — and it is like the likeness of his father!

On the sixth day He brought forth from the earth a beast (Behemoth) which lies stretched out on a thousand hills and every day has its pasture on a thousand hills, and overnight (the verdure) grows of its own account as though he had not touched it, as it is said, "Surely the mountains bring him forth food" (Job 40:20). The waters of the Jordan give him water to drink, for the waters of the Jordan surround all the earth, half thereof (flow) above the earth and the other half below the earth, as it is said, "He is confident, though Jordan swell even to his mouth" (Job 40:23). This (creature) is destined for the day of sacrifice, for the great banquet of the righteous, as it is said, "He only that made him can make his sword to approach unto him" (Job 40:19).

Antonius said to Rabbi: "The body and the soul may free themselves on the day of Heavenly Judgment. How so? The body may say: 'The soul has sinned; for since she has departed I lie in the grave like a stone.' And the soul may say: 'The body has sinned; for since I am departed from it, I fly in the air like a bird'." And he answered: "I will give you a parable to which this is similar: A frail king who had an excellent garden which contained (Ib. b ) very fine figs, appointed two watchmen over it, one of whom was blind, and the other had no feet. He who had no feet said to the one who was blind: 'I see in the garden fine figs. Place me upon your shoulders, and I shall get them, and we shall consume them.' He did so, and while upon his shoulders he picked the figs, and both consumed them. And when the owner of the garden came and asked them: 'What became of those fine figs?,' the blind one answered: 'Have I, then, eyes to see them [that you should suspect me of taking them]?' And the lame one answered: 'Have I, then, feet to go there?' What did the owner do to them? He put the lame one on the shoulders of the blind one, and punished them together. So also does the Holy One, praised be He! put the soul in the body and punish them together, as it is said (Ps. 50, 4) He will call to the heavens above, and to the earth beneath, to judge his people, i.e., to the heavens above, refers to the soul, and to the earth beneath, refers to the body."

Our Rabbis were taught: (Num. 15, 30) "But the person that doth aught with a high hand; this refers to Menasseh b. Hezekiah who sat and lectured on topics with the object of fault-finding," saying, "Could not Moses have found something better than (Gen. 36, 22) "And Lotan's sister was Thimna, or, (Ib.) she was a concubine of Eliphaz b. Esau," or that of (Ib. 13, 14) "And Reuben went in the days of the wheat harvest and found mandrakes in the field." A heavenly voice was then heard saying (Ps. 50, 20) "Thou sittest and speakest against thy brother, against thy own mother's sons thou utterest slander, etc." And to him also applies the words of tradition: (Is. 5, 18) Wee unto those that draw iniquity with the cords of falsehood, and as with a wagon-rope, sinfulnesses." What does a wagon-rope mean? A. Assi said: "In the beginning, the evil inclination appears as thin as the thread of a spider's web; and finally he becomes as thick as a wagon rope." Since we have already arrived at it, let us see what does And Lotan's sister was Thimna really mean. Thimna was a princess, as it is written (Gen. 36, 40) Duke Thimna, and dukedom means a kingdom without a crown. She desired to become a proselyte, but Abraham, Isaac, and Jacob did not accept her. And she went and became the concubine of Eliphaz b. Esau, saying it is better to be a servant in this nation than to be a princess of another. And her offspring was Amalek, who troubled Israel as a punishment to their parents, who ought not to have driven her away.

The spies have no share in the world to come, as it is said (Num. 14, 37) Died by the plague before the Lord; i.e., died — in this world; plague — in the world to come. The generation of the desert has no share in the world to come, as it is said (Ib. ib. 35) In this wilderness shall they die, and therein shall they be spent; etc., i.e., in the wilderness shall they die, in this world; and therein shall they be spent, in the world to come. So says R. Akiba. R. Eliezer, however, maintains: "Concerning them, Scripture says: (Ps. 1, 5) Gather together unto Me My pious servants, who make a covenant with Me by sacrifice. The congregation of Korah will not be restored [at the time of resurrection], as it is said (Num. 16, 33) And the earth closed over them, i.e., in this world; and they disappeared from the midst of the congregation — in the world to come." So says R. Akiba. R. Eliezer, however, says: "Concerning them, Scripture says: (I Sam. 2, 6) The Lord killeth and maketh alive; he bringeth down to the grave, and he bringeth up."

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

“For man too does not know his time; like fish that are caught in an evil trap, and like birds that are caught in the snare, so the sons of man are snared at an evil time, when it falls upon them suddenly” (Ecclesiastes 9:12).
“For man too does not know his time; like fish that are caught in an evil trap” – Rabbi Berekhya said: Is there an evil trap and a good trap? Reish Lakish said: This is a fish hook. That is what is written: “The people who spread the evil slander about the Land died [in the plague]” (Numbers 14:37). With what were they killed? The Rabbis and Rabbi Shimon bar Yoḥai, the Rabbis said: Diphtheria rose in their throats and they choked and died. Rabbi Shimon ben Yoḥai said: They died of their limbs falling off.⁷⁴This was the result of leprosy, one of the punishments for slander. Rabbi Yehuda ben Rabbi Simon said the reason of the Rabbis: “Evil trap” is stated here, and “evil” is written there; just as in the “evil” written here, the fish hook goes down into the throat of the fish and chokes it, so, too, the “evil” that is written there means that diphtheria rose in their throats and they died. Rabbi Berekhya said the reason of Rabbi Shimon ben Yoḥai: “Plague” is stated here, and plague is stated there: “This will be the plague” (Zechariah 14:12). Just as the plague stated there is with the falling off of limbs, so, too, the plague stated here is with the falling off of limbs.
Rabbi Berekhya said: You have a trap that traps in the sea and does not trap on dry land, [and there is a trap that] traps on dry land and does not trap in the sea.⁷⁵Yet, the term “evil trap” implies that it is effective both on land and at sea (Matnot Kehuna). Rather, this a hook that traps in the sea and traps on dry land, as it goes down into the throat of the fish and chokes it.⁷⁶It can also be used with bait on dry land to trap birds and animals. Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai [said] in the name of Rabbi Yitzḥak bar Maryon, in the name of Rabbi Ḥanina: You have a [type of] person who sins on earth but does not sin in Heaven,⁷⁷He sins in the area of interpersonal relations but not in ritual matters. [and there is a type of person who sins] in Heaven but does not sin on earth.⁷⁸He sins toward God, in ritual matters, but does not sin in the areas of interpersonal relations. However, one who speaks evil speech sins in Heaven and on earth, as it is stated: “They set their mouth against Heaven; their tongue walks across the land” (Psalms 73:9). Rabbi Elazar said: We find that they walk in Heaven,⁷⁹They boast as though the walk in Heaven. but their tongue walks on the earth. What is the reason that “they set their mouth against Heaven?” [It is because] “their tongue walks across the land.” Rabbi Yoḥanan said: A person speaks evil speech only after he denies the fundamental belief in God, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5). Rabbi Yitzḥak said: “Ponder this well, you who have forgotten God” (Psalms 50:22) – these are they who speak evil speech, as it is stated: “Who have said: With our tongue we will prevail; our lips are our own. [Who is master over us?]” (Psalms 12:5).

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

In the world to come the Holy One will bring in the soul and say to it: Why have you transgressed against the commandments? Then it will say: The body transgressed against the commandments. From the day that I left it, have I ever sinned? <Then> he will go back and say to the body: For what reason did you transgress the commandments? It will say to him: The soul sinned. Since the soul left me, have I ever sinned? What will the Holy One do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were grapes, figs, pomegranates, and early-ripening figs.⁴⁸Tanh., Lev. 1:6; Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself): If I post someone there who can see and walk, he will eat the early-ripening figs for himself. He <therefore> posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the early-ripening figs. The lame one said to the blind one: I see lovely early-ripening figs in the orchard. Come and give me a ride, so we can get them and eat them. The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He wanted the early-ripening figs, but he did not find any. He said to the blind one: Did you eat them? He said to him: Do I have any eyes? He said to the lame one: Have you eaten them? He said: Do I have any feet? He < therefore > mounted the lame person on the blind person's back and judged them as one. So the Holy One will take a spirit and toss it into a body, as stated (in Ps. 50:4): HE SUMMONED THE HEAVENS ABOVE, i.e., the soul; (ibid., cont.:) AND THE EARTH TO JUDGE HIS PEOPLE, i.e., the body. So David foresaw how the Holy One would judge his creatures. He began to seek mercy for his soul. He said: Master of the World, when you judge your creatures, do not judge me like them. [(Ps. 143:2): AND DO NOT ENTER INTO JUDGMENT WITH YOUR SERVANT, FOR NO ONE LIVING SHALL BE JUSTIFIED BEFORE YOU.] Rather act justly with me, as stated (in Ps. 17:15): AS FOR ME, I WILL BEHOLD YOUR FACE IN JUSTICE. The Holy One said: In this world because the evil drive rules in them.⁴⁹The parallel text in Tanh., Lev. 1:6, reads: “in you.” You have sinned, but in the world to come I will root it out from you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH….

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

GEMARA: R. Zeira said: "Where is the Biblical passage to prove this? (Ecc. 5, 11) Sweet is the sleep of a laboring man, whether he eat little or much." R. Ada b. Ahaba said: "From here (Ib. ib. 10) When good increase, they are increased that eat them; and what advantage is there to the owner thereof, saving the beholding of them with his eyes?" We are taught that R. Simon b. Azai said: "Come and see that in the entire chapter of sacrifices there is not mentioned the Divine attributes Ail (God), nor Elohim (God), but the original name Jehova (Tetragrammaton) in order not to allow anyone an opportunity of doubting [as to His monotheism]. It is said concerning a Bullock (Lev. 1, 9) An offering made by fire, of a sweet savour made unto the Lord; and concerning a fowl, it is written (Ib.) An offering made by fire, of a sweet savour unto the Lord; and concerning a meal-offering it says, An offering made by fire, of a sweet savour unto the Lord. From this it may be inferred that whether one donates much or little, he should always direct his attention toward Heaven. Perhaps thou wilt say that He needs it for food; it therefore reads (Ps. 50, 12) If I were hungry, I would not tell thee; for the world is Mine; do I eat the flesh of bulls? etc. I do not ask you to bring sacrifices in order that you should do My desire or likewise, but ye are bringing the sacrifices upon your own free will, as it is said (Lev. 19, 5) In accordance with your, own free will shall it be offered."

The one lamb thou shalt offer in the morning; the other thou shalt offer at dusk (ibid. 29:39). These two offerings shall be made every day. However, if you should say (to Me), “Here is food and drink, eat the flesh of limbs, and drink the blood of the daily offerings,” even if I were hungry, I would not tell thee; for the world is Mine, and the fullness thereof (Ps. 50:12). I require the offerings only for their savor, as it is said: My food which is presented unto Me for offering made by fire, of a sweet savor unto Me, shall ye observe (Num. 28:2). Proof of this is that the altar upon which the burnt offering was placed was outside the tent, while the altar for the incense, which gave forth merely a sweet savor, was placed inside the tent. Therefore Moses was told: And thou shalt make an altar to burn incense.

The one lamb thou shalt offer in the morning; the other thou shalt offer at dusk (ibid. 29:39). These two offerings shall be made every day. However, if you should say (to Me), “Here is food and drink, eat the flesh of limbs, and drink the blood of the daily offerings,” even if I were hungry, I would not tell thee; for the world is Mine, and the fullness thereof (Ps. 50:12). I require the offerings only for their savor, as it is said: My food which is presented unto Me for offering made by fire, of a sweet savor unto Me, shall ye observe (Num. 28:2). Proof of this is that the altar upon which the burnt offering was placed was outside the tent, while the altar for the incense, which gave forth merely a sweet savor, was placed inside the tent. Therefore Moses was told: And thou shalt make an altar to burn incense.

The one lamb thou shalt offer in the morning; the other thou shalt offer at dusk (ibid. 29:39). These two offerings shall be made every day. However, if you should say (to Me), “Here is food and drink, eat the flesh of limbs, and drink the blood of the daily offerings,” even if I were hungry, I would not tell thee; for the world is Mine, and the fullness thereof (Ps. 50:12). I require the offerings only for their savor, as it is said: My food which is presented unto Me for offering made by fire, of a sweet savor unto Me, shall ye observe (Num. 28:2). Proof of this is that the altar upon which the burnt offering was placed was outside the tent, while the altar for the incense, which gave forth merely a sweet savor, was placed inside the tent. Therefore Moses was told: And thou shalt make an altar to burn incense.

(Exod. 20:2:) I AM THE LORD. This text is related (to Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU.⁵¹Above, 2:1; PRK 12:23; cf. Exod. R. 29:4. R. Pinhas bar Hama the Priest said: HEARKEN, O MY PEOPLE, AND LET ME SPEAK, so that I may have a chance to speak (in your defense) to the nations of the world. R. Judah b. R. Shallum the Levite said: Formerly your names were like the names of the nations of the world, <e.g.> Seba and Havilah; but since you have accepted the Torah, your name has been Israel, as stated (in Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, [O ISRAEL, SO THAT I MAY ADMONISH YOU]. One only speaks to someone who hearkens. (Ibid., cont.:) I AM GOD, YOUR GOD. I AM GOD. I am judge, I am patron.⁵²Lat.: Patronus. I am established on your behalf. R. Simeon says: I AM YOUR GOD, I am your patron. Just as the patron is an asset with the judge, <even so> I AM GOD, YOUR GOD. R. Pinhas bar Hama the Priest said: <GOD, I AM YOUR GOD.>⁵³Here the midrash calls for a more literal translation of Ps. 50:7b. To whom was he speaking? To Moses. Even though I have called you a GOD, as stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH; still I AM YOUR GOD. What is the meaning of I ('NKY)?⁵⁴PRK 12:24. Our masters have said: The word is an <Aramaic> acronym:⁵⁵Gk.: notarikon. I ('ana) myself (nafshi) have written (ketavit) <and> have given (yehavit) <it>.⁵⁶For slight variants of this acronym, see Shab. 105a. R. Berekhyah the Priest said: I ('ana) am your light (nehorakh), your crown (kelilakh), your grace (ye'utakh). When? When you accepted the Ten Commandments.

Our Rabbis were taught: It once happened that the daughter of Nechunia fell into a deep well. They came and informed R. Chanina b. Dosa of it. During the first hour he said to them: "She is in peace;" and so also during the second. At the third, when there was fear that she might have died, he said: "She has already come out." The girl was asked: "Who saved you?" "A ram passed by, led by an old man, who saved me," she replied, [referring to the ram of Isaac led by Abraham.] R. Chanina b. Dosa was then asked: "Are you a prophet to know it exactly?" "I am neither prophet nor the son of a prophet," he replied, "but I thought to myself, is it possible that the very thing with which this righteous man was busy [preparing wells for Israel] should prove a misfortune to his children?" R. Acha said: "Notwithstanding this, his son died of thirst. The reason is, as it is said (Ps. 50, 3) And round Him there rageth a mighty storm. From which we infer that the Holy One, praised be He! deals with the righteous strictly, even to a hair's breadth." R. Chanina says: "From the following passage (Ib. 89, 8) God is greatly terrific in the secret council of the holy ones, and fear-inspiring over all that are about Him."

(Exodus 23:17) "in the presence of the Master, the L rd": What, then, is the intent of (Ibid. 34:23) "the G d of Israel"? It is with Israel that He especially unifies His name. Similarly, (Devarim 6:4) "Hear, O Israel, the L rd our G d, the L rd is One." Is it not already written "the L rd our G d." Why, then, "the L rd is One"? It is with us that He especially unifies His name. Similarly (II Kings 21:12) "Therefore, thus said the L rd the G d of Israel." Is it not already written (Jeremiah 32:27) "the "God of all flesh"? Why, then, "the G d of Israel"? It is with Israel that He especially unifies His name. Similarly, (Psalms 50:7-8) "Hear, My people, and I will speak; Israel, and I will exhort you. I am G d, your G d. I will not rebuke you for (remissness in) your sacrifices and (because) your burnt-offerings are (not) constantly before Me." I am G d to all who enter the world, notwithstanding which I have unified My name only with My people, Israel.

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

17 (Numb. 28:2) “My offering, My bread”: The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘It is not that I have a need for the sacrifices, since the whole world is Mine, and I created the animals from which you offer a sacrifice in front of Me.’”¹⁷See Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you.” There is not eating or drinking in front of Me. R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face and called, “the Lord, ….”’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).¹⁸See also PR 16:1 Three are in your possession, and seven are not in your possession. And I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those which are not in your possession. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My bread, for My burnt offering.’ Is there eating and drinking in front of Me? Learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “’The regular burnt offering done at Mount Sinai.’ If you will say that that there is eating and drinking [in front of Him], learn from Moses, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank. Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.”

18 R. Hiyya bar Abba said, “My creatures do not need My creatures. In your days, have you heard one saying, ‘Water this vine with wine, so that it will produce much wine,’ [or] ‘Water this olive tree with oil, so that it will produce much oil.’ My creatures do not need My creatures and I should need My creatures?” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the seas and all the water would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘poured as an offering of fermented drink,’ [which is] an expression of drinking, an expression of satiation, an expression of inebriation.”

19 I have created one animal in My world, and man is not able to support its victuals. And which is it? That is (in Ps. 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Simeon ben Laqish and the sages [disagreed about this]. R. Johanan said, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, and the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? [As] (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; he is confident the Jordan will gush at his command.’ And the sages say, “It drinks up with one swallow all that the Jordan produces in twelve months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; he is confident the Jordan will gush at his command.’ But it only has a moistening of the mouth [from it].” R. Huna said in the name of R. Joseph, “It did not [even] have a moistening of the mouth.” And [so] from where does it drink? R. Simeon ben Yochai taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). [(Job 12:8) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’:] ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9) ‘Who among all these does not know that the hand of the Lord has done this?’”

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME?⁷⁴Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him. Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

(Exodus 14:30) "And Israel saw Egypt dead on the shore of the sea": For four reasons: That they not say: Just as we came up on this side, so they came up on another side (and will pursue us); so that the Egyptians not say: Just as we were lost in the sea, so Israel was lost in the sea; so that Israel take the spoils, the Egyptians being laden with silver, gold, and precious stones and pearls; so that Israel regard them and see them dying, and rebuke them, viz. (Psalms 50:22) "I will rebuke you and lay it before your eyes," (Michah 7:10) "Then my foe will see, and shame will cover her." It is written "dead on the shore of the sea." Now were they dead? The intent is dead and not dead, i.e., "dying," as in (Genesis 35:18) "and it was as her soul departed when she died." Now was she dead? The intent is dead and not dead, i.e., "dying." Variantly: "And Israel saw Egypt dead": different types of death, one worse than the other, their having been smitten with different plagues in the sea.

Similarly, (Psalms 50:7) "Hear My people, and I shall speak; Israel, and I shall testify against you. G-d, your G-d, am I." Why "your G-d am I"? His name is most distinctly reposed upon you.

Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph more than all his children, because he was the son of his old age" (Gen. 37:3). Was he then the son of his old age? Was not Benjamin the son of his old age? But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that their father loved him more than all his brethren; and they hated him" (ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated him yet the more" (ibid. 8). Moreover, he saw the sons of his father's concubines eating the flesh of the roes and the flesh of the sheep whilst they were alive, and he brought a reproach against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" (ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, and well with the flock" (ibid. 14). And the lad was wandering in the field, and the angel Gabriel met him, as it is said, "And a certain man found him, and, behold, he was wandering in the field" (ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, whom I had seen in the vision" (Dan. 9:21).

... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)

... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)

(Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." Of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself." (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e., he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covenant of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covenant (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the father's sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.

(Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." Of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself." (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e., he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covenant of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covenant (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the father's sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.

(Bamidbar 28:8) "And the second lamb": Why is this written? Since it is written "the one lamb shall you offer in the morning," I might think that if it were not offered in the morning it could be offered in the evening. It is, therefore, written "the second shall you offer up towards evening," implying that if the morning tamid had not been offered, the evening tamid is not to be offered. When is this so? When the altar had not been inaugurated. But if it had been inaugurated, even the first may be offered in the evening. R. Shimon said: When is this so? When they were unwitting or under constraint (in not offering it in the morning), but if they were deliberate (in not doing so), if they did not offer the lamb in the morning, it could not be offered in the evening. If they did not smoke the frankincense in the morning, they can do so at twilight, for the altar is inaugurated only with the frankincense smoking of twilight, and the burnt-offering altar only with the morning tamid. Nor (is) the table (inaugurated) except with the show-bread of the Sabbath; nor the menorah except with the seven lamps of twilight. R. Shimon said: Even if the (pertinent) vessels were finished before their (relevant) time, they are inaugurated only in their time. And thus is it written (Shemot 39:43 - 40:1-2) "And when Moses saw all the work — that they had performed it as the L-rd had commanded them, thus did they do — that Moses blessed them, saying: On the first day of the first month shall you set up the mishkan, etc." With what blessing did he bless them? He said to them: "May it be His will that the Shechinah repose upon the work of your hands." And they responded "May the beauty of the L-rd our G-d be upon us. And establish the work of our hands upon us. The work of our hands — establish it." And though this is not written in the Torah, it is explicated in the writings, viz. (Psalms 90:16) "May Your works be beheld by Your servants, and Your glory by their children. (17) And may the beauty of the L-rd our G-d be upon us, etc." Variantly: What is the intent of "and the second lamb"? Because it is written (of the Paschal lamb, Shemot 12:6) "and they shall slaughter it at twilight," I do not know which takes precedence, the tamid or the Paschal lamb. It is, therefore, written "the second" — the second to the tamid, and not second to the Pesach (i.e., it is slaughtered before the Pesach.) From here they ruled: Nothing precedes the morning tamid but (the smoking of) the frankincense. And nothing follows the tamid of twilight but the incense, the Pesach, and those lacking atonement on Pesach eve, so that they can bring their atonement (and observe the Pesach.) (Bamidbar 28:8) "As the meal-offering of the morning and its libation shall you offer it." What is the intent of this? Because it is written (Ibid. 4-5) "the one lamb shall you offer in the morning and the second lamb shall you offer towards evening. And a tenth of an ephah, etc.", I might think that first the two temidim are offered. And then their libations; it is, therefore, written "As the meal-offering of the morning and its libation shall you offer it," whereby we are apprised that when each sacrifice is offered, the libations are offered with it. "a fire-offering": Though it is consigned to the fire, it is not accepted until it is completely burned. "a sweet savor": gratifying to Me, in that I spoke and My will was done. "to the L-rd": Shimon ben Azzai says: Come and see that with all of the offerings in the Torah it is not written of them "Elokim" or "Kel" or "Shakkai" or "Tzevakoth," but only Yod-Keh-Vav-Keh, the Tetragrammaton — so as not to give an opening to the heretics for their heresies (i.e., that there is a plurality of gods). And just as "a sweet savor" is written in respect to an ox, so is it written in respect to a lamb and in respect to a bird — whereby the Torah teaches us that there is no "eating" or "drinking" before the Holy One Blessed be He, but (that His) only ("gratification") is that He speaks and His will is done. And thus is it written (Psalms 50:12) "Were I hungry, I would not tell you. For Mine is the world and its fulness. (11) I know every bird in the mountains, and the creatures of the field are with Me." Lest I think He eats and drinks, it is written (Ibid. 13) "Do I eat the flesh of bulls or drink the blood of he-goats?" Why, then, do I ask you to sacrifice to Me? To do My will. And thus is it written (Vayikra 22:29) "When you sacrifice a thank-offering to the L-rd, it is to your favor that you sacrifice it."

Variantly (Devarim 32:1) "Listen, O heavens": An analogy: A king hands his son over to a pedagogue to sit and take care of him. The son says: Does father really think that this will help? Now I will "take care" of him! Let him eat and drink and sleep, and I will do as I wish! The father: I have handed you over to a pedagogue, who will not budge from you! Thus, Moses to Israel: Do you think to flee from the wings of the Shechinah or to move from off the earth? And, what is more, the heavens write!, viz. (Iyyov 20:17) "The heavens will reveal his sin." And whence is it derived that the earth, too, informs against him? From (Ibid.) "and the earth will rise up against him." Israel is destined to stand up in judgment before G-d and to tell him: L-rd of the universe, I do not know who was remiss with whom or who changed (in his conduct) to whom — whether Israel was remiss with the L-rd or whether the L-rd changed with Israel. From (Psalms 50:6) "And the heavens will tell His righteousness" (we know that) it is Israel who was remiss with the L-rd. And the L-rd did not change (in His conduct) to Israel, viz. (Malachi 3:6) "for I, the L-rd, have not changed."