Midrash su Salmi 63:76

Similarly, when the representative of the community held the Kiddush or Havdalah cup in his hand he would say: “Have you agreed, what is your decision?”⁵A expression meaning: “Have you agreed to allow me to recite this prayer?” See Jastrow. And the congregation would respond: “To life”; that is to say, May this cup be for the living. R. Levi discussed the words Tabernacle of testimony. It is written elsewhere: For the mouth of them that speak lies shall be stopped (Ps. 63:12), that is to say, the mouths of the peoples of the world, who say to Israel that the Shekhinah will never return to Israel, should be stopped, as it is said: Many there are that say of My soul: “There is no salvation for him in God.” Selah (Ps. 3:3). Before they built the golden calf, the Holy One, blessed be He, dwelt among them, but when He became angry at them they would say: “He will never return to them.” What did He do? He said: Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8). Then all the inhabitants of the world will know that I have pardoned Israel. Therefore it is written; The Tabernacle of the testimony. It hath already been⁶Indicating that what was to follow had already been written. (Eccles. 1:10).

(Ib. b) R. Elazar said: "What means the passage (Ps. 63, 4.) Thus I will bless Thee while I live; in Thy name will I lift up my hands? i.e., Thus will I bless Thee, refers to the Sh'm'a, In Thy name will I lift up my hands, refers to the prayer of the Eighteen Benedictions; and for him who does so, says the passage (Ib. ib. 5.) As with fat and marrow shall my soul be satisfied, and moreover he will inherit both this and the future world, as it is said (Ib.) And with joyful lips shall my mouth praise Thee." R. Elazar after he had finished his [daily] prayers made the following prayer: "May it be Thy will, O Lord, our God, that Thou shalt cause to dwell in our lot (midst), love and brotherhood, peace and friendship; and Thou shalt increase our territory with scholars; that Thou shalt cause us to realize into a prosperous end and into hopefulness; that Thou shalt establish our share in Paradise, and direct us in this world by means of good associates and with a good inclination so that when we rise we shall find the inclination of our hearts to fear Thy name, and all the necessities [of our souls and the requirements of our well-being] shall appear before Thee." R. Jochanan after he had finished his prayer made the following prayer: "May it be Thy will, O Lord, our God, that Thou shalt see our shame and shalt look upon our misfortunes and shalt clothe Thyself with Thy mercy and cover Thyself with Thy strength and enwrap Thyself with Thy pity and gird Thyself with Thy gracefulness and let come before Thee the attribute of Thy compassion and Thy meekness." R. Zeira when he had finished his [daily] prayer was wont to make the following prayer: "May it be Thy will, O Lord, our God, that we shall sin no more and we shall not be shamed nor reproached by our parents." Rab Chiya, after he finished Ins [daily] prayer was accustomed to say the following prayer: "May it be Thy will, O Lord, our God, that your Torah shall be our occupation and that we shall not suffer with our heart nor shall our eyes become darkened." Rab, when he had finished his [daily] prayer, would make the following prayer: "May it be Thy will, O Lord, our God, and the God of our fathers, that Thou shalt grant us long life, a life of peace, of good, of blessing, of sustenance, of bodily vigor marked by the fear of Heaven and the dread of sin; a life free from shame and reproach, a life of prosperity and honor, a life wherein shall dwell in us the love of the Torah and the fear of Heaven, a life in which the desires of our hearts be fulfilled for good."

Our Rabbis taught: "There are three sorts of dropsy: thick swelling of flesh, resulting from sin; round and smooth [filled with water] due to hunger; and swelling [with a feeble appearance of the body] due to sorcery." Samuel the junior suffered [with dropsy]; he said: "Sovereign of the universe! Who can determine its cause? [And I may be judged wrongly]." Whereupon he became well. Abaye was afflicted with it, so Raba said to him: "I know perfectly well that Nachmeini does not eat sufficiently [and hunger is its cause]." Raba himself [also] suffered with it. Has not Raba said: "More numerous are those killed by the pot (by delay of discharge) than are those killed by starvation." [Hence it shows that with Raba it was caused by neither hunger nor the pot for he surely must have taken warning against it.] It is different with Raba because he was compelled to delay easing himself when he was lecturing and was not able to leave. Our Rabbis taught: "There are four signs [which disclose secrets]: Dropsy is a sign of sin; Jaundice is a sign of gratuitous hatred; Poverty is a sign of pride, and Croup is a sign of slander." Our Rabbis taught: "Croup comes upon the world as punishment (Ib. b.) for the sin of not giving tithes." R. Elazar the son of R. Jose says: "It comes as punishment for slander." Raba, and according to others, R. Joshua b. Levi, said: "What is the Biblical passage [that proves this]? But the king shall rejoice in God: everyone that sweareth by Him, shall be stopped (Ps. 63, 12). The following question was asked by the scholars: "Does R. Elazar the son of R. Jose intend to say Only for slander? [differing with his contemporary on the whole subject] or does he merely add slander to the previous one?" Come and listen to the following: When our Rabbi entered the academy of Jabnai, they found R. Juda, R. Elazar the son of R. Jose and R. Simon there. The following question was asked in their presence: "Why does this sickness (croup) begin with the bowels and end with the mouth?" Whereupon R. Juda the son of Elaye the chief speaker in every instance, answered and said: "Although the kidneys are the seat of deliberation and the heart understands and the tongue forms the sentence, nevertheless the mouth finishes (makes it irrevocable)." R. Elazar, the son of R. Jose answered, and said: "Because they eat unclean things [committed by the mouth]." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]." R. Simon answered and said: "For the sin of neglecting the study of the Torah." The Rabbis then said to him: "Women [who die of croup] prove the contrary." "Because," said R. Simon, "they cause their husbands [to neglect the Torah]." "Gentiles who die from it disprove your opinion." "Because they cause Israel [to neglect the study of the Torah]." "Infants who die of croup will prove the contrary." "Infants die of it because they interrupt their fathers [while studying the Torah]." They finally asked him: "Children attending school [and having no time to interrupt their fathers] who died of croup will prove the contrary to your opinion." "Such cases," replied R. Simon, "are as R. Gurion said; for R. Gurion, and according to others, R. Joseph b. Shemaye, said: 'As long as there are righteous people in a generation, they are seized for [the sin of] their generation; but if there are no righteous people then the children are seized for [the sin of] their generation.'" R. Isaac b. Zeira, and according to others, R. Simon b. Nezira, said: "What is the Biblical passage [that explains it]?" If thou knowest this not, O thou fairest of women, go but forth in the footsteps of the flock and feed thy kids around the shepherd's dwellings (Songs 1, 8.) And we are told that it means the kids that are pawned for the sins of the shepherds." We conclude from this that R. Elazar merely added slander. It is concluded. Why was he called the chief speaker in every place? For R. Juda, R. Jose, and R. Simon were once seated together, and Juda b. Gerim was seated near them. R. Juda opened the conversation by saying: "How beautiful are the works of this nation! (the Romans). They have established streets and markets, built bridges across the rivers and established baths." R. Jose listened to these remarks, but kept silent. R. Simon b. Jochai, however, replied, saying: "Everything they have established is for their own benefit. They have opened the markets that they may place harlots there; they have established baths for their own refreshment, and bridges [were built to enable them] to raise tolls." Juda b. Gerim thereupon went and disclosed their conversation, and it reached the ears of the government. Whereupon an edict was issued [to the effect] that R. Juda, who had praised [the works of the Romans] should be promoted; [consequently he became the chief speaker in every place]; that R. Jose who had remained silent, should he exiled to Sephoris; and that R. Simon who had censured [their works] should be executed. Thereupon R. Simon and his son hid themselves in a house of study. Every day his wife brought them bread and a cup of water, with which they maintained themselves. Then the decree became more severe [to discover the condemned]. R. Simon said to his son: "Behold! Women are easy-minded; the Romans may cause her pain and then she will disclose our hiding place." So they went away [from the academy, without telling even his wife] and hid themselves in a cave. There a miracle occurred and a carob-tree and a fountain of water were created for them. They took off their clothes and, absorbed in study, sat in the sand up to their necks the whole day. At the time of service they would put on their clothes, but after they were through with the service, they again took off their clothes so that they might not become worn out. After they had been sitting thus for twelve years in the cave, Elijah came, stopped at the door of the cave, and said: "Who will inform the son of Jochai that the King has died and his decree has been annulled?" Upon hearing this, they left the cave. When they noticed some people plowing and sowing, one of them exclaimed: "Behold, these people are neglecting eternal life and occupy themselves with the transient life!" Upon whatever they fixed their eyes, a fire came and devoured it instantly, until a Bath-Kol (heavenly voice) came forth and said to them: "What! Are ye come forth to destroy my world? Get ye back to your cave." Accordingly they returned to their cave and sat there twelve months more. They then pleaded, saying: "Even the judgment of the wicked in Gehenna lasts no longer than twelve months [and therefore it ought also to be sufficient for our crime ]." Upon which a Bath-Kol came forth and said: "Come ye forth from your cave." They finally came forth. Whatever R. Elazar struck [with his look] was healed by R. Simon [also with his look], until R. Simon said to his son: "My son, it is sufficient for the world that you and I are learning the Torah." One Friday afternoon they saw an old man hurrying along with two bunches of myrtle in his hand. "Why dost thou need these?" said they to the man. "[To enjoy the smell] in honor of the Sabbath," was his reply. "Would not one bunch," they remarked, "be enough for the purpose?" "Nay," the old man replied, "one is in honor of Zachor (remember) and one in honor of Shamor (keep)." Thereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel." Upon hearing [that they had gone out of the cave], R. Phinias b. Yair, R. Simon's son-in-law, went out to meet him; he took him into a bath-house, washed his entire body and tried to soften his flesh [which had hardened through sitting so long in the sand]. While he was cleaning R. Simon's body, he noticed that his skin was blistered and cracked; R. Phinias began to weep, and the tears which fell upon R. Simon's wounded body caused him such severe pain that he also wept. "Woe unto me," said R. Phinias, "that I see you in such condition." "Happy art thou," said R. Simon unto him, "that thou seest me in such condition, because, hadst thou not seen me so, then would I not have been what I am." Before this incident, when R. Simon b. Jochai asked a question of R. Phinias b. Yair, the latter would reply to it in twelve different ways; but after this incident, when R. Phinias b. Yair asked any question, R. Simon b. Jochai replied to it in twenty-four different ways. R. Simon then said: "Since a miracle happened to me, I shall therefore improve something." For [thus we learn from Jacob, as] it is written (Gen. 33, 18.) And Jacob came safely, upon which Rab said, "Safe with the body, safe with his wealth and safe with his Torah"; And he encamped before the city. (Ib.) Rab said: "He invented a coin for them," and Samuel said: "He established streets for them." R. Jochanan said: "He established baths for them." "Have you anything which lacks [religious] improvement?" R. Simon inquired. "Yes," they answered, "there is a place which is considered doubtful [and] unclean, (Fol. 34a) and it causes the priests annoyance because they have to go around that place." He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man replied: "Here, I remember, b. Zakai plucked lupines of Terumah." Whereupon R. Simon did likewise. Wherever the ground was hard [showing that it was not dug] he declared it purified, and around the soft spots he made marks [so that priests should take heed not to cross them]. When he had finished, he heard the old man remark: "Ben Jochai purified cemeteries." "If thou wert not with us," said R. Simon, "or even hadst thou been with us but didst not agree, then thou mightst fairly say it, but now being one of us and having agreed, people will say, 'O since harlots paint one another [to look nice], how much more ought scholars [be regardful of one another's honor].'" Thereupon R. Simon fixed his eyes upon the old man and the latter died instantly. As R. Simon went out upon the street, he noticed Juda b. Gerim (the tale-bearer). "O," said he, "does this one still live and exist in the world?" R. Simon fixed his eyes upon him and Juda became instantly a heap of bones.

The Holy One said: I made a stipulation with Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED AT A GOOD OLD AGE. Now this was a good end; for when one who is righteous passes away, they say to him: Look at what your grandson is doing! David said (in Ps. 63:4 [3]): FOR YOUR STEADFAST LOVE IS BETTER THAN LIFE. Therefore, Abraham passed away because of Esau. You know yourself that it is so. Isaac, who came from the fecundity of Abraham, lived to one hundred and eighty; but Abraham only lived to one hundred and seventy-five. The Holy One said: Lest he see Esau committing transgressions and voice a complaint over him, for that reason, let five years be deducted from the life of Abraham.

(Lev. 19:2:) “You shall be holy.”⁷Tanh., Gen. 1:7. See what is written (in Josh. 24:19), “for He is a holy God (in the plural).”⁸The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of this verse? It provides an opening for the heretics (minim), in that it seems to them like two powers.⁹See Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay, “What is the meaning of ‘for He is a holy God?’¹⁰See Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that He is one power? See from this verse, that there are [at least] two powers.” He said to them, “You idiots! Had it said, ‘[for] they are holy,’ you would have spoken [well. But] it is written, ‘[for] He (in the singular).’” And [regarding] that which it says, “holy God (in the plural),” R. Berekhyah said in the name of R. Abba, “What is the meaning of ‘He is a holy [God] (with holy in the plural)?’ That He is holy in all categories of holiness.” How? R. Aha bar Hanina said, “His speech is in holiness, as stated (in Ps. 60:8), ‘God spoke in His holiness (i.e., in the holy place, the Temple).’ His way is in holiness, as stated (in Ps. 77:14), ‘Your way, O God, is in holiness (i.e., in the holy place).’ He is seen in holiness, as stated (in Ps. 63:3), ‘So I have beheld You in holiness, (i.e., in the holy place).’ His praise¹¹Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11), ‘Who is like You, glorious in holiness?’ The uncovering of His arm is in holiness, as stated (in Is. 52:10), ‘The Lord has uncovered His arm of holiness.’” Ergo (in Josh. 24:19) “He is a holy God (with holy in the plural),” because He is holy in all categories of holiness.

[Another interpretation (of Lev. 19:2:) SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL,] < AND SAY UNTO THEM: > YOU SHALL BE HOLY, BECAUSE I< , THE LORD YOUR GOD, > AM HOLY. The Holy One said to them: Be holy just as I am holy in every respect.¹¹Tanh., Gen. 1:7; Lev. 7:4; above, Gen. 1:7. See what is written (in Josh. 24:19): FOR HE IS A HOLY GOD (in the plural).¹²The words, HOLY and GOD, are both plural in the Hebrew. What is the meaning of FOR HE IS A HOLY GOD (in the plural)? This verse < provides > an opening for the heretics (minim), in that he seems like two powers.¹³Alan F. Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism (“Studies in Judaism in Late Antiquity,” 25; Leiden: Brill, 1977), p. 121. The heretics asked R. Simlay: What is the meaning of FOR HE IS HOLY GOD?¹⁴See above, Tanh. (Buber), Gen. 1:7; and the parallels listed there. Do you not say that he is one power? See, here are < at least > two powers. He said to them: You idiots! [See what is written: FOR HE IS A HOLY GOD (in the plural). You would say: They are < at least > two powers, [for why are GOD and HOLY plural?] R. Berekhyah said in the name of R. Abba: What is the meaning of HE IS A HOLY < GOD > (with HOLY in the plural)? That he is holy in all categories of holiness. How? R. Aha bar Hanina said: His speech is in holiness, as stated (in Ps. 60:8 [6]): GOD SPOKE IN HIS HOLINESS (i.e., in the Holy Place, the Temple). His way is in holiness, as stated (in Ps. 77:14 [13]): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place). He is seen in holiness, as stated (in Ps. 63:3 [2]): SO I HAVE BEHELD YOU IN HOLINESS, (i.e., in the Holy Place). His praise¹⁵Gk.: kalos (“beautifully”). is in holiness, as stated (in Exod. 15:11): WHO IS LIKE YOU, GLORIOUS IN HOLINESS? The uncovering of his arm is in holiness, as stated (in Is. 52:10): THE LORD HAS UNCOVERED < HIS ARM OF HOLINESS >. Ergo (in Josh. 24:19) HE IS A HOLY GOD (with HOLY in the plural), because he is holy in all categories of holiness.

(Deut. 25:17:) “Remember what Amalek (Esau's grandson) did to you.” This verse is related (to Ps.109:14), “May the iniquity of his fathers be remembered before the Lord […].” Were the fathers of Esau wicked?¹¹PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14), “May the iniquity of his fathers be remembered?” [The verse is] simply [referring to] a sin that he sinned against his fathers.¹²The Hebrew of Ps. 109:14 can also be understood in this sense. And how?¹³Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham only lived a hundred and seventy-five years. Why so? So he would not see Esau’s shame. Abraham had [Isaac] when he was a hundred years [old]. (Gen. 25:26-27:) “And Isaac was sixty years old when they were born. And the lads grew.” Both of them went to the elementary school, and both of them were equal until the age of fifteen. R. Levi said, “To what were they comparable? To a myrtle and a thorny plant. As long as they are small, no one [can] distinguish one from the other. After they have grown up, the one gives off its pleasant smell, but the other brings forth its thorns. Thus, so long as Esau and Jacob were small, no one distinguished between them. After they were grown up (in Gen. 25:26, cont.), ’Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp.’” And Esau would go out and rob and extort, and people would maledict him. And during the five years [that were withheld from Abraham's life], Esau committed two serious transgressions: He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29), “then Esau came from the field, and he was exhausted.” Now field can only be a reference to a betrothed maiden [of whom it is stated (in Deut. 22:25), “If in the field the man finds [a maiden who is betrothed, and the man seizes her and lies with her…].” Moreover, exhausted can only be a reference to a murderer, of whom it is stated (in Jer. 4:31), “woe to me, now; for my life is exhausted before those who kill.” Rabbi Zakkay said, “He also stole, as stated (in Obad. 1:5), ‘If thieves have come to you.’”¹⁴The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One, blessed be He, said, “I had already promised my beloved Abraham (in Gen. 15:15), ‘And you shall go unto your ancestors in peace; [you shall be buried at a good old age].’ But now he would see his grandson go to bad culture and hear what people say about his grandson; [that he was] transgressing sexual prohibitions and shedding blood. He would [then] wonder and say, ‘Are these the stipulations that the Holy One, blessed be He, being fulfilled with me?’ And he would voice a complaint, ‘And this is not “a good old age.”’ What should I do for him?” [So] He gathered him from the world. It is better for the righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4), “For Your steadfast love is better than life.” Behold, he [thus] sinned against his grandfather. He sinned against his father, as he caused his eyes to become dim during his lifetime. Hence they have said, “Whoever produces a wicked son or a wicked disciple causes his [own] eyes to grow dim during his lifetime.” From where [in Scripture] do you learn [this]? A wicked son, from Isaac, as stated (in (Gen. 27:1), “And it came to pass that when Isaac was old [and his eyes were too dim to see].” [In regard to] a wicked disciple, [we learn] from Ahijah, as it is written (in I Kings 14:4), “now Ahijah could not see, because his eyes were dim from old age.” Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) “And let not the sin of his mother be blotted out.”] But how had he sinned against his mother? R. Judah, R. Nehemiah, and [our] masters [differ]. R. Judah says, “When he left his mother's belly, he severed her uterus,¹⁵Metrin: Gk.: metra; cf. Lat.: matrix. with the result that she would not bear [any more children]. This is what is written (in Amos 1:11), ‘because he (i.e., Edom, which is Esau) pursued his brother with the sword and repressed his pity (rachamiv),’ as it is written, ‘his uterus (rechemo).’”¹⁶I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED HIS PITY. Moreover, R. Berekhyah says, “You should not say [this] in reference to when he had left [his mother's uterus].¹⁷Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'¹⁸The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. [i.e., fist] was stretched out against him (i.e., against his brother Jacob).” What is the reasoning? (Ps. 58:4:) “The wicked go astray (zoru) from the womb.” R. Nehemiah says, “He was the cause of her not producing twelve tribes.” As Rav Huna has said, “Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23), ‘And the Lord said to her, “Two nations are [in your womb].”¹⁹See above, Tanh. (Buber), Gen. 12:16. Here are two. (Ibid., cont.:) “and two peoples.” Here are four. (Ibid., cont.:) “And one people shall be stronger than the other.” Here are six. (Ibid., cont.:) “And the elder shall serve the younger.”’ Here are eight. (Vs. 24:) ‘And behold there were twins in her womb.’ Here are ten. (Vs. 25:) ‘The first came out ruddy.’ That is eleven. (Vs. 26:) ‘And afterward his brother came out.’ Here are twelve.” And there are some who bring this [idea] from here (vs. 22); “and she said, ‘If so, why am I here (zh)?’” By gematria²⁰Gk.: geometria. z (=7) + h (=5) [for a total of] twelve. But [our] masters have said, “He caused her bier to not go forth publicly [to her funeral]. You find that when Rebekah died, they were saying, ‘Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-Aram. Should Esau the wicked go before her? Then people would say [in Aramaic],²¹Much of this paragraph is in Aramaic. “Cursed be her breasts for suckling this man.”’ What did they do? They brought out her bier at night, so that Esau not go out in front of her, and all say, ‘Cursed are the breasts suckled this evil man.’” R. Jose bar R. Hanina said, “Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8), ‘Then Rebekah's nurse, Deborah, died [and she was buried under the oak below Bethel] and its name was called Weeping Oak (Allon-Bacuth)],’ as they wept two weepings (bekhiot).”²²Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance [of mourning] for her nurse, the news about his mother came to him, as stated (to Gen. 35:9), “Now God appeared unto Jacob again […,] and blessed him.” With what blessing did He bless him? He blessed him with the blessing of [consolation given to] mourners.²³The blessing informed Jacob that his mother was dead. The Holy One, blessed be He, said, “Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grandfather pay him back with evil? Did you pay him back with evil? I shall pay him back with evil, as his children destroyed My house. You and I shall rise against him, as stated (Obad. 1:1), “Rise, and we shall rise up against her for war.” Israel said to him, “Master of the world, we cannot [overcome] him.” [So] the Holy One, blessed be He, says to them, “You mention his name below, and I shall blot out his name above, as stated (Ps. 109:15) ‘Let them (the iniquity against his fathers and the sin against his mother) always be before (neged) the Lord.’ Whatever he has done, he has done against (neged) Me.” [Therefore] (ibid., cont.), “and may He have their memory cut off from the earth.” Ergo (in Deut. 25:17), “Remember what Amalek (Esau's grandson) did to you.”

(Deut. 25:17:) REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU. This verse is related (to Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED BEFORE THE LORD…. Were the fathers of Esau wicked?¹⁵Tanh., Deut. 6:4; PRK 3:1; cf. 12:4; PR 12:4. In note 16 on PR 12:4, W. G. Braude, Pesikta Rabbati (“Yale Judaica Series”; New Haven; Yale, 1968) p. 221, n. 16, suggests that the verse was understood as referring to Esau, because vs. 17 in the psalm identifies him as one who DID NOT FIND PLEASURE IN A BLESSING. And were they not righteous? His grandfather was Abraham. His father was Isaac. Yet are you saying (in Ps. 109:14): MAY THE INIQUITY OF HIS FATHERS BE REMEMBERED! <The verse is> simply <referring to> a sin that he sinned against his fathers.¹⁶The Hebrew of Ps. 109:14 can also be understood in this sense. And how did he sin against his fathers?¹⁷Above, Tanh. (Buber), Gen. 6:3; Gen. R. 63:12. You find that Isaac got his vitality from Abraham; yet he lived a hundred and eighty years, while Abraham <only>¹⁸The “only” is found in the parallel account of Tanh., Deut. 6:4. lived a hundred and seventy-five years.¹⁹The Tanh. parallel adds here: “Why so? Because he did not foresee Esau’s shame.” Rabbi Levi said: During the five years that were withheld from Abraham's life, Esau committed two serious transgressions. He violated a betrothed maiden, and he took a life. The one is what is written about (in Gen. 25:29): THEN ESAU CAME FROM THE FIELD, AND HE WAS EXHAUSTED. Now FIELD can only be a reference to a BETROTHED MAIDEN [of whom it is stated (in Deut. 22:25): IF IN THE FIELD THE MAN FINDS A MAIDEN WHO IS BETROTHED, <AND THE MAN SEIZES HER AND LIES WITH HER….>] Moreover, EXHAUSTED can only be a reference to a murderer, of whom it is stated (in Jer. 4:31): WOE TO ME, NOW! FOR MY LIFE IS EXHAUSTED BEFORE THOSE WHO KILL. Rabbi Zakkay [the Elder] said: He also stole, as stated (in Obad. 5): IF THIEVES HAVE COME TO YOU.²⁰The Midrash, of course, is identifying the Edom of Obadiah with Esau. The Holy One said: I had already promised my beloved Abraham (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE; YOU SHALL BE BURIED <AT A GOOD OLD AGE>. But now he would see his grandson, when he was robbing with violence, practicing seduction, and shedding blood. At that time he was a good grandfather; <so> it was better for him as a righteous man to be gathered (to his ancestors) in peace, as stated in Ps. 63:4 [3]): FOR STEADFAST LOVE IS BETTER THAN LIFE. And what sin did he commit against his father? He caused his eyes to become dim during his lifetime. Hence they have said: Whoever produces a wicked son or a wicked disciple causes his eyes to grow dim during his lifetime. A wicked son came from Isaac, as written (in (Gen. 27:1): <AND IT CAME TO PASS THAT WHEN ISAAC WAS OLD> AND HIS EYES WERE TOO DIM TO SEE. [Why? Because he produced Esau the Wicked.] In regard to a wicked disciple, <there was a disciple> from Ahijah the Shilonite, as stated (in I Kings 14:4): NOW AHIJAH {THE SHILONITE} COULD NOT SEE, BECAUSE HIS EYES WERE DIM FROM OLD AGE. Why? Because he produced a wicked disciple in Jeroboam. [(Ps. 109:14:) AND LET NOT THE SIN OF HIS MOTHER BE BLOTTED OUT.] But how had he sinned against his mother? R. Judah, R. Nehemiah, and <our> masters <differ>. R. Judah says: When he left his mother's belly, he severed her uterus²¹Metrin: Gk.: metra; cf. Lat.: matrix. {i.e., placenta}, with the result that she would not bear <any more children>. This is what is written (in Amos 1:11): BECAUSE HE (i.e., Edom, which is Esau) PURSUED HIS BROTHER WITH THE SWORD AND DESTROYED HIS WOMB.²²I.e., the womb from which he had been born. The Masoretic text here reads WOMB in the plural. As such, an idiomatic reading of the text would be rendered: BECAUSE HE PURSUED HIS BROTHER WITH THE SWORD AND REPRESSED ALL PITY. Moreover, R. Berekhyah says: You should not say <this> in reference to when he had left <his mother's uterus>.²³Gen. R. 63:6. Rather, as he was leaving his mother's uterus, his zerta'²⁴The Aramaic word means “fist” or “hand,” as the bracketed explanation correctly translates. The reason for this rather unusual word here is to play on the word zoru from Ps. 58:4, which he is about to cite. {i.e., fist} was stretched out against him (i.e., against his brother Jacob). What is the reasoning? (Ps. 58:4 [3]:) THE WICKED GO ASTRAY (zoru) FROM THE WOMB. R. Nehemiah says: He was the cause of her not producing twelve tribes, since Rav Huna has said: Rebekah was worthy of producing twelve tribes, as stated (in Gen. 25:23): AND THE LORD SAID TO HER: TWO NATIONS ARE [IN YOUR WOMB.²⁵See above, Tanh. (Buber), Gen. 12:16. Here] are two. (Ibid., cont.:) AND TWO PEOPLES. Here are four. (Ibid., cont.:) AND ONE PEOPLE SHALL BE STRONGER THAN THE OTHER. Here are six. (Ibid., cont.:) AND THE ELDER SHALL SERVE THE YOUNGER. Here are eight. (vs. 24:) AND BEHOLD THERE WERE TWINS IN HER WOMB. Here are ten. (vs. 25:) THE FIRST CAME OUT RUDDY. [Here are eleven.] (vs. 26:) AND AFTERWARD HIS BROTHER CAME OUT. Here are twelve. There are also some who apply a passage to her (from vs. 22): AND SHE SAID: IF SO, WHY AM I HERE (ZH)? By gematria²⁶Gk.: geometria. Z (=7) + H (=5) <for a total of> twelve. But <our> masters have said: He was the cause of her bier not going forth publicly <to her funeral>. You find that when Rebekah died, they were saying: Who will go before her? Abraham is dead. Isaac's eyes are dim, and he is sitting at home. Jacob has gone to Paddan-aram. Should Esau the Wicked go before her? Then people would say <in Aramaic>:²⁷Much of this paragraph is in Aramaic. Cursed be her breasts for suckling this man {i.e., <in Hebrew>: cursed be the breasts that have suckled one like this man}. What did they do? They brought out her bier at night. R. Jose bar Hanina said: Because they brought out her bier at night, the text only explained about her obliquely. Thus it is written (in Gen. 35:8): THEN REBEKAH'S NURSE, DEBORAH, DIED <AND WAS BURIED UNDER THE OAK BELOW BETHEL> [AND ITS NAME WAS CALLED WEEPING OAK (Allon-bacuth)]. What is the meaning of Allon-bacuth? Two weepings.²⁸Bacuth, of course, means “weeping,” and allon can be understood as a Greek adjective in the neuter that means “other” or “another.” Thus the name can be read as “another weeping” and imply a second weeping. So PRK 3:1; Gen. R. 81:5; cf. Eccl. R. 7:2:3. While Jacob was seated in observance of mourning for {his} [her] nurse, the news about his mother came to him. This is related (to Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN […,] AND BLESSED HIM. With what blessing did he bless him? He blessed him with the blessing <of consolation given to> mourners.²⁹The blessing informed Jacob that his mother was dead. The Holy One said: Did his father pay him (i.e. Esau) back with evil? Did his mother pay him back with evil? Did his brother pay him back with evil? Did his grand[father] pay him back with evil? Did you pay him back with evil? So should I pay him back with evil? When you mention his name below, I shall blot out his name above. (Ps. 109:15:) LET THEM (the iniquity against his fathers and the sin against his mother) ALWAYS BE BEFORE THE LORD. Whatever he has done, he has done against me. Thus it is stated (ibid., cont.): AND MAY HE HAVE THEIR MEMORY CUT OFF FROM THE EARTH. [Ergo] (in Deut. 25:17): REMEMBER WHAT AMALEK (Esau's grandson) DID TO YOU.

Rabbi Azarya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, because You gave me the plunder of my neighbors,¹⁶⁶This comment is based on the similarity of the word moshkeni, “draw me,” and mishkenai, “from my neighbors” (Maharzu). we will run after You, as it is stated: “A woman will borrow from her neighbor” (Exodus 3:22); [we thus received] the plunder of Egypt, [along with] the plunder of Siḥon and Og, and the plunder of the thirty-one kings, [and so] we will run after You.’
Another matter, “draw me [moshkheni]; we will run after you,” because you incited my wicked neighbors against me. Rabbi Avun said: [This is analogous] to a king who grew angry at a noblewoman and incited wicked neighbors against her, and she began shouting: ‘My lord the king, rescue me!’ So too regarding Israel, “Sidonites, Amalek, and you called to Me and I rescued you from their hand” (Judges 10:12).
Another matter, “draw me [moshkheni]; we will run after you,” You endanger me [maskineni], so we will run after You. Alternatively, You make me impoverished [memaskeini], so we will run after You, like what Rabbi Aḥa said: A Jew requires the carob to repent,¹⁶⁷Carobs were an important component of the diet of the poor. When people experience economic distress, that can cause them to repent. like what Rabbi Akiva said: Poverty is appropriate for the daughter of Jacob like a [decorative] red strap on the neck of a white horse. Alternatively, “draw me [moshkheni]; we will run after you,” from the collateral that You have taken from me [mashkineni], we will run after You. From the great collateral that you have taken from me, we will run after You, as Rabbi Menaḥama said in the name of Rabbi Yoḥanan: It is written: “We have done injury [ḥavol ḥavalnu] to you” (Nehemiah 1:7), this is the first destruction and the second destruction, that were taken as collateral due only because of us.¹⁶⁸The reference here is to the destruction of the two Temples. The Temple is presented as something great that was taken as collateral in the sense that it was taken due to the debt generated by the sins of Israel. The trauma of destruction can cause people to repent.
Rabbi Berekhya [said] in the name of Rabbi Yehuda ben Rabbi Ilai: It is written: “Moses led Israel [from the Red Sea]” (Exodus 15:22); he led them away from the sin at the sea.¹⁶⁹They sinned at the sea by complaining against God and Moses before the splitting of the sea (see Shemot Rabba 21:10) or by carrying an idol with them (see Shemot Rabba 24:1–3). They said to him: ‘Moses our master, to where are you leading us?’ He said to them: ‘To Eilim, from Eilim to Alush, from Alush to Mara, from Mara to Refidim, and from Refidim to Sinai.’ They said: ‘To wherever you go and lead us, we are with you.’ This is analogous to one who went and married a woman from a village. He said to her: ‘Arise and come with me.’ She said to him: ‘From here to where?’ He said to her: ‘From here to Tiberias, and from there to Burseki, from Burseki to the upper marketplace, and from there to the lower marketplace.’ She said to him: ‘To wherever you go and take me, I will go with you.’ So too, Israel said: “My soul cleaves after You” (Psalms 63:9). Rabbi Yosei bar Ika said: The verse proclaims and says: “Draw me; we will run after you,”—if to Bible, to Bible; if to Mishna, to Mishna; if to Talmud, to Talmud; if to Tosefta, to Tosefta; if to aggada, to aggada.

The minim questioned {R. Ishmael} [R. Simlay].¹⁸yBer. 9:1 (12d); Gen. R. 8:9; Deut. R. 2:13; Tanh., Lev. 7:4. They said to him: How many deities created the world? He said to them: Let us, me and you, inquire of the Torah. They said to him: See, it written (in Josh. 24:19): FOR … HOLY GODS.¹⁹While “God” in the Bible is commonly plural, here the adjective “holy” is plural as well. He said to them: Read the rest of the verse, < where > "they" is not used but HE.²⁰Thus the text reads literally: FOR HE IS HOLY GODS. R. Berekhyah said in the name of R. Abba the Edomite: Why is HOLY plural (in Josh. 24:19)? Because he is holy in all categories of holiness. R. Aha bar Hanina said: In regard to the Holy One, his way is in holiness; he processes in holiness; he is seen in holiness; his speech is in holiness; the uncovering of his arm is in holiness; [he is beautiful and glorious in holiness]. His way is in holiness. Where is it shown? Where it is stated (in Ps. 77:14): YOUR WAY, O GOD, IS IN HOLINESS (i.e., in the Holy Place, the Temple). He processes is in holiness. Where is it shown? Where it is stated (in Ps. 68:25): THE PROCESSIONS OF MY GOD, MY KING, ARE IN HOLINESS. He is seen in holiness, as stated (in Ps. 63:3): SO I HAVE BEHELD YOU IN HOLINESS (i.e., in the Holy Place). His speech is in holiness, as stated (in Ps. 60:8): GOD SPOKE IN HIS HOLINESS (Holy Place). The uncovering of his arm is in holiness. Where is it shown? Where it is stated (in Is. 52:10: THE LORD HAS UNCOVERED HIS ARM OF HOLINESS. He is beautiful and glorious in holiness. Where is it shown? Where it is stated (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD, < GLORIOUS IN HOLINESS >? Hence < the plurals > (in Josh. 24:19): FOR HE IS HOLY GODS, in < the sense > that he is holy in all types of holinesses. < The minim > said to him: But he caused to be written (in Gen. 1:1): IN THE BEGINNING GOD (in the plural) CREATED. He said to them: < The plural form of > "created" is not written here, but CREATED < in the singular to agree with the singular subject >.

“Catch foxes for us, little foxes that ruin the vineyards, as our vineyards are in bloom” (Song of Songs 2:15).
“Catch foxes for us.” When [God] analogizes the kingdoms, He analogizes them only to fire; that is what is written: “I will direct My attention against them; they have emerged from the fire, but fire will consume them” (Ezekiel 15:7). But when He analogizes the Egyptians, he analogizes them with something that is consumed by fire. That is what is written: “It dwindled and extinguished like flax” (Isaiah 43:17). When He analogizes the kingdoms, He analogizes them only to silver and gold, is that not what is written: “That image, its head was of fine gold” (Daniel 2:32). When He analogizes the Egyptians, He analogizes them only to lead, as it is stated: “They sank like lead” (Exodus 15:10).
When He analogizes the kingdoms, he analogizes them only to cedars, is that not what is written: “Behold, Assyria is a cedar in Lebanon” (Ezekiel 31:3); and it is written: “The tree that you saw that grew [and was strong, whose height reached to heaven]” (Daniel 4:17); and it is written: “I destroyed the Emorite from before them, [whose height was like the height of cedars]” (Amos 2:9). When He analogizes the Egyptians, He analogizes them only to straw, as it is stated: “He will consume them like straw” (Exodus 15:7).
When He analogizes the kingdoms, He analogizes them only to beasts, as it is stated: “Four great beasts arose from the sea, each different from the other” (Daniel 7:3); and it is written: “The first was like a lion” (Daniel 7:4). When He analogizes the Egyptians, He analogizes them only to foxes, as it is stated: “Catch [eḥezu] foxes for us.”¹³⁵The verse is interpreted by the midrash to mean: “Foxes would catch us.” Thus, the Egyptians are compared to foxes. [The Egyptians] monitored them to cast them into the Nile.
Rabbi Elazar ben Rabbi Shimon said: The Egyptians were cunning; therefore He likens them to foxes. Just as the fox looks behind itself, so the Egyptians would look to their end and say: ‘How shall we destroy them? [If] we destroy them in fire, is it not already stated: “For the Lord will judge with fire”? (Isaiah 66:16). [If] we destroy them by the sword, is it not written: “And with His sword all flesh”? (Isaiah 66:16). Rather, let us destroy them in water, as the Holy One blessed be He has already taken an oath that He will never again bring a flood to the world, as it is written: “For this is for Me like the waters of Noah; [as I took an oath that the waters of Noah would no longer pass over the earth]”’ (Isaiah 54:9). The Holy One blessed be He said to them: ‘By your lives, I will drag each and every one of you to his own flood,’ as it is stated: “They will be hurled [yagiruhu] to the sword [ḥarev]; they will be a portion for the foxes [shualim]” (Psalms 63:11).“They will be hurled to the sword [ḥarev],” these are the wicked, who will be dragged to the dry seabed.¹³⁶The midrash interprets the verse to mean: He will entice [yegareh] them with dry land [ḥorev], into the waters of the sea [sha’al yam]. “They will be a portion for the foxes,” let this portion be designated for the foxes.¹³⁷The Egyptians. Rabbi Berekhya said: The first instance of foxes [shualim] is written full and the second defective;¹³⁸The first instance is written with a vav, and the second is written without a vav. However, it should be noted that traditionally the text appears with both words missing the vav. the foxes [shualim] will descend to the seabed [shaal yam].¹³⁹The first appearance of the word includes the vav so that it must be read shualim¸ whereas the second time it does not include the vav so that it may be read shaalim, or sha’al yam.

(Exod. 12:31:) AND HE CALLED MOSES AND AARON <IN THE NIGHT>. He (Pharaoh) went <about> calling them during the night in every single street and was saying: Where is Moses, and where does he live?⁷⁷Mekhilta de Rabbi Ishmael, Pisha 13. But the children of Israel were mocking him and saying to him: Where are you going, Pharaoh? When he said to them: I am looking for Moses, they said to him: Here is where he lives. So they mocked him until he stood before him (i.e., Moses). [Pharaoh said to him] (ibid., cont.): ARISE AND GO AWAY FROM AMONG MY PEOPLE. Moses said to him: Are we thieves? The Holy One has said (in Exod. 12:22): NONE OF YOU SHALL GO OUTSIDE THE DOOR OF HIS HOUSE UNTIL MORNING. Pharaoh said to him: Will you please arise <and> leave! Moses said to him: Why are you going to so much trouble? He said to him: Because I am a first-born, and I am afraid I may die. Moses said to him: Do not be afraid of <this> thing. You are destined for something greater than this. Now you are not to say that Pharaoh alone was urging < Israel to leave >; rather all the Egyptians were urging <them to leave>. It is so stated (in Exod. 12:33): AND THE EGYPTIANS PRESSED <THE PEOPLE ON, TO SEND THEM OUT OF THE LAND IN HASTE>…. The Holy One said to them: By your life, none of you shall die here but in the sea. Why did all of them not die from the plague of the first-born, but in the sea? R. Samuel bar Nahman said: <It> was through guile <that> the Egyptians came upon Israel. They said: If we enslave them by fire, their God will be able to bring fire upon us from above just as he brought it upon the Sodomites. He has, however, sworn never again to bring a flood into the world. {By your life,} come and let us enslave them through water. The Holy One said: I have sworn never again to bring a flood into the world. By your life, those people have gone into the flood. It is so stated (in Ps. 63:11 [10]): THEY SHALL BE DRAGGED⁷⁸Interpreting yaggiruhu as coming from the root GRR instead of from NGR. TO THE POWER OF THE DRYNESS⁷⁹Interpreting HRB as horev instead of herev. A more usual translation would read: THEY SHALL BE DELIVERED TO THE POWER OF THE SWORD. For interpretation of the verse given here, see Exod. R. 22:1; Cant. R. 2:15:1. (of the sea bed). These people (i.e. these Egyptians) were dragged and went into the sea on their own. (Ibid., cont.:) THEY SHALL BE A PORTION FOR THE FOXES. Solomon said (Cant. 2:15): TAKE US <TO> THE FOXES (ShW'LYM)…. R. Samuel has said: {They saw THE DEPTH OF THE SEA (Sh'L HYM).} [DEPTH OF SEA (Sh'L YM) is written <here>.]