Midrash su Salmi 68:78

(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.”¹Lam. R. 1:22. So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”

(Deut. 1:1:) THESE ARE THE WORDS (elleh hadevarim). May the name <of the Holy One> be blessed and may his memory be exalted.¹Tanh., Deut. 1:1. All the miracles that he did for Israel in the wilderness, he is likewise going to do in Zion. It is written concerning the wilderness (ibid.): THESE ARE THE WORDS; and it is written concerning Zion (in Is. 42:16): I WILL TURN DARKNESS BEFORE THEM INTO LIGHT AND ROUGH PLACES INTO LEVEL GROUND. THESE THINGS (elleh hadevarim) [I WILL DO, AND I WILL NOT FORSAKE THEM]. It is written concerning the wilderness (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS (qol in the plural); and it is written concerning Zion (in Jer. 7:34): <AND I WILL PUT AN END … > TO THE SOUND (qol) OF JOY AND THE SOUND (qol) OF GLADNESS, THE VOICE (qol) OF THE BRIDEGROOM <AND THE VOICE (qol) OF THE BRIDE>. It is written concerning the wilderness (in Ps. 68:9 [8]): THE EARTH QUAKED; and it is written concerning Zion (in Hag. 2:6): I WILL CAUSE THE HEAVENS AND THE EARTH TO QUAKE. It is written concerning the wilderness (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY; and it is written concerning Zion (in Is. 52:12): FOR THE LORD SHALL GO BEFORE YOU. It is written concerning the wilderness (in Deut. 30:9): FOR THE LORD SHALL BE GLAD OVER YOU AGAIN; and it is written concerning Zion (in Is. 65:19): I WILL ALSO REJOICE IN JERUSALEM AND BE GLAD IN MY PEOPLE. [<Also> (according to Is. 35:1): THE WILDERNESS AND THE ARID LAND SHALL BE GLAD.] What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5 [3]): I WILL MAKE HER LIKE A WILDERNESS [AND RENDER HER LIKE AN ARID LAND]. For that reason Isaiah has said (in Is. 35:1): THE WILDERNESS <AND THE ARID LAND> SHALL BE GLAD. Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2:) SHE (i.e., Jerusalem) HAS RECEIVED FROM THE HAND OF THE LORD DOUBLE FOR ALL HER SINS.²Lam. R. 1:22 (57). So for that reason Isaiah has comforted her doubly (in vs. 1) COMFORT, O COMFORT <MY PEOPLE, SAYS YOUR GOD>. <Similarly> (in Is. 51:12): I, I <AM THE ONE WHO COMFORTS YOU>. <Also> (in Is. 51:9): AWAKE, AWAKE, <PUT ON STRENGTH, O ARM OF THE LORD>! <Also> (in Is. 51:17): ROUSE YOURSELF, ROUSE YOURSELF! <ARISE, O JERUSALEM … !> <Also> (in Is. 61:10): I WILL BE GLAD WITH REJOICING <IN THE LORD>. <Also> (in Is. 35:1–2) <THE WILDERNESS AND THE ARID LAND SHALL BE GLAD …;> IT SHALL BLOSSOM WITH BLOSSOMS.

(Fol. 7b) R. Nachman said: "Huna b. Nathan related to me the following Baraitha: Whence do we learn that the nuptial benedictions ought to be pronounced in the presence of ten? It is said (Ruth 4, 2) And he took ten men." R. Abahu said: "From here (Ps. 68, 27) In assemblies bless ye God, praise the Lord, ye sprung from Israel's fountain." But what interpretation does R. Nachman give to the latter passage? He needs it for the [interpretation of the] following Baraitha. R. Maier was accustomed to say: "Whence do we learn that even the embryos in the bowels of their mother proclaimed the song at the Red Sea? It is said: In assemblies bless ye, God [praise] the Lord, ye sprung from Israel's fountain."

“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces.” “Who reigned” – but had not yet reigned.⁵This is obscure. Perhaps it means that he had not been an heir to the throne. “From India [Hodu] to Kush” – but isn’t it a short distance from Hodu to Kush?⁶It is unclear what places the Rabbis identified as Hodu and Kush. The Babylonian Talmud (Megila 11a) records two opinions: one that they are at opposite ends of the earth (consistent with their identification with India and Ethiopia) and the other that they were adjacent to one another, as is implied here. Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. On a similar note: “For he [Solomon] ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4), but isn’t it a short distance from Tifsaḥ to Gaza? Rather, just as he reigned from Tifsaḥ to Gaza, so he reigned from one end of the world to the other end.
Similarly, “From your palace to Jerusalem, kings bring gifts to You”⁷The literal reading of the verse is “From Your Temple above Jerusalem, to You will kings bring gifts.” The midrash is reading the verse to mean that the kings will bring gifts from the king’s palace to the Temple in Jerusalem. (Psalms 68:30) – is it not but a short distance from your palace [i.e. the king’s palace] to [the Temple in] Jerusalem? Rather, just as it is commonplace that the sacrificial offerings [go] from the palace to [the Temple in] Jerusalem, so too, processions with gifts are destined to be commonplace for the messianic king. That is what is written: “All kings will prostrate themselves before him” (Psalms 72:11). Rabbi Kohen, brother of Rabbi Ḥiyya bar Abba, said: Just as the Divine Presence is found between the Temple and Jerusalem, so will the Divine Presence fill the world from one end to the other end. That is what is written: “May the whole earth be filled with His glory, amen and amen” (Psalms 72:19).

“It was during the days of Aḥashverosh; that [hu] Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces.” “Who reigned” – but had not yet reigned.⁵This is obscure. Perhaps it means that he had not been an heir to the throne. “From India [Hodu] to Kush” – but isn’t it a short distance from Hodu to Kush?⁶It is unclear what places the Rabbis identified as Hodu and Kush. The Babylonian Talmud (Megila 11a) records two opinions: one that they are at opposite ends of the earth (consistent with their identification with India and Ethiopia) and the other that they were adjacent to one another, as is implied here. Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. On a similar note: “For he [Solomon] ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4), but isn’t it a short distance from Tifsaḥ to Gaza? Rather, just as he reigned from Tifsaḥ to Gaza, so he reigned from one end of the world to the other end.
Similarly, “From your palace to Jerusalem, kings bring gifts to You”⁷The literal reading of the verse is “From Your Temple above Jerusalem, to You will kings bring gifts.” The midrash is reading the verse to mean that the kings will bring gifts from the king’s palace to the Temple in Jerusalem. (Psalms 68:30) – is it not but a short distance from your palace [i.e. the king’s palace] to [the Temple in] Jerusalem? Rather, just as it is commonplace that the sacrificial offerings [go] from the palace to [the Temple in] Jerusalem, so too, processions with gifts are destined to be commonplace for the messianic king. That is what is written: “All kings will prostrate themselves before him” (Psalms 72:11). Rabbi Kohen, brother of Rabbi Ḥiyya bar Abba, said: Just as the Divine Presence is found between the Temple and Jerusalem, so will the Divine Presence fill the world from one end to the other end. That is what is written: “May the whole earth be filled with His glory, amen and amen” (Psalms 72:19).

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

R. Acha, the Galilean, said to R. Nachman b. Isaac: "There is no smiling by the Holy One, praised be He! since the Temple was destroyed, as it reads (Ib. 42, 14) I have long time held My peace, I have been still and refrained Myself. But what does He do in the last three hours? He teaches the Torah to the school-children. As it reads (Ib. 28, 9) Whom shall one teach knowledge? And whom shall one make to understand the message. Them that are weaned from the milk, them that are drawn from the breasts. And what does He do in the night-time? If you wish, it may be said that He does the same as in the day-time. And if you wish, it may be said that He rides upon His light cloud and moves in all directions upon eighteen thousand worlds. As it is said (Ps. 68, 8) The chariots of God are two myriads; thousands of angels (follow Him). And if you wish, it may be said that He sits and listens to the song of the angels, as (Ib. 42, 9) And in the night his song shall be with Me. R. Juda said in the name of Samuel: "What is the meaning of the passage (Hab. 1, 14) And makest men as the fish of the sea, as the creeping things, that have no ruler over them? Why are men compared to fish of the sea? To teach you that just as fish die as soon as they are taken on land, so do men die, when they separate themselves from the law and the commandments." Another explanation may be given to it: Just as fish die as soon as the heat of the sun penetrates to them, so also do men. If you wish it may be referred to this world, and this would be in accordance with R. Chanina, who said: "Everything is decreed by heaven, except cold, for the passage says (Pr. 22, 5), Thorns and snares are in the way of the forward; he that keepeth his soul holdeth himself far from them." And if you wish it may be referred to the world to come, and this is in accordance with Resh Lakish, who said: "There is no Gehenna in the future world, but the Holy One, praised be He! will bring forth the sun from its sheath with which the wicked will be punished and the upright cured." The wicked will be punished (Fol. 4), as it is written (Mal. 3, 19) For, behold, the day cometh, it burneth as a furnace; and all the proud and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, saith the Lord of Hosts, that it shall leave them neither root nor branch. And the righteous will be cured thereby, as it is said, But unto you that fear My name shall the sun of righteousness arise with healing in its wings. Furthermore, the latter will have pleasure and become fat from it, as the passage says (Ib.) And ye shall go forth, and gambol as calves of the stall. There is another explanation [why men are likened unto fish]: Just as the larger fish in the sea, swallow the smaller, so also is it with man; if not for the fear of government the stronger would have swallowed the weaker. And this is meant by what we are taught in a Mishna that R. Chanina, the Vice-High-Priest, said: "Pray for the welfare of the government, since but for the fear thereof, men would swallow each other alive."

...and when the Israelite women conceived, they would return to their homes. When they were about to go into labor, the women would go out into the fields and give birth in the apple orchards, as it is written: "I woke you under the apple [tree]" (Song of Songs 8:5). And the Lord Blessed be He would send an angel from the heavens who cleaned them and made them beautiful, just as a new mother grooms her infant, as it is written: "And as for your birth, on the day you were born..." (Ezekiel 16:4), and He grants them two round cakes, one of oil and the other of honey, as it is written: "And He [God] suckled Him [ The Children of Israel] with honey from the rock..." (Deuteronomy 32:13). And as soon as the Egyptians would become aware of this, they sought to kill them. And a miracle happened, and the cihldren were swallowed up by the earth, and bulls would come and plow the ground above them, as it is written: "Upon my back the plowers plowed" (Psalms 129:3). And once the Egyptians would pass, the infants would rise up from the mud like grass from the field, as it is written: "I have made you grow like the plantlings in the field..." (Ezekiel 16:7) And when the babes grew, they would flock to their homes in great droves, as it says: "And you came in all your finest and dressiest," (Ezekiel 16:7) - do not read "finest and dressiest" but rather "flocked in droves." And when the Lord Blessed be He revealed Himself at the Sea of Reeds, they were the first to recognize Him instantly, as it says: "THIS is my God, and I will praise Him." (Exodus 15:2).

R. Akiba expounded: "As a reward for the righteous women who lived in that generation was Israel redeemed from Egypt; for when the women went out to fill water, the Holy One, praised be He, prepared for them small fish that would be filled in their pitchers. Thus one-half of the pitcher was filled with water and the one-half with fish. They would come home and put two pots on the fire, one containing hot water and the other the fish. They would then bring it to their husbands; with the water they would wash their feet, and their limbs. They would then feed them with the fish and give them to drink, thus refreshing their husbands during such rigorous work, as it is said (Ps. 68, 14) When ye lie still between the folds of thy cattle; i.e., in reward for your lying between the folds [of your cattle] Israel merited to enjoy the spoils of the Egyptians, as it is said there. The wings of the dove are covered with silver and her pinions with the shimmer of gold. And as soon as these women became pregnant, and were about to give birth to their children they would go and give birth in the field under an apple tree; [as it is said (Songs 8, 8) Under the apple tree have I waked thee up; there thy mother brought thee forth, there brought she ye forth where she bore thee], where the Holy One, praised be He, would send a Heavenly messenger to cleanse them, make them goodlooking like a midwife that cleanses an infant, as it is said (Ez. 16, 4) And as for thy birth on the day thou wast born thy navel was not cut, nor wast thou washed in water to be cleansed; and thou wast not rubbed with salt, nor wrapped in swaddling clothes, and these angels gave to them two round cakes, one of honey and one of oil, as it is said (Deut. 32, 13) And he made him to suck honey out of the rock, and oil out of flinty stone; and as soon as the Egyptians learned of their existence they would come to kill them but miracles always happened that they were swallowed by the earth and the Egyptians would bring oxen to plow over the place where they were swallowed, as it is said (Ps. 129, 3) Upon my back have plow-men plowed. After the Egyptians would leave, these youngsters would grow out from the earth like grass in the field, as it is said (Ez. 16, 7) Myriads, like the vegetation of the field, did I make of thee, etc. And after these children grew up they would come in flocks to their homes, as it is said (Ib., ib., ib.) And thou attained the highest attractions with thy breasts developed, and thy hair full grown; i.e., do not read (adiadayim ) with thy breast developed, but read it b'adri adarim, in whole flocks. And when the Holy One, praised be He, revealed Himself at the Red Sea, these recognized Him at first, as it is said (Ex. 15, 2) He is my God and I will declare His praise."

For this shall every pious one pray unto Thee at the time when Thou mayest be found (Ps. 32, 6). R. Chanina said: "L-eth Metzo, (At the time when thou mayest be found) alludes [to the time when one is about to take a] wife, as it is written (Pr. 18, 22.) Whoso hath found a wife hath found happiness." In Palestine, when a man married he was asked Matzah (found), or Motzei (find). Matzah, as it is written (Pr. 18, 22.) Whoso hath found (Matza) a wife hath found happiness; Motzei, as it is written (Ecc. 7, 26.) And I find (Motzei) the woman more bitter than death. R. Nathan said: "L-eth Metzo, refers to the Torah, as it is written (Pr. 8, 35.) For he who findeth me (the Torah), findeth life." R. Nachman b. Isaac said: "L-eth Metzo, means [the time of] death, as it is written (Ps. 68, 21.)The escape from death." We have also a Baraitha to the same effect: There are nine hundred and three kinds of deaths in the world, as it is said (Ib.) The escape from death (Totzaoth). The numerical value of the word Totzaoth, amounts to nine hundred and three; the hardest of all deaths is croup, and the easiest of all is the divine kiss; croup is like a thorn in a ball of wool, which [if one tries to tear loose] lacerates backward (in the opposite direction of the knots); others say as the gushing water at the entrance of a canal [when the sluice bars are raised]; the kiss referred to is like the extraction of a hair from milk. R. Jochanan said: "L-eth Metzo, refers to the grave." R. Chanina said: "Where is the Biblical passage to prove it? (Job 3, 22.) Who would rejoice, even to exulting, who would he glad could they but find a grave." Rabba b. R. Shila said: "Thus it is that people say: 'Man ought to pray for peace even to the last clod of earth thrown on his grave.' " Mar Zutra said: "L-eth Metzo, refers to the necessity of living in a place where there are sanitary conditions." The sages of Palestine [upon hearing all the opinions in explaining the above passage] remarked that Mar Zutra's opinion is the best of all.

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

Speak. (I beg thee) in the ears of the people (Ex. 11, 2). It was said in the school of R. Janai: "The word Nah, means nothing else but request; the Holy One, blessed he He! said unto Moses. 'I pray thee go and tell them (Israel) that I request of them they shall ask from the Egyptians silver vessels and golden vessels, lest that righteous one (Abraham) shall not say, Aye, the decree, (Geu. 13, 13.) And they will make them serve and they will afflict them, was indeed fulfilled for them; but [the other half of the decree] And afterwards shall they go out with great substance was not fulfilled.' [When Moses informed Israel of this] they said to Him: 'O that we might go out ourselves.'" This may be likened unto a man detained in prison, who when told by the people that he would be set free the next morning and would receive a large sum of money, said to them: "I pray of you, take me out immediately; that is all I wish." And they caused to give unto them, what they required (Ib.). R. Ami said: We infer from this, that it was given to them against their will." Some say against the will of the Egyptians, and others say against the will of the Israelites; those who say against the will of the Egyptians, infer this from (Ps. 68, 13.) Yet she that tarried at home (Egypt that tarried at home), divided the spoil; and those that say against the will of the Israelites, because of the burden of carrying them; And they emptied out Egypt. (lb.) R. Ami said: "We learn from this that they left her (Egypt) like a net without grain," and Resh Lakish said: "They left her like a depth without fishes."

“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).⁶³This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;⁶⁴At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”⁶⁵This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.⁶⁶The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis⁶⁷Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).⁶⁸See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.⁶⁹This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.⁷⁰May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.⁷¹Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”

And Jacob sent messengers (Gen. 32:4). Scripture states elsewhere in allusion to this verse: And the Lord uttereth His voice before His army; for his camp is very great, for He is mighty that executeth His word; for great is the day of the Lord and very terrible; and who can abide it? (Joel 2:11). This verse alludes to the giving of the Torah. When the Holy One, blessed be He, descended to give the Torah to Israel, myriads of chariots accompanied Him, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18).

(Exod. 10:21:) STRETCH OUT YOUR HAND TOWARD THE HEAVENS <THAT THERE MAY BE DARKNESS OVER THE LAND OF EGYPT>…. Where did the darkness come from? R. Judah and R. Nehemiah disagree.³Tanh., Exod. 3:2; Exod. R. 14:2. R. Judah says: From the darkness above, as stated (in Ps. 18:12 [11]): HE MADE DARKNESS HIS HIDING PLACE. R. Nehemiah says: From the darkness of Gehinnom, as stated (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>.⁴Cf. M. Pss. 18:16. R. Joshua ben Levi said: In three places we hear that a person makes known his teaching near to his death. Thus it is stated (in Prov. 22:20–21): <DID I NOT WRITE DOWN FOR YOU A THREE-FOLD⁵Heb.: shalishom. These cosonants(with different vowels) normally indicate an adverb meaning “three days ago” or simply “formerly.” The translation in the biblical context is uncertain but certainly contains the concept of three. The translation of the word here is that of the new JPS version. LORE…> TO MAKE KNOWN TO YOU FAITHFUL AND TRUE WORDS, IN ORDER FOR YOU TO ANSWER TRUE WORDS TO THOSE WHO SENT YOU? So also Solomon said (in Eccl. 12:13): <HERE IS> THE END OF THE MATTER WHEN EVERYTHING HAS BEEN HEARD: <FEAR GOD, KEEP HIS COMMANDMENTS, FOR THIS COMPRISES THE WHOLE PERSON. > What (in Job 10:22) is the meaning of THE SHADOW OF DEATH < WITHOUT ORDER>? When someone is in the shadow of death, he puts his teaching in order. R. Tanhuma bar Abba [said]: When one comes to pass away, his ministering angels say (Ps. 68:35 [34]) to him: ASCRIBE POWER TO GOD…. So also it says (in Ezek. 31:15): THUS SAYS THE LORD [GOD]: IN THE DAY THAT HE WENT DOWN TO SHEOL, <I CAUSED HIM TO MOURN; I COVERED HIM WITH THE DEEP>. Ergo (in Job 10:22): A LAND OF UTTER DARKNESS, LIKE THE DARKNESS OF <THE SHADOW OF DEATH, WITHOUT ORDER>. R. Judah says: With what are the wicked covered when they go down to Sheol?⁶Below, Numb. 1:1. With darkness. Hezekiah said: In the case of a vat, with what does one cover it? With a lid of earthenware, <i.e.,> of the same material.⁷Tanh., Exod. 3:2, and Exod. R. 14:2 identify Hezekiah as Hezekiah b. Rabbi. Cf. Tanh. (Buber), Gen. 2:8; Tanh., Lev. 8:5; Gen. R. 33:1; Lev. R. 27:1; and PRK 9:1 which attribute the parable to various authorities, all of whom bear the name Judah. Just as <the vat> is of earthenware, so one covers it with nothing but earthenware. So <also> it is with the wicked. What is written about them (in Is. 29:15): AND THEIR WORKS ARE IN DARKNESS…. And therefore the Holy One brings them down to Sheol, which is darkness, and covers them with the deep, for it <also> is darkness, as stated (in Gen. 1:2): WITH DARKNESS UPON THE FACE OF THE DEEP. Here is the same darkness which came upon Egypt. It came from the midst of Gehinnom. And how thick was this darkness?⁸Exod. R. 14:1. Our masters have said: As thick as a denarius⁹A standard coin of gold or silver. Originally a Roman silver coin of 3.8 grams first minted in 268 BCE, its value varied from place to place and from age to age. In general a gold dinarius was worth twenty-four times that of a silver dinarius. of Gordianus {i.e., the name of a place}, EVEN (according to Exod. 10:21) A DARKNESS THAT CAN BE FELT.

(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse¹Rt.: QTRG, from the Greek verb kategorein. Israel after my death,²See III Enoch 26:12 = Sefer Enoch: Seder Ruhot, in A. Jellinek, Beth ha-Midrasch (Leipzig: C. W. Vollfath, 1853–57), vol. 5, pp. 179–180. but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect³Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and saw you wallowing in your blood, and I said to you, in your blood you shall live” (Ezekiel 16:6) – this is the blood of the paschal offering. “I said to you, in your blood you shall live” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

And she hath no breasts indicates that as yet he had no children. What shall we do for our sister in the day that she shall be spoken for alludes to the day in which Nimrod ordered him hurled into the fiery furnace. If she be a wall we will build upon her a turret of silver implies that if Abraham would set his soul as firm as a wall to withstand Nimrod’s many attacks and to accept martyrdom in order to sanctify the Name of the Holy One, blessed be He, we will build upon her a turret of silver for his defense. A turret of silver refers to the Israelites, whom He called: The wings of the dove … covered with silver (Ps. 68:14). And if she be a door (delet) implies that if he should waver (dal) in his willingness to undergo martyrdom, then we would enclose (nasur) him with boards of cedar. Just as a drawing (sura) on a board of cedar is speedily erased, so Abraham (would have been speedily eliminated, for) I would not have protected him.

(Is. 1:2, cont.:) FOR THE LORD HAS SPOKEN. They said to Isaiah: If the Lord had spoken, would not the earth have quaked? Moreover, there is the text (of Ps. 68:9 [8]): THE EARTH QUAKED, AND THE HEAVENS POURED, <BECAUSE OF THE GOD OF SINAI, BECAUSE OF GOD, THE GOD OF ISRAEL>. The waters also trembled, as stated (in Ps. 93:4): THAN THE ROARINGS OF MANY WATERS. When? <When> (in Exod. 20:1) GOD SPOKE ALL THESE WORDS, SAYING. If he had spoken with you, would you⁴So the parallel text in Tanh., Deut. 10:1. The Biber text reads “I.” have lived? It is comparable to a governor who entered a city. A prefect⁵Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. A certain bumpkin came. The governor said to them: This is my friend, and am accustomed to speak with him. They said to him: We cannot speak with him, but if he is your friend, speak with him on our behalf. Similarly, Israel said to Isaiah: In our case he has called us his children, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. It is also written (in Is. 46:3) <HEARKEN UNTO ME, O HOUSE OF JACOB …,> THE ONES WHO HAVE BEEN BORNE BY ME FROM BIRTH, <CARRIED FROM THE WOMB>. When he spoke with us at Horeb, our soul departed at his word. Should he speak with us <again>, we shall die. But you are our master. You draw near and listen, just as Moses our Master did. And what was this protection that Isaiah had? What is stated (in Is. 49:5): AND NOW THE LORD HAS SPOKEN, THE ONE WHO FORMED ME IN THE WOMB TO BE HIS SERVANT…. He therefore said (in Is. 32:1:) HEAR, O HEAVENS….

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).⁷⁵God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).⁷⁶See footnote 18. “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).
“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters⁷⁷On the tablets. were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8).⁷⁸Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).⁷⁹The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef).
Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.

Abraham declared: I am a wall, and my breasts like the towers thereof; then I was in His eyes as one that found peace (Song 8:10). I am a wall, in my willingness to accept martyrdom for the sanctification of Your Holy Name, but not I alone, for my breasts like the towers indicates that my descendants Hananiah, Mishael, and Azariah, and the generation of R. Hanina the son of Teradion⁴A martyr during the Hadrianic persecution. He was burned to death soon after R. Akiba. and all his colleagues, will also accept martyrdom to sanctify Your name. And furthermore, it says: I was in His eves as one who found peace, since Abraham departed in peace from the furnace. You find that the Holy One, blessed be He, told him: Get thee out of thy country, and from thy kindred, because his father, Terah, constructed idols and worshipped them.

R. Tachlipha, brother of Rabanai Huzanah, taught (Fol. 16): "All the necessities of a man are definitely assigned to him by Heaven during the ten days between New Year and the Day of Atonement, except the expenses for the Sabbath, the festivals, and for educating his children; for these purposes, one who spends little is assigned little; but one who spends much gets a big assignment." R. Abahu said: "Where is the passage to prove this? (Ps. 81, 4) Blow the horn at the new moon while it (the moon) is hidden on the day of our feast. What festival is that on which the new moon is hidden (seen only by a few)? This is New Year's. Immediately following the above is the passage. For this is chok (a statute) for Israel, an ordinance by the God of Jacob. How do we know that the word chok refers to maintenance? It is written (Gen. 47, 22) And they ate their (chok) portion which Pharaoh gave them. Mar Zutra said: From here we learn it (Pr. 30, 8) Let me eat the bread Chuki (appointed to me). We are taught in a Baraitha: It is told about Shammai, the senior, that every day of the week he ate in honor of the Sabbath. When he found a good animal, he would say: "This shall be for the Sabbath." And when he found a better one, he ate the former, and left the better one for the Sabbath; but Hillel, the Elder, had another habit: Because all his deeds were for the sake of Heaven, as it is said (Ps. 68, 20) Blessed be the Lord! day by day. We are also taught so in the following Baraitha: Beth Shammai say: "Prepare from every day for the Sabbath," but Beth Hillel say: "Praised be the Lord day by day."

Our sages stated in the name of R. Eleazar the son of Pedat: The Holy One, blessed be He, likens Himself to the humblest of men in seven places in the Torah. It is written: For the Lord your God, He is God of Gods, and the Lord of Lords, the great God, the mighty and the awful (Deut. 10:17), and this is followed by the verse: He doth execute justice for the fatherless and widow, and loveth the stranger (ibid., v. 18). It says likewise: For though the Lord be high, yet regardeth He the lowly (Ps. 138:6), and also: Thus saith the High and Lofty One that inhabiteth eternity and whose name is holy: I dwell in the high and holy places, with him also that is of a contrite and humble spirit, to revive the spirit of the humble (Isa. 57:15). Similarly, Scripture says: Thus saith the Lord: The heaven is My throne, and the earth is My footstool (ibid. 66:1), and that is followed by: And on this man will I look, even on him that is poor and of a contrite spirit and trembleth at My word (ibid., v. 2). Elsewhere it is written: The Lord is King forever and ever. The nations are perished out of His land (Ps. 10:16), and that is followed by the verse: Lord, Thou hast heard the desire of the humble (ibid., v. 17). Scripture says: Sing unto God, sing praises to His Name. Extol Him that rideth upon the skies, whose name is the Lord; and exult ye before Him (ibid. 68:5), and after that is written: A father of the fatherless, the judge of the widows (ibid., v. 6). Likewise the verse Who made heaven and earth, the sea and all that in them is, who keepeth truth forever, who executeth justice for the oppressed (Ps. 146:6–7) is followed by: He upholdeth the fatherless, and the widow; and the way of the wicked He maketh crooked (ibid., v. 9).

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

R. Jochanan (and according to others, R. Elazar), said: "The wife of a man does not die [frequently] unless he is requested to pay [his donation] and has not to pay, as it is said (Prov. 22, 27) If thou have nothing to pay, why should he take away thy bed from under thee?" R. Jochanan said again: "To him whose first wife dies, it is as if the Temple had been destroyed in his days, as it is said (Ezek. 24, 10) I will take away from thee the desire of thy eyes, etc., and (Ib.) And when I had spoken unto the people in the morning, my wife died at evening; and (Ib. 21) I will profane my sanctuary, the pride of your strength, the desire of your eyes." R. Alexandrai said: "To him whose wife dies, the world around him is dark, as it is said (Job 18, 6) The light becometh dark in his tent, and his lamp will be quenched above him." R. Jose b. Chanina said: Also his steps become shortened, as immediately it reads: The steps of his strength shall be narrowed. And R. Abahu said: "Also his advice is no more of use; as the end of the verse cited reads: And his own counsel shall cast him down." Rabba b. b. Chana said in the name of R. Jochanan: "Joining couples is as difficult as the dividing of the Red Sea, as it is said (Ps. 68, 7) God places those who are solitary in the midst of their families: He bringeth out those who are bound unto happiness. Do not read Motzi Assirim (bringeth out those who are bound), but read it K' motzi Assirim (like bringing out those who are bound). Do not read Bakosharoth (into happiness), but read B'chi V'shiruth (weeping and singing); i.e., at the Red Sea they wept first and then sang." Is this so? Has not R. Juda said in the name of Rab: "Forty days before the embryo is formed, a heavenly voice goes forth and says: 'This and that daughter to this and that son.'" This is not difficult to explain. The latter deals with the first marriage, and the former with the second marriage. R. Samuel b. Nachman said: "For everything there may be an exchange, but not for the wife of one's youth, as it is said (Is. 54, 6) And as a wife of one's youth that was rejected." R. Juda taught to his son, R. Isaac: "One can find pleasure only in his first wife, as it is said (Prov. 5, 18) Thy fountain will be blessed; and rejoice with the wife (Ib. b) of thy youth." "Whom do you mean?" his son asked, and he answered: "Your mother." Is that so? Did not R. Juda teach to R. Isaac his son (Ecc. 7, 26) And I find as more bitter than death the woman whose heart is snares and nets, etc? And the latter asked him: "Who, for an example?" He answered: "Like your mother." True, she was irascible, but was easily appeased with a word. R. Samuel b. Unya said in the name of Rab: "A woman [unmarried] is an unfinished vessel, and she makes a covenant with [cares for] none but him who made her a vessel; as it is said (Is. 54, 5) For thy husband is thy master," etc. There is a Baraitha; No one feels the death of a man more than his wife, and no one feels the death of a woman more than her hushaud. No one feels the death of a man more than his wife, as it is said (Ruth 1, 3) Thereupon died Elimelcch, Naomi's husband; and no one feels the death of a woman more than her husband, as it is said (Gen. 48, 7) And as for me, when I came from Padan, Rachel died by me.

“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).
“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.
Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.
Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit].¹⁰For physical toil there is no profit, but for spiritual toil there is profit. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them.¹¹In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.” The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31).
Rabbi Yannai said: The way of the world is that when a person takes a litra¹²480 grams. of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded.
Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me?¹³Once the rain has come. The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”¹⁴Dew is ubiquitous and is therefore not called a gift.
Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.¹⁵When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday. Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.
Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15).
Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4).¹⁶As bar Kappara wrote on the gate: What is the profit in all your rejoicing? After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’
Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written?¹⁷With regard to the manna that God provided for the children of Israel. “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).

(Deut. 32:1:) “Let my instruction drop down like the rain.” R. Joshua ben Levi said, “When Moses went up to the heights, the angels were about to kill him.⁴See ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them, ‘Is it because of the two things that were granted to me [from the heavens] that you wish to kill me?’ When they heard this, they left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. [When some] brigands⁵Gk.: lestai. seized him [and] wanted to kill him, he said to them, ‘Is it because of the five minas⁶There are four hundred minas to a shekel. in my hand that you wish to kill me?’ But they did not know that there were in his hand precious stones and pearls⁷Gk.: margaritai or margeleis. which were invaluable. They said to each other, ‘What profit is there in killing him? He has nothing on him.’ So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him, ‘When we captured you yesterday, you said, “There is nothing on me but five minas”; but now you are bringing out precious stones and pearls which are invaluable?’ He said to them, ‘When I spoke to you, I was in a dangerous situation.’ So also did Moses our master say to the angels, ‘There are [only] two things with me.’ [In fact] there was a great gift with him, as stated (in Ps. 68:19), ‘You ascended on high; [you captured captives; you received gifts for humans].’”⁸Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. Therefore David said (in Ps. 119:72), “The Torah of Your mouth is better for me [than thousands of gold and silver pieces].” It also says (in Ps. 19:11), “More delightful are they than gold, than much fine gold”; and it says (in Ps. 12:7), “The sayings of the Lord are [pure] sayings....” Israel said to Moses our master, “Fortunate are you, for your having received gifts.” He said to them, “If I had not said to the ministering angels that there were [only] two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2), “Let my instruction drop down like the rain.” “Drop down (rt.: 'rp)” must mean killing, since it is stated (in Deut. 21:4), “and they shall break the neck (rt.: 'rp) of the heifer there”; and so too with Judah, it states (in Gen. 49:8), “your hand will be on the neck (rt.: 'rp) of your enemy.” And my instruction must mean Torah, since it is stated (in Prov. 4:2), “For I gave you good instruction....” And why is Torah compared to rain? To say [that] just as rain erodes, as it states (in Job 14:19), “Water erodes stones”; so does the Torah erode a heart of stone. And this is related to that which our masters say (in Qidd. 30b), “If [the evil impulse] is [like] a stone, it will be dissolved. If it is [like] iron, it will be shattered.” Therefore, there is nothing that is good for a man besides killing himself over the words of the Torah and to constantly occupy himself with it, day and night. And it is so stated (in Josh. 1:8), “and you shall meditate upon them night and day.” And this is related to that which they said (in Meg. 6b), “If a man tells you, “I have toiled but I have not found,’ do not believe [it].” And it is therefore compared to rain. Just like there can be no world without rain, as it is needed to grow all good things; so can the world not survive without Torah, as it is stated (Jer. 33:25), “Were it not that I have established My covenant day and night, I would not have put the laws of heaven and earth.” And just like rain descends little by little, so too with the Torah, one starts at the beginning with the small count of aleph, bet, gimmel, and comes to the large count of kof, reish, shin at the end. So does one start and then one understands the Torah and its details. Another interpretation (of Deut. 32:2), “Let my instruction drop down like the rain.” Israel said to Moses our master, “You have not come to speak with heaven and earth but with the rain and the dew.” He said to them, “[Let me tell you] a parable. It is comparable to a wealthy person who went to honor the king. He took with him great ministers and honored men. [So when] he went into the king along with them, the king received them cordially.” So also did Moses say, “It is better for me to call for heaven and earth, the rain and the dew to be with me, so that when I call upon the Holy One, blessed be He, He will answer me.” For that reason he said to them (in Deut. 32:1-2), “Give ear, O heavens…. Let [my instruction] drop down like the rain…”; and [then] afterwards (in Deut. 31:3), “For I am proclaiming the name of the Lord.”

(Deut. 32:1–2:) GIVE EAR, O HEAVENS, <….> LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. R. Joshua ben Levi said: When Moses went up to the heights, the angels were about to kill him.⁶Tanh, Deut. 10:2; see ARN, A, 2:3; Shab. 88b; Exod. R. 28:1. He said to them: Is it because of the two things in my hands that were granted to me from the heavens that you wish to kill me? They left him alone. A parable: To what is the matter comparable? To a great merchant who was walking in a dangerous place. <When some> brigands⁷Gk.: lestai. seized him <and> wanted to kill him, he said to them: Is it because of the five minas⁸There are four hundred minas to a shekel. in my hand that you wish to kill me? But they did not know that there were in his hand precious stones and pearls,⁹Gk.: margaritai or margeleis. which were invaluable. They said to each other: What profit is there in killing him? He has nothing on him. So they left him alone. When he entered the city, he began to sell precious stones and pearls. They said to him: When we captured you yesterday, you said: There is nothing on me but five minas; but now you are bringing out precious stones and pearls. He said to them: When I spoke to you, I was in a dangerous situation. So also did Moses our Master say to the angels: There are two things in my hand. <In fact> there was in his hand a great gift, as stated (in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED CAPTIVES; YOU RECEIVED GIFTS FOR HUMANS,¹⁰Some translations interpret the passage to mean that the gifts are from humans, but the midrash requires the interpretation given here. <EVEN THOSE WHO REBEL AGAINST THE LORD GOD's ABIDING THERE>. Therefore David said (in Ps. 119:72): THE LAW OF YOUR MOUTH IS BETTER FOR ME THAN THOUSANDS OF GOLD AND SILVER PIECES. It also says (in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD …; and it says (in Ps. 12:7 [6]): THE SAYINGS OF THE LORD ARE PURE SAYINGS. Israel said to Moses our Master: Blessed are you, for your having received gifts. He said to them: If I had not said to the ministering angels that there were two things, I should have been burned by their fire, but this Torah saved me from their hand. It was with reference to them that he said (in Deut. 32:2): LET MY INSTRUCTION DROP DOWN LIKE THE RAIN. DROP DOWN (rt.: 'RP) must mean killing, since it is stated (in Deut. 21:4): AND THEY SHALL BREAK THE NECK (rt.: 'RP) OF THE HEIFER THERE; and INSTRUCTION must mean Torah, since it is stated (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION.

Where it is stated (in Deut. 10:17): FOR THE LORD YOUR GOD IS GOD OF GODS…. See how great is < his > might and how great is < his > praise! Then what is written next (in vs. 18)? HE SECURES JUSTICE FOR THE ORPHAN AND WIDOW.
It is also written (in Ps. 138:6): FOR THOUGH THE LORD IS HIGH, HE HAS REGARD FOR THE HUMBLE….
It is also written (in Is. 57:15): [FOR] THUS SAYS THE HIGH AND EXALTED ONE, WHO INHABITS ETERNITY, WHOSE NAME IS HOLY: I INHABIT THE HIGH AND HOLY PLACE, WITH ONE ALSO THAT IS OF A CONTRITE AND HUMBLE SPIRIT.
It is also written (in Is. 66:1): THUS SAYS THE LORD: THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL…. Then there is written (in vs. 2): ALL THESE MY HAND HAS MADE … YET UNTO THIS PERSON WILL I LOOK: UNTO ONE WHO IS POOR AND OF A CONTRITE SPIRIT.
And the rest are in the Book of Psalms (10:16): THE LORD IS KING FOR EVER AND EVER. Then there is written after that (in vs. 17): THE LONGING OF THE MEEK YOU HAVE HEARD, O LORD….
It is also written (in Ps. 68:5 [4]): SING TO GOD, PRAISE HIS NAME, BUILD A WAY FOR THE ONE WHO RIDES IN THE DESERT. What is written after it (in vs. 6 [5])? A FATHER OF ORPHANS AND AN ADVOCATE OF WIDOWS.
It is also written (in Ps. 146:1): HALLELUJAH. PRAISE THE LORD, O MY SOUL! And there is written in the same psalm (at vs. 6): WHO MADE HEAVEN AND EARTH. Then there is written (in vs. 7): WHO SECURES JUSTICE FOR THE OPPRESSED….

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

It is written: “You have seen, for You behold mischief and spite; to requite is in Your hand: the helpless man commits himself to You; You are the helper of the orphans” (Psalms 10:14). The congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw that Esau the wicked came, and is destined to destroy the Temple, exile Israel from its land, and shackle them in collars – “You behold…to requite is in Your hand” – yet you rested Your Divine Presence upon Isaac, who said to him [Esau]: “Behold, the fat of the earth shall be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “The helpless man commits himself to You” – the next day he [Esau/Rome] comes and takes orphans and widows and incarcerates them in prison, and says to them: Will He about whom it is written: “The father of orphans and the judge of widows” (Psalms 68:6), come and rescue you from me? Rather, You helped his [Esau’s] orphan. Two orphans who remained from him, that is Remus and Romulus, you allowed the wolf to nurse them, and ultimately, they arose and constructed two great towers in Rome.’
Another matter: “You have seen, for You behold mischief and spite…” the congregation of Israel said before The Holy One blessed be He: ‘Master of the Universe, You saw Nebuchadnezzar the wicked, who came and destroyed the Temple, and exiled Israel, and shackled them in collars. “To requite is in Your hand” – yet You rested Your Divine Presence on Jeremiah, who said to us: “All the nations will serve him [Nebuchadnezzar] and his son and his son's son...” (Jeremiah 27:7). “The helpless man commits himself to You” – the next day he comes and takes Ḥananya, Mishael, and Azarya and puts them in the fiery furnace, and says to them: “Who is the God who will save you from my hands?” (Daniel 3:15). Rather, it is not, “You are the helper of the orphans,” but one orphan girl remained from him [Nebuchadnezzar] and you made her an empress in a kingdom that was not hers, and who was that? Vashti.’

When Moses ascended on high, a cloud came up against him, and Moses our teacher did not know if one rides it or holds it. Immediately, the cloud opened its mouth and Moses entered it, and he walked into the firmament like a man walking on land, as it is written in the Torah: "And Moses entered within the cloud" [Exodus 24:18].He encountered Kemu'el, the guardian angel in charge of the twelve thousand angels of destruction who were standing at the gates of the firmament. He rebuked Moses, saying to him: "What do you have, son of Amram, that you should come into the place of the Fiery Angels?" Moses said to him: "I did not come merely by myself, but only with the permission of the Holy One, Blessed be He, to receive the Torah and bring it down to Israel. Since he would not let him pass, Moses hit him with one hit, and he made him lost from the world. And Moses continued walking in the firmament until he confronted the angel Hadraniel. They said about the angel Hadraniel that he is taller than his kinsman -- six-hundred thousand parasangs [tall] -- and with each and every word that comes out of his mouth, twelve thousand bolts of fire come out of his mouth (all at once). And when he saw Moses he rebuked him, saying, "What do you have, son of Amram, in the place of the highest holiness?" When Moses heard his voice, Moses became afraid before him. And his eyes were dripping tears and he wanted to be let down from the cloud. Immediately, the Holy One, Blessed be He's mercy was aroused, and He said to Hadraniel, "From the day I created you (all), you (all) have been an opponent of theirs [the humans]. In the beginning, when I wanted to created Adam the First, you (all) made their prosecution before me, and you (all) said to me, 'What is man that You are mindful of him?' [Psalms 8:5] And I was upset with you (all), and I burnt from you (all) many bunches with my little finger. And now you (all) are quarreling with my loyal servant, whom I brought up here to receive the Torah and to bring down to my chosen child? If it were not for the Torah that Israel is receiving, you (all) would not have a living space in the firmament!" When Hadraniel heard this, immediately he hastened himself before the Holy One, Blessed be He, and said before him, "Master of the Universe, it is revealed and known before you, but I did not know that he [Moses] came with your permission. Now I shall be his emissary and go before him as a student before his teacher." At once, Hadraniel ran and lowered himself before Moses as a student before his teacher, until they arrived at Sandalphon's fire. Hadraniel said to Moses, "You must return, for I am not able to protect myself before Sandalphon's fire that it should not burn me." When Moses saw Sandalphon, he was immediately startled and hastened to go down from the cloud, and his eyes were dripping tears, and he asked for mercy before the Holy One, Blessed be He. And He answered him. Out of his great fondness for Israel, the Holy One, Blessed be He, Himself descended from His Throne of Glory and stood before Moses until he passed from Sandalphon's fire. About that time it was written in the Torah: "And YHWH passed before him" [Exodus 34:6]. They said about Sandalphon that he was taller than his kinsman, the distance of five-hundred years, and about him it is written: "One of the Ophanim on the ground, next to the Chayot" [Ezekiel 1:15] -- this is Sandalphon, who stands behind the Chariot and ties crowns for its owner.Does it cross your mind that the ministering angels know where the Holy One, Blessed be He, dwells, for is it not written, "Blessed is YHWH's glory from His place [mimkomo]" [Ezekiel 3:12]? However, it does not say "in His place" [bimkomo] but rather "from His place" [mekomo], which teaches that the place of the Holy One, Blessed be He, is not known. But Sandalphon completes the crown that crowns the place of the Holy One, Blessed be He, with sanctity. And the crown rises from its own accord and sits on the head of its master. Immediately, all the legions on high are afraid and trembling, and the chayot are silent, and the holy seraphim roar like lions, and the seraphim call out, "Holy, holy, holy, YHWH of legions, the whole earth is filled with His glory" [Isaiah 6:3]. And this is its interpretation: holy in the upper [world]; holy in the lower [world]; holy, the eternal YHWH, who is sanctified in the foundations of the legions of Israel. And at the time when the crown reaches the Throne of Glory, immediately the wheels of the chariot start rolling, and the Lord shakes his footstool and all the heavens are shaken. And at the time when the crown passes over the Throne of Glory to sit in its place, all the legions on high open their mouths and they say, "Blessed is YHWH's glory from His place" [Ezekiel 3:12]. Come and see the praise of the Holy One, Blessed be He: that when the crown arrives at His head, YHWH holds His head to receive the crown from His servants. And all the chayot and seraphim and the wheels of the chariot and the Throne of Glory and the legions of the heavens and the chashmalim and the cherubim, elevate themselves and unite and give majesty and splendor, and they proclaim, and they say in one voice: "YHWH is king, YHWH was king, YHWH will be king forever and ever." And this is its interpretation: YHWH, the King before the creation of the world; YHWH, the King from the creation of the world; YHWH will reign forever and until the world to come. And the Holy One, Blessed be He, Blessed be His name, consents, and says: "YHWH shall reign forever, your God, O Zion, for all generations, hallelujah" [Psalm 146:10]. And when Moses passed by Sandalphon, he encountered Regyon, which is the river of fire. And in its burnings the ministering angels are immersing and renewing themselves every morning, as it says: "They are renewed every morning—great is Your faithfulness" [Lamentations 3:23], and so it is interpreted through Daniel [7:10]: "A river of fire streamed forth before Him; a thousand thousands served Him; myriads upon myriads attended Him; the court sat and the books were opened." And this is its interpretation: "river of fire" -- this is called Regyon, which flows with burning embers, and it goes out before the the Throne of Glory of the Holy One, Blessed be He. And it is made with the sweat of the four chayot beneath the Throne of Glory. And they sweat fire in awe of the Holy One, Blessed be He, and from the fiery sweat, that river is made. And the Holy One, Blessed be He, sits on the Throne of Judgement and judges even the ministering angels, as it says: "If He cannot trust His own servants, and casts reproach on His angels" [Job 4:18]. And it is written: "He puts no trust in His holy ones; the heavens are not guiltless in His sight" [Job 15:15]. And when the ministering angels are brought to judgment, they renew themselves in that river of fire. Therefore, if the ministering angels were immersing in the river of fire, would not humans also be doing so? Immediately, the Holy One, Blessed be He, sent it [the river of fire] away, and he [Moses] came upon Galizur, called Raziel, about whom it is said, "Is it not at the word of the Most High, that evil and good emanate?" [Lamentations 3:39] And why is his name Galizur? Because he reveals [gala] the taste of rock [tzur]. And why is his name Raziel? Because he is one who hears behind the curtain [ragod] what is decreed [gazer] to be, and he proclaims it in the world. And Elijah, who should be recalled for good, stands on Mount Horeb, and he hears the voice of the proclamation from His mouth, and he makes heard the voice in the world. As it is written: "For a bird of the air may carry the utterance" [Ecclesiastes 10:20] -- this is Raziel; "and a winged creature may report the word" [Ecclesiastes 10:20] -- this is Elijah.It is said about Galizur [Raziel] that he stands in front of the throne with his wings spread to receive the noxious breath from the mouth of the chayot, otherwise, all the ministering angels would be burned from the noxious breath of the chayot. And another vocation is said about Galizur: that he takes like an iron pan, which is made of fire, burning embers in the river Regyon, and he stands opposite the kings and ministers, leaders of the world, so that there luster should prevail and their awe befall the world. When Moses saw him, he trembled. Immediately, the Holy One, Blessed be He, took him and removed him from there. He [Moses] encountered a regiment of Angels of Terror, who surround the Throne of Glory, those who are mighty of all the angels. And they wanted to burn him with the noxious breath of their mouths. Immediately, the Holy One, Blessed be He, spread the luster of his glory and said to Moses: "Give them an answer." Moses our teacher said to them: "It is written in the Torah, 'I am the Lord your God Who brought you out of the land of Egypt, the house of bondage' [Exodus 20:2]; perhaps you were enslaved in Egypt and went forth as free people, that you are in need of the Torah? It is written: 'You shall have no other Gods' [Exodus 20:3]; perhaps there is idol worship amongst you and you are in need the Torah? It is written: 'You shall not swear' [Exodus 20:7]; perhaps there are dealings amongst you that you are in need of the Torah regarding oaths? It is written: 'Remember the Sabbath day and sanctify it' [Exodus 20:8]; perhaps there is activity amongst you that you are in need of the Torah? It is written: 'Honor your father and mother' [Exodus 20:12]; perhaps you have a father and mother that you are in need of the Torah? It is written: 'You shall not murder' [Exodus 20:13]; perhaps there is bloodshed amongst you that you are in need of the Torah? It is written: 'You shall not commit adultery' [Exodus 20:13]; perhaps there are women amongst you that you need the Torah? It is written: 'You shall not steal' [Exodus 20:13]; perhaps there are finances in the firmament that you are in need of the Torah? It is written, "You shall not bear [false witness]' [Exodus 20:13]; perhaps there are false testimonies amongst you that you are in need of the Torah? It is written: 'You shall not covet' [Exodus 20:14]; perhaps there are houses and fields and vineyards amongst you that you are in need of the Torah?" Immediately, all the ministering angels retracted [their desire to burn Moses] and they admitted to his words to the Holy One, Blessed be He. And they said: "YHWH, our Master, 'How majestic is Your name throughout the earth, you who have covered the heavens with Your splendor!'" [Psalm 8:2] And He, the Holy One, Blessed be He, taught him [Moses] the whole Torah in forty days. And when he [Moses] came to descend [from the firmament] and saw the awesomeness of the angels, and the legions of awesome angels -- trembling [zia] angels, and shuddering [chalchala] angels, and quaking [ratat] angels --  immediately, shuddering [chalchala] took hold of him and he forgot it [the Torah] all at one moment. Immediately, the Holy One, Blessed be He, called to Yefefiah, Minister of Torah, who gave over to him [Moses] the Torah, fully prepared and preserved. And all the ministering angels became his [Moses's] admirer. And each one of them gave him something of healing and the hidden meaning of names that comes out of each and every section of Torah [parsha] and all their uses, as it says, "You went up to the heights, having taken captives, having received tribute of men" [Psalm 68:19]. And even the Angel of Death gave him something, as it is written: "He places the incense and made expiation for the people" [Numbers 17:12]. And this is the honorable use of that which was taught to him by Yefefiah, the Minister of Torah, and by Metatron, Minister of the Faces. And Moses gave it over to Elazar, and Elazar to his son Pinchas, who is Elijah the great and precious priest, he should be remembered for good. Amen.

“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4).
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).¹⁴The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,¹⁵The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,¹⁶Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;¹⁷The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers¹⁸The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).¹⁹The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ.
“Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;²⁰This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.²¹Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai.
“One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.²²The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses.
“All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.²³They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:²⁴This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence.
“Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them.
“That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,²⁵This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”²⁶This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”²⁷It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.²⁸Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.

“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4).
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).¹⁴The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,¹⁵The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,¹⁶Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;¹⁷The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers¹⁸The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).¹⁹The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ.
“Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;²⁰This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.²¹Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai.
“One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.²²The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses.
“All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.²³They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:²⁴This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence.
“Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them.
“That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,²⁵This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”²⁶This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”²⁷It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.²⁸Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.

(Fol. 49a) R. Janai said: "Tephilin require as clean a body as that of Elisha, the man of wings." What does that mean? Abaye said: "It means that he must be careful to wear it on a clean body." And Raba said that it means "He should not sleep while he wears the Tephilin." And why was he called the man of wings? For the government of Edom had once decreed against Israel, that whoever would wear Tephilin on his head should have his brain crushed. Elisha put on his Tephilin and went out on the street. An inquisitor saw him and R. Elisha fled before him, being pursued by the inquisitor. When he was caught, R. Elisha removed the Tephilin from his head and kept them in his hand. "What have you in your hand?" the inquisitor asked. "Wings of a dove," replied Elisha. The inquisitor stretched out his hand to investigate, and he found them to be wings of a dove; therefore he, Elisha, was called Elisha, the man of the dove wings." Why did he say wings of a dove [and not of any other bird]? Because Israel is likened to a dove; for it says (Ps. 68, 14.) The wings of the dove covered with silver and her pinions shining with flaming gold, i.e., just as the dove defends herself with her wings [not with her beak], so does Israel defended itself with its Torah.

(Lev. 1:1:) “Then [the Lord] called unto Moses.” From where did He call him? From the tent of meeting. May His name be blessed forever, because He left the upper world and chose to dwell below in the tabernacle out of love for Israel. Solomon said (in I Kings 8:27), “For will God really dwell on the earth; even the heavens and the heavens above the heavens cannot contain You?” Is there a potter who yearns for a clay pot, as it were? (Jer. 10:16) “For He has formed everything.” However, out of love (according to Ps. 84:3), “My soul longs for and even pines for [the courts of the Lord].” And so it says (in Lev. 1:1), “Then [the Lord] called unto Moses [and spoke unto him] from the tent of meeting.” Moses was great. See what is written (in Gen. 1:5), “And God called the light day.” There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say, “The [captor] (captive).”¹⁵See ‘Etz Yosef here on Tan., Vayikra 1:4. Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. “And God called the light day.” Now there is no light but Torah, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19), “You ascended on high; you captured a captive.” The Holy One, blessed be He, said to him, “In this world I have made you head over all Israel; but in the world to come,¹⁶This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all.” It is so stated (in Deut. 33:21), “and he came at the head of the people….”¹⁷This translation is required by the midrash.

(Exodus 13:3) "This day you go out in the month of Aviv (spring)": Let this not be written (i.e., Why is it needed?) (To signify) a month that is kasher — neither burning sun nor (heavy) rains. And thus is it written (Psalms 68:7) "G d settles the solitary in their homes. He takes out the bound bakosharoth." What is the intent of "bakosharoth"? A month that is kasher for you. Neither burning sun nor (heavy) rains. R. Nathan says "bakosharoth": These (the Egyptians) crying ("bacho"); the others (Israel) singing ("meshorerim"). The Egyptians crying, viz. (Numbers 33:4) "And the Egyptians were burying, etc." And Israel singing, viz. (Psalms 118:15) "A sound of song and salvation in the tents of the righteous." (Ibid.) "The right hand of the L rd is uplifted" — over Egypt. R. Nathan says: "bakosharoth" — by the deeds of the "kesheiroth" (the virtuous women) among them. Rebbi says: in the merit of the mirrors of "the congregating women," viz. (Numbers 38:8). R. Elazar b. Azaryah says: In the merit of our father Abraham He took them out of Egypt, viz. (Psalms 105: 42-43) "For He remembered His sacred word to Abraham His servant, and He took out His people in gladness, His chosen ones, in song." R. Shimon b. Yochai says: He took them out in the merit of (the mitzvah of) circumcision, viz. (Ezekiel 16:6) "And I passed by you, and I saw you steeped in your blood, etc." Variantly: With zeal (that of the L rd) did Israel leave Egypt, viz. (Exodus 13:3) "For with strength of hand did the L rd take you out of here." Variantly: With their own zeal did they leave Egypt, viz. (Ibid. 12:15) "And thus shall you eat it, your thighs, girded (ready for the road), etc." Variantly (Psalms 68:7) "G d settles the solitary in their homes. He takes out the bound bakosharoth. But rebels dwelling in dryness, etc.": They were rebels, in spite of which He dealt with them with "kashruth." And thus is it written (Ezekiel 20:7-9) "And I said to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the idols of Egypt … and they rebelled against Me and would not listen to Me. They did not cast away the abominations of their eyes and they did not abandon the idols of Egypt … But I wrought for the sake of My name, that it not be profaned in the eyes of nations in whose midst they were, having made Myself known to them before their eyes to take them out of the land of Egypt." They were rebels — but He dealt with them with "kashruth."

Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:⁴¹Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).⁴²This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.⁴³Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.⁴⁴There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.⁴⁵He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).⁴⁶Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement⁴⁷No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).⁴⁸The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?⁴⁹The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”⁵⁰Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.⁵¹He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.⁵²This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,⁵³This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.

(Ezek. 11, 16) Yet will I be to them as a minor sanctuary. R. Samuel b. Isaac said: "This refers to the houses of study that are in Babylon." R. Elazar said: "This refers to the house of our master who is in Babylon; i.e., Rab]." Raba lectured: What is the meaning of the passage (Ps. 90, 1) Lord, a place of refuge hast thou been unto us. That refers to the prayer- and learning-houses." Abayi said: "Formerly I used to learn at home, and pray at the house of Prayer; but since I heard what David said (Ps. 16, 6) Lord, I love the site of thy house, I began to study in the prayer-house also." In a Baraitha it was taught, R. Elazar ha-Kapar said: "The prayer - and learning - houses outside of the land of Israel will in the future be established in the land of Israel, as it is said (Jer. 46, 18) As Thabor is among the mountains, and as Carmel is by the sea, so shall He come, etc. Can this not be inferred through a fortiori conclusion? If Thabor and Carmel, at which only occasionally the Law was studied, are deemed within the land of Israel, how much more so will the prayer-houses and schools, at which the Law is studied, be established in the land of Israel?" Bar Kapara lectured: "What does this passage mean (Ps. 68, 17) Why watch ye enviously, ye many-peaked mountains? This means: A heavenly voice went forth and said to the mountains: 'Why should ye be jealous of Mount Sinai? Ye, all great mountains, are blemished in comparison with Sinai; for it is written Gabnunim in connection with mountains, and the same analogy of expression is used (Lev. 21, 20) A Giben (crook-backed) ." .From this," said Abaye, "we may infer that a man who is haughty is to be considered as blemished." (Fol. 31) R. Jochanan said: "Whenever you find in the Scripture a description of the greatness of the Holy One, praised be He! you find also a description of His modesty. This is written in the Pentateuch, repeated in the Prophets, and mentioned a third time in the Hagiographa. In the Pentateuch it is written (Deut. 10, 17) For the Lord your God is the God of gods, and the Lord of Lords; and immediately follows. Who executeth justice for the fatherless and the widow. It is repeated in the Prophets (Is. 57, 15) Thus hath said the High and Lofty One, who inhabiteth Eternity, whose name it Holy; and after this it is written: Yet also with the contrite and humble in spirit. The third time in Hagiographa (Ps. 68, 5) Extol him who rideth upon the heavens. The Everlasting is His name; and after this it is written: A father of the fatherless and the judge of the widows."

(Ezek. 11, 16) Yet will I be to them as a minor sanctuary. R. Samuel b. Isaac said: "This refers to the houses of study that are in Babylon." R. Elazar said: "This refers to the house of our master who is in Babylon; i.e., Rab]." Raba lectured: What is the meaning of the passage (Ps. 90, 1) Lord, a place of refuge hast thou been unto us. That refers to the prayer- and learning-houses." Abayi said: "Formerly I used to learn at home, and pray at the house of Prayer; but since I heard what David said (Ps. 16, 6) Lord, I love the site of thy house, I began to study in the prayer-house also." In a Baraitha it was taught, R. Elazar ha-Kapar said: "The prayer - and learning - houses outside of the land of Israel will in the future be established in the land of Israel, as it is said (Jer. 46, 18) As Thabor is among the mountains, and as Carmel is by the sea, so shall He come, etc. Can this not be inferred through a fortiori conclusion? If Thabor and Carmel, at which only occasionally the Law was studied, are deemed within the land of Israel, how much more so will the prayer-houses and schools, at which the Law is studied, be established in the land of Israel?" Bar Kapara lectured: "What does this passage mean (Ps. 68, 17) Why watch ye enviously, ye many-peaked mountains? This means: A heavenly voice went forth and said to the mountains: 'Why should ye be jealous of Mount Sinai? Ye, all great mountains, are blemished in comparison with Sinai; for it is written Gabnunim in connection with mountains, and the same analogy of expression is used (Lev. 21, 20) A Giben (crook-backed) ." .From this," said Abaye, "we may infer that a man who is haughty is to be considered as blemished." (Fol. 31) R. Jochanan said: "Whenever you find in the Scripture a description of the greatness of the Holy One, praised be He! you find also a description of His modesty. This is written in the Pentateuch, repeated in the Prophets, and mentioned a third time in the Hagiographa. In the Pentateuch it is written (Deut. 10, 17) For the Lord your God is the God of gods, and the Lord of Lords; and immediately follows. Who executeth justice for the fatherless and the widow. It is repeated in the Prophets (Is. 57, 15) Thus hath said the High and Lofty One, who inhabiteth Eternity, whose name it Holy; and after this it is written: Yet also with the contrite and humble in spirit. The third time in Hagiographa (Ps. 68, 5) Extol him who rideth upon the heavens. The Everlasting is His name; and after this it is written: A father of the fatherless and the judge of the widows."

“Avert your eyes from me, as they excite my arrogance. Your hair is like a flock of goats that streams down from Gilad” (Song of Songs 6:5).
“Avert your eyes,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who was angry at the queen and banished her, expelling her from the palace. What did she do? She went and concealed her face behind a pillar outside the palace. When the king passed, the king said: ‘Remove her from before me, as I am unable to bear [her suffering].’ So too, when the rabbinical court convenes and decrees fasts and the individuals fast, the Holy One blessed be He says: ‘I am unable to bear it.’¹⁶God is unable to bear their distress and therefore alleviates the suffering or ends the drought that was the cause of their fasting. “As they excite my arrogance”—they caused Me to extend My hand against My world.¹⁷It is due to the merit of the righteous individuals that I displayed My dominance over the world by redeeming Israel from Egypt.
When the rabbinical court convenes and decrees fasts and the children fast, the Holy One blessed be He says: ‘I am unable to bear it.’ “As they excite my arrogance,” they crowned Me as king over them, and said: “The Lord will reign for ever and ever” (Exodus 15:18). When they decree fasts and the elderly fast, the Holy One blessed be He says: ‘I am unable to bear it.’ “As they excite my arrogance [hirhivuni],” they accepted My kingdom over them at Sinai, and said: “Everything that the Lord says we will perform and we will heed” (Exodus 24:7), and it is written: “To those of my acquaintance, I mention Rahav¹⁸In this verse, too, the word Rahav is a term indicating exaltedness or kingship, as the word hirhivuni, which shares the same root as Rahav, is understood in the midrash. and Babylon…” (Psalms 87:4).
Rabbi Pinḥas [said] in the name of Rabbi Ḥama bar Ḥanina bar Pappa: It is written: “Even the rebellious You captured to dwell over, Lord God” (Psalms 68:19); even the rebellious, the Holy One blessed be He rests His Divine presence in their midst. By what merit? By the merit of: “Everything that the Lord says we will perform and we will heed.”
“Your hair is like a flock of goats,” just as the goat is contemptible,¹⁹This is because its tail does not cover its sexual organs. so, too, Israel was contemptible in Shitim, as it is stated: “Israel was living in Shitim, [and the people began to engage in licentiousness with the daughters of Moav]” (Numbers 25:1).

And this is the offering which ye shall take of them: gold, silver, and brass; and blue and purple and scarlet, and fine linen, and goats’ hair; and rams’ skins dyed red, etc. (Exod. 25:3). The Holy One, blessed be He, said to them: Actually You do not bring your own possessions, but the spoils I gave you at the Red Sea, as it is said: The wings of the dove are covered with silver (Ps. 68:14). And blue and purple and scarlet (Exod. 26:8).⁷To be used for the curtain before the ark. Blue, for they were dipped into the blood, to symbolize the blood that the patriarchs had already prepared (i.e., the blood of circumcision). It was called scarlet (tola’at), because it is said: Fear not, thou worm (tola’at)⁸A reference to Jacob’s sworn enemy Esau. Tola’ath means both worm and scarlet dyed yarn. Jacob (Isa. 41:14). The rams’ skins are mentioned to because of the merit of Jacob, as it is said: And she put the skins of the kids of the goats upon his hands (Gen. 27:16). The Holy One, blessed be He, declared: The heavens and the heavens of the heavens cannot contain Me, yet I caused My Shekhinah to dwell within the skins of the kids of the goats.

When thou takest the sum (Exod. 30:12).¹¹This entire section is to be found almost verbatim in Pesikta de-Rav Kahana, pisha 2:4–5. R. Jonah began to discuss the verse For God is judge; He putteth down one, and lifteth up another (Ps. 75:8). A Roman matron asked R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is said: For in six days the Lord made the heaven and the earth (Exod. 20:11).” “What has he been doing since that time?” she queried. “He has been uniting couples and making one man wealthy and another poor,” he responded. Whereupon she retorted: “I too am able to do this. I have many slaves and maid servants, and I can couple them all on this very night. What He has been doing since the time of creation, I can do easily in one hour.” “It may appear a simple matter to you,” he replied, “but to Him it is as difficult as splitting the Red Sea, for it is written: God maketh the solitary to dwell in a house (Ps. 68:7).”

He left her and went on his way. What did she do? She took a thousand male slaves and a thousand female slaves and had them stand face to face in two rows. This male slave, she commanded, shall take this one as his wife, and this one shall take the other, and she continued to do this until she had coupled them all on that one night. When they returned in the morning, one had lost an eye, another had suffered a head wound, and a third one’s leg was broken. One shouted: “I do not want him as my husband,” while another exclaimed: “I do not want her as my wife.” Thereupon she summoned R. Yosé. When he came to her she said: “I agree that your God is a God of truth, and that His law is the truth, and that everything you have said is indeed so.” He said to her: “The Holy One, blessed be He, sits and joins them together even against their will. He binds a chain about the neck of one and brings him from one end of the earth to the other to couple him with his mate, as it is said: God maketh the solitary to dwell in a house; He bringeth out the prisoners into prosperity (Ps. 68:7).”

R. Huna said: "What is the meaning of the passage (Ps. 68, 11.) Thy assembly dwelt therein; Thou didst prepare it with Thy goodness for the afflicted people, O God! If a man make himself as a wild beast, which devours its prey immediately after killing, so also will the scholar repeat his teaching immediately after he hears it from his teacher until he knows it; or as others explain it, like a wild beast which eats even when in the mud, so will the scholar humiliate himself for the sake of study; thus he will retain his learning, otherwise he will not retain it. If he does so, however, the Holy One, praised be He! Himself will prepare a meal for him as is said immediately following, Thou didst prepare it with goodness for Thy afflicted, O God." R. Chiya b. Abba, in the name of R. Jochanan said: "What is the meaning of the passage (Pr. 27, 18.) Whoso guardeth the fig-tree, will eat its fruit. Why are the words of the Torah likened to a fig-tree? (Ib. b) Just as a fig-tree yields its fruits as often as one searches for it, so does the Torah yield new reasonings as often as a man utters it."

R. Juda said in the name of Rab: "What is the meaning of the passage (Ps. 137) By the rivers of Babylon there we sat, and we also wept when we remembered Zion. From this it is to be observed that the Holy One, praised be He! showed David the destruction of the first Temple, as it is said. On the rivers of Babylon there we sat, and we also wept. The destruction of the second Temple, as it is said (Ib., ib. 7) Remember, O Lord, unto the children of Adam, the day of Jerusalem, who said. Raze it. Raze it even to her very foundation. R. Juda said in the name of Samuel, according to others R. Ami said it, and according to still another authority it was taught in a Baraitha: "It happened that four hundred boys and girls were once kidnapped for a shameful purpose. When they learned the purpose of their capture, they all exclaimed: 'If we drown ourselves in the sea, we shall be entitled to the life of the future world.' So the oldest among them expounded to them the following passage (Ps. 68, 22) The Lord said, I will bring again from Bashan: I will bring again from the depth of the sea; i.e., from Bashan will I bring again, from the teeth of a lion; from the depths of the sea, refers to those that drown themselves in the sea. When the girls heard this explanation, they at once jumped into the sea, whereupon the boys said to themselves: 'If these girls who are not so much bound to observe the law, have done so, how much more should we, who are bound to observe it with all its commandments, do so.' With alacrity the boys followed their example, throwing themselves into the sea. It is with reference to this incident that Scripture says (Ps. 24, 22) For we are killed all the day long; we are counted as sheep for the slaughter." But R. Juda said: "This refers to the woman with her seven sons. According to their ages, beginning with the oldest, they were brought before the tyrant conqueror. He commanded that the oldest worship an idol." Whereupon he replied: "It is written in the Torah (Ex. 20) I am the Lord thy God."

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. From where [did he call him]?¹⁸Tanh., Lev. 1:4. From the Tent of Meeting. May his name be blessed forever, because he left the upper world and chose to dwell below in the Tabernacle out of love for Israel. Solomon said (in I Kings 8:27): FOR WILL {THE LORD} GOD REALLY DWELL ON THE EARTH? [EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU, HOW MUCH LESS THIS HOUSE THAT I HAVE BUILT!] Is there a potter who yearns for vessels of clay? <It is the Holy One>, as it were, (in Jer. 10:16): FOR HE HAS FORMED EVERYTHING. However, out of love (according to Ps. 84:3 [2]): MY SOUL LONGS FOR AND EVEN PINES FOR <THE COURTS OF THE LORD>…. And so it says (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM FROM THE TENT OF MEETING>. Moses was great. See what is written (in Gen. 1:5). AND GOD CALLED THE LIGHT DAY. [There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say: The captive.¹⁹Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); Luke 22:27; also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. AND GOD CALLED THE LIGHT DAY.] Now there is no light but Torah, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED [CAPTIVES…. The Holy One said to him: In this world I have made you head <over all Israel >;²⁰The bracketed words come from the traditional Tanh., Lev. 1:4. but in the world to come,²¹This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all. It is so stated (in Deut. 33:21): AND HE CAME AT THE HEAD OF THE PEOPLE….²²This translation is required by the midrash.

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” [Sinai] was called by six names: Mountain of God (as in Ps. 68:16), Mount Bashan (ibid.), Mountain of Peaks (ibid.), Mountain of Desire (hmd), Mount Horeb (Exod. 3:1; 33:6; etc.), and Mount Sinai.³¹Numb. R. 1:8. The Mountain of God is [so called] because on it God sat in judgment, as stated (in Exod. 21:1), “Now these are the judgments³²Mishpatim. In the biblical context the word would more normally be translated ordinances. which you shall set before them.” Mount Bashan is the mountain where (sham) Holy One, blessed be He, came (ba').³³In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The Mountain of Peaks (gavenunnim, rt.: gbn) is the mountain where He disqualified all the [other] mountains,³⁴See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. just as you say (in Lev. 21:20), “or a hunchback (gbn) or a dwarf.”³⁵The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. Mountain of Desire (rt.: hmd) is [so called], because on it the Holy One, blessed be He, desired (hmd) to dwell, as stated (in Ps. 68:17), “the mountain God desired for His dwelling.” Mount Horeb (rt.: hrb) is [so called], because upon it the sword (rt.: hrb) [of judgment] was unsheathed, as stated (in Lev. 20:10), “the adulterer and the adulteress shall surely be put to death,” [and] (in Numb. 35:16), “the murderer shall surely be put to death.” Mount Sinai is [so called], because on it the peoples of the world became hateful (rt.: sn') to the Holy One, blessed be He; and He rendered a verdict³⁶Gk.: apophasis. against them, as stated (in is. 60:12), “and the gentiles shall be utterly (hrb) destroyed (rt.: hrb).” R. Abba bar Kahana said in the name of R. Johanan, “’And the gentiles shall be utterly destroyed’ – it was where they received a verdict.”

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. <Sinai> was called by six names: Mountain of God (as in Ps. 68:16 [15]), Mount Bashan (ibid.), mountain of peaks (ibid.), mountain of desire (HMD), Mount Horeb (Exod. 3:1; 33:6; etc.), Mount Sinai.⁴⁴Tanh., Numb. 1:7; Numb. R. 1:8. The mountain of God is <so called> because on it God sat in judgment, as stated (in Exod. 21:1): NOW THESE ARE THE JUDGMENTS⁴⁵Mishpatim. In the biblical context the word would more normally be translated ORDINANCES. WHICH YOU SHALL SET BEFORE THEM. Mount Bashan is the mountain where (sham) Holy One came (ba').⁴⁶In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The mountain of peaks (gavenunnim, rt.: GBN) is the mountain where he carved out and rejected⁴⁷Pasal. The word can mean both “carved” and “rejected.” In carving a statue one rejects what is chipped away. The statue itself, like Israel, is what remains. all the <other> mountains.⁴⁸See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. Where is it shown? <It is> just as you say (in Lev. 21:20): OR A HUNCHBACK (GBN) OR A DWARF.⁴⁹The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. The mountain of desire (rt.: HMD) is <so called>, because on it the Holy One desired (HMD) to dwell, as stated (in Ps. 68:17 [16]): THE MOUNTAIN GOD DESIRED FOR HIS DWELLING. Mount Horeb (rt.: HRB) is <so called>, because upon it the sword (rt.: HRB) <of judgment> was unsheathed, as stated (in Lev. 20:10): THE ADULTERER AND THE ADULTERESS SHALL SURELY BE PUT TO DEATH, <and> (in Numb. 35:16): THE MURDERER SHALL SURELY BE PUT TO DEATH. Mount Sinai is <so called>, because on it the peoples of the world became hateful (rt.: SN') to the Holy One, and he rendered a verdict⁵⁰Gk.: apophasis. against them, as stated (in Is. 60:12): AND THE GENTILES SHALL BE UTTERLY (HRB) DESTROYED (rt.: HRB). R. Abba bar Kahana said in the name of R. Johanan: AND THE GENTILES SHALL BE UTTERLY⁵¹In this repetition of Is. 60:12 the Buber text alters the word translated UTTERLY from harov to mehurav. This change also appears in the parallel text of ySot. 7:5 (21d), but not in the traditional parallel texts of Tanh., Numb. 1:7, and Numb. R. 1:8. DESTROYED. <It was> where they received a verdict.

Another interpretation (of Numb. 1:1): THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. <Sinai> was called by six names: Mountain of God (as in Ps. 68:16 [15]), Mount Bashan (ibid.), mountain of peaks (ibid.), mountain of desire (HMD), Mount Horeb (Exod. 3:1; 33:6; etc.), Mount Sinai.⁴⁴Tanh., Numb. 1:7; Numb. R. 1:8. The mountain of God is <so called> because on it God sat in judgment, as stated (in Exod. 21:1): NOW THESE ARE THE JUDGMENTS⁴⁵Mishpatim. In the biblical context the word would more normally be translated ORDINANCES. WHICH YOU SHALL SET BEFORE THEM. Mount Bashan is the mountain where (sham) Holy One came (ba').⁴⁶In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The mountain of peaks (gavenunnim, rt.: GBN) is the mountain where he carved out and rejected⁴⁷Pasal. The word can mean both “carved” and “rejected.” In carving a statue one rejects what is chipped away. The statue itself, like Israel, is what remains. all the <other> mountains.⁴⁸See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. Where is it shown? <It is> just as you say (in Lev. 21:20): OR A HUNCHBACK (GBN) OR A DWARF.⁴⁹The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. The mountain of desire (rt.: HMD) is <so called>, because on it the Holy One desired (HMD) to dwell, as stated (in Ps. 68:17 [16]): THE MOUNTAIN GOD DESIRED FOR HIS DWELLING. Mount Horeb (rt.: HRB) is <so called>, because upon it the sword (rt.: HRB) <of judgment> was unsheathed, as stated (in Lev. 20:10): THE ADULTERER AND THE ADULTERESS SHALL SURELY BE PUT TO DEATH, <and> (in Numb. 35:16): THE MURDERER SHALL SURELY BE PUT TO DEATH. Mount Sinai is <so called>, because on it the peoples of the world became hateful (rt.: SN') to the Holy One, and he rendered a verdict⁵⁰Gk.: apophasis. against them, as stated (in Is. 60:12): AND THE GENTILES SHALL BE UTTERLY (HRB) DESTROYED (rt.: HRB). R. Abba bar Kahana said in the name of R. Johanan: AND THE GENTILES SHALL BE UTTERLY⁵¹In this repetition of Is. 60:12 the Buber text alters the word translated UTTERLY from harov to mehurav. This change also appears in the parallel text of ySot. 7:5 (21d), but not in the traditional parallel texts of Tanh., Numb. 1:7, and Numb. R. 1:8. DESTROYED. <It was> where they received a verdict.

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” [Sinai] was called by six names: Mountain of God (as in Ps. 68:16), Mount Bashan (ibid.), Mountain of Peaks (ibid.), Mountain of Desire (hmd), Mount Horeb (Exod. 3:1; 33:6; etc.), and Mount Sinai.³¹Numb. R. 1:8. The Mountain of God is [so called] because on it God sat in judgment, as stated (in Exod. 21:1), “Now these are the judgments³²Mishpatim. In the biblical context the word would more normally be translated ordinances. which you shall set before them.” Mount Bashan is the mountain where (sham) Holy One, blessed be He, came (ba').³³In the Hebrew text sham and ba’ appear in the opposite order and next to each other as ba’ sham. The Mountain of Peaks (gavenunnim, rt.: gbn) is the mountain where He disqualified all the [other] mountains,³⁴See Gen. R. 109:1, which depicts the mountains contending with each other to host the revelation of the Torah and generally expands what follows. just as you say (in Lev. 21:20), “or a hunchback (gbn) or a dwarf.”³⁵The context is a list of those rejected from serving in the priesthood. The implication here is that, unlike Sinai where the ordinances for priesthood where given, the other mountains were hunchbacks or dwarfs and therefore rejected. Mountain of Desire (rt.: hmd) is [so called], because on it the Holy One, blessed be He, desired (hmd) to dwell, as stated (in Ps. 68:17), “the mountain God desired for His dwelling.” Mount Horeb (rt.: hrb) is [so called], because upon it the sword (rt.: hrb) [of judgment] was unsheathed, as stated (in Lev. 20:10), “the adulterer and the adulteress shall surely be put to death,” [and] (in Numb. 35:16), “the murderer shall surely be put to death.” Mount Sinai is [so called], because on it the peoples of the world became hateful (rt.: sn') to the Holy One, blessed be He; and He rendered a verdict³⁶Gk.: apophasis. against them, as stated (in is. 60:12), “and the gentiles shall be utterly (hrb) destroyed (rt.: hrb).” R. Abba bar Kahana said in the name of R. Johanan, “’And the gentiles shall be utterly destroyed’ – it was where they received a verdict.”

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 >.

It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice.
Until Israel sinned, they would see⁹⁰They would see the glory of God. through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30).
Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19).
Until that incident befell David,⁹¹The reference is to David’s sin with Batsheva. See II Samuel chap. 11. it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot.⁹²The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795. That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot];⁹³In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words. “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.

What was the action with which Juda sancitified the Holy Name? We are taught: that R. Maier would say: "When Israel stood on the banks of the Red Sea, [ready to cross it] the tribes quarreled with one another, one said: 'I will go first in the sea,' and another said: 'I will go first in the Red Sea.' Whereupon (Fol. 36) The tribe of Benjamin went first into the Sea, as it is said (Ps. 68, 28) There Benjamin, the youngest leadeth them on. Do not read Rodem (leadeth them on), but read it Rad' yam, (entered the sea). Then the princes of Juda commenced to fight them, as it is said (Ib.) The princes of Juda quarrelled with them. Therefore, was Benjamin, the righteous, rewarded that he became the host of the Shechina, as it is said (Deut. 33, 12) And between his shoulders will He dwell" R. Juda then said to him: "The fact was not so but, as follows, one tribe said: 'I do not want to enter the Red Sea first;' and another one said: 'I do not want to enter the Red Sea first.' However, Nachshon, the son of Aminadab, jumped into the Red Sea first, as it is said (Hos. 12, 1) With lies hath Ephraim encompassed me about, and with deceit the house of Israel; but Juda yet ruleth with God and is faithful to the Holy One. Concerning him it is expressed in the Scriptures, (Ps. 69, 2) Save me, O God! for the waters are come even to threaten my life… Let not the flood of water overflow me and let not the deep swallow me up, and let not the pit close its mouth upon me. At that moment Moses was prolonging in prayer, whereupon the Holy One, praised be He, said to him: 'My beloved ones are in the sea and thou art standing before me.' Moses said: 'Sovereign of the Universe, what shall I do?' He said to him: (Ex. 14, 15) Speak unto the children of Israel that they go forward and lift thou up thy rod, and stretch out thy hand over the sea, and divide it, etc. Therefore was Juda rewarded that he became the ruler over Israel, as it is said (Ps. 114, 2) Juda became his sanctuary, Israel his domination. Because the sea beheld it and fled:'

And He called to Moshe: And why does it say, "And He called?" Rather it is is because it stated above (Exodus 40:35), "and Moshe could not come to the Tent of Meeting" - when the Divine Presence rested upon the Tent of Meeting. And he could not come since the cloud [of glory] was resting upon it. Hence the Holy One, blessed be He, called him. "Saying": What is "saying?" To say to the Children of Israel. "A man from you that brings a sacrifice": Why does it state, "a man (adam)" and it does not say, "eesh?" It wants to say, when a man sins like Adam (the first man) started to sin - he should bring a sacrifice. Why does it state, "from the beast," when it [also] states, "from the cattle or the sheep?" Rather, it wanted to say [that we should] distinguish them from the beast; that his soul does not descend to the lowest pit like the beast, the soul of which descends below to the earth - as it is stated (Ecclesiastes 3:21), "Who knows if the [soul] of man ascends above, and the [soul] of the beast is the one that descends below." And truly does a man not know? Rather it is like the verse stated (Joel 2:14), "Who knows, [God] may turn and regret" - and this is its understanding: He "who knows" that he is a sinner, should "turn" to "God," and He will atone for him for all of his iniquities. What is "and regret?" Rather, He will relent about the bad that He planned to do to him. And likewise it is saying [here], "Who is the one that knows and understands and has intelligence and understanding - he will understand and know that the soul of man ascends above to the place from which it was fashioned, and the spirit of the beast descends below to earth." As so did King Shlomo, peace be upon him, state (Ecclesiastes 12:7), "and the spirit returns to God who gave it." And which spirit returns to "God who gave it?" These are the spirits of the righteous ones, the pious ones and the penitents who stand in front of Him in great stature. And that is the life that has no death with it, and the good which has [nothing] bad with it. This is the [meaning of] that which is written in the Torah (Deuteronomy 22:7), "so that it shall be good for you," forever. And we learned from the heard tradition, "'so that is shall be good to you,' in the world that is completely good; 'and you shall have length of days,' in the world that is completely long." And the reward of the righteous is that they will merit and live for the good. Happy is the man that merited good and delight; may the Omnipresent have us merit it with the righteous! And the early sages have already informed us that man does not have the ability to investigate and speak [about] the goodnesses of the world to come, as it has no measure, nor comparison nor model. And so did the verse state (Isaiah 64:3), "no eye has seen, God, but You, who acts for those who wait for Him" - meaning to say, the good that no eye has seen besides You, God. And that which they called it, "the world to come," is not because it is not found now. [Rather,] for us who are in this world now, it is [still] to come. And hence he says, the world to come - after a man leaves this world. And one who says that [first] this world is destroyed, and afterwards comes the world to come - the matter is not like that. Rather, when the righteous depart from the world, they immediately ascend and stand in this stature, as it is stated (Psalms 31:20), "How great is Your goodness that You have stored for those that fear You, that You have done for those that take refuge in You." But [the souls] of the evildoers float throughout the whole world and do not find rest for the soles of their feet. And they only ascend to the place from which they were fashioned [after] twelve months. What does it do [during this time]? It goes to the grave and comes back, and its seeing the body rotten and that it is maggots and worms is difficult for it. To what is the thing comparable? To a man that had a nice house and it fell. He goes to see it every day, that thorns are growing on it, brambles are covering its face and its stone fence is destroyed - and he cries and mourns over it, since he sees it like this. And so is the spirit floating throughout all of the world and coming back to the grave. And so did our Rabbis, may their memory be blessed, say (Berakhot 18b), "Maggots are as harsh for the dead as a needle for the flesh of the living." And from where [do we know] that the soul mourns over it? As it is stated (Job 14:22), "But his flesh pains him, and his soul mourns over it." That is [the meaning of] "the beast" - and it is destroyed like a beast. And therefore it stated, "from the beast," and it stated "from the cattle and from the sheep" - since they will offer from the cattle and from the sheep, so that his soul not descend below like a beast. And why do we offer sacrifices from fowl, from lambs, from sheep and from goats, but not from fish - as it is stated, "if from the fowl is his burnt-offering sacrifice?" Rather, since they are flesh and blood like man and they come out of the belly of their mothers like man, [so too, do] they atone for a man. But fish are eggs - they come out of them and live. Our Rabbis, may their memory be blessed, said "Any image that the Holy One, blessed be He, created on the dry land, He [also] created in the ocean with fish." Rabbi Tarfon said, "The fish was designated from the six days of creation to swallow Yonah, as it is stated (Jonah 2:1), 'And the Lord designated a great fish.'" Yonah fled from his God on the fifth day. And why did he flee? Rather the first time, [God] sent him to restore the border of Israel; and his words were fulfilled, as it is stated (II Kings 14:25), "He restored the border of Israel." The second time, He sent him to Jerusalem to destroy it; but the Holy One, blessed be He, worked up His great mercies and relented from the bad, and did not destroy it. And [so] they would call him a false prophet. The third time, He sent him to Nineveh to destroy it. Yonah judged the case between him and himself - Yonah said: I know that the [other] nations are close to repentance. Now if I go on my mission, they will repent immediately and the Holy One, blessed be He, is long-suffering and of great kindness - at the time that they repent, He will immediately have mercy [on them]. And the Holy One, blessed be He will [resultantly] become enraged towards Israel, as He did at the time of Sancheriv. When Ravshakeh came to blaspheme the living God, he said, "You are saying that mere words of the lips is counsel and valor for war; now, on whom are you relying, that you have rebelled against me? And if you tell me, 'we are relying on the Lord, our God,' He is the one whose shrines and altars Hizkiyahu did away with" (II Kings 18:20, 22) - what did Hizkiyahu do at that time? "And Hizkiyahu prayed to the Lord and said, 'Lord, God of Israel, enthroned on the cherubs - You alone are God of all the kingdoms of the earth; You made the heavens and the earth. Lord, incline Your ear and hear; open Your eyes and see - hear the words that Sancheriv has sent to blaspheme the living God!' And Yishayahu son of Amots sent to Hizkiyahu, saying, 'Thus said the Lord, God of Israel, "I have heard that which you prayed to Me concerning King Sancheriv of Assyria. I will [delude] him, etc."' (II Kings 19:15-16, 20, 7)." And four hundred angels armed with swords and spears came and drove him away, etc. - "And it was on that night that an angel of the Lord went out and smote one hundred and eighty-five thousand in the Assyrian camp, and the following morning behold, they were all dead corpses. And King Sancheriv of Assyria moved and went and returned, and he stayed in Nineveh" (II Kings 19:25-26). He said to [his] sages, "Why is the love of the Holy One, blessed be He, with Israel more than all the nations of the world?" They said to him, "They had an ancient father and his name was Avraham, and he went to slaughter his son to bring up as a burnt-offering." He said to them, "Did he slaughter him?" They said to him, "No." He said to them, "[With] him, it was because it was his will to slaughter [his son, that] there was [such] love between him and his God." He said, "I will [then actually] slaughter my son and bring him up as a burnt-offering." And so did he do, as it is stated (II Kings 3:27), "And he took his first-born son, who was to reign in his place, and brought him up as a burnt-offering." [So] the Holy One, blessed be He, said, "How much do the nations of the world, to whom I did not give statutes and judgments, do for My name; as it is stated (Malachi 1:11), 'and everywhere incense is presented for My name.'" [And] immediately, "and a great wrath came upon Israel" (II Kings 3:27). Therefore Yonah said, "The nations will repent and the anger of the Holy One, blessed be He, will be upon Israel; as He will say, 'The nations, to whom I did not give statutes and judgments - when I make a decree upon them and they know [about it], they immediately repent. But Israel is not like this, as I send them My prophets all the time, yet they are stiff-necked.' And therefore, 'a great wrath [will come] upon Israel.'" And not only does Israel call him a false prophet, but even the nations of the world [will] call him so. Yonah said, "I am fleeing from in front of Him to a place where His glory is not [found]. What shall I do? If I ascend to the heavens, His glory is there, as it is stated (Psalms 113:4), 'upon the heavens is His glory.' And if upon the earth, His glory is there [too], as it is stated (Isaiah 6:3), 'the whole earth is full of His glory.' Behold, I will flee to the sea, as His glory is not stated there." [So] he went down to Jaffa, but he did not find a ship to board there. And the ship that Yonah would board upon was two days' journey away from Jaffa, in order to test Yonah. What did the Holy One, blessed be He, do? He brought a great storm in the sea and brought [the ship quickly] to Jaffa. And Yonah saw this and rejoiced in his heart and said, "Now, I know that my path is straight in front of me." And he did not know that the Holy One, blessed be He, was causing the thing to let him know that His glory was there (in the sea). He said to [the boatsmen], "I will come with you." And the way of all ships is that when a man exits from them, he gives his payment. But in the joy of Yonah's heart, He preceded and gave his wage [right away], as it is stated (Jonah 1:3), "And Yonah arose to flee to Tarshish from in front of the Lord [... and he gave its pay]." And they traveled the distance of a day, and a great storm came upon them in the sea from their right and from their left. And the way of all ships is to come and go in peace and quiet. And the ship upon which Yonah boarded was in great distress to break apart, as it is stated (Jonah 1:4), "And the Lord placed a great wind upon the sea." Rabbi Chaninah said, "[Men of all] the seventy languages were in the ship, and each and every one had his god in his hand." They said, "The god that answers and saves us from this distress, he is the [true] God." And they stood and each man cried out in the name of his god, but they did not help. [Meanwhile,] Yonah dozed off and was sleeping in the distress of his soul; and the captain came to him. He said to him, "Behold, we are standing between death and life, and you are dozing off? From which people are you?" He said to them, "I am a Hebrew." They said to him, "And have we not heard that the God of the Hebrews is great? 'Cry out to your God' (Jonah 1:6). Maybe He will do for us like all of His wonders at the Red Sea." He said to them, "This distress has come upon you because of me, as I am fleeing from in front of Him, as I thought that His glory was not in the sea, and now I see that His glory is on the dry land and in the sea." He said to them, "Because of me; 'Lift me and put me in the sea, and the sea will be quiet upon you' (Jonah 1:12)." Rabbi Shimon said, "The men did not accept from Yonah to drop him into the sea; and [so] they cast lots, as it is stated (Jonah 2:7), 'and they cast lots, and the lot fell upon Yonah.'" What did they do? They took the vessels that were on the ship and threw them to the sea to make themselves lighter, but it did not help a bit. They sought to return to dry land, but they were not able, as it is stated (Jonah 1:13), "And the men rowed, etc." What did they do? They took Yonah and stood him upon the edge of the ship and said, "God of the world, Lord, 'do not put innocent blood upon us' (Jonah 1:14), as we do not know what is the nature of this man; yet he says to us with his mouth, 'because of me has this distress come upon you.'" They placed him [into the sea] until his knees, and the sea stopped from its fury. They [then] took him back towards them, and the sea stormed against them. They placed him [into the sea] until his navel, and the sea stopped from its fury. They [then] took him back towards them, and it stormed against them. They placed him completely [in the sea, and] the sea was immediately quiet from its fury, as it is stated (Jonah 1:15), "And they lifted Yonah and placed him, etc." "And the Lord designated a great fish to swallow Yonah, and Yonah was in the innards of the fish three days and three nights"(Jonah 2:1) - and Yonah entered its mouth, like a man that enters a large synagogue, and the two eyes of the fish were like opened windows giving light to Yonah. Rabbi Meir said, "A pearl was hanging in the innards of the fish, and it would give light to Yonah, like the sun lights up in its strength in the afternoon. And Yonah could see everything that was in the sea and that was in the depths, as it is stated (Psalms 97:11), "Light is planted for the righteous, and joy for the righteous of heart." The fish said to Yonah, "Do you not know that my time has come to be eaten into the mouth of the Leviathan?" He said to it, "Take me there and I will save you, and my soul." It took him to the Leviathan. He said to the Leviathan, "Because of you have I come to see your dwelling place in the sea. And not only that, but in the future I will come down to put a rope on your neck and to bring you up for the great meal of the righteous ones." He showed it his seal from Avraham, our father (his circumcision). The Leviathan saw it and fled the journey of two days from before Yonah. He said to the fish, "Behold, I saved you from the mouth of the Leviathan; [now] show me all that is in the sea and in the depths." And [so] it showed him the great river of the waters of the ocean, as it is stated (Yonah 2:6), "up to my soul was the deep." And it showed him the paths of the Red (literally Reed) Sea, as it is stated, "reeds are twined around my head." And it showed him the place from where the breakers of the sea and its waves go out, as it is stated (Yonah 2:4), "all Your breakers and waves passed over me." And it showed him the pillars of the Earth in its foundation, as it is stated (Jonah 2:7), "the bars of the earth were around me forever." And it showed him Geihinnom, as it is written (Jonah 2:3), "from the belly of the pit I cried out; You heard my voice." And it showed him under the Chamber of God, as it is stated (Jonah 2:7), "I descended to the bases of the mountains." From here we learn that Jerusalem stands on seven mountains. And he saw the Stone of the Foundation there, set in the depths. And he saw the sons of Korach, standing and praying upon it. It said to Yonah, "Behold, you are standing under the Chamber of the Lord; pray and you shall be answered." Immediately Yonah said to the fish, "Stand in the place that you are standing, as I would like to recite a prayer." And the fish stopped. And Yonah began to pray in front of the Holy One, blessed be He, "Master of the Universe, You have been called the One that brings down and raises up - behold, I have gone down, [now] raise me up; You have been called the One that brings death and that brings life - behold, my soul has reached death, [now] bring me life." And he was not answered until [this] came out from his mouth (Jonah 2:10): "that which I have vowed, I will fulfill, etc." - "That which I have vowed" to bring up the Leviathan in front of You, "I will fulfill" on the day of Israel's salvation, as it is stated, "But I, with loud thanksgiving, will sacrifice to You that which I have vowed." And immediately the Holy One, blessed be He, indicated [to the fish], and it spewed Yonah out to the dry land, as it is stated (Jonah 2:11), "And the Lord said to the fish, and it spewed Jonah out to the dry land." When the sailors saw all of the great miracles, signs and wonders that the Holy One, blessed be He, did with Yonah, they got up and every man cast away his god, as it is stated (Jonah 2:9), "They who preserve the vanities of emptiness forsake their kindness." And they went back to Jaffa and went up to Jerusalem, and they circumcised the flesh of their foreskin, as it is stated (Jonah 1:15), "And the men feared a great fear of the Lord, and they slaughtered a sacrifice to the Lord and they made vows" - and did they slaughter a sacrifice? Rather, [this was] circumcision, which is like the blood of a sacrifice. And each man of them vowed to bring his children and everything that he had to the God of Yonah. And they vowed and they fulfilled [it]. And about them is it said, the converts were righteous converts.

(Exod. 1:9:) AND HE (Pharaoh) SAID UNTO HIS PEOPLE: LOOK, THE CHILDREN OF ISRAEL ARE TOO NUMEROUS AND TOO MIGHTY FOR US. R. Meir said: From where did they become fruitful and numerous? From the SOURCE, as stated (in Ps. 68:27 [26]): <IN ASSEMBLIES BLESS GOD,> THE LORD, <YOU WHO ARE> FROM THE SOURCE OF ISRAEL.

"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name."

(Gen. 44:18:) AND < JUDAH > SAID: PRAY, MY LORD…. FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. When did Judah discharge his surety? In the days of Goliath. At that time, when Israel was in trouble, what is written (in I Sam. 17:16)? THEN THE PHILISTINE DREW NEAR AT DAWN AND IN THE EVENING. < He was > cursing and reviling. Saul began sending out a herald < to proclaim > (as implied in I Sam. 17:25): AND IT SHALL COME TO PASS FOR THE MAN WHO KILLS HIM THAT THE KING SHALL ENRICH HIM < WITH GREAT RICHES >…. Now you find that anyone who curses is liable for death, as stated (in Lev. 24:16): AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH … but that wicked man had been cursing (according to I Sam. 17:16): FOR FORTY DAYS. Moses said (in Deut. 7:10): AND < GOD > INSTANTLY REPAYS THOSE WHO HATE HIM WITH DESTRUCTION. In the case of someone wicked who performs a righteous act, the Holy One renders it unfit < by giving him his reward > during his life in this world in order to destroy him in the world to come; but for the righteous, he sets aside their righteous acts for the world to come.²²M. Pss.94:4. What < righteous act > did this wicked man (i.e., Goliath) do for him to curse for forty days? R. Isaac and R. Levi differ.²³Ruth R. 2:20. R. Levi said: Because his mother, Orpah ('RPH), walked four miles²⁴Lat.: mille. with her mother-in-law (cf. Ruth 1:7, 14), [the Holy One repaid her for it]. So from her the Holy One raised four heroes. Thus it is stated (in II Sam. 21:22): THESE FOUR WERE BORN TO THE GIANT (HRPH) OF GATH.²⁵According to vss. 15-20, the four heroes were Ishbi-benob, Saph, Goliath, and a fourth man with twelve fingers and twelve toes. R. Isaac said: She walked forty paces²⁶Lat.: passus. with her; therefore, the Holy One granted her her reward and gave her Goliath.²⁷Ruth R. 2:20 states more specifically that in return for her forty paces the Holy One granted her son a forty-day reprieve. So he was cursing before the Holy One forty days, as stated (in I Sam. 17:16): AND HE (the Philistine) TOOK HIS STAND FOR FORTY DAYS. Jesse said to his son David: Now is the time to make good on the surety of your ancestor who became surety for Benjamin under the hand of his father, as stated (in Gen. 43:9): I MYSELF WILL BE SURETY FOR HIM. Now go and discharge him from his surety. Thus it is stated (in I Sam. 17:18): SEE ALSO TO THE WELFARE OF YOUR BROTHERS, AND TAKE THEIR TOKEN. Now THEIR TOKEN ('RBH) is nothing but a surety ('RBWT). What did David do? He went and made good on the surety by killing Goliath. The Holy One said to him: By your life, just as you have risked your life for Saul, since he is from the tribe of Benjamin, even as your ancestor Judah did for Benjamin < himself >, as stated (in Gen. 44:33): AND NOW PLEASE LET YOUR SERVANT REMAIN AS A SLAVE TO MY LORD INSTEAD OF THE LAD … so I am placing the Sanctuary < both > within your territory and within the territory of Benjamin. And where is it shown that the Sanctuary is < both > within the inheritance of Benjamin and within the inheritance of Judah? Where one text (Gen. 49:27) says: BENJAMIN IS A RAVENOUS WOLF; IN THE MORNING HE CONSUMES PREY, i.e., the dawn tamid (sacrifice), AND IN THE EVENING HE DIVIDES THE SPOIL, i.e., the twilight tamid; while another text (Ps. 48:3 [2]) says: BEAUTEOUS LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >. By your life, moreover, when all the tribes are going into exile, the tribes of Judah and Benjamin are not going into exile along with them. Why? Because these two tribes believed in me and sanctified my name in the sea with Moses. R. Abba bar Kahana said in the name of R. Levi: When the sea was split open for Israel, there was mire in it. Now the tribe of Reuben said to the tribe of Simeon: From mud you have come and to mud you are going. Thus it is stated (in Hos. 12:1): EPHRAIM SURROUNDS ME WITH DECEIT, THE HOUSE OF ISRAEL WITH FALSE-HOOD…. What did the tribes of Judah and Benjamin do? They sanctified the name of the Holy One, as stated (in Ps. 68:28 [27]): LITTLE BENJAMIN IS THERE RULING OVER THEM, THE PRINCES OF JUDAH IN THEIR GLORY….

(Gen. 28:17:) SO HE WAS AFRAID AND SAID: HOW AWESOME IS THIS PLACE! THIS is nothing but the Holy Temple, as stated (in Ps. 78:54): THEN HE BROUGHT THEM TO THE BORDER OF HIS SANCTUARY, THIS MOUNTAIN THAT HIS RIGHT HAND HAD PROCURED. Moreover, AWESOME can only refer to the Holy Temple. Thus it is stated (in Ps. 68:36 [35]): O GOD, YOU ARE AWESOME IN YOUR SANCTUARIES. He (Jacob) saw it destroyed, as stated (in Gen. 28:17): THIS IS NOTHING. (Ibid., cont.:) BUT THE HOUSE OF GOD, since he saw it < re >built. All the prophets also saw it built, destroyed, and < re > built. The Holy One simply said: You have seen it destroyed in this world, but in the world to come I am < re > building it myself. Then in my glory I am returning within it with you watching. Thus it is stated (in Is. 52:8): FOR EYE TO EYE THEY WILL SEE THE RETURN OF THE LORD TO ZION.³¹The midrash seems to picture Jacob’s dream ladder extending from the earthly Temple up eighteen miles to the heavenly temple. See Gen. R. 69:7.

What is meant by in all manner of service? It means that the men were compelled to do women’s work, and the women, men’s work. An Egyptian would say to the man: “Get up! Knead the dough and bake the bread”; and to the woman, he would say: “Fill this barrel with water, chop down this tree, go out to the garden to bring me some herbs.” Who dealt justly with them? He who executeth justice for the oppressed (Ps. 146:7). He giveth bread to the hungry, because they hungered for redemption; The Lord looseth the prisoners, when He released their bonds and redeemed them, as it is said: He bringeth out the prisoners into prosperity (Ps. 68:7). Hence, He executeth justice for the oppressed refers to the Israelites.

R. Jochanan said: "What is meant by the passage (Ps. 68, 12.) The Lord gave (happy) tidings; they were published by the messengers, a numerous host? This is to mean that every single utterance which went forth from the mouth of the Almighty was heralded into seventy languages." It was taught, in the academy of R. Ishmael: "Like a hammer that breaketh the rock in pieces (Jer. 23, 29), i.e., just as the hammer strikes the stone into multitudes of pieces, so was every utterance which proceeded from the mouth of the Holy One, praised be He! heralded into seventy languages." R. Chananel b. Papa said: "What is meant by the passage (Pr. 8, 6.) Hear! For of noble things will I speak. Why are the words of the Torah compared unto a nobleman? Just as a nobleman has it in his power to dispose of one's death or life, so also have the words of the Torah that power." That is also meant by Raba, who said: "To those who study the Torah in the right way, it will prove to be an elixir of life, but to those who study it in the left (wrong) way it will prove to be a deadly poison." The word Negidim (nobleman) may also be explained in another way, that every single utterance which came forth from the mouth of the Holy One, praised be He! was provided with two crownlets." R. Joshua b. Levi said: "What is meant by the passage (Songs 1, 13.) My uncle is as a bundle of myrrh that resteth on my bosom, unto me, i.e., the Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, although my uncle (God) distresseth and embittereth me, still He resteth on my bosom. A kopher-cluster is my uncle unto me in the (Keremyards) of En-gedi, i.e., He, who possesseth everything in the world, will forgive me for the sin of the kid (golden calf) which I piled (stored up) for me (for future punishment)." What evidence is there that the word Kerem means piling? Mar Zutra, the son of R. Nachman, said: "For we are taught (in a Mishnah), 'The big board upon which the laundryman piles (Shekormin) all the clothes (to press them).'"R. Joshua b. Levi said further: "What is meant by the passage (Ib. 5, 13.) His cheeks are as a bed of spices, i.e., every utterance that came forth from the mouth of the Holy One, praised be He! filled the entire globe with an aromatic odor of spices. Since the world was filled with aromatic odor of spices arising from the first utterance, where could the aromatic odor of spices arising from the second utterance go? The Holy One, praised be He! sent forth the wind of His store-houses which wafted away the aromatic odors, one by one, as it is written (Ib. ib. ib.) His lips like lilies, dropping with fluid myrrh. Do not read Shoshanim (lilies) but read it Sheshonim (who were teaching)." R. Joshua b. Levi further said: "Every single utterance that came forth from the mouth of the Holy One, praised be He! caused the failing of the soul (death) of Israel, as it is said (Ib. ib. 6.) My soul failed me when He was speaking. And since their souls failed them on the first utterance, how then could they hear the second utterance? The Lord sent down the dew, with which He is destined to revive the dead in the future, and revived them, as it is written (Ps. 68, 10.) Rain of beneficence didst Thou pour down, O God, whereby Thou didst truly strengthen thine inheritance when it was weary." R. Joshua b. Levi said also: "At every single utterance which came forth from the mouth of the Holy One, praised be He! Israel receded twelve miles, but they were gently conducted back by the ministering angels; for it is said, The angels of hosts kept gently moving. Do not read Yidodun (they moved) but Yedadun (were kept moving)."

R. Jochanan said: "What is meant by the passage (Ps. 68, 12.) The Lord gave (happy) tidings; they were published by the messengers, a numerous host? This is to mean that every single utterance which went forth from the mouth of the Almighty was heralded into seventy languages." It was taught, in the academy of R. Ishmael: "Like a hammer that breaketh the rock in pieces (Jer. 23, 29), i.e., just as the hammer strikes the stone into multitudes of pieces, so was every utterance which proceeded from the mouth of the Holy One, praised be He! heralded into seventy languages." R. Chananel b. Papa said: "What is meant by the passage (Pr. 8, 6.) Hear! For of noble things will I speak. Why are the words of the Torah compared unto a nobleman? Just as a nobleman has it in his power to dispose of one's death or life, so also have the words of the Torah that power." That is also meant by Raba, who said: "To those who study the Torah in the right way, it will prove to be an elixir of life, but to those who study it in the left (wrong) way it will prove to be a deadly poison." The word Negidim (nobleman) may also be explained in another way, that every single utterance which came forth from the mouth of the Holy One, praised be He! was provided with two crownlets." R. Joshua b. Levi said: "What is meant by the passage (Songs 1, 13.) My uncle is as a bundle of myrrh that resteth on my bosom, unto me, i.e., the Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, although my uncle (God) distresseth and embittereth me, still He resteth on my bosom. A kopher-cluster is my uncle unto me in the (Keremyards) of En-gedi, i.e., He, who possesseth everything in the world, will forgive me for the sin of the kid (golden calf) which I piled (stored up) for me (for future punishment)." What evidence is there that the word Kerem means piling? Mar Zutra, the son of R. Nachman, said: "For we are taught (in a Mishnah), 'The big board upon which the laundryman piles (Shekormin) all the clothes (to press them).'"R. Joshua b. Levi said further: "What is meant by the passage (Ib. 5, 13.) His cheeks are as a bed of spices, i.e., every utterance that came forth from the mouth of the Holy One, praised be He! filled the entire globe with an aromatic odor of spices. Since the world was filled with aromatic odor of spices arising from the first utterance, where could the aromatic odor of spices arising from the second utterance go? The Holy One, praised be He! sent forth the wind of His store-houses which wafted away the aromatic odors, one by one, as it is written (Ib. ib. ib.) His lips like lilies, dropping with fluid myrrh. Do not read Shoshanim (lilies) but read it Sheshonim (who were teaching)." R. Joshua b. Levi further said: "Every single utterance that came forth from the mouth of the Holy One, praised be He! caused the failing of the soul (death) of Israel, as it is said (Ib. ib. 6.) My soul failed me when He was speaking. And since their souls failed them on the first utterance, how then could they hear the second utterance? The Lord sent down the dew, with which He is destined to revive the dead in the future, and revived them, as it is written (Ps. 68, 10.) Rain of beneficence didst Thou pour down, O God, whereby Thou didst truly strengthen thine inheritance when it was weary." R. Joshua b. Levi said also: "At every single utterance which came forth from the mouth of the Holy One, praised be He! Israel receded twelve miles, but they were gently conducted back by the ministering angels; for it is said, The angels of hosts kept gently moving. Do not read Yidodun (they moved) but Yedadun (were kept moving)."

(Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW, FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD²²ShNYM. The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,” better fits the sense of the midrash. Hezekiah said: The judgment of the wicked in Gehinnom <lasts> twelve months,²³Tanh., Deut. 4:15; PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold. At first the Holy One has a cold²⁴Hikkukh. The word generally means “itch.” For this translation, see Jastrow, s.v. HYKWK. enter them, and they say: Is this the Gehinnom of the Holy One? Then after that he brings them to the snow, where they say: Is this the cold of the Holy One? At first they say: Ah (wah), <from pleasure>, but in the end they say: Oh (way), <from pain>.²⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD (HYWN), <i.e.,> from a place where they say: Oh (WH), ah (WY). So where do they resign themselves <to their punishment>? R. Judah [Berabbi] says: In the snow. This is <the meaning of> what is written (in Ps. 68:15 [14]): WHEN THE ALMIGHTY SCATTERED KINGS THERE, IT SNOWED IN ZALMON.²⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their Zalmon is the snow. Can this also <apply to> Israel? Scripture teaches (in Prov. 31:21): <BECAUSE OF SNOW,> FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD (i.e., Israel is clothed in scriptural pairs): Circumcision (of the foreskin) and uncovering (the corona), tassels and tefillin (i.e., phylacteries), (Deut. 15:14:) PROVIDE LIBERALLY (literally: PROVIDE PROVIDE for the redeemed slave) and (Deut. 15:10): GIVE LIBERALLY (literally: GIVE GIVE to the poor Israelite), (Deut. 15:11:) YOU SHALL SURELY OPEN UP (literally: OPEN UP OPEN UP to the poor and needy) and (Deut. 14:22:) YOU SHALL SURELY TITHE (literally: TITHE TITHE). For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL TITHE TITHE.

Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.⁴²Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,⁴³They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them⁴⁴The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.⁴⁵They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).⁴⁶The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom.
What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?⁴⁷The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity?
Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below?
Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’⁴⁸The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,⁴⁹These are men who discharge impure emissions. zavot,⁵⁰These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst.
The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.

Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.⁴²Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,⁴³They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them⁴⁴The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.⁴⁵They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).⁴⁶The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom.
What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?⁴⁷The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity?
Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below?
Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’⁴⁸The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,⁴⁹These are men who discharge impure emissions. zavot,⁵⁰These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst.
The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.

Another comment on In a time when Thou mayest be found. This refers to the time of death. R. Ishmael said: There are nine hundred and three different kinds of death, as it is said: And unto God the Lord belong the issues of death (Ps. 68:21). By Gematria the letters in the word totza’ah (“issue”) total nine hundred and three mathematically. The most painful death of all is to be choked, the most pleasant is the divine kiss of death.

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.”

R. Cahana said: "When R. Ishmael, the son of R. Jose, became ill, Rabbi sent to him the following request: 'Tell us the two or three things which you spoke of in the name of your father. Whereupon R. Ishmael sent back word to him: 'Thus said my father: What is the meaning of the passage (Ps. 117, 1) Praise the Lord, all ye nations. How do heathens come to praise God? This is intended to mean: All the nations shall praise him for the power and the miracles He has done to them; how much more should we, Israel, praise Him, Since mighty is His kindness unto us.' R. Ishmael sent also the following to him: 'In the future, Egypt will send presents unto Messiah, who will hesitate whether to accept them or not.' But the Holy One, praised be He! will say to Messiah, 'Accept it from them because Egypt was a place of hospitality for my children.' (Ps. 68, 32) Soon nobles will come out of Egypt. Then Ethiopia will conclude a fortiori, saying: 'If they (the Egyptians) who treated them as slaves, fare thus, I (Ethiopia) who did not enslave them, will surely [be permitted to offer a gift to Messiah].' Whereupon the Holy One, praised be He! will say unto Messiah, 'Accept also of them,' and soon (Ib.) Ethiopia will eagerly stretch forth his hands unto God. Then the Aramites will conclude a fortiori, saying: 'If [acceptance of gifts was permitted] of these (Ethiopians) who had no family relations with Israel, how much more should a gift be acceptable of us, who are their brothers!' Whereupon the Holy One, praised be He! will say unto Gabriel (Ib.) Rebuke the wild beasts hiding among the reeds; i.e., rebuke the heathens and create a community for thyself." The above passage can be explained in another way, [reject with] rebuke the wild beast that lives among the reeds, as it is written (Ib. 80, 14) The bear out of the forest doth gnaw at it, and what moveth on the field feedeth on it. R. Chiya b. Abba said in the name of R. Jochanan: "The above passage means as follows, [reject with] "rebuke the beast (Rome), whose acts are recorded with the same pen [of tyranny]. (Ib. 68, 31) The multitude of bulls, with the calves of the peoples, refers to [the nations] who have slain the best [of Israel] like fat bulls; everyone submitted himself with pieces of silver; i.e., they stretch forth their hands to accept the silver [as bribes], and then refuse to do the givers' desire; He scattereth nations that are eager to become near; i.e., Why was Israel scattered among the nations? Because of his eagerness to become [near] very friendly with the nations." He also sent Rabbi the following: "There is a big city in the Roman Empire which contains three hundred and sixty-five streets, and in each street there are three hundred and sixty-five castles, and around each castle there are three hundred and sixty-five steps, and on each step there was sufficient wealth to feed the entire world." Whereupon R. Simon, the son of Rabbi, said to him, and according to others, it was R. Ishmael, the son of R. Jose, who said to Rabbi: "To whom will all this belong?" "To thee and thy associates and to thy associates' friends," was the answer, as it is said (Is. 23, 18) And her gain and her hire shall be holy to the Lord; it shall not be treasured nor laid up, but for those that dwell before the Lord shall her gain be." What is the meaning of It shall not be treasured nor laid up? R. Joseph explained that It shall not be treasured, refers to his store-house [for grain]; Nor laid up, refers to the treasury house [for gold]." But for those that dwell before the Lord shall her gain be, to eat to fullness, and to wear stately clothing. What is the meaning of But for those that dwell before the Lord? R. Elazar said: "This refers to one who recognizes his colleague's place in the house of study [because of the former's frequenting it]. According to others (Fol. 119), it refers to one who greets his colleague in the house of study. What is meant by Stately clothing? This refers to one who covers (conceals) things which those of ancient days desired to be unrevealed; this is Sisrei Torah. According to others, this refers to one who discovers what was concealed by those of ancient days, and what is it? The reasons [of various laws] of the Torah.

R. Cahana said: "When R. Ishmael, the son of R. Jose, became ill, Rabbi sent to him the following request: 'Tell us the two or three things which you spoke of in the name of your father. Whereupon R. Ishmael sent back word to him: 'Thus said my father: What is the meaning of the passage (Ps. 117, 1) Praise the Lord, all ye nations. How do heathens come to praise God? This is intended to mean: All the nations shall praise him for the power and the miracles He has done to them; how much more should we, Israel, praise Him, Since mighty is His kindness unto us.' R. Ishmael sent also the following to him: 'In the future, Egypt will send presents unto Messiah, who will hesitate whether to accept them or not.' But the Holy One, praised be He! will say to Messiah, 'Accept it from them because Egypt was a place of hospitality for my children.' (Ps. 68, 32) Soon nobles will come out of Egypt. Then Ethiopia will conclude a fortiori, saying: 'If they (the Egyptians) who treated them as slaves, fare thus, I (Ethiopia) who did not enslave them, will surely [be permitted to offer a gift to Messiah].' Whereupon the Holy One, praised be He! will say unto Messiah, 'Accept also of them,' and soon (Ib.) Ethiopia will eagerly stretch forth his hands unto God. Then the Aramites will conclude a fortiori, saying: 'If [acceptance of gifts was permitted] of these (Ethiopians) who had no family relations with Israel, how much more should a gift be acceptable of us, who are their brothers!' Whereupon the Holy One, praised be He! will say unto Gabriel (Ib.) Rebuke the wild beasts hiding among the reeds; i.e., rebuke the heathens and create a community for thyself." The above passage can be explained in another way, [reject with] rebuke the wild beast that lives among the reeds, as it is written (Ib. 80, 14) The bear out of the forest doth gnaw at it, and what moveth on the field feedeth on it. R. Chiya b. Abba said in the name of R. Jochanan: "The above passage means as follows, [reject with] "rebuke the beast (Rome), whose acts are recorded with the same pen [of tyranny]. (Ib. 68, 31) The multitude of bulls, with the calves of the peoples, refers to [the nations] who have slain the best [of Israel] like fat bulls; everyone submitted himself with pieces of silver; i.e., they stretch forth their hands to accept the silver [as bribes], and then refuse to do the givers' desire; He scattereth nations that are eager to become near; i.e., Why was Israel scattered among the nations? Because of his eagerness to become [near] very friendly with the nations." He also sent Rabbi the following: "There is a big city in the Roman Empire which contains three hundred and sixty-five streets, and in each street there are three hundred and sixty-five castles, and around each castle there are three hundred and sixty-five steps, and on each step there was sufficient wealth to feed the entire world." Whereupon R. Simon, the son of Rabbi, said to him, and according to others, it was R. Ishmael, the son of R. Jose, who said to Rabbi: "To whom will all this belong?" "To thee and thy associates and to thy associates' friends," was the answer, as it is said (Is. 23, 18) And her gain and her hire shall be holy to the Lord; it shall not be treasured nor laid up, but for those that dwell before the Lord shall her gain be." What is the meaning of It shall not be treasured nor laid up? R. Joseph explained that It shall not be treasured, refers to his store-house [for grain]; Nor laid up, refers to the treasury house [for gold]." But for those that dwell before the Lord shall her gain be, to eat to fullness, and to wear stately clothing. What is the meaning of But for those that dwell before the Lord? R. Elazar said: "This refers to one who recognizes his colleague's place in the house of study [because of the former's frequenting it]. According to others (Fol. 119), it refers to one who greets his colleague in the house of study. What is meant by Stately clothing? This refers to one who covers (conceals) things which those of ancient days desired to be unrevealed; this is Sisrei Torah. According to others, this refers to one who discovers what was concealed by those of ancient days, and what is it? The reasons [of various laws] of the Torah.

“There is no memory of the former ones; and also of the latter ones, who will be, there will be no memory of them, among those who will be last” (Ecclesiastes 1:11).
“There is no memory of the former ones.” Rabbi Aḥa said: “There is no memory of the former ones” – this is the generation of the flood, “and also of the latter ones” – these are the Sodomites. Of whom is it said: “Among those who will be last”? These are Israel, as it is stated: “Last they will travel by their banners” (Numbers 2:31). Rabbi Yudan said in the name of Rabbi Shimon Shekafa: “There is no memory of the former ones” – these are the Egyptians, “and also of the latter ones” – these are the Amalekites. About whom is it stated that they should expunge the memory of Amalek? Israel, as it is stated: “Expunge the memory of Amalek” (Deuteronomy 25:19).
Numerous miracles were performed on Israel’s behalf when they departed from Egypt, and before Israel departed from Egypt. In their regard it says: “There is no memory of the former ones; and also of the latter ones, who will be.” To what do I provide commemoration? To the miracles of the World to Come, as it is written: “They will no longer say: As the Lord lives, who took the children of Israel up from the land of Egypt” (Jeremiah 23:7), but, “rather, as the Lord lives, who took up and who brought the descendants of the house of Israel…from all the lands…” (Jeremiah 23:8).
Numerous prophets arose in Israel and their names were not mentioned. But in the future, the Holy One blessed be He will come and bring them with Him. That is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5). Rabbi Zeira said: Numerous pious men and Torah personalities were worthy of being mentioned, like Yehuda bar Rabbi Ḥizkiya. In their regard it is stated: “And also of the latter ones.” But in the future, the Holy One blessed be He is destined to appoint for Him a group of righteous people of His own, and He will seat them near Him in a great assembly, as it is stated: “The moon will be confounded and the sun ashamed, [for the Lord of hosts has reigned on Mount Zion and in Jerusalem], and before his elders, glory” (Isaiah 24:23). Before his angels, before his legions, or before his priests is not stated, but rather: “Before his elders, glory.” Rabbi Avin said in the name of Rabbi Shimon ben Yoḥai: The Holy One blessed be He is destined to sit as though inside a circle, with the righteous sitting before Him, as that which is written regarding Yehoshafat, as it is stated: “The king of Israel and Yehoshafat king of Judah…were sitting on a threshing floor” (II Chronicles 18:9). Were they sitting on a threshing floor? Rather, as it is taught: The Sanhedrin was arranged in half of a round threshing floor so each of them could see the other (Sanhedrin 36b). Solomon said: ‘I saw Him sitting among them.’ That is what is written: “Her husband is known in the gates, as he sits among the elders of the land” (Proverbs 31:23).⁹³The husband in this image is God and He makes Himself known to them with them sitting in a semi-circle before Him, so each of them can see Him.
Rabbi Berekhya, Rabbi Ḥelbo, Ula Beira’a, Rabbi Beivai, and Rabbi Elazar in the name of Rabbi Ḥanina say: The Holy One blessed be He is destined to make Himself the head of the dance of the righteous in the future, as it is stated: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14). Laḥula is written, as they will be dancing [ḥalin] before Him like young women and pointing at Him with a finger, and saying: “For this is God, our God for ever and ever, He will guide us beyond death [al mut]” (Psalms 48:15). Almut, with quickness, almut, like those young women, as it is stated: “Young women [alamot] playing timbrels” (Psalms 68:26). Almut,⁹⁴A reference to the words al mut at the end of Psalms 48:15. Aquila interpreted: A world without death. [Alternatively,] He will guide us in two worlds [olamot], in this world and in the World to Come.

Another matter, “that the race is not to the swift” – this is Moses; yesterday he flew to the sky and ascended like a bird, as it is stated: “Moses ascended to God” (Exodus 19:3), but today, “as you will not be crossing this Jordan” (Deuteronomy 3:27); he was not allowed to cross even a tract of fifty cubits.
“And the war is not to the valiant” – this is Moses. Yesterday, “The kings of hosts flee again and again” (Psalms 68:13). What is “again and again”? They flee on the way there, and flee on the way back.⁷¹At the giving of the Torah, the angels flew back and forth in fear while Moses stood calmly on the mountain. Rabbi Yudan said in the name of Rabbi Aivu: Ministering angels is not written here, but rather kings of hosts; even the kings of the angels, Mikhael and Gavriel, were afraid of Moses. Now, he is unable to look at even the weakest soldiers; that is what is written: “For I was terrified due to the wrath and the fury” (Deuteronomy 9:19).
“Also bread is not to the wise” – this is Moses. Yesterday, he became a minister and an official in Pharaoh’s palace, as it is stated: “Moses was grown up, and he went out to his brethren” (Exodus 2:11). What is [the meaning of the statement that Moses] “was grown up”? It was that his greatness was to bring in and to take out.⁷²He was in charge of providing food for Pharaoh’s household. But today, “call him and let him eat bread” (Exodus 2:20).
“And also wealth is not to the clever” – this is Moses. From where did the wealth come to him, such that he became wealthy? Rabbi Ḥanin said: The Holy One blessed be He revealed to him a sapphire quarry inside his tent and he found it. It is from there that Moses became wealthy, as it is stated: “Carve for yourself [pesol lekha]” (Exodus 34:1); its residue [pesilatan] shall be for you. But today, none of that wealth remains.
“And also favor is not to the knowledgeable” – this is Moses. Yesterday, “as you have found favor in my eyes” (Exodus 33:17), and today, “do not continue to speak to Me anymore about this matter” (Deuteronomy 3:26).
“But rather, time and chance [vafega] befalls them all.” It is time that harms the person and undermines him in all these matters, and he is injured [mafgia]. What shall he do? He shall go and engage in prayer and supplication, and he will be saved. Rav Huna asked Shmuel, he said to him: ‘What is this that is written: “But rather time and chance [vafega]”?’ [Shmuel] said to him: ‘At times a person entreats in prayer and is answered, at times he entreats and is not answered, as you have no one who arranged prayers and supplications more than Moses our master, and ultimately it was stated to him: “Behold, your days to die are approaching” (Deuteronomy 31:14).’⁷³Moses prayed many times, and intensely, that he be permitted to enter the land of Israel, yet he died without being allowed to do so.

Issachar is a large-boned ass (Gen. 49:14). That is, he bears the yoke of the Torah like an ass that bears its load, while Zebulun brings his wares in ships. Crouching down between the sheepfolds (ibid.). This refers to his disciples, who spread the knowledge of the Torah before the wise throughout the land, as it is said: When ye lie among the sheepfolds, the wings of the dove are covered with silver (Ps. 68:14). For he saw a resting place that it was good (Gen. 49:15). This refers to the Torah, as it is said: I am weary with my groaning, and I find no rest (Jer. 45:3). That it was good alludes to the Torah, since it is said: For I give you good doctrine (Prov. 4:2). And he bowed his shoulders to bear (Gen. 49:15) the yoke of the Torah. And he became a servant under task-work (ibid.). Task-work refers to the law. Whenever the people erred in the law, they would seek a decision from him, as is said: And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the depth they rushed forth at his feet (Judg. 5:15); for he would search deeply into the law.

R. Johanan stated: Sixty thousand guardian angels descended at Sinai with the Holy One, blessed be He, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18). They placed a wreath upon the head of each Israelite. R. Abba the son of Kahana held: When the Israelites stood at Sinai and proclaimed: All that the Lord hath spoken will we do, and obey (Exod. 24:17), the Holy One, blessed be He, loved them immediately and sent two angels to each of them; one to strap on his armor and the other to place a crown upon his head.

This is the bracha - that is what the verse says, Many girls have done valiantly, but you have exceeded them all (Mishlei 31:29). What is you have exceeded them all? It speaks of Moshe - since he exceeded them all. How so? Primordial Adam said to Moshe, I am greater than you, for I was created in the image of the Holy Blessed One. From whence? As it is said, And God created Adam in Their image (Bereishit 1:27). Moshe said to Adam, I am more exalted than you: the glory that was given to you was taken from you, as it says Man [adam] does not abide in honour (Tehillim 49:13). But I, the splendour of face that the Holy Blessed One gave me is still with me. From whence? As it says, his eyes had not dimmed nor his vigour fled (Devarim 34:7). Another take: Noach said to Moshe, I am greater than you, for I was saved from the generation of the Flood. Moshe said to him, I am more exalted than you - you saved yourself and were unable to save your generation. But I, I saved myself and I saved the generation who were liable for distruction because of the calf. From whence? As it is said, And God repented of the evil that They had said to do to Their people (Shemot 32:14). To what is the matter similar? To two ships which were in the sea, and had two captains. One of them saved himself but not his ship, and one saved himself and did not save his ship. Who did they praise? Not the one who saved himself and not his ship! So too with Noach, who only saved himself - but Moshe saved himself and his generation. Thus, But you have exceeded them all. ...

Three words in this one verse are expressions of pleading, humility, and meekness. The wicked one, however, said merely: Let my father arise, and eat. The Holy One, blessed be He, said to Jacob: Inasmuch as you said Arise, I pray thee, your descendant Moses will say to Me: Rise up, O Lord, and let thine enemies be scattered (Num. 10:35). Inasmuch as you said sit (shevah), your descendants will say: Return (shuvah), O Lord, unto the tens of thousands (ibid., v. 36). However, because Esau said Let my father arise, I will exact retribution from him through that very expression, as it is said: Let God arise, let His enemies be scattered (Ps. 68:2). Let my father arise. At that moment Isaac recognized his voice and began to tremble. Who art thou? (Gen. 27:32), he asked. When Jacob entered the room, a fragrance from the Garden of Eden accompanied him; a fragrance so pleasant that the righteous one’s mind was set at ease, as is said: See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid., v. 27). However, when Esau entered, Gehenna was revealed to him. Hence, it says: Isaac trembled very exceedingly (ibid., v. 33). Isaac was astonished and cried out: I see Gehenna and Esau is causing the flames to rise.

There shall be no leavened bread be eaten (Exod. 13:3). To cause another to eat unleavened bread is like eating it oneself. There shall no leavened bread be eaten, not it and not its monetary worth, it is forbidden to benefit from it. This day shall you go forth (ibid. 11). R. Yosé the Galilean said: From the fact that Scripture states: There shall no leavened bread be eaten, and adds immediately thereafter, this day you shall go forth (ibid., v. 11), you may deduce that the Israelites ate unleavened bread in Egypt on only one day. In the month of Abib. This is the perfect month, being neither to hot nor too rainy. Whence do we know that it is the perfect month? it is written here: The month of ripening (abib), and elsewhere it is written: God maketh the solitary to dwell in a house; He bringeth out the prisoners into prosperity (Ps. 68:7). And the word bekosharot (“prosperity”) refers only to the ideal month which is neither too hot nor too rainy (for the ripening of the harvest).¹⁵A play on words: bekosharot (“prosperity”) and kasher (“fitting”)

R. Yosé the Galilean explained: Out of the mouths of babes and sucklings hast Thou founded strength (Ps. 8:3). Babes are those still in their mother’s wombs, as is said: Or as a hidden untimely birth I had not been; as babes that never saw life (Job 3:16). Sucklings are those who suckle at their mother’s breasts, as is said: Gather the children and those that suck the breasts (Joel 2:16). Rabbi maintained: Babes refers to children out on the street, as it is said: To cut off the children from the street (Jer. 9:20). Likewise it says: The young children ask bread (Lam. 4:4). All opened their mouths and sang the song unto the Lord. R. Meir declared: Even the embryos in their mother’s wombs sang the song, as it is said: Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel (Ps. 68:27). Even the angels sang the song, as it is said: O Lord our Lord, how glorious is Thy name in all the earth! Whose majesty is rehearsed above the heavens (ibid. 8:2).

Another explanation of the word bekosharot. R. Jonathan said: It may be read as beki (“to cry”) and shirot (“to sing’), that is, for those who wept and for those who sang. The Egyptians wept because there was not a single home without death in Egypt, and the Israelites sang: The voice of rejoicing and salvation is in the tents of the righteous; the right hand of the Lord doeth valiantly (Ps. 118:15). Rabbi maintained that the Hebrew word bekosharot indicates that the Holy One, blessed be He, dealt charitably (kashirot) with the Israelites, for it is said: The rebellious dwell but in a parched land (Ps. 68:7). Although they were rebellious, He treated them charitably. In the month of Abib indicates that they began to intercalate the year at that time.¹⁶The leap year was introduced so that Passover would occur in the spring. See Etz Joseph on Tanhuma, Bo 11.

(II Sam. 21, 16) And Yishbi at Nob, who was of the children of the Raphah, the weight of whose spear was three hundred shekels of copper, being girded with new armour, thought to slay David. What does Yishbi at Nob mean? R. Juda, in the name of Rab, said: "A man [who came] because of that which was done to [the inhabitants of] Nob." The Holy One, praised be He! said to David: "How long will you keep in your hand this iniquity? Through thee came the destruction of Nob, the city of the priest. Through thee came the trouble upon Doeg the Edomite, and through thee Saul and his three sons were killed. Now dost thou want that I shall destroy thy children or that thou shouldst be delivered over to thy enemies?" And he answered: "Sovereign of the Universe! it is better for me to be delivered over to the enemy than that my descendants should be destroyed." Thereafter it happened one day that David went to a village and the Satan appeared to him in the form of a deer. He shot an arrow at it, which did not reach it. So he chased after it till he passed the border of the Philistines. And when Yishbi of Nob saw him, he said: "This is he who killed my brother Goliath." Whereupon the former seized and tied him and put him under the block of an olive press. However, a miracle occurred in that the earth under him became soft, and he was not killed. Concerning this it is written (Ps. 18, 37) Thou enlargest my steps under me, so that my joints do not slip. That day was the eve of Sabbath. And Abishai b. Zeruyah used to wash his head with four pitchers of water, when he noticed in it what appeared spots of blood; according to others, a dove came down and rolled before him in spasms. He said the assembly of Israel is likened unto a dove, as it is said (Ps. 68, 14) The wings of the dove covered with silver. Hence it must be that David the King of Israel was in trouble. He went to David's house but did not find him there. He sent to the house of study and he was not found there also. He then said: "We are taught: One must not ride on a king's horse, must not sit on his chair, etc. But how is it at the time of danger?" He went to the college and questioned concerning it. In answer he was told that at the time of danger it is permissible. Then he rode upon the king's mule and miraculously the earth (the road) was lessened (he was suddenly transferred to a distant place). And while riding he saw Arpa, Yishbi's mother, who sat and spun. As soon as she saw him she broke the thread [of her spindle] and threw it at him [with the intention of killing him]. Missing him, she said: "Young man, hand me my spindle." He took the spindle, threw it at her head, and killed her. When Yishbi of Nob saw Abishai, he said: "Now there are two, and they will be able to kill me." He seized David and tossed him up high, placing the point of his spear so that David should fall upon it, and be killed. But Abishai uttered the Tetragrammaton, causing David to remain suspending between the sky and the earth. (But why didn't David himself utter it? Because a prisoner cannot liberate himself from prison without help.) Abishai then questioned David as to what he was doing there. And he explained to him what the Omnipotent had told him and what his answer to it was. Abishai said to him: "Change thy prayer. Let thy grandson sell wax (be poor) so that thou be spared suffering (i.e., do not sacrifice the present for the sake of the future)." "If it must be so," said David, "then pray with me." This is meant by the passage (Sam. 30, 17) But Abishai the son of Zeruyah succored him. Upon which R. Juda, in the name of Rab, said that he prayed with him. Again Abishai uttered the Tetragrammaton and caused him to come down. Yishbi [seeing both fleeing] ran after them. When they reached the village of Kubi [situated] on the boundary of Palestine] they said to each other: "Let us stop here and fight him." [Nevertheless they went] as far as the village of Betrei and then they said: "Between [us] two cubs — can we kill the lion?" When the fight began they said to him: "Go back, and you will see that your mother is dead." As soon as they mentioned the name of his mother, his strength began to fail, whereupon they killed him. And this is meant by the passage (Ib. 17) Then swore the men of David unto him, saying: Thou shalt go out no more with us to battle, that thou mayest not quench the lamp of Israel.

(Lev. 8:3:) “And assemble the whole congregation.” He said to him, “Where?”³⁰See Lev. R. 10:9; cf. Gen. R. 5:7. He said unto him, “Unto the door of the tent of meeting.” Moses our master said to him, “Master of the world, [there are] sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the tent of meeting? [The area is] only the size of a field requiring of two seah of seed; yet you are saying (in Lev. 8:3:), ‘And assemble the whole congregation?’” The Holy One, blessed be He, said to him, “Are you surprised about this thing? Are the heavens not like a cataract on the eye? And [yet] I made them [to stretch] from one end of the world to the other, as stated (in Is. 40:22), “Who has stretched out the heavens like a curtain [and spread them out like a tent to dwell in].’ And also in the world to come I will do likewise for Zion. How will all those populations³¹Gk.: ochloi. from the first Adam until the dead rise [have room to] stand? Then they are going to say (in Is. 49:20), ‘The place is too crowded for me; make room for me to dwell.’ What shall I do for them? I shall enlarge it, as stated (in Is. 54:2), ‘Enlarge the site of your tabernacle.’” From where do you learn [so]? From Mount Sinai. When the Holy One, blessed be He, appeared upon it, it immediately expanded, as stated (in Ps. 68:18), “The chariots of God are myriads, thousands upon thousands; [the Lord is among them on Sinai].” R. Avdimi of Haifa said, “I have learned in my mishnah: When the Holy One, blessed be He, appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him.³²PRK 12:22; PR 21:7; Exod. R. 29:2. R. Berekhyah the Priest said, “[It was] since the Holy One, blessed be He, foresaw that none would remain in their faith except the tribe of Levi. He therefore came down [with a number] corresponding to the camp of the Levites (according to Numb. 22:39).” R. Jannay said to him, “If so, it must be written about the tribe of Levi, ‘The chariots of God are myriads, thousands upon thousand.’ What is [then] the meaning of, ‘The chariots (rt.: rkb) of God are myriads?’ It is simply that twenty-two thousand chariots came down with the Holy One, blessed be He, with each and every chariot like the chariot which Ezekiel saw (Ezek. 1:19–21). And [yet] it (i.e., Mt. Sinai) contained them? Indeed the event was a miracle. The Holy One, blessed be He, said, “Become wider (rt.: rhb) and longer to receive My children, [who are] faithful children.” And so you find in the world to come, that the Holy One, blessed be He, will widen (rt.: rhb) Jerusalem, as stated (in Ezek. 41:7), “And it became wider (rt.: rhb) as it wound about higher (lm'lh),” until it was rising to the heavens.³³See PRK 20:7. On the enlargement of Jerusalem in the age to come, cf. BB 75b. Now, “higher (m'lh)” can only mean heaven (shmym). Thus it is stated [(in Ps. 108:5), “For Your kindness is great, above (m'l) [heaven (shmym)”].³⁴Note that the Mss. reading (in the braces) adds an extra H to the Masoretic Text. Thus the H appears at the end of M‘L to make M‘LH. When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20), “The place is too crowded for me.” Nevertheless, the Holy One, blessed be He, brings clouds and raises it up from the heavens to the firmament, [from the second (heaven) to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh.] R. Eliezer ben Jacob said, “[The elevation of Jerusalem continues] until it reaches the throne of glory. But how are they (the Israelites) to ascend? By the time the higher one goes up, the lower one [needs to] eat and drink and sleep. So what does the Holy One, blessed be He, do? He will bring clouds and will have them fly, as stated (in Is. 60:8), ‘Who are these that fly like a cloud?’” Then each and every one of the righteous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5), “for over [all] the glory there shall be a canopy (huppah).” When it reaches the throne of glory, the Holy One, blessed be He, shall say to them, “I and you shall walk through the world [together], as stated (in Lev. 26:12), “And I will walk among you.” The Holy One, blessed be He, will dwell in the middle and the righteous shall point to Him with their finger. It is so stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us […].’” It also says (in Ps. 48:15), “For this is God, our God, for ever and ever; He will lead evermore.” Because the nations say (in Deut. 32:37), “And He will say, ‘Where are their gods’”; Israel shall therefore say in the future (in Ps. 48:15), “For this is God, our God, for ever and ever; He will lead evermore.”

Prior to the verse After these things scripture states: And Abraham heard that his brother was taken captive (Gen. 14:14). Was Lot actually Abraham’s brother? No, indeed! This statement is simply proof of Abraham’s humility. Though Abraham and Lot had quarreled, as it is written: And there was a strife between the herdsmen of Abraham’s cattle and the herdsmen of Lot’s cattle (ibid. 13:7), he called him brother nevertheless, as it is said: For we are brethren (ibid., v. 8). And he led forth (va-yarek) his trained men (Gen. 14:14). This verse indicates that he covered his men with silver and gold. Then he said to them: “Know that we are about to do battle; do not covet their silver and gold, for all this will be yours.” Va-yarek is employed in Scripture only in reference to gold, as it is said: The wings of a dove are all covered with silver, and her pinions with the shimmer of gold (yerakrak) (Ps. 68:14).

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Prov. 31:21), “She is not afraid for her household because of snow, for all her household are dressed in scarlet,”¹³The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,”might better fit the sense of the midrash. Hezekiah said, “The judgment of the wicked in Gehinnom [lasts] twelve months,¹⁴PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold.” At first the Holy One, blessed be He, has them come into the sun, and they say, “Is this the Gehinnom of the Holy One, blessed be He?” Then after that He brings them to the snow, where they say, “Is this the cold of the Holy One, blessed be He?” At first they say, “Ah (wah),” [from pleasure], but in the end they say, “Oy (way),” [from pain].¹⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3), “And He raised me up from the pit of desolation, from the miry mud (hywn),” [i.e.,] from a place where they say, “Oy, oy (way, way).” So where do they resign themselves [to their punishment]? R. Judah bar Rabbi says, “In the snow. This is [the meaning of] what is written (in Ps. 68:15), ‘When the Almighty scattered kings there, it snowed in Zalmon.’¹⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their darkness (zalmavet) is the snow.” Can this also [apply to] Israel? Scripture teaches (in Prov. 31:21), “[because of snow,] for all her household are dressed in scarlet (shanim),” [meaning] twofold, twofold (shenayim, shenayim, i.e., Israel is clothed in scriptural pairs): circumcision (of the foreskin) and uncovering (the corona); tassels and tefillin (i.e., phylacteries); (in Deut. 15:14,) “Provide liberally (literally, provide, provide” [for the redeemed slave)]; (in Deut. 15:10,) “Give liberally (literally, give, give)” [to the poor Israelite]; (in Deut. 15:11,) “You shall surely open up (literally, open up, open up)” [to the poor and needy]; and (in Deut. 14:22,) “You shall surely tithe (literally, tithe, tithe).” For that reason Moses warned Israel (in Deut. 14:22), “You shall tithe, tithe.”

Another interpretation (of Exod. 15:1): THEN SANG. When Israel was camping by the sea, the ministering angels came to praise the Holy One, but the Holy One did not give them permission, as stated (in Exod. 14:20): AND THE ONE DID NOT COME NEAR THE OTHER….³⁵Cf. Exod. R. 23:7. It also says (in Is. 6:3): AND ONE CRIED UNTO THE OTHER. To whom are they comparable? To a king whose son was taken prisoner.³⁶Cf. above, 4:4. He clothed himself in vindictiveness against his enemies. When he went to bring him <back>, the people came to utter a hymn³⁷Gk.: hymnos. for him. He said to them: When I have redeemed my son, <then> you will praise me. Similarly Israel was put in distress by the sea. The ministering angels came to praise him. He rebuked them. The Holy One said to them: When my children are put in distress, would you offer me praise? When they came up from the sea, Israel and the ministering angels wanted to utter a song. R. Abbin the Levite said: To what is the matter comparable? To a king who went down to battle and won. His son and his servant came to him, and in their hands was a crown to put on the king's head. They came to the king and said to him: Your son and your servant are standing by with a crown in their hands. Who will enter first? He said to them: <You are> the world's greatest fools! Shall my servant precede my son? Let my son enter first. Similarly, when Israel came up from the sea, Israel and the ministering angels came to utter a song. The Holy One said to the ministering angels: Let Israel be first. (Exod. 15:1:) THEN SANG MOSES [AND THE CHILDREN OF ISRAEL]. The women and the ministering angels were found to be standing by. Who would offer praise first? R. Hiyya bar Abba bar Shallum said: He made peace between them, as stated (in Ps. 68:26 [25]): SINGERS COME FIRST; THEN FOLLOW MUSICIANS IN THE MIDST OF TIMBREL-PLAYING MAIDENS. (Ibid.:) THE SINGERS COME FIRST {THEN FOLLOW MUSICIANS}. These are Israel. {AND AFTERWARDS} [THEN FOLLOW] MUSICIANS. These are the angels. {And afterwards} IN THE MIDST OF TIMBREL-PLAYING MAIDENS. [These are the women.] R. Levi said: By the heavens, I do not accept this interpretation. Rather the women first offered praise, simply because <it says:> THEN FOLLOW THE MUSICIANS. These are Israel. IN THE MIDST OF TIMBREL-PLAYING MAIDENS. These are the women. The ministering angels began to complain to the Holy One. They said: Is it not enough for the men to precede us? But are the women to do so as well? The Holy One said to them: As you live, yes. R. Helbo said in the name of R. Samuel bar Nahman: See what is written (in Ezek. 3:12): THEN THE SPIRIT RAISED ME UP, AND AFTER ME³⁸On this translation, see below, Lev. 7:6, and the note there. I HEARD A <GREAT ROARING> SOUND. What is the meaning of AFTER ME ('HRY)? After ('HRY) I and my friends have offered praise.³⁹Gen. R. 65:21. Then afterwards the ministering angels went and said (ibid., cont.): BLESSED IS THE GLORY OF THE LORD FROM HIS PLACE. R. Pinhas ben Hama the Priest said: What is written (in Ezek. 1:24)? WHEN THEY STOOD, THEY WOULD LET THEIR WINGS DROOP. What is the meaning of [WHEN THEY STOOD]? Whoever hears WHEN THEY STOOD is thinking: Perhaps there is sitting above. [Heaven forbid. There is no sitting above.]⁴⁰Gen. R. 65:21; Exod. 43:4. Rather they all stand, as stated (in Is. 6:2): THE SERAPHIM STOOD…. And so it says (in Dan. 7:16): I DREW NEAR TO ONE OF THOSE STANDING THERE. What is the meaning of WHEN THEY STOOD? Simply that when Israel stands and praises the Holy One, at that time THEY LET THEIR WINGS DROOP.

Another interpretation (of Numb. 2:2), “Each with his standard, under the banners.” This text is related (to Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” What is the meaning of “He brought me unto the banquet house?”⁶⁸Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One, blessed be He, was revealed upon mount Sinai, there descended with Him twenty-two thousand chariots of angels, as stated (in Ps. 68:18), “The chariots of God are two myriads, thousands for a doubling.”⁶⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: dgl). It is therefore stated (in Cant. 5:10), “the most prominent (rt.: dgl) of ten thousand.” When Israel saw them, as they were arrayed by standards (rt.: dgl), they yearned for standards. They said, “O that we might be arrayed with standards like them!” It is therefore stated (in Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” The banquet house (literally: house of wine) is Mount Sinai, on which Torah was given, since [Torah] is compared to wine, as stated (in Prov. 9:5, where wisdom is saying), “and drink of the wine I have mixed.” Ergo (in Cant. 2:4), “He brought me unto the house of wine,” namely to Sinai. (Ibid., cont.,) “And His standard over me is love.” They said, “O that He may raise the standard of love over me!” And so it says (in Ps. 20:6), “Let us shout for joy in Your salvation, and in the name of our God let us set up our standards.” The Holy One, blessed be He, said to them, “Do you yearn for standards? By your life, I will fulfill your petition.” It is so stated (ibid., cont.), “may the Lord fulfill all your petitions.” Immediately the Holy One, blessed be He, made known His love to Israel and said to Moses, “Go and make those standards like the ones for which they have yearned. (Numb. 2:2:) “Each with his standard, under the banners […the Children of Israel shall camp,] at a distance.” What is the meaning of “at a distance?”⁷⁰Cf. Numb. R. 2:9. At a distance of a mil.⁷¹Lat.: mille. The Holy One, blessed be He, said, “Israel shall be at a distance of two thousand cubits from the ark,” as stated (in Josh. 3:4), “Yet there shall be a distance between you and it of about two thousand cubits.” But Moses and Aaron shall be near to it, as stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children….” The Holy One, blessed be He, said, “If I become angry with My children, they will mediate between Me and My children.” For that reason they are near it, but the tribes (according to Numb. 2:2) shall camp around the tent of meeting at a distance. Another interpretation (of Numb. 2:2-3), “Each with his standard, under the banners […] Now those who camp in front to the East.” You find that in every place Judah is first.⁷²Numb. R. 2:10. [It is] first in the case of standards, as stated (in Numb. 2:3), “Now those who camp in front to the East shall be [those under] the standard of the camp of Judah.” So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14), “And [in first place traveled] the camp standard of [the Children of] Judah.” Where is it shown for sacrifices? Where it is stated (in Numb. 7:12), “And the one who offered […] on the first day was Nahshon ben Amminadab of the tribe of Judah.” Where is it shown for warfare? Where it is written (in Jud. 1:1-2), “Who shall be the first to go up for us against the Canaanites to fight against them? Then the Lord said, ‘Let Judah go up.’” And also, when the herald [of messianic age] comes, Judah shall receive the good news first, as stated (in Nahum 2:1), “Behold over the mountains the feet of the herald announcing peace; celebrate your festivals, O Judah, fulfill your vows.” The Holy One, blessed be He, said to them, “In this world you yearned for standards and I fulfilled your petition; but in the future to come, by virtue of the banners, I shall redeem you; and in the merit of the forefathers, that are called mountains, I shall leap over (rt.: dlg) the end, as stated (in Cant. 2:8), ‘The voice of my beloved! Here he comes, leaping over the mountains….’”

(Exod. 20:2:) I AM THE LORD <YOUR GOD>…. This text is related (to Ps. 68:18 [17]): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING.⁴⁰The midrash interprets the verse to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. <THE LORD IS AMONG THEM, AS IN SINAI, SO IN THE HOLY PLACE.>⁴¹PRK 12:22; PR 21:7; cf. Exod. R. 29:2. R. Avdimi of Haifa said: I have learned in my <own> Mishnah that twenty-two thousand chariots of ministering angels descended upon Sinai along with the Holy One. R. Berekhyah the priest said: <It was> {in} [like] the host of Levites.⁴²According to Numb. 3:32, Moses and Aaron recorded a total of 22,000 Levites. The Holy One foresaw [that only the tribe of Levi would withstand <Israel's> failings (i.e., remain faithful in the matter of the golden calf). For that reason he descended with twenty-two thousand corresponding <in number> to the host of Levites. Another interpretation (of Ps. 68:18 [17]): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING (shin'an). <This> teaches that twenty-two thousand chariots came down with the Holy One.] Each and every chariot was like the chariot which Ezekiel saw, <i.e.,> a chariot of God. THE CHARIOTS OF GOD. R. Eleazar ben Pedat said: They all came down with sharp (shenunim) swords to destroy the enemies of Israel.⁴³“Enemies of Israel” here is a euphemism for Israel. For if they (Israel) had not accepted the Torah they would have destroyed them. R. Levi said: It is simply that they had seen the face of the Divine Presence; and whoever sees the face of the Divine Presence does not die, as stated (in Prov. 16:15): IN THE LIGHT OF THE KING'S FACE THERE IS LIFE.

Another interpretation (of Ps. 68:18 [17]): THE CHARIOTS OF GOD ARE TWO MYRIADS, <THOUSANDS FOR A DOUBLING (alfe shin'an) >. R. Eleazar ben Pedat said: What is the meaning of alfe shin'an ('LPY ShN'N)? The most handsome (HN'YM, rt.: N'H)⁴⁴The midrash reads ShN’N as shenna’in (rt.: N’H), which means, “who are handsome.” and the most excellent⁴⁵Here the midrash may be understanding the alfe of the verse in the sense of alfa, i.e, that which is first or preeminent. So Wm. G. Braude and I.J. Kapstein, Pesikta de-Rab Kahana (Philadelphia: JPSA, 1975), p. 244, note 64. of them (i.e., of the angels). Nevertheless, the Lord stood out among them, <so that> the congregation of Israel said (in Cant. 5:10): MY BELOVED IS BRIGHT AND RUDDY, <THE MOST PROMINENT OF TEN THOUSAND >. <When> a king of flesh and blood goes forth into the field,⁴⁶Lat.: campus; Gk.: kampos. how many are as handsome as he? How many are as valiant as he? With the Holy One, however, the situation is different. When he came to Sinai, he took along with him the most handsome and the most excellent of the ministering angels. R. Judah b. R. Simon said: what is written (in Deut. 33:2)? HE (the Lord) APPEARED FROM MOUNT PARAN, AND ARRIVED ('ata) FROM HOLY MYRIADS. Thus he was A BEACON ('ot) in the midst of HOLY MYRIADS.⁴⁷This reinterpretation is possible because in the Hebrew text neither “arrived” nor “beacon” (i.e., “sign” or “emblem”) have any consonants except alef plus taw. There is no one like him. Who is comparable to him! R. Eleazar ben Pedat said: Wherever there are great throngs,⁴⁸Gk.: ochloi. there is a pressing together. On Sinai, however, when the Holy One came, there came down with him thousands of thousands and a myriad of myriads (rt.: RBH), (according to Ps. 68:18 [17]) THOUSANDS FOR A DOUBLING; yet there was space for them. R. Eleazar ben Azariah and R. Eleazar of Modim made the following statements: One said: But would the mountain have contained them? The Holy One said to it: Widen (rt.: RHB) and lengthen yourself to receive the children of your Lord. But the other said: When the Holy One returns to Jerusalem, he will bring the diaspora back into it. It is so stated (in Is. 49:12): LOOK! THESE ARE COMING {TO YOU} FROM AFAR…. But will <that city> be able to contain them? The Holy One has told it (in Is. 54:2): ENLARGE (RHB) THE SITE OF YOUR TABERNACLE. (Ps. 68:18 [17], cont.): THE LORD IS AMONG THEM, <AS IN SINAI, SO IN THE HOLY PLACE. > Resh Laqish said: There is a tablet⁴⁹Lat.: tabula. over the heart of each and every angel where the name of the Holy One is joined with the name of each and every angel: <e.g.,> Michael (which means, "Who is like God?") and Raphael (which means, "God has healed.") (Ps. 68:18 [17], cont.): THE LORD IS IN THEM.⁵⁰The Hebrew here would normally be translated, “among them,” but the midrash understands the text more literally to mean, IN THEM. Note that the discussion of Ps. 68:18 [17] ends here without connecting the verse to Exod. 20:2. Yalqut Shim‘oni, Exod. 286, adds that by proclaiming the Lordship of the Holy One among the angels, Ps. 68 does not limit his lordship to them since the first commandment also proclaims his lordship. So also Yalqut Shim‘oni, Pss., 797; PRK 12:22. Cf. Exod. R. 29:2, which adds that, even though Israel has seen many faces in heaven there is only one deity, as Exod. 20:2 clearly stresses. See also below, 6:12.

“His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15).
“His calves are pillars of marble”; “his calves” – this is the world; “pillars of marble [shesh]” – as it was established in six [shisha] days, as it is written: “For in six days the Lord made…” (Exodus 31:17). “Set on sockets of fine gold” – these are the portions of the Torah that are expounded with what precedes them and are expounded with what follows them. To what are they comparable? To a pillar that has a base beneath it and a capital above it. So too, the portions of the Torah are expounded with what precedes them and what follows them. From where [is it derived that they are expounded with] what precedes them? As it is stated: “If a man lies carnally with a woman” (Leviticus 19:20).⁸²This is written in the context of a maidservant who has been designated for a Hebrew slave. What is written thereafter? “When you will come into the land and plant any food tree [you shall consider its fruit forbidden; three years it shall be forbidden for you, it shall not be eaten]” (Leviticus 19:23). What does one have to do with the next? Rather, when [a laborer] hoes he gradually becomes a member of the household, and because he enters and exits [the homeowner’s] house, he becomes suspected regarding his maidservant. He says: Am I not liable to bring a sin offering, am I not liable to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.⁸³The laborer downplays the significance of his sin with the maidservant. Rabbi Yudan said in the name of Rabbi Levi: Those who practice leniency regarding maidservants in this world are destined to be hung by the crowns of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? His liability is with him. [People] say: Let this man go in his liability.⁸⁴People will realize that the individual will die without atonement for the sins that he downplayed during his life. This is alluded to by the fact that the verse prohibiting fruit in the first three years of a tree’s life is preceded by the verse requiring a guilt offering for one who has relations with a designated maidservant. Just as it is prohibited to benefit from the fruit, it is prohibited to have relations with the maidservant with the intention of bringing the guilt offering.
They are expounded with what follows them; how so? As it is written: “Three years it shall be forbidden for you, it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat over the blood; you shall not practice divination…” (Leviticus 19:26). The Holy One blessed be He said: For orla you wait three years, but for your wife, you do not wait until she purifies from her menstruation? For orla you wait three years, but for your animal, you do not wait until its blood is completely squeezed out?⁸⁵The midrash interprets the phrase “you shall not eat over the blood” as alluding to the prohibition of having relations with a woman who has not been purified from her menstruation (see Etz Yosef), and to the prohibition of eating meat if the blood of the animal was not fully drained. Thus, the midrash derives from the juxtaposition of the verses that just as one waits for the fruit of the fourth year, he must wait in order to avoid these prohibitions, despite the fact that people might be less inclined to wait for them (see Etz Yosef; Midrash HaMevo’ar).
Who upheld the mitzva of blood? Saul began to uphold the mitzva of blood.⁸⁶Saul brought the people to observe the mitzva. That is what is written: “They told Saul, saying: Behold, the people are sinning to the Lord by eating with the blood” (I Samuel 14:33). “Saul said: Spread out among the people and say to them: Let each man bring to me his ox and each man his sheep, and you shall slaughter here [bazeh] and eat” (I Samuel 14:34). What is bazeh? The Rabbis say: He showed them a knife fourteen fingerbreadths long: bet – two, zayin – seven, heh – five; that is fourteen. He said to them: Slaughter and eat in accordance with this protocol.
When did the Holy One blessed be He reward him? In the Philistine war, as it is written: “It was on the day of war that there was not to be found sword or spear in the possession of any of the people who were with Saul and Jonathan; but they could be found with Saul…” (I Samuel 13:22). “It was not found,” and you say: “It was found”? Who provided it to him? Rabbi Ḥagai [said] in the name of Rabbi Yitzḥak: An angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him.
It is written: “Saul built an altar to the Lord; he was the first to begin building [altars to the Lord]” (I Samuel 14:35). The members of the early generations built numerous altars: Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say “he was the first to begin building [altars]”? Rather, he was the first of the kings to do so. Rabbi Yudan said: Because he devoted himself to this matter,⁸⁷He ensured that the people observed the laws of ritual slaughter. the verse ascribes to him as though he were the first to build an altar to the Lord.

[(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS.] This text is related (to Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. What is the meaning of HE BROUGHT ME UNTO THE BANQUET HOUSE?⁸⁸Tanh., Numb. 1:14; Numb. R. 2:3. The midrash is seeking the connection between BANQUET HOUSE and HIS STANDARD. When the Holy One was revealed upon Mount Sinai, there descended with him twenty-two thousand chariots of angels, as stated (in Ps. 68:18): THE CHARIOTS OF GOD ARE TWO MYRIADS, THOUSANDS FOR A DOUBLING.⁸⁹The midrash interprets these words to mean: TWO MYRIADS (of 10,000 each) PLUS A THOUSAND DOUBLED for a total of 22,000. Now they all were arranged by standards (rt.: DGL). It is therefore stated (in Cant. 5:10): <MY BELOVED IS BRIGHT AND RUDDY,> THE MOST PROMINENT (rt.: DGL) OF TEN THOUSAND. When Israel saw them, as they were arrayed by standards (rt.: DGL), they yearned for standards. They said: O that we might be arrayed with standards like them! It is therefore stated (in Cant. 2:4): HE BROUGHT ME UNTO THE BANQUET HOUSE, [AND HIS STANDARD (DGL) OVER ME IS LOVE]. THE BANQUET HOUSE (literally: HOUSE OF WINE) is Mount Sinai, on which Torah was given, [since <Torah> is compared to wine], as stated (in Prov. 9:5, where wisdom is saying): AND DRINK OF THE WINE I HAVE MIXED. Ergo (in Cant. 2:4): HE BROUGHT ME UNTO THE HOUSE OF WINE, namely to Sinai. (Ibid., cont.:) AND HIS STANDARD OVER ME IS LOVE. They said: O that he may raise the standard of love over me! And so it says (in Ps. 20:6 [5]): LET US SHOUT FOR JOY IN YOUR SALVATION, AND IN THE NAME OF OUR GOD LET US SET UP OUR STANDARDS. The Holy One said to them: Do you yearn for standards? By your life, I will fulfill your petition. It is so stated (ibid., cont.): MAY THE LORD FULFILL ALL YOUR PETITIONS. Immediately the Holy One made known his love to Israel and said to Moses: Go and make those standards like the ones for which they have yearned.

(Ibid.) "And they stood from afar": outside of twelve mil (the distance of the Israelite encampment). We are hereby apprised that Israel receded twelve mil and returned twelve mil for each pronouncement. So that on that day they are found to have walked two hundred and forty mil. At that time the Holy One Blessed be He said to the ministering angels: Go down and help your brothers, as it is written (Psalms 68:13) "The kings of legions will move, will move" — they will move in going and they will move in returning. And not the ministering angels alone, but the Holy One Blessed be He Himself. As it is written (Song of Songs 2:6) "His left hand under my head, and His right hand will embrace me." R. b. R. Ilai says: Because they were scorched by the sun above them, the Holy One Blessed be He said to the clouds of glory: Drip the dew of life upon My children, etc. (Psalms, Ibid. 9) "The earth quaked. The heavens, too, dripped before G d. This is Sinai, etc.", and (Ibid. 11) "A bounteous rain did You drip, O G d." When was all this honor conferred? When Israel was the most comely of the nations and honored the Torah. As it is written (Ibid. 13) "And the beauteous of the house divides the spoil, "spoil" being nothing other than Torah, viz. (Ibid. 119:62) "I rejoice over Your word as one who finds great spoil."

(Ibid.) "And they stood from afar": outside of twelve mil (the distance of the Israelite encampment). We are hereby apprised that Israel receded twelve mil and returned twelve mil for each pronouncement. So that on that day they are found to have walked two hundred and forty mil. At that time the Holy One Blessed be He said to the ministering angels: Go down and help your brothers, as it is written (Psalms 68:13) "The kings of legions will move, will move" — they will move in going and they will move in returning. And not the ministering angels alone, but the Holy One Blessed be He Himself. As it is written (Song of Songs 2:6) "His left hand under my head, and His right hand will embrace me." R. b. R. Ilai says: Because they were scorched by the sun above them, the Holy One Blessed be He said to the clouds of glory: Drip the dew of life upon My children, etc. (Psalms, Ibid. 9) "The earth quaked. The heavens, too, dripped before G d. This is Sinai, etc.", and (Ibid. 11) "A bounteous rain did You drip, O G d." When was all this honor conferred? When Israel was the most comely of the nations and honored the Torah. As it is written (Ibid. 13) "And the beauteous of the house divides the spoil, "spoil" being nothing other than Torah, viz. (Ibid. 119:62) "I rejoice over Your word as one who finds great spoil."

(Ibid.) "And they stood from afar": outside of twelve mil (the distance of the Israelite encampment). We are hereby apprised that Israel receded twelve mil and returned twelve mil for each pronouncement. So that on that day they are found to have walked two hundred and forty mil. At that time the Holy One Blessed be He said to the ministering angels: Go down and help your brothers, as it is written (Psalms 68:13) "The kings of legions will move, will move" — they will move in going and they will move in returning. And not the ministering angels alone, but the Holy One Blessed be He Himself. As it is written (Song of Songs 2:6) "His left hand under my head, and His right hand will embrace me." R. b. R. Ilai says: Because they were scorched by the sun above them, the Holy One Blessed be He said to the clouds of glory: Drip the dew of life upon My children, etc. (Psalms, Ibid. 9) "The earth quaked. The heavens, too, dripped before G d. This is Sinai, etc.", and (Ibid. 11) "A bounteous rain did You drip, O G d." When was all this honor conferred? When Israel was the most comely of the nations and honored the Torah. As it is written (Ibid. 13) "And the beauteous of the house divides the spoil, "spoil" being nothing other than Torah, viz. (Ibid. 119:62) "I rejoice over Your word as one who finds great spoil."

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION…. He said to him: Where?⁴⁷Tanh., Lev. 2:12; see Lev. R. 10:9; cf. Gen. R. 5:7. He said unto him: Unto the door of the Tent of Meeting. Moses our Master said to him: Sovereign of the World, < there are > sixty myriads of adults and sixty myriads of young people. How will I have them stand at the opening of the Tent of Meeting? < The area is > only the size of a field requiring of two seahs of seed; yet you are saying (in Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to him: Are you surprised about this command? Are the heavens not like a cataract on the eye? For I made them < to stretch > from one end of the world to the other, [as stated] (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN [AND SPREAD THEM OUT LIKE A TENT TO DWELL IN]. And also in the world to come I will do likewise for Zion. How will all those populations⁴⁸Gk.: ochloi. from the first Adam until the dead rise < have room to > stand? Then they are going to say (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME; MAKE ROOM FOR ME TO DWELL. What shall I do for them? I shall enlarge it, as stated (in Is. 54:2): ENLARGE THE SITE OF YOUR TABERNACLE? From where do you learn so? From Mount Sinai. When the Holy One appeared upon it, what is written (in Ps. 68:18 [17])? THE CHARIOTS OF GOD ARE MYRIADS, THOUSANDS UPON THOUSANDS; < THE LORD IS AMONG THEM ON SINAI >…. R. Avdimi of Haifa said: I have learned in my Mishnah: When the Holy One appeared on Mount Sinai to give the Torah, twenty-two thousand chariots came down with him.⁴⁹PRK 12:22; PR 21:7; Exod. R. 29:2. R. Berekhyah [the Priest] said that the Holy One foresaw that none would remain in their teaching (literally: their water) except the tribe of Levi. He therefore came down < with a number > corresponding to the camp of the Levites (according to Numb. 22:39). R. Jannay said: If so, how is it that THE CHARIOTS (rt.: RKB) OF GOD ARE MYRIADS. It is simply that twenty-two thousand chariots came down with the Holy One, with each and every chariot like the chariot which Ezekiel ben Buzi saw (Ezek. 1:19–21); yet it (i.e., Mt. Sinai) contained them. Indeed the event was a miracle. The Holy One said: Become wider (rt.: RHB) and longer to receive my children, < who are > faithful children. And so you find in the world to come, that the Holy One will widen (rt.: RHB) Jerusalem, as stated (in Ezek. 41:7): AND IT BECAME {LONGER} [WIDER] (rt.: RHB) AS IT WOUND ABOUT HIGHER (LM'LH)…, until it was rising to the heavens.⁵⁰See PRK 20:7. On the enlargement of Jerusalem in the age to come, cf. BB 75b. Now, HIGHER (M'LH) can only mean "heaven" (ShMYM). Thus it is stated (in Ps. 108:5 [4]) FOR [YOUR FAITHFULNESS IS] GREAT, ABOVE (M'L) {THE HEAVENS (HShMYM)} [HEAVEN (ShMYM)].⁵¹Note that the Mss reading (in the braces) adds an extra H to the Masoretic Text. Thus the H appears at the end of M‘L to make M‘LH. When it (i.e., Jerusalem) reaches the heavens, it says (in Is. 49:20): THE PLACE IS TOO CROWDED FOR ME…. Nevertheless, the Holy One raises it up from the heavens to the firmament, from the second < heaven > to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. R. Eleazar ben Jacob said: < The elevation of Jerusalem continues > until it reaches the throne of glory. But how are they (the Israelites) to ascend? The Holy One will bring clouds and will have them fly. Thus it is stated (in Is. 60:8): WHO ARE THESE THAT FLY LIKE A CLOUD? Then each and every one of the righteous will have a canopy (huppah) for himself. Thus it is stated (in Is. 4:5): FOR THE LORD WILL CREATE OVER THE [WHOLE] SITE OF MOUNT ZION AND OVER ITS ASSEMBLY [< A CLOUD AND SMOKE BY DAY AND THE BRIGHTNESS OF A FLAMING FIRE BY NIGHT >; FOR OVER < ALL > THE GLORY THERE SHALL BE A CANOPY (huppah)]. When it reaches the throne of glory, the Holy One shall say to them: I and you shall walk through the world < together >, as stated (in Lev. 26:12): AND I WILL WALK AMONG YOU. The Holy One will dwell in the middle and the righteous shall < proudly > point him out. It is so stated (in Is. 25:9): IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM, AND HE DELIVERED US…. It also says (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE. Because the nations say (in Deut. 32:37): AND HE WILL SAY: WHERE ARE THEIR GODS? Israel shall therefore say (in Ps. 48:15 [14]): FOR THIS IS GOD, OUR GOD, FOR EVER AND EVER; HE WILL LEAD EVERMORE.

(Numb. 3:15:) “Enroll the Children of Levi….” This text is related (to Ps. 68:7), “God causes individuals to dwell in a home.” A certain matron⁷⁸Lat.: matrona. asked R. Jose ben Halafta, “In how many days [did the Holy One, blessed be He, create the world?” He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six days the Lord made heaven and earth.’”⁷⁹Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2. She said to him, “Ever since the world was created, what does He do?” “He sits [there] arranging marriages and issuing decrees. So He says, ‘So-and-so shall marry so-and-so.’” (Ps. 68:7), “God causes individuals to dwell in a home.” Who are they? This was Amram and his wife Yochebed, since through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and bricks.⁸⁰The Exodus theme is suggested by what follows in Ps. 68:7): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4. What did the Holy One, blessed be He, do? He married Yochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.), “God causes individuals to dwell in a home.” The Holy One, blessed be He, said, “In as much as this tribe is accustomed to be raising up redeemers, go and number them.” (Numb. 3:15:) “Enroll the Children of Levi….” But it is written in another place (i.e., in Numb. 1:49), “However, you shall not enroll the tribe of Levi, nor shall you take a census of them.”⁸¹Cf. Numb. R. 3:7. When Israel had made the calf, what is written there (in Exod. 32:26)? “So Moses stood up in the gate of the camp and said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” Hence the Holy One, blessed be He, said to Moses, (in the words of Numb. 3:15), “Enroll the Children of Levi.” R. Judah bar Shallum said, “The Holy One, blessed be He, is accustomed to numbering [the children of] this tribe in every case while they are young.⁸²Numb. R. 3:8. How is it shown? When the Holy One, blessed be He, told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found [to number] sixty-six, as stated (in Gen. 46:26), “And all the souls of the House of Jacob that came that came to Egypt… were sixty-six.” [In addition were] Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27), “all the souls of the House of Jacob, which came to Egypt, were seventy.” R. Levi said that R. Samuel bar Nahman said, “The Holy One, blessed be He, customarily numbers this tribe while they are in their mother's womb.”⁸³Gen. R. 94:9 and M. Pss. 92:12. R. Berekhyah the Priest said, “There is not enough resin to flow out before they collect it.⁸⁴Rt.: SPG; cf. the Gk.: spoggos (“sponges”). So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her.” Resh Laqish said, “While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27).” And also concerning her children's children, the Holy One, blessed be He, said to Moses (in Numb. 3:15), “you shall enroll every male from the age of a month and upward.” Moses said to him, “Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when You say (ibid.), ‘every male from the age of a month and upward?’”⁸⁵Numb. R. 1:9. The Holy One, blessed be He, said to Moses, “You do your [part], and I will do my [part].” R. Judah bar Shalom the Levite said, “Moses would go and stand at the gate of the tent [in question]. Then the Divine Presence would draw near and say to him, ‘There are five infants in this tent; there are ten infants in that tent.’” Where is it shown? Where it is stated (in Numb. 3:16), “So Moses enrolled them according to the word (literally, according to the mouth) of the Lord, as he had been commanded,” [i.e.,] just as the Divine Presence told him.

(Gen. 14:14, cont.:) HE ARMED HIS TRAINED MEN. What is the meaning of HE ARMED HIS TRAINED MEN? That he took silver and gold and covered them with it.⁷³Cf. Ned. 32a; Gen. R. 43:2. He said to them: You know that we are going off to war and that we are going in order to save lives. Do not set your eyes on wealth. If < you are going > for the sake of silver and gold, here it is before you, as stated (ibid.): HE ARMED HIS TRAINED MEN. HE ARMED (YRQ) < means > nothing but that he covered them with silver and gold, as stated (in Ps. 68:14 [13]): THE WINGS OF A DOVE ARE COVERED WITH SILVER AND ITS PINIONS WITH THE YELLOW (YRQRQ) OF GOLD.

And he gave unto Moses, when he had made an end of speaking with him (Exod. 31:18). Scripture says elsewhere in reference to this verse: Thou hast ascended on high, thou hast led captivity captive. Thou hast received gifts among men (Ps. 68:19). Normally a man accepts gifts of silver and gold and garments from his neighbor in the hope that he might win his neighbor’s affection, but you Moses have taken captivity captive, that is, you have captured the Torah, which is in the midst of My heart.²⁵Moses did not simply receive a gift from God but captured it, that is took the Torah himself. Hence, Thou hast led captivity captive. Thou hast received gifts among men.

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He,⁸⁶Numb. R. 3:8. than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so? The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.”⁸⁷English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.” He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land. He created firmaments and chose one of them for Himself, i.e., ‘aravot,⁸⁸‘Aravot’ is the name of the seventh heaven. as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR). Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female? Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]? Because they are His troops,⁸⁹Gk.: taxeis. and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.” But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...” It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI…. This text is related (to Ps. 68:7 [6]): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. A certain matron⁹⁸Lat.: matrona. asked R. Jose ben Halafta: In how many days did the Holy One create the world? He said to her: In six days, as stated (in Exod. 31:17): FOR IN SIX DAYS THE LORD MADE <HEAVEN AND EARTH>.⁹⁹Tanh., Numb. 1:16; Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2. She said to him: Ever since the world was created, what does he do? He sits <there> arranging marriages and issuing decrees. So he says so-and-so shall marry so-and-so. It is so stated (in Ps. 68:7 [6]): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. Who was this <so-and-so>? This was Amram and his wife was Jochebed, since through their merit the Holy One brought Israel out of Egypt, where they had been enslaved to clay and bricks.¹⁰⁰The Exodus theme is suggested by what follows in Ps. 68:7 [6]): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4. What did the Holy One do? He married Jochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.): GOD CAUSES INDIVIDUALS TO DWELL IN A HOME. The Holy One said: In as much as this tribe is accustomed to be raising up redeemers, go and number them. (Numb. 3:15:) ENROLL THE CHILDREN OF LEVI….

"and the whole mountain trembled": (Mount Sinai) was included in all of the mountains, viz. (Judges 5:5) "The mountains quaked before the L rd — This is Sinai, etc." and (Psalms 68:17) "Why do you quake, you mountains gavnunim"? ("givnonim" = "peaked"), as in (Leviticus 21:20) "or a hunchback ('gibein') or a dwarf." He said to them: You are all givnonim (in spite of which He chose [the 'lowly'] Sinai). And why was the Holy Spirit (i.e., the Temple) reposed on the portion of Benjamin? For all of the tribes took part in the selling of Joseph, but Benjamin was not with them. And also, all the tribes were born outside of Eretz Yisrael, and Benjamin was born in Eretz Yisrael.

The Holy One, blessed be He, created seven firmaments, and He selected from them all 'Araboth only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, with Jah, his name" (Ps. 68:5). The Holy One, blessed be He, created seven lands, and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).

The Holy One, blessed be He, created seven firmaments, and He selected from them all 'Araboth only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, with Jah, his name" (Ps. 68:5). The Holy One, blessed be He, created seven lands, and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).

The Holy One, blessed be He, created seven firmaments, and He selected from them all 'Araboth only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, with Jah, his name" (Ps. 68:5). The Holy One, blessed be He, created seven lands, and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).

The Holy One, blessed be He, created seven firmaments, and He selected from them all 'Araboth only for the place of the throne of glory of His kingdom, as it is said, "Cast up a highway for him that rideth on the 'Araboth, with Jah, his name" (Ps. 68:5). The Holy One, blessed be He, created seven lands, and He chose from all of them the land of Israel only, as it is said, "A land… the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). Another verse says, "I said, I shall not see the Lord, even the Lord in the land of the living" (Isa. 38:11). The Holy One, blessed be He, created seven deserts, and of them all He chose the desert of Sinai only to give therein the Torah, as it is said, "The mountain which God hath desired for his abode" (Ps. 68:16).

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

We are taught that R. Simon b. Elazar said: "Every commandment for which Israel was ready to die [when a prohibitory decree was promulgated for its observance] as for instance the decree of idolatry and Milah (circumcision) are still punctually observed; but all those commandments for which Israel was not ready to die, as for instance Tephilin, are but feebly observed nowadays; for R. Janai said, 'Tephilin requires a clean body such as Elisha, the man of wings, possessed.'" What is meant by a clean body? Abaye said, "It means literally a clean body." But Raba said, "Not to become drowsy while wearing the Tephilin." And why was he called the man of wings? The government of Edom had once decreed against Israel, that whoever would wear Tephilin on his head, would be punished by piercing out his marrow. Elisha put on his Tephilin and went out on the street. A Quaestor saw him [wearing the Tephilin] and Elisha fled before him. The officer pursued him. When he was caught, R. Elisha removed them from his head and kept the Tephilin in his hand. "What have you in your hand?" was the Quaestor's question? "Wings of a dove," replied Elisha. The Quaestor stuck out his hand to investigate and he found them to be wings of a dove; therefore he was called 'Elisha, the man of the dove wings.' Why did he choose to say wings of a dove? Because Israel is likened to a dove, as it is said (Ps. 68, 14.) The wings of the dove covered with silver and her pinions shining with flaming gold, i. e., just as the dove defends herself with her wings [not with her bcak] so does Israel defend itself by its Torah.

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

What is the sense of “I am with him in his affliction?” (Psalms 91:15)... Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs. As her mother heard her crying downstairs, she cried upstairs. Her neighbors said to her, “What is the matter, that you are screaming. Are you giving birth with her?” She said to them, “My daughter is in pain. How can I stand her screaming? I am screaming because my daughter’s pain is my pain.” Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6) God said to them, “Has my house not been destroyed and my children have been carried off in chains. Shouldn’t I be in pain? This is the meaning of, “I am with him in his affliction.”

(Numb. 3:15:) ENROLL THE CHILDREN OF LEVI. This tribe was particularly dear to the Holy One.¹⁰⁷Tanh., Numb. 1:17; Numb. R. 3:8. But why out of all the tribes was none chosen except this one, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST….] How so? The Holy One created days and chose one of them for himself, as stated (in Ps. 139:16): DAYS WERE FORMED, AND ONE OF THEM WAS HIS OWN.¹⁰⁸English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says: This is the Sabbath. He created years and chose one of them for himself, i.e., the seventh, as stated (in Lev. 25:2): THEN THE LAND SHALL OBSERVE A SABBATH FOR THE LORD. He created weeks <of years> and chose one of them for himself, i.e., the Jubilee, as stated (in Lev. 25:10): AND YOU SHALL SANCTIFY THE FIFTIETH YEAR. He created countries, and chose one of them for himself, <i.e.,> the land of Israel, as stated (in Deut. 11:12): A LAND FOR WHICH THE LORD YOUR GOD CARES; [THE EYES OF THE LORD YOUR GOD ARE ALWAYS UPON IT. [And so the Holy One calls it his land, as stated (in Joel 4[3]:2): THEY HAVE DIVIDED UP {HIS} [MY] LAND.] He created firmaments and chose one of them for himself, i.e., Aravot,¹⁰⁹‘Aravot is the name of the seventh heaven. as stated (in Ps. 68:5 [4]): BUILD A WAY FOR THE ONE WHO RIDES IN THE 'ARAVOT; THE LORD IS HIS NAME. He created peoples and chose one of them for himself, i.e., Israel, as stated (in Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU TO BE FOR HIMSELF A TREASURED PEOPLE, a nation of flesh, and you are flesh.¹¹⁰BSR. Cf. the parallel in Tanh., Numb. 1:17: “a worthy (KShR) nation, and you are worthy (KShR).” Now (according to Deut. 7:6): THE LORD YOUR GOD HAS CHOSEN YOU…. Why did he choose you? Because he loved you, as stated (in vs. 8): BECAUSE THE LORD LOVED YOU. He created tribes and chose one of them for himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL….] He therefore especially cherishes you. So he says to Moses each time (as in Numb. 3:15): ENROLL THE CHILDREN OF LEVI <….> [EVERY MALE.] Why did he say: EVERY MALE, and not mention the noun, female? Because the glory of God arises from the males. <Ergo:> EVERY MALE. David has stated (in Ps. 127:3): BEHOLD, SONS ARE THE HERITAGE OF THE LORD; THE FRUIT OF THE WOMB, A REWARD. [SONS ARE THE HERITAGE OF THE LORD,] i.e., the males. THE FRUIT OF THE WOMB, A REWARD,] for if females come, they also are a reward. And why does he enroll them each and every time? Because they are his troops,¹¹¹Gk.: taxeis. and the king has much joy in his troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they had seen the Divine Presence. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15): SO I VIEWED THE PEOPLE AND THE PRIESTS, BUT I FOUND THERE NONE OF THE CHILDREN OF LEVI. The Holy One said: In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20): FOR NO HUMAN SHALL SEE ME AND LIVE. In the world to come, however, when I restore my Divine Presence to Zion, I will be revealed in my glory over all Israel. Then they shall see me and live forever. Thus it is stated (in Is. 52:8): FOR EYE TO EYE THEY SHALL SEE <THE RETURN OF HE LORD TO ZION>. And not only that, but they shall point out my glory to each other with the finger while saying (in the words of Ps. 48:15): FOR THIS GOD, OUR GOD. It also says (In Is. 25:9): AND IN THAT DAY THEY SHALL SAY: SEE, THIS IS OUR GOD; WE WAITED FOR HIM [AND HE DELIVERED US]. THIS IS THE LORD; WE WAITED FOR HIM. LET US REJOICE AND BE GLAD IN HIS SALVATION.

(Exodus 14:22) "And the children of Israel came in the midst of the sea on the dry land": R. Meir perceives it one way; R. Yehudah, another. R. Meir: When the tribes were standing at the sea, each said: I will go first. In the midst of the hue and cry, Benjamin sprang first into the sea, as it is written (Psalms 68:28-29) "There, Benjamin, the young (i.e., the youngest of the tribes) rodem, the princes of Judah rigmatham, the princes of Zevulun, and princes of Naftali. Your G d has commanded your strength. Be strong, O G d, — this (strength which) You have wrought for us!" Read it not "rodem," but "rad yam" ("went down into the sea") — whereupon Judah began to stone them ("rigmatham"), viz. "the princes of Judah rigmatham." An analogy: A king has two sons. He enters the younger son's room at night and says: Wake me at sunrise — and to the older: Wake me in the third hour (of the day). The younger son comes to wake him at sunrise and is prevented from doing so by the older son, saying: He told me: at the third hour — to which the younger counters: He told me at sunrise. Their altercation awakes their father, who says: My sons, both of you acted for my honor — I will not withhold your reward for this. Thus said the Holy One Blessed be He: What reward will accrue to the sons of Benjamin, who went down first into the sea? The reposing of the Shechinah in his portion (i.e., the Temple), as it is written (Genesis 49:27) "Benjamin tears (first), as a wolf," and (Devarim 33:12) "Of Benjamin he said: 'Beloved of the L rd; He will repose securely upon him, etc.'" And what reward accrued to the tribe of Judah, who stoned him? They attained to kingdom, as it is written "The princes of Judah rigmatham," "rigmah" connoting kingdom, as in (Daniel 5:29) "And at Belshazzar's command, they clothed Daniel in purple ('argevana,' like 'rigmah'), placed a golden chain on his neck, and proclaimed that he should rule as one of three in the kingdom." "the princes of Zevulun and the princes of Naftali": Just as the Holy One Blessed be He wrought miracles for the tribe of Judah and Benjamin at the sea, so He wrought miracles for Zevulun and Naftali, through Devorah and Barak, as it is written (Judges 4:6-7) "And she summoned Barak the son of Avinoam of Kedesh Naftali, and said to him: The L rd, the G d of Israel has commanded: Go, ascend Mount Tavor, and take with you ten thousand men of Naftali and Zevulun. And I will draw to you Sisra the commander-in-chief of Yavin, etc." And it is written (Ibid. 5:18) "Zevulun is a people that bared its soul to death, and Naftali on the heights of the field." R. Yehudah perceives it thus: "And the children of Israel came in the midst of the sea": When the tribes were standing at the sea, each of them said: I will not go down first into the sea, viz. (Hoshea 12:1-3) "Ephraim surrounds Me with deceit, and the house of Israel with guile. Because they stood and deliberated, Nachshon the son of Aminadav leaped into the sea. Of him Scripture writes (Psalms 69:2-3 ) "Save me, O G d, for the waters have reached my soul. I am sinking in the slimy depths and I find no foothold. I have come into the watery depths, and the flood sweeps me away." (Ibid. 16) "Let the floodwaters not sweep me away, and let the deep not swallow me, and let the mouth of the pit not close over me." At that time Moses waxed long in prayer — whereupon the L rd said to him: My loved ones are drowning in the sea, and the sea is raging, and the foe is pursuing, and you stand and wax long in prayer? To which Moses replied: L rd of the universe, what can I do? And He said to him (Exodus 14:16) "And you, raise your staff, etc." And what did Moses and Israel say at the sea? (Ibid. 15:18) "The L rd will reign for ever and ever" — to which He responded: He who made Me "King" at the sea, (i.e., the tribe of Judah) him will I make king over Israel."

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

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

(Gen. 3:24, cont.:) AND THE FLAME OF THE EVER-TURNING SWORD. This < flame > is Gehinnom, which is ever turning from hot to cold and from cold to hot over the wicked. R. Hezekiah the son of R. Hiyya said: Now where < do we find that > they deliver themselves to the cold?⁷³On the wording, see L. Gruenhut, Midrash Shir haShirim, 2nd edition by J. Ch. Wertheimer (Jerusalem: Ktav Yad Sefer Inst., 1981), p. 60 on Cant. 2:12. Where it is stated (In Ps. 68:15 [14]): IT SNOWED IN ZALMON.⁷⁴Zalmon is a name for Gehinnom. And who will be delivered from the judgment of Gehinnom? One who is busy in the Torah. (Gen. 3:24:) AND THE FLAME OF THE EVER-TURNING SWORD: SWORD can only be Torah, since it is stated (in Ps. 149:6 concerning Israel's saints): < LET THE HIGH PRAISES OF GOD BE IN THEIR MOUTH >, AND A TWO-EDGED SWORD IN THEIR HAND.

“…and the people shall go out and gather what is needed for the day…” (Exodus 16:4) This is what is written “Blessed is the Lord; every day…” (Psalms 68:20) The Holy One said to Israel: with the measure that a man measures with, so he is measured. I gave you the Torah in order that you be occupied with it every day, as it says “Fortunate is the man who listens to me to watch by my doors day by day…” (Proverbs 8:34) And so too “Yet they seek Me daily…” (Isaiah 58:2) By your lives, I will satisfy you with food from the heavens every day, as it says “…and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.” (Exodus 16:4) Furthermore, I will bless you every day, as it says “Blessed is the Lord; every day God lavishes upon us…” (Psalms 68:20) When you do My will I will call you “…borne from birth…” (Isaiah 46:3) and I will fill up (ma’amis) for you the cup of salvation in the merit of the Holy Temple, which is called a ‘stone of burden’ (maamasa), as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)

Another explanation: "And God said all of these things, saying" - Rabbi Yitzchak said, What the prophets were to prophesy in the future in each generation, they received from Mount Sinai. As Moshe said to Israel (Deuteronomy 29:14), "But with those here with us standing today and with those not here with us today." It does not say [at the end of the verse], "with us standing today," but rather, "with us today"; these are the souls that will be created in the future, who do not have substance, about whom "standing" is not mentioned. For even though they did not exist at that time, each one received that which was his. And so [too], it states (Malachi 1:1), "The burden that God spoke to Israel by ['in the hand of'] Malachi" - it does not state, "in the days of Malachi," but rather "in the hand of Malachi," as the prophecy was already in his hand from Mount Sinai, but until that time, he was not given permission to prophesy. Likewise Yeshayahu said (Isaiah 48:16), "from the time it was, was I there." Yeshayahu said, "From the time the Torah was given at Sinai, I was there and received this prophecy, except [only] 'now did God send me and His spirit'" - until now, he was not given permission to prophesy. And it was not only of the prophets who receive their prophecy from Sinai, but also the sages who arise in each generation - each of them received what was his from Sinai. And so [too] it states (Deuteronomy 5:19), "These things did the Lord speak to your entire congregation, [...] a great voice and it did not cease": Rabbi Yochanan said, "One voice was split into seven voices and they were divided into seventy languages"; Rabbi Shimon ben Lakish said, "From it prophesied all of the prophets who arose." The Sages said that it did not have an echo. Rabbi Shmuel bar Nachmani said in the name of Rabbi Yochanan, "What is [the meaning of] 'The voice of the Lord is in strength' (Psalms 29:4)? Can one really say this? Isn't it true that, with even one angel, no creature can stand up to his voice, as it states (Daniel 10:6), 'And its body was like beryl (tarshish) [...] and the voice of its words was like the voice of the multitude.' And does the Holy One, blessed be He, about Whom it is written (Jeremiah 23:24), 'do I not fill the heavens and the earth,' need to speak in strength? Rather, 'The voice of the Lord is in strength' - in the strength of all of the voices." And this verse supports the view of Rabbi Yochanan: "The Lord gives the word, the announcers are a great host" (Psalms 68:12).

11 All the sevenths are always beloved. Above the seventh is beloved: Skies, skies of the skies, firmament, heavens, celestial realm, abode, and clouds. And it is written (Psalms 68:5), "extol Him who rides the clouds; the Lord is His name." In the lands, the seventh is beloved: Earth, ground, globe, valley, wilderness, oblivion and world. And it is written (Psalms 9:9), "And He judges the world with righteousness, judges the peoples with equity." In the generations, the seventh is beloved: Adam, Shet, Enosh, Keinan, Mahalalel, Yered and Chanoch. And it is written (Genesis 5:25), "And Chanoch walked with God." In the forefathers, the seventh is beloved: Avraham, Yitschak, Yaakov, Levi, Kehat, Amram and Moshe. And it is written (Exodus 19:3), "And Moshe ascended to God." In sons, the seventh is beloved, as it is stated (I Chronicles 2:15), "David was the seventh." In kings, the seventh is beloved: Shaul, Ish-boshet, David, Shlomo, Rechavam, Aviyah and Asa. And it is written (II Chronicles 14:10), "And Asa called out to the Lord." In years, the seventh is beloved, as it is stated (Exodus 23.11), "But in the seventh you shall let it rest and lie fallow." In sabbatical years, the seventh is beloved, as it is stated (Leviticus 25:10), "And you shall sanctify the fiftieth year." In days, the seventh is beloved, as it is stated (Genesis 2:3), "And God blessed the seventh day." In months, the seventh is beloved, as it is stated (Leviticus 23:24), "In the seventh month on the first day."

Zavdi ben Levi began: “God settles individuals at home” (Psalms 68:7) – you find that until Israel was redeemed from Egypt, they would reside by themselves and the Divine Presence by itself. When they were redeemed they all became a single unit. When they were exiled, the Divine Presence was once again by itself and Israel by themselves. That is what is written: “But the rebellious dwell in a parched land” (Psalms 68:7). “How does…sit solitary?” (Lamentations 1:1).

Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 104:1), "You were dressed in splendor and beauty (hadar)." "The branches of a date palm" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 92:13), "The righteous One flourishes like a date palm." "And a branch of a braided tree (a myrtle)" - this is [referring to] the Holy One, blessed be He, as it is written (Zechariah 1:8), "and He is standing among the myrtles." "And brook willows (arvei nachal)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 68:5), "praise the One that rides in the skies (aravot), with His name of the Lord."

Another interpretation of "Command the Children of Israel" (Leviticus 24:2). Rabbi (Yehudah Hanassi) and the Rabbis [differed about this]. Rabbi said, "One Scripture states (Job 25:3), 'Can His troops be numbered'; but another Scripture states (Daniel 7:10), 'Thousands upon thousands served Him'; and a [third] Scripture states (Pslams 68:18), 'God’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them as in Sinai in holiness.' Rather this is surely the number of one troop, but [all of] his troops are without number." And the Rabbis say, "One Scripture states (Job 25:3), 'Can His troops be numbered'; but another Scripture states (Daniel 7:10), 'Thousands upon thousands served Him.' Rather until the Temple was destroyed, the lauding of the Holy One blessed be He, would go up complete; once the Temple was destroyed, the Holy One blessed be He - as if it were possible - reduced His entourage. And the Holy One, blessed be He, said, 'It is not appropriate that My lauding would rise as it rose [before].'" "On whom does His light not shine" (Job 25:3) - Who of all those who come to the world can say, "The sun did not give me light during the day and the moon did not give light during the night." You give light for the upper beings and the lower beings. This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).

(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah.⁹⁷See ySanh. 10:3 (29b); PRK 10:4. Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom.⁹⁸Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9. Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said:⁹⁹See M. Prov. 21. In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood?¹⁰⁰See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4. < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him.¹⁰¹Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7. See what is written (in Gen. 6:2):¹⁰²See Gen. R. 26:5; Lev. R. 33:9. THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika¹⁰³The word is Greek. {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE¹⁰⁴These words may also denote ways of living. TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….

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(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."

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

Rabbi Ṭarphon said: The Holy One, blessed be He, rose and came from Mount Sinai and was revealed unto the sons of Esau, as it is said, "And he said, The Lord came from Sinai, and rose from Seir unto them" (Deut. 33:2). And "Seir" means only the sons of Esau, as it is said, "And Esau dwelt in Mount Seir" (Gen. 36:8). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: It is written therein, "Thou shalt do no murder" (Ex. 20:13). They replied to Him: We are unable to abandon the blessing with which Isaac blessed Esau, for he said to him, "By thy sword shalt thou live" (Gen. 27:40). Thence He turned and was revealed unto the children of Ishmael, as it is said, "He shined forth from Mount Paran" (Deut. 33:2). "Paran" means only the sons of Ishmael, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: "Thou shalt not steal" (Ex. 20:15) is written therein. They said to Him: We are not able to abandon the usage which our fathers observed, for they brought Joseph down into Egypt, as it is said, "For indeed I was stolen away out of the land of the Hebrews" (Gen. 40:15). Thence He sent || messengers to all the nations of the world. He said unto them: Will ye receive for yourselves the Torah? They said to Him: What is written therein? He said to them: "Thou shalt have no other gods before me" (Ex. 20:3). They said to Him: We have no delight in the Torah, therefore let Him give His Torah to His people, as it is said, "The Lord will give strength unto his people; the Lord will bless his people with peace" (Ps. 29:11). Thence He returned and was revealed unto the children of Israel, as it is said, "And he came from the ten thousands of holy ones" (Deut. 33:2). The expression "ten thousands" means the children of Israel, as it is said, "And when it rested, he said, Return, O Lord, unto the ten thousands of the thousands of Israel" (Num. 10:36). With Him were thousands twice-told of chariots, even twenty thousand of holy angels, and His right hand was holding the Torah, as it is said, "At his right hand was a fiery law unto them" (Deut. 33:2).

Rabbi Chanina said: || In the third month the day is double the night, and the Israelites slept until two hours of the day, for sleep on the day of the (feast of) 'Azereth is pleasant, the night being short. And Moses went forth and came to the camp of the Israelites, and he aroused the Israelites from their sleep, saying to them: Arise ye from your sleep, for behold, your God desires to give the Torah to you. Already the bridegroom wishes to lead the bride and to enter the bridal chamber. The hour has come for giving you the Torah, as it is said, "And Moses brought forth the people out of the camp to meet God" (Ex. 19:17). And the Holy One, blessed be He, also went forth to meet them; like a bridegroom who goes forth to meet the bride, so the Holy One, blessed be He, went forth to meet them to give them the Torah, as it is said, "O God, when thou wentest forth before thy people" (Ps. 68:7).

Rabbi Eliezer said: || On the day when He said, "Let the waters be gathered together" (Gen. 1:9), on that very day were the waters congealed, and they were made into twelve valleys, corresponding to the twelve tribes, and they were made into walls of water between each path, and (the people) could see one another, and they saw the Holy One, blessed be He, walking before them, but the heels of His feet they did not see, as it is said, "Thy way was in the sea, and thy paths in the great waters, and thy footsteps were not known" (Ps. 77:20).

Rabbi 'Aḳiba said: The Israelites advanced to enter the Reed Sea, but they turned backwards, fearing lest the waters would come over them. The tribe of Judah sanctified His great Name, and entered the sea first, and under the dominion of the hand likewise of the sons of Judah (did all Israel enter the sea after them), as it is said, "Judah became his sanctuary, Israel his dominion" (Ps. 114:2). The Egyptians desired to follow after Israel, but they turned backwards, fearing lest the waters would return over them. What did the Holy One, blessed be He, do? He appeared before them like a man riding on the back of a mare, as it is said, "To a steed in Pharaoh's chariots" (Cant. 1:9). The horse on which Pharaoh rode saw the mare (of God), and it neighed and ran and entered the sea after it.

Israel spake before the Holy One, blessed be He: Sovereign of all worlds! These (Egyptians) who have arisen to come against us to destroy us from Thy world, as well as all who rise up against us, are as though they had risen up against Thee. Let the majesty of Thy might and Thy fierce anger consume them like stubble, as it is said, "And in the greatness of thine excellency thou overthrowest them that rise up against thee: thou sendeth forth thy wrath, it consumeth them as stubble" (Ex. 15:7).

(Gen. 22:2, cont.:) GO UNTO THE LAND OF MORIAH. R. Jannay and R. Hiyya differ.¹⁵⁶See also yBer. 4:5 (8c); Ta‘an. 16a. R. Jannay says: What is Moriah? The place from which {light} [religious awe] went forth to the world, as stated (in Ps. 68:36 [35]): YOU ARE AWESOME (mora), O GOD, OUT OF YOUR HOLY PLACES.¹⁵⁷I.e., the Sanctuary, the site of which is generally identified with Mount Moriah. R. Hiyya said: The place from which {the Torah} [instruction (hora'ah)] goes forth to the world, as stated (in Is. 2:3 // Micah 4:2): FOR THE TORAH SHALL COME FORTH OUT OF ZION.

Hence (the sages) say: Moses went up to the heavenly regions with his wisdom, and brought down the might of the trust of the ministering angels, as it is said, "A wise man scaleth the city of the mighty, and bringeth down the strength of the confidence thereof" (Prov. 21:22). When the ministering angels saw that the Holy One, blessed be He, gave the Torah to Moses, they also arose and gave unto him presents and letters and tablets for healing the sons of man, as it is said, "Thou hast ascended on high, thou hast led thy captivity captive; thou hast received gifts among men" (Ps. 68:19).

Hence (the sages) say: Moses went up to the heavenly regions with his wisdom, and brought down the might of the trust of the ministering angels, as it is said, "A wise man scaleth the city of the mighty, and bringeth down the strength of the confidence thereof" (Prov. 21:22). When the ministering angels saw that the Holy One, blessed be He, gave the Torah to Moses, they also arose and gave unto him presents and letters and tablets for healing the sons of man, as it is said, "Thou hast ascended on high, thou hast led thy captivity captive; thou hast received gifts among men" (Ps. 68:19).

"and to cleave to Him": How is it possible for a man to ascend the heights and cleave to Him? Is it not written (Ibid. 4:24) "For the L-rd your G-d is a consuming fire"? and (Daniel 8:9) "His throne was like a fiery flame and its wheels like burning fire"? But, (the intent is) cleave to the sages and to the disciples, and I will account it to you as if you had ascended the heights and had taken it (the Torah). And not as if you had taken it peacefully, but as if you had waged war and taken it. And thus is it written (Psalms 68:19) "You ascended on high; you took spoils; you took gifts for man."

[The following dialogue, one of many, is reported in the name of R. Yosi ben Halafta, one of the Mishnah’s most prominent sages, and an unnamed Roman woman of rank.] Rabbi Yehudah bar Simon began: "God returns the solitary ones homeward" (Psalms 68:7). A Roman Matron asked Rabbi Yosi ben Halafta, "In how many days did God create the world?" He said, "In six, as it is said, 'Since six days God made...' (Exodus 20:11) "And since then," she asked, "what has God been doing?" "God sits [on the Heavenly Throne] and makes matches: the daughter of this one to that one, the wife [i.e. widow] of this one to that one, the money of this one to that one," responded R. Yosi. "And for merely this you believe in Him!" she said. "Even I can do that. I have many slaves, both male and female. In no time at all, I can match them for marriage." R. Yosi, "Though this may be an easy thing for you to do, for God it is as difficult as splitting the Sea of Reeds." Whereupon, Rabbi Yosi took his leave. What did she do? The Matron lined up a thousand male and a thousand female slaves and said you marry you, and married them all off that night. The next day, one slave had his head bashed in, another had lost an eye, while a third hobbled because of a broken leg. She said to them: "What happened to you?" and they each said to her: "I don't want this one" [with whom you matched me]." Immediately, she sent for and summoned R. Yosi and she said: "There is no God like your God, and your Torah is true, pleasing and praiseworthy. You spoke wisely." He said to her, "Didn't I tell you, if it appears easy in your eyes, it is difficult for the Holy One Blessed Be He like splitting the sea." "What do you think? That The Holy One Blessed Be He, is marrying them against their will but not for their benefit?!?" This is why it states "God returns the solitary ones homeward, and brings out the chained ones with their bindings" (Psalms 58:7) What is binding (Kosharot), Crying (Bechi) and sing (Shirot). The one who wants [their spouse] sings, the one who doesn't want their spouse cries. Rabbi Brekhya said, like this R' Yosi bar Tahlafta responded, "the Holy One Blessed Be He sits and makes ladders, lowers for this and raises for that one, lowers this one raises that one. As it says 'God judges - this one laid low, this one raised (Psalms 75, 8)', there are those who walk to their partner and those whose partner walks to them: Yitzchak's partner came to him, as it says, 'Isaac went out to speak in the field' (Genesis 24, 63) and Yaakov went to his partner, as it says 'Yaakov went out from Be'er Sheva' (Genesis 28, 10)"

...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.

Rebbi says: One verse states (Bamidbar 9:23) "By the word of the L-rd they encamped, and by the word of the L-rd they traveled," and here (10:35-36) it is written "And Moses said: "Stand, O L-rd … Rest, O -rd." How are these verses to be reconciled? Scripture is telling us that when Israel traveled (by word of the L-rd) the pillar of cloud was folded and standing, and it did not move until Moses said "Stand, O L-rd." And when they rested (by word of the L-rd), the pillar of cloud was folded and standing, and it did not spread out (over the encampment) until Moses said "Rest, O L-rd," so that there are satisfied both "By word of the L-rd they encamped and by word of the L-rd they traveled," and "Moses said: Stand, O L-rd … Rest, O L-rd." And this is the intent of "by the mouth of the L-rd, by the hand of Moses." (Ibid. 36) "And when it came to rest, he said, etc.": Scripture (here) states that Moses said: (I will not allow the Shechinah to rest) until Israel travels in thousands and rests in ten thousands, until Israel becomes thousands of ten thousands, like the stars of heaven. "And when it rested, he said": Scripture (here) states that the Shechinah rests on high only on two thousands and two ten thousands, as it is written (Psalms 68:18) "the chariots of G-d are two ten thousands, two thousands." And just as the Shechinah does not rest on high except on two thousands and two ten thousands, so, it does not rest below except on two thousands and two ten thousands.

[“Benjamin is a wolf, he will prey…” (Bereshit 49:27)] “Why do you lurk, you lofty mountains, for the mountain that God desired for His dwelling?” (Tehillim 68:17) R’ Yosi haGalili and R’ Akiva: R’ Yosi haGalili explained the verse as referring to the mountains. At the moment when the Holy One came to give the Torah on Sinai the mountains came running and arguing with each other. This one said ‘the Torah will be given on me!’ and this one said ‘the Torah will be given on me!’ Mount Tabor came from Bet Elim and Mount Carmel from Espamia, this is what is written “As long as I live, says the King, Whose name is the Lord of Hosts, that as sure as Tabor is among the mountains, and Carmel is by the sea, it shall come about.” (Yimiyahu 46:18) This one said ‘I was called!’ and this one said ‘I was called!’ The Holy One said ‘Why do you lurk, you lofty mountains?’ You are all high mountains, but what does lofty (gavnunim) mean? As it says “…or one with long eyebrows (gibein), or a cataract…” (Vayikra 21:20) Idolatry was done on all of you, but Sinai upon which idolatry was never done “…the mountain that God desired for His dwelling,” (Tehillim 68:17) “The Lord descended upon Mount Sinai…” (Shemot 19:20) Nevertheless, “…Even the Lord will dwell [there] forever,” (Tehillim 68:17) refers to the eternal House. R’ Akiva explained the verse as referring to the tribes. At the moment when Shlomo said to build the Holy Temple, the tribes came running and arguing with each other. This one said ‘in my portion it will be built!’ This one said ‘in my portion it will be built!’ The Holy One said to them ‘tribes, why are you lurking? All of you are tribes, all of you are righteous – but lofty (gavnunim). What is gavnunim? Ganavim (thieves). You were all partners in the sale of Yosef; but Benyamin, who did not participate in the sale of Yosef, “…the mountain that God desired for His dwelling.” (Tehillim 68:17) So we find that four hundred and eighty years beforehand the children of Korach prophesied on this, that in the future it would be in the portion of Benyamin as it says “My soul yearns, yea, it pines for the courts of the Lord…” (Tehillim 84:3) So too it says “Behold we heard it in Ephrath…” (Tehillim 132:6) R’ Yehudah says ‘the Holy Temple was built in the portion of Yehudah, as it is written “…Ephrathite man from Bethlehem of Judah…”’ (Shmuel I 17:12) R’ Shimon says ‘in the portion of the son of she who died in Ephrathah. And who died in Ephrathah? Rachel. Perhaps it was in the portion of Yosef who is also among her sons? The verse says “…we found it in the fields of the forest.” (Tehillim 132:6) In the portion of the one who is compared to a beast of the forest, and who is so compared? Benyamin, as it is written “Benjamin is a wolf, he will prey…” (Bereshit 49:27)

(Bamidbar, Ibid. 4) "And the L-rd said suddenly": R. Shimon b. Menassia said: Moses was frightened by "suddenly" (viz. [Shemot 3:6]), and (here) G-d spoke "suddenly." "The three of you go out to the tent of meeting!": We are hereby apprised that the three of them were called by a single utterance, something which (within the framework of nature) the mouth is not capable of uttering nor the ear of hearing. And thus is it written (Shemot 20:1) "And the L-rd spoke all of these things, saying" — (Psalms 62:12) "One (thing) has G-d spoken; two (things) have I heard," (Jeremiah 23:29) "Behold, My word is like fire, declares the L-rd, (and like a hammer that shatters rock.") (Bamidbar, Ibid.) "And the L-rd went down in a pillar of cloud": not as the measure of flesh and blood. The measure of flesh and blood: When he goes out to war, he goes out with many men, and when he goes out to peace, he goes out with only few. But the Holy One Blessed be He, when He goes out to war, only He goes out, as it is written (Shemot 18:3) "The L-rd is a man of war"; and when He comes in peace, He comes with thousands and ten thousands, viz. (Psalms 68:18) "G-d's chariots are myriads upon myriads, thousands upon thousands." (And here He comes to make peace, accompanied by "a pillar of cloud.") (Bamidbar, Ibid.) "And He called Aaron and Miriam, and the two of them came forth." Scripture here comes to teach us proper conduct — that when one wishes to speak to someone not in the presence of another, he should not ask the other to leave, but should draw near to him the one he wishes to speak to and talk to him. And why did He not call Moses with them? So that Israel not say that Moses, too, was the object of the L-rd's anger. Variantly: So that Moses not hear the (L-rd's) criticism of Aaron. Variantly: A man (Moses, in this instance) is not to be praised to his face. R. Elazar b. Azaryah says: We find that part of a man's praise is stated to his face. For thus do we find with Noach, (the L-rd saying to him, Bereshit 7:1) "For you have I found to be righteous before Me in this generation," whereas not to his face He says (Ibid. 6:9) "These are the progeny of Noach: Noach was a completely righteous man in his generations." R. Elazar the son of R. Yossi Haglili says: We find that one mentions (only) part of the praise of Him who spoke and brought the world into being "to His face," as it is written (Psalms 66:3) "Say to G-d: How awesome are Your deeds!" How much more so is this true (that only partial praise is thus mentioned) with flesh and blood.

(Devarim 15:15) "And you shall remember that you were a slave in the land of Egypt": I bestowed upon you (the spoils of Egypt upon your leaving Egypt), and again (at the splitting of the sea) — so, you bestow upon him (once) and then, again. Just as in Egypt I bestowed upon you with a lavish hand, so, you. And thus is it written (Psalms 68:14) "Even for those of you who lie among the sheepfolds, there are wings of a dove sheathed in silver" — the spoils of Egypt. "and its pinions of fine gold" — the spoils of the sea. (Song of Songs 1:11).

"for in the month of Aviv": a propitious month, one which is neither too hot nor too cold. And thus is it written (Psalms 68:7) "G-d settles (the scattered) individuals (of Israel) in a (single) house (i.e., a united congregation). He releases the prisoners (from Egypt) in an equable (month" [neither too hot nor too cold]).

"So the Egyptians enslaved the children of Israel with back breaking labor [b'farech]" (Ex. 1:13). R. Elazar says, "B'pe rach—with a soft mouth." R. Shmuel says, "B'frichah—With rigor." "And they embittered their lives with hard work[, with clay and with bricks and with all kinds of labor in the fields...]" (Ex. 1:14). Rava said, "At first with mortar and bricks, and ultimately with all field work." "[...] all their work that they worked with them with was back breaking labor." To the one who says b'frichah—for they exchanged the work of the men with that of women, and the work of the women with that of men. To the one who says there b'pe rach—certainly that was [also] with rigor. At the time that he said (Ex. 1:10), "Get ready, let us be clever with it," Pharaoh gathered all Israel and said to them, "Please, let some of you work with me today for wages," which is as written, "b'farech—b'pe rach, with a soft mouth." He took a sack and a rake, and whoever saw Pharaoh taking a sack and a rake and working with bricks, would do [likewise]. Right away Israel went with alacrity and worked at the craft all day according to their strength (for they were strong and mighty). When it got dark, overseers were set over them, and they said to them, "Count the bricks." They right away stood and counted them, and he said to them, "Make me the same [amount] every day." He appointed Egyptian overseers over Jewish officers. The overseers would come and count the bricks and find a number missing, and the officers were beaten in place of the rest of the people, [for] they would not betray them to the overseers. They said, "Better that we should be beaten than that the rest of the people be hurt." Therefore, when the Omnipresent said (Num. 11:16), "Gather for Me seventy men," Moses said, "Master of the universe, I do not know who is worthy and who is unworthy." He said to him (ibid.), " '[...W]hom you know'–for these are the elders of the people and their officers who gave themselves up to be beaten in their place in Egypt. They should come and take this greatness." From this you may learn that anyone who gives themselves up for Israel merits honor and greatness. "And with all manner of labor in the field" (Ex. 1:14)—For is it possible that they worked in the field and not the city? Rather, they decreed upon them, that the men should lie in the field, and the women in the city, in order to reduce their fertility. The women would warm up heated food for them and bring to their husbands all kinds of food and drink and reassure them, saying, "They did not subjugate us. Ultimately the Holy One blessed be He will redeem us." From this, they had relations and were fruitful and multiplied. What was their reward? They merited the spoils of Egypt and the spoils of the Sea [of Reeds], as it says (Ps. 68:14), "If you lie between the borders—the feathers of a dove covered with silver...." And it is written (Song 4:12), "A locked garden"—these are the women, who were modest like a garden without a breach. "[A] locked up spring" (ibid.)—these are the men, who were laid like springs upon the field.

“For this city has aroused My anger and My wrath since the day they built it until this day, to remove it from before My face.” (Yirmiyahu 32:31) Perhaps until this day He is in anger? The scripture says “His Tabernacle was in Shalem, and His dwelling place in Zion,” (Tehillim 76:3) He returned her original name. So too it says “…the mountain that God desired for His dwelling…” (Tehillim 68:17) meaning that it is still cherished and desired. This teaches that her destruction brought atonement for her sins. From where do we learn that the Presence will not return to her until she becomes a mountain, as it says “And Avraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.” (Bereshit 22:14) And it says “Remember, O Lord, for the sons of Edom, the day of Jerusalem…” (Tehillim 137:7) When? Once her foundations have been uprooted, as it says "Raze it, raze it, down to its foundation!" (ibid.)

Pray let me cross over. The word nah indicates that this is a request. the good land that is on the other side of the Jordan. This is what R’ Yehudah meant when he said that the land of Canaan is good, but not the portion of the children of Reuven and Gad (which was on the east side of the Jordan river). this good mountain. This refers to Jerusalem. And the Lebanon. This refers to the Holy Temple, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) There are those who say that the Lebanon refers to the appointing of a king. Pray let me cross over (e’evrah nah) and see. Everything which Moshe requested he did with a language of supplication (nah) - “Please forgive…” (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13) “Pray let me cross over…” (Devarim 3:25) the mountain. This refers to the Holy Temple, as it says “…for the mountain that God desired…” (Tehillim 68:17) Good. This refers to Jerusalem, as it says “…let us be sated with the goodness of Your house…” (Tehillim 65:5) The Lebanon. This refers to the Holy of Holies, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) R’ Simlai expounded: why did Moshe our teacher desire to enter into the land of Israel, did he need to eat its fruits or be sated from its goodness? Rather, this is what Moshe said ‘I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands.’ The Holy One said to him ‘if all you are asking for is to receive the reward for these actions, I will consider it as if you had done all of these commandments, as it says “Therefore, I will allot him a portion in public…” (Yeshayahu 53:12) I will give him his full reward.’ Maybe you will say this is like the latter ones and not the earlier ones? The verse continues “…and with the strong he shall share plunder…” (ibid.) Like Avraham, Yitzchak and Yaakov who were strong in Torah and fulfilling commandments. “…because he poured out his soul to death…” (ibid.) He gave himself over to death, as it says “…if not, erase me now from Your book, which You have written.” (Shemot 32:32) “…and with transgressors he was counted…” (Yeshayahu 53:12) He was counted with the generation that died in the wilderness. “…and he bore the sin of many…” (ibid.) He gained atonement for the sin of the Golden Calf. “…and interceded for the transgressors.” (ibid.) He pleaded for mercy on the behalf of the sinners in Israel that they should repent. Intercession (pegiya) refers to prayer, as its says “And you, pray not on behalf of this people, neither lift up cry nor prayer, and entreat Me not for I will not hear you.” (Yirmiyahu 7:16)