Midrash su Salmi 76:41

Is that so? Did not R. Mair say: "Whence do we know that even a Gentile who is occupied with the study of the Law, is likened to a high-priest? The passage says (Lev. 18, 5) Which if a man do, shall live by it. It does not specify priest, Levite, or Israelite, but states in general if a man, whence it may be inferred that a Gentile, too, who occupies himself with the study of the Law is equal to a high-priest. We must therefore say that they will not be rewarded for the observance equally with those who observe in accordance with their command; as R. Chanina said: "The reward for him who observes that which he is commanded, is greater than to him who observes the same without being commanded." The nations will then plead the following: 'Sovereign of the Universe, has then Israel, who has accepted the Torah, observed it?' To which, the Holy One, praised be He! will respond: 'I testify that Israel did observe the entire Torah.' 'Sovereign of the Universe,' the nations will say, 'is then a father fit to be a witness in the case of his son? Is not Israel called the son of the Eternal (Ex. 4, 22) My son, my first-born, is Israel.' His reply will be: 'Let heaven and earth testify that Israel observed the entire Torah.' Again they will object, saying: 'Sovereign of the Universe! The heaven and earth are also interested in this case, and therefore are not fit to be witnesses, for it is said (Jer. 33, 25) If My covenant be not … the appointed ordinance of heaven and earth, would not be established. And Resh Lakish said: 'What is the meaning of the passage (Gen. 1, 31) And there was evening and there was morning, the sixth day. Why the article Hay in the word Hashishi? From this it may be inferred that the Holy One, praised be He! stipulated with all that had been created during the six days to the effect that if Israel would accept the Torah, well and good, but if not He would return all of them to chaos and ruin.' Then the Holy One, praised be He! will say: 'Men of your nations may come and testify that Israel has observed the Torah. Nimrod may testify that Abraham did not worship idols. Laban may testify that Jacob was not suspected of robbery. The wife of Potiphar may testify that Joseph was not guilty of adultery. Nebuchadnezzar may testify that Chananyah, Mishael and Azaryah did not bow themselves to the image; Darius of Daniel, that he did not abolish prayer; Eliphaz the Themanite, and Bildad the Schuchite, and Zophar the Na'amathite may say of all Israel that they observed all the Laws; as it is said (Is. 43, 9) Let them bring their witnesses, that they may be justified.' They will then exclaim: 'Sovereign of the Universe! give it to us now, and we will observe it!' To which the Holy One, praised be He! will answer: 'He who has prepared on the eve of Sabbath [for the Sabbath] will have to eat, but he who has not prepared, what then will he have to eat on Sabbath? However, I have one easy, meritorious act; it is the Succah, go and perform it.' But how can you say so [that they will be permitted to perform it in the world to come]? Has not R. Joshua b. Levi said: 'What is the meaning of the passage (Deut. 6, 6) Which I command thee this day to do? i.e., this day to do, but not tomorrow to do; this day to do, but not this day to be rewarded (in this world).' We must therefore explain, this, because the Holy One, praised be He! does not deal despotically with His creatures. (Why is it called easy? Because it requires no expense.) Immediately thereupon, everyone of them will prepare a Succah on his roof, and the Holy One, praised be He! will cause the sun to penetrate it. As soon as the sun heats them, they would kick the Succah with their feet, and go away, as it is said (Ps. 2, 3) Let us break their bands asunder, etc. Why cause the sun to penetrate? Have we not said above that the Holy One, praised be He! does not deal despotically with His creatures? This is because Israel has also to go through such inconvenience of the sun when the summer solstice is postponed until the month of Tishri [touching the feast of Tabernacles]. (Ib. b) But did not Raba say that he who is afflicted by performing the command of Succah, is exempt from that obligation? Yea, but not to kick at it. The Holy One, praised be He! will then smile upon them. Said R. Isaac: "There is no smiling with the Holy One, but on that day."

(Numb. 13:2:) “Send men.” This text is related (to Ps. 76:6), “The stout-hearted were despoiled; they were asleep in their slumber; nor did any of the valiant men lift a hand.” (Ibid.:) “The stout-hearted were despoiled,” namely Moses and Aaron.⁴Numb. R. 16:2. After they sent out the spies, these came and made an evil report about the land, and they did not know what to do. Actually, even Moses and Aaron were negligent [over the report]. Immediately Caleb stood up and silenced all those hosts,⁵Gk.: ochloi. as stated (in Numb. 13:30), “Then Caleb hushed the people before Moses.” He stood on a stool⁶Safsal; cf. Lat.: subsellium. and had them become silent. Then he said to them, “Hush, hush.” So they became silent in order to hear from him. He said to them (in Numb. 14:7), “The land […] is very very good.” The Holy One, blessed be He, said to Moses, “I am exceedingly grateful to Caleb.” It is so stated (in Deut. 1:36), “Except Caleb ben Jephunneh.” What is the meaning of “except (zwlty)?” This one is with Me (lzh wh'ty) (more) than sixty myriads of you. You did not find your hands (i.e., your courage); therefore you were indecisive. Thus it is stated (in Ps. 76:6), “The stout-hearted were despoiled; [they were asleep in their slumber; nor did any of the valiant men lift a hand].” Why all this? Because they were foolish agents. It is with reference to them that Solomon has said (in Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.”

(Numb. 13:2:) SEND MEN TO EXPLORE…. This text is related (to Ps. 76:6 [5]): THE STOUT-HEARTED WERE DESPOILED; THEY WERE ASLEEP IN THEIR SLUMBER; NOR DID ANY OF THE VALIANT MEN LIFT A HAND. (Ibid.:) THE STOUT-HEARTED WERE DESPOILED, namely Moses and Aaron.⁴Tanh., Numb. 4:2; Numb. R. 16:2. After they sent out the spies, these came and made an evil report about the land. They did not know what to do. Actually, even Moses and Aaron were negligent over the report. Immediately Caleb stood up and silenced all those hosts,⁵Gk.: ochloi. as stated (in Numb. 13:30): THEN CALEB HUSHED <THE PEOPLE BEFORE MOSES>…. He stood on a stool⁶Safsal; cf. Lat.: subsellium. and had them become silent. Then he said to them: [Has the son of Amram only done this to us?] So they became silent in order to hear from him. He said to them (in Numb. 14:7): THE LAND IS VERY VERY GOOD. The Holy One said to Moses: I am exceedingly grateful to Caleb, as stated (in Deut. 1:36): <NONE> EXCEPT CALEB BEN JEPHUNNEH. <HE SHALL SEE IT, AND TO HIM I WILL GIVE THE LAND…. > What is the meaning of EXCEPT (ZWLTY)? THIS MAN JOINING ME (ZH LWH 'TY) is <worth> more than sixty myriads of you. You did not find your hands (i.e., your courage); therefore you were indecisive. Thus it is stated (in Ps. 76:6 [5]): THE STOUT-HEARTED WERE DESPOILED; <THEY WERE ASLEEP IN THEIR SLUMBER; NOR DID ANY OF THE VALIANT MEN LIFT A HAND>. Why all this? Because they were foolish agents. [It is with reference to them that Solomon has said (in Prov. 26:6): THE ONE WHO SENDS A MESSAGE THROUGH A FOOL IS CUTTING OFF <HIS OWN> FEET AND DRINKING VIOLENCE.

“It is better that you do not vow, than that you vow and do not pay” (Ecclesiastes 5:4).
“It is better that you do not vow” – Rabbi Meir said: Better than both is one who does not vow at all, but rather brings his sheep to the Temple Courtyard, consecrates it, and slaughters it, as it is stated: “If you refrain from vowing, [there will be no sin in you]” (Deuteronomy 23:23).
Rabbi Huna said: There was an incident involving one who vowed and did not pay. He set sail in the Mediterranean Sea, and his ship sank in the sea and he died. Rabbi Shmuel said: Anyone who vows and does not pay causes for himself that his wife will die, as it is written: “I, when I came from Padan, Rachel died on me…” (Genesis 48:7).
Rabbi Shmuel bar Yitzḥak said: Anyone who vows and does not pay causes [himself] to come to four transgressions: Idol worship, forbidden sexual relations, bloodshed, and slander, and all of them are derived from Jacob.¹⁰While fleeing Esau, Jacob took a vow that he was to fulfill upon his return to Canaan (see Genesis 28:20–22), but he did not fulfill it immediately upon his return. Idol worship, as it is written: “Remove the foreign gods” (Genesis 35:2). Forbidden sexual relations, as it is written: “That he had defiled Dina his daughter” (Genesis 34:5). Bloodshed, as it is written: “Jacob’s two sons, […each] took [his sword…and killed all the males]” (Genesis 34:25). And slander, as it is written: “He heard the words of Laban’s sons [saying: Jacob has taken everything that was our father’s]” (Genesis 31:1).
Rabbi Mana said: Anyone who vows and does not pay causes death to come upon him, as it is stated: “For the Lord your God will demand it of you [and it will be a sin for you]” (Deuteronomy 23:22), and Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). And there is no suffering without iniquity, as it is stated: “I will punish their transgressions with a rod and their iniquity with plagues” (Psalms 89:33).

"and I will be honored through (the downfall of) Pharaoh and all of his host": Pharaoh initiated the transgression, viz. (Exodus 1:22) "Every son that is born, into the Nile shall you throw him." Since he initiated the transgression, first he and then all of his host were drowned. Similarly, (Genesis 7:23) "And He blotted out every being … from man until beast, etc." The initiator was punished first. Similarly, (Ibid. 19:11) "And the men at the entrance of the house, etc." The initiators were punished first. Here, too, "and I will be honored through (the downfall of) Pharaoh, etc." The initiator was punished first. Now does this not follow a fortiori? If in the (L rd's) measure of punishment, the lesser, the initiator of the transgression is punished first, then in his measure of reward, the greater, how much more so (is the converse true)! "and I will be honored through Pharaoh": Scripture here apprises us that when the L rd exacts punishment of the nations, His name is aggrandized in the world, as it is written (Isaiah 66:19) "And I will put a sign upon them (the nations), and I will send some of them as survivors to the nations — Tarshish, Pul, Lud, the Archers, Toval and Yavan … and they will declare My glory among the nations," and (Ibid. 45:14-15) "Thus said the L rd: The toil of Egypt and the men of Cush and the Sabeans, men of stature, will pass to you and will become yours. They will follow after you and pass in chains. They will prostrate themselves before you. They will pray before you — Only with you is G d, and there is none other except for G d." What follows? "You are a G d who conceals Himself. The G d of Israel is the Savior." And it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, torrential rain and hailstones, fire and sulphur, etc.", followed by (23) "And I will be exalted and I will be sanctified, and I will make Myself known before the eyes of many nations, and they will know that I am the L rd." And it is written (Psalms 76:3) "And His tabernacle will be in Jerusalem, and His dwelling in Zion, etc." And (Ibid. 4) "There He broke the flying bows, shield, sword, and battle, Selah." (Ibid. 2) "G d is known in Judah. His name is great in Israel." This is the intent of (Exodus 14:4) "And Egypt will know that I am the L rd." In the past, they did not know, but now they will know!

What does bakosharot (“prosperity”) imply? The one who is not pleased (with his mate) weeps, the one who is pleased sings. Hence the word bakosharot (from beki, “weeping,” and shirot, “songs”) is used in the text. He causes one to ascend the ladder and another to descend. Thus it is said: For God is judge; He putteth down this one, and lifteth up this one (Ps. 76:8).

(Lev. 11:1-2:) “Then the Lord spoke unto Moses and unto Aaron, saying […], ‘Speak unto the Children of Israel, saying, “These are the creatures that you may eat….”’” It is stated (in Hab. 3:6), “He arose and measured the earth; He looked and made nations tremble.” What is the meaning of “He arose and measured the earth?”²⁸Tanh., Deut. 11:3. It is simply that, when the Holy One, blessed be He, wanted to give the Torah to Israel, He arose and measured (mdd) the earth.²⁹Cf. Mekhilta de Rabbi Ishmael, Bahodesh 1, 5; Lev. R. 8:2. Then he gave the Torah in public³⁰Gk.: parresia. in the desert.³¹The sense here is that the Holy One gave the Torah openly on neutral ground, not secretly in Israel. Therefore (in Hab. 3:6), “He arose and measured the earth,” because He wanted to return the world to the measurements of His waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of His waters. [It is] just as you say (in Is. 40:12), “Who has measured the waters in the hollow of His hand?” But when Israel accepted it, the earth was still, as stated (in Ps. 76:9), “the earth was afraid and was still.” So it is from there (i.e., from Sinai) that the gentiles received their judgement,³²Gk.: apophasis. as stated (Hab. 3:6, cont.), “He looked and made nations tremble (rt.: ntr).” R. Tanhum ben Hanila'i said, “He permitted (hittir) what was forbidden, abhorrent creatures and creeping things.” The matter is comparable to a physician who went to visit two patients.³³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house, “Tell him to eat whatever he wants.” He saw the other, who was recovering. He said to the children of his house, “Such and such food he may eat; such and such food he may not eat.” They said to the physician, “What is [the difference] that you said to the one, ‘Let him eat whatever he wants,’ but said to the other one, ‘Such and such food he may eat; such and such food he may not eat?’” The physician said to them, “When I saw that the one was dying, I said, ‘Give him [any food] because he is going to die’; but let the other one watch himself, because there is life in him.” So also the Holy One, blessed be He, has permitted (hittir) abhorrent creatures and creeping things to the gentiles. But in the case of Israel, because they are [destined] for life, He has said to them (in Lev. 11:44), “and be holy, for I am holy”; (in Lev. 11:43) “You shall not make yourselves loathsome.” This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” Ergo (in Hab. 3:6), “He arose and measured the earth; He looked and permitted (rt.: ntr) gentiles,” [that which is forbidden]….³⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE. Three things Moshe found difficult [to comprehend], and the Holy One, blessed be He, showed him, etc.

And I will get me honor upon Pharaoh (Exod. 14:4). This verse tells us that whenever the Holy One, blessed be He, exacts retribution from the nations, His name is exalted in the world, as it is said: And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isa. 66:19). And it is written elsewhere: Thus said the Lord: The labor of Egypt, and the merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee, in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee; surely God is in thee, and there is none else (ibid. 45:14), and that is followed by: And verily, Thou art a God that hidest Thyself, O God of Israel, the Savior (ibid., v. 15). It says also: And will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone (Ezek. 38:22). And following that is written: Thus will I magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the Lord (ibid., v. 23). Furthermore, it says: In Salem also is set His Tabernacle; and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield and the sword, and the battle. Selah (Ps. 76:3–4). And there too it is written: In Judah is God known, His name is great in Israel (ibid., v. 2).

And I will get me honor upon Pharaoh (Exod. 14:4). This verse tells us that whenever the Holy One, blessed be He, exacts retribution from the nations, His name is exalted in the world, as it is said: And I will work a sign among them, and I will send such as escape of them unto the nations, to Tarshish, Pul and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the nations (Isa. 66:19). And it is written elsewhere: Thus said the Lord: The labor of Egypt, and the merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee, in chains they shall come over; and they shall fall down unto thee, they shall make supplication unto thee; surely God is in thee, and there is none else (ibid. 45:14), and that is followed by: And verily, Thou art a God that hidest Thyself, O God of Israel, the Savior (ibid., v. 15). It says also: And will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone (Ezek. 38:22). And following that is written: Thus will I magnify Myself and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am the Lord (ibid., v. 23). Furthermore, it says: In Salem also is set His Tabernacle; and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield and the sword, and the battle. Selah (Ps. 76:3–4). And there too it is written: In Judah is God known, His name is great in Israel (ibid., v. 2).

Better is it that thou shouldst not vow, than that thou shouldst vow and not pay (Eccles. 5:4). R. Meir maintained: Better than either of these is that one should not vow at all. A man should bring his lamb to the Temple court and sacrifice it instead. R. Judah was of the opinion that to make a vow and fulfill it was preferable to the other two, since it is said: Vow, and pay unto the Lord your God (Ps. 76:12). He who makes a vow and performs it is rewarded both for the vow and its fulfillment.

Hezekiah said: "What is meant by the passage (Ps. 76, 9.) From heaven hast Thou caused (Thy) sentence to be heard; the earth feared and became silent. [How is it possible for both these things to happen simultaneously?] If it feared, it then trembled and was not silent? Or if it was silent, then it did not fear and tremble? We must conclude that it feared at the beginning but at the end it became silent." What caused the fear? As Resh Lakish said: What is meant by the passage (Gen. 1, 31) And it was evening and it was morning the sixth day. The Hay (the article) of the word Hashishi (the sixth) is unnecessary." We infer from this that the Holy One, praised be He! made a condition with Creation and said unto it, 'If Israel will accept the Torah, you shall endure, but if they do not I shall return you all into emptiness and void.' "

Another interpretation (of Hab. 3:6): HE AROSE AND MEASURED THE EARTH, because he wanted to return the world to the measurements of his waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of his waters. < It is > just as you say (in Is. 40:12): WHO HAS MEASURED THE WATERS IN THE HOLLOW OF HIS HAND? But when Israel accepted it, the earth was still, as stated (in Ps. 76:9 [8]): THE EARTH WAS AFRAID AND WAS STILL. So it is from there (i.e., from Sinai) that the gentiles received their judgement.³⁹Gk.: apophasis. (Hab. 3:6, cont.:) HE LOOKED AND MADE NATIONS TREMBLE (rt.: NTR). How did he make < them > tremble (hittir, rt.: NTR)? R. Abba bar Kahana said in the name of R. Johanan: He proscribed (dam hittir)⁴⁰Literally: he permitted their blood < to be shed >. them {seven peoples}, as stated (in Is. 60:12): AND THE NATIONS SHALL BE DESTROYED. R. Simeon ben Johay says: {He proscribed (hittir dam) them {seven peoples} and their possessions.} [Otherwise, compare what is said (in Numb. 13:16): TO SPY OUT (latur) THE LAND.] R. Aha said: He had them jump into Gehinnom, for it is stated (in Lev. 11:21): < KNEE JOINTS ABOVE THEIR FEET > TO LEAP (rt.: NTR) WITH UPON THE GROUND.⁴¹Below, Deut. 11:3. R. Huna of Sepphoris said: He untied (hittir) their girdles.⁴²Gk.: zonai. Compare what is said (in Job 12:18): HE UNDOES THE BOND OF KINGS, [AND BINDS A GIRDLE ON THEIR LOINS]. R. Tanhum ben Hanila'i said: He permitted (hittir) what was forbidden, abhorrent creatures and creeping things. Why? The matter is comparable to a physician who went to visit two patients.⁴³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house: Tell him to eat whatever he wants. He saw the other, who was recovering. He said to the children of his house: Such and such food he may eat; such and such food he may not eat. They said to the physician: What < difference > did you see between the two of them [that you said to the one who was in danger: Let him eat whatever he wants, but said to the one who was recovering: Such and such food he may eat; such and such food he may not eat]. The physician said to them: When I saw that the one was dying, I said: Give him < any food > because he is going to die; [but let the other one watch himself, because there is life in him]. So also the Holy One has permitted (hittir) abhorrent creatures, creeping things, and all the transgressions for gentiles, who serve stars, because they are < destined > for Gehinnom. But in the case of Israel, because they are < destined > for life in paradise, he has said to them {(in Lev. 11:44): AND BE HOLY, FOR I AM HOLY.} (in Lev. 11:43): YOU SHALL NOT MAKE YOURSELVES LOATHSOME. [(Lev. 11:44): AND BE HOLY, FOR I AM HOLY.] This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. Ergo (in Hab. 3:6): HE AROSE AND MEASURED THE EARTH; [HE LOOKED AND PERMITTED (rt.: NTR) GENTILES < WHAT IS FORBIDDEN >]…..⁴⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE.

Similarly, Thus shall you say unto them: “The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens; but He that hath made the earth, by His power, that hath established the world by His wisdom,” etc. (Jer. 10:11–12). Likewise it is stated: Let sinners cease out of the earth, and let the wicked be no more (Ps. 104:35). At that hour, bless the Lord, O my soul. Hallelujah (ibid.). You can explain innumerable verses in the same way. There are numerous passages to prove that idolaters are punished. In Salem also is set His Tabernacle, and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield, and the sword, and the battle, Selah. In Judah is God known (Ps. 76:3–4, 2). Hence, whenever He exacts retribution from the wicked, His name is magnified in the world.

Similarly, Thus shall you say unto them: “The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens; but He that hath made the earth, by His power, that hath established the world by His wisdom,” etc. (Jer. 10:11–12). Likewise it is stated: Let sinners cease out of the earth, and let the wicked be no more (Ps. 104:35). At that hour, bless the Lord, O my soul. Hallelujah (ibid.). You can explain innumerable verses in the same way. There are numerous passages to prove that idolaters are punished. In Salem also is set His Tabernacle, and His dwelling place in Zion. There He broke the fiery shafts of the bow; the shield, and the sword, and the battle, Selah. In Judah is God known (Ps. 76:3–4, 2). Hence, whenever He exacts retribution from the wicked, His name is magnified in the world.

E-lohim is known in Yehudah [in Israel His Name is great] (Ps. 76:2), Rabbi Yehudah bar Ilai said: When Israel was at the sea, the tribes were arguing with each other. One tribe said: 'I will go down first [into the sea]', and the other tribe said 'I will go down first.' Nachshon jumped first into the waves of the sea and went down, and on him David said, "Deliver me, O God, for the waters have reached my neck." Said the Holy One of Blessing to Moshe: My beloved is sinking in the sea and you are praying?! 'Tell the Israelites to get going!'(Ex. 14:15)"This is 'E-lohim is known in Yehudah', and therefore the Holy One of Blessing increased the name of Nachshon among Israel, that he merited to be the first to bring offerings [for the Mishkan] , as it says: 'And the bringer on the first day, etc' - this is 'and in Israel his name became great.' they said to him: we said ours, now you say yours! He said to them: everywhere that it uses the phrase ‘and it will be’ indicates joy. "And it will be on that day that the mountains shall drip with wine..." (Yoel 4:18) “And it will be on that day that living water shall come forth from Jerusalem..." (Zechariah 14:8) "And it will be that on that day, the Lord shall continue…” (Isaiah 11:11) “And it shall come to pass on that day, a man shall keep alive a heifer of the herd…” (Isaiah 7:21) "And it will be on that day, that a great shofar shall be sounded..." (Isaiah 27:13) “And it will be that every survivor shall be in Zion…” (Isaiah 4:3) But it is also written “…and he was when Jerusalem was taken.” (Jeremiah 38:28) He replied to them: this also is joy and not sorrow, because on that very day the comforter was born and on that very day Israel took full recompense for all of their sins. As R’ Shmuel bar Nachman said: Israel took their full recompense for their sins on the day that the Holy Temple was destroyed, as it says “Your iniquity is complete, O daughter of Zion; He will no longer send you into exile…” (Lamentations 4:22)

2 This text is related (to Ps. 76:6), “The stout-hearted were despoiled; they were asleep in their slumber.” (Ibid.) “The stout-hearted were despoiled,” namely Moses and Aaron. After they sent out the spies, these came and made an evil report about the land, and they did not know what to do. Actually, even Moses and Aaron were negligent [over the report]. Immediately Caleb stood up and silenced all those hosts,³Gk.: ochloi. as stated (in Numb. 13:30), “Then Caleb hushed the people before Moses.” He stood on a stool⁴Safsal; cf. Lat.: subsellium. and had them become silent. Then he said to them, “Hush.” So they became silent in order to hear from him. He said to them (in Numb. 14:7), “The land […] is very very good.” The Holy One, blessed be He, said to Moses, “I am exceedingly grateful to Caleb.” It is so stated (in Deut. 1:36), “Except Caleb ben Jephunneh.” What is the meaning of “except (zwlty)?” This one is with Me (lzh wh'ty) (more) than sixty myriads of you. You did not find your hands (i.e., your courage); therefore you stumbled. Thus it is stated (in Ps. 76:6), “The stout-hearted were despoiled.” Why all this? Because they were foolish agents. It is with reference to them that Solomon has said (in Prov. 26:6), “The one who sends a message through a fool is cutting off [his own] feet and drinking violence.”

Another explanation: "And it was in the middle of the night" - there is a parable of a king, the country of which overturned the subjugation of prisoners that came to them [by making it unbearable]; so [too] did he overturn the law against them and kill them. Likewise, the Egyptians overturned the decree against the Jews, that they should [work] by day and by night and that they gave the work of a man to a woman and the work of a woman to a man; so [too], God overturned the law against them and killed them at night, as it is stated, "And it was in the middle of the night." Just like He overturned Sodom at night, so [too] did He kill the firstborn of Egypt at night. For this reason did David state (Psalms 76:8), "You are Fearsome, You; and who can stand before You from when You become angry."

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.

"And Avraham called the name of the place "Ad-nai Yireh" [Ad-nai will see] (Gen. 22:14). Rabbi Yochanan said "he said to Him: 'Master of Worlds, at the hour that you said to me "Take please your son, your only son" (Gen. 22:2), I had what to respond. Yesterday You said "For through Itzchak [will I make your line great]" (Gen. 21:22) but now "Take please your son"!? And God forbid that I don't do as you've asked me; instead, I conquered my mercy to do Your will. May it be your will, Ad-nai our God, that in the hour when the sons of Itzchak come to do transgressions and bad deeds, that this very Binding [Akeidah] be remembered for them, and may You be filled with Mercy on them!' Avraham called it "Yireh", as it says "and Avraham called the name of the place Ad-nai Yireh." Shem called it Shalem, as it says "And Malchitzedek, the king of Shalem..."(Genesis 14:18) The Holy One of Blessing said "If I call it Yireh, as Avraham called it, then Shem, who was a righteous man, will become angry; and if I call it Shalem, Abraham, who was a righteous man, will be angry. Instead, I call it Yerushalayim [Jerusalem], as they called it together: Yireh Shalem. Jerusalem. Rabbi Berechiah said in Rabbi Helbo’s name: While it was Shalem, the Holy One of Blessing made for Godself a sukkah [booth] and prayed in it, since it says "In Shalem is set His tabernacle, and His dwelling-place in Tzion" (Psalms 76:3). And what did He say? ‘May it happen that I see the building of My house." Another interpretation: It [this verse] teaches that the Holy One of Blessing showed him the Temple destroyed and built, destroyed and build [a second time], since it says: "the name of that place Ad-nai Yireh" (Ad-nai sees): this is it built, as you say [the verse] "Three times in a year shall all your males be seen [yira'eh] (Deut. 16:16). "As it is said to this day in the Mountain of Ad-nai [is seen, Heb. yira'eh]" (Gen.22:14) This is it destroyed, as in the verse "on the mountain of Tzion, which is desolate" (Lam. 5:18). "Ad-nai is seen" this is it built and perfected in the future to come as the topic [in the verse] that is said: "When Ad-nai built Tzion, He will be seen in His glory" (Psalms 102:17).

His tabernacle was in Shalem, and His dwelling place in Zion. R’ Brachia said: from the beginning of the creation of the world the Holy One made a tabernacle (sukkah) in Jerusalem. He, so to speak, would pray in it: ‘may it be willed that My children will do My will in order that I not destroy My house and sanctuary, [and once sin had caused it what was written? “And He stripped His Tabernacle like a garden, and laid in ruins His meeting place…” (Eicha 2:6) The place where he would make Himself known in prayer]. Since it was destroyed He prays ‘may it be willed from before Me that my children repent that I bring nearer the building of My house and sanctuary, this is ‘His tabernacle was in Shalem.’ You find that the Temple is called Shalem as it says, “Malchitzedek king of Shalem” (Bereshit 14:18) and he is Shem the son of Noach as it says “and he was a priest to the Most High Gd” (ibid.) It is written, “May God expand Japheth, and may He dwell in the tents of Shem…” (Bereshit 9:27) that he dwelled in His tent implies that he served Him as they translate into Aramaic ‘and he was a priest to the Most High Gd’ as ‘and he served before the High Gd,’ this was Shem. Avraham called the Temple yireh as it says “And Abraham called that place, The Lord will see (yireh)…” (Bereshit 22:14) HaMakom (Gd) said – if I call it Shalem as Shem did, I will nullify the words of Avraham who loves me who called it yireh. And if I call it yireh I will nullify the words of Shem the righteous who called it Shalem. What did the Holy One do? He combined what the two of them called it: Avraham called it yireh, Shem called it Shalem and the Holy One called it Yerushalayim, this is ‘His tabernacle was in Shalem’ what is it? Jerusalem, yireh and Shalem. Another thing: when will Gd be known in Yehudah? (Tehillim 76:2) When that tabernacle is erected of which you said , “On that day, I will raise up the fallen tabernacle of David…” (Amos 9:11), this is ‘His tabernacle was in Shalem.’

His tabernacle was in Shalem, and His dwelling place in Zion. R’ Brachia said: from the beginning of the creation of the world the Holy One made a tabernacle (sukkah) in Jerusalem. He, so to speak, would pray in it: ‘may it be willed that My children will do My will in order that I not destroy My house and sanctuary, [and once sin had caused it what was written? “And He stripped His Tabernacle like a garden, and laid in ruins His meeting place…” (Eicha 2:6) The place where he would make Himself known in prayer]. Since it was destroyed He prays ‘may it be willed from before Me that my children repent that I bring nearer the building of My house and sanctuary, this is ‘His tabernacle was in Shalem.’ You find that the Temple is called Shalem as it says, “Malchitzedek king of Shalem” (Bereshit 14:18) and he is Shem the son of Noach as it says “and he was a priest to the Most High Gd” (ibid.) It is written, “May God expand Japheth, and may He dwell in the tents of Shem…” (Bereshit 9:27) that he dwelled in His tent implies that he served Him as they translate into Aramaic ‘and he was a priest to the Most High Gd’ as ‘and he served before the High Gd,’ this was Shem. Avraham called the Temple yireh as it says “And Abraham called that place, The Lord will see (yireh)…” (Bereshit 22:14) HaMakom (Gd) said – if I call it Shalem as Shem did, I will nullify the words of Avraham who loves me who called it yireh. And if I call it yireh I will nullify the words of Shem the righteous who called it Shalem. What did the Holy One do? He combined what the two of them called it: Avraham called it yireh, Shem called it Shalem and the Holy One called it Yerushalayim, this is ‘His tabernacle was in Shalem’ what is it? Jerusalem, yireh and Shalem. Another thing: when will Gd be known in Yehudah? (Tehillim 76:2) When that tabernacle is erected of which you said , “On that day, I will raise up the fallen tabernacle of David…” (Amos 9:11), this is ‘His tabernacle was in Shalem.’

“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.)