Midrash su Salmi 81:78

Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

Because she had covered her face did he think her a harlot? [Is it not the contrary?] R. Elazar said that this means: She had covered her face when she had been in his house, hence he did not know her." Therefore she was rewarded that from her descended kings and prophets — kings from David; and prophets, as R. Levi said: "A bride who is chaste in the house of her father-in-law, will be rewarded that kings and prophets will descend from her." Whence do we infer this? From Tamar When she was lead forth she sent to her father-in-law. The text should have the word Meutzeas, in the passive voice [instead of Motzes in the active voice]. R. Elazar said: This means that after she produced the signs [of the signet, scarf and staff], the Angel Samael came and removed them, then the Angel Gabriel came and brought them again and this is the meaning of the passage (Ps. 56 1) To the chief musician upon Joneth elem-re-chokin." Said R. Jochanan: "This means that after the signs were removed she became numb like a dove." (Ib., ib., ib.) Unto David a Michtam, i.e., of whom David went forth, who kept himself humble and plain to everyone. Could Michtam be explained in another way that he was born circumsized? Can Michtam be explained in another way that just when in his youth he humbled himself before a superior in order to study the Torah from him, so also when he was elevated, he kept himself meek before one who was greater than he in order to study the Torah? (Ib., ib.) And she sent to her father-in-law, saying, 'By the man who owns these,' etc., why did she not call him by his name? Said Mar Zutra b. Tubia in the name of Rab; others say R. Chana b. Bizna said in the name of R. Simon, the pious; still others say R. Jochanan said it in the name of R. Simon b. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame in public. We infer this from Tamar." (Gen. 38, 25) (Ib., ib., ib.) Acknowledge I pray thee. Said R. Chama b. Chanina: "With the word Haker (acknowledged) did Juda inform his father [concerning Joseph's disappearance] and with the word Haker (acknowledge) was Juda informed of the bad tidings [concerning the affair of Tamar]; i.e., with the word Haker did Juda inform his father, (Ib. 37. 32) Hakerna (acknowledge), we pray thee, whether it be thy son's coat or not, and with the word Haker was Juda informed Haker (acknowledge) I pray thee to whom belong the signet, scarf, and staff!" Acknowledge, I pray thee, the word Nah means nothing else but pray. She thus said unto Juda: "I pray thee acknowledge thy Creator and do not avert thy eyes from me." And Juda acknowledged them. And this is meant by R. Chama b. Bizna, who said in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, as it is written (Ps. 81) but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." As soon as he confessed and said, a Divine voice went forth and said: "Thou hast saved Tamar with her two children from being burnt in fire, I swear by thy life that I shall save through thy merits thy three sons from being burnt in fire." Who are they? Chanania, Mishael and Azaria. She it righteous, it is from me. How did he know it? A Divine voice went forth and said: "From me went forth the secret things." (Ib., ib., ib.) Said Samuel the senior, the father-in-law of R. Samuel b. Ama: "This means that since he knew her he never forsook her, for it is written (Deut. 5, 19) A great voice v'lo yassph. [Just as in the latter case it means for ever, so also does it mean in the former case] ."

1) (Vayikra 26:3) ("If in My statutes you walk, and My mitzvoth you keep to do them,") "If in My statutes you walk … (Vayikra 26:4) then I shall give your rains in their proper times, etc.": We are hereby taught that the Holy One Blessed be He yearns that Israel toil in Torah. And thus is it written (Tehillim 81:14-15) "Would that My people heeded Me, that Israel walked in My ways! In an instant I would humble their foes and against their oppressors turn My hand!" (Isaiah 18:19) "Would that you heeded My mitzvoth — then your peace would be like a river and your righteousness like the waves of the sea. And your seed would be like the sand and the issue of your loins like its innards. Its name would not be cut off and blotted out before Me!" And (Devarim 5:26) "Who would grant that this their heart would be in them to fear Me and to keep all My mitzvoth all the days, so that it be good for them and for their children forever" — whence we learn that the Holy One Blessed be He yearns that they toil in Torah.

R. Elazar b. R. Yossi Haglili said: It is written (Psalms 81:8) "In distress you called and I rescued you. I answered you from the recesses of thunder. I tested you at the waters of Merivah": At the (very) time that I answered and protected you and made the whole world thunder for you — at that very time it was revealed before Me what you were destined to do at the waters of Merivah!

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."

Another matter: “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 [shegelashten], I rendered a memorial for the nations of the world. Which is this? These are the priestly watches. 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, the twenty-four priestly watches, the twenty-four Levite watches, and twelve divisions.⁵⁴These were divisions of men who would come for a month at a time to perform whatever labors the king would assign them (Etz Yosef). “That have come up from bathing” (Song of Songs 4:2) – who protect Israel. “That are all paired” – as we learned there: At three times during the year all the priestly watches were equal (Sukka 55b). “And there is none missing among them” (Song of Songs 4:2) – as we learned: “The first, the head and the hind leg…” (Tamid 31a).⁵⁵Each of the priests had a role, and there were always enough priests to perform each task.
“Your lips are like a scarlet thread” (Song of Songs 4:2) – as we learned: [The High Priest] stooped to pour the libation, and the deputy waved the cloths, and ben Arza struck the cymbals (Tamid 33b).⁵⁶This was the sign for the Levites to begin their song in the Temple. “Your speech is lovely” (Song of Songs 4:2) – this is the song, as we learned there: The song that the Levites would recite in the Temple. On the first day they would recite: “The earth is the Lord’s and all it contains” (Psalms 24:1).⁵⁷The intention is that on Sunday the Levites would recite the entire chapter of Psalms beginning with this verse. The same is true for all of the citations cited here; one psalm was recited each day of the week. On the second day: “Great is the Lord and highly to be praised in the city of God…” (Psalms 48:2). On the third day: “God stands in the divine congregation” (Psalms 82:1). On the fourth day: “Lord God, to whom vengeance belongs, God to whom vengeance belongs, shine forth” (Psalms 94:1). On the fifth day: “Sing for joy to God, our strength; shout aloud to the God of Jacob” (Psalms 81:2). On the sixth day: “The Lord reigns: He is robed in majesty” (Psalms 93:1). On Shabbat they would recite: “A psalm, a song for the Shabbat day” (Psalms 92:1) – for the future, for the day that will be entirely Shabbat and rest for everlasting life.

(Lev. 10:8-9:) “And the Lord spoke unto Aaron, [saying], ‘Drink no wine or intoxicating liquor.’” Why did He give a commandment concerning wine?¹³Lev. R. 12:1; cf. Numb. R. 10:2; M. Prov. 23. Because anyone who drinks wine will have boils, sores, shame, and reproach come upon him. So the holy spirit cries out (in Prov. 23:29-35), “Who has woe; who has sorrow; who has contentions; who has talk; who has unexplained sores; who has redness of eyes? Those who tarry over wine [….] Do not stare at wine when it is red, [when it gives its color to the cup….] In the end it will bite like a snake; [….] Your eyes will see strange things; [….] You will be like one who lies down in the midst of the sea, [….] They struck me, but I felt no hurt.” (Vs. 29) “Who has woe; who has sorrow” [means,] about whom do they say, “Woe?”; “who has contentions,” [means,] about whom do they say [that he is a master of] quarrels. [(ibid., cont.) “Who has talk, means,] and about whom do they talk? (ibid., cont.) “Who has unexplained sores,” [means,] whom [do they say] has boils on his face? [(ibid., cont.) “Who has redness of eyes ('ayin),” [means,] and about whom do they say that his eyes ('ayin) are bleary and red from wine? About whom do they say all these evils? (Vs. 30) “Those who tarry over wine.” (Vs. 31) “Do not stare at wine when it is red.” Its end is blood. It is fine on the outside and bad on the inside; so never say that it is beautiful on the inside, just as [it appears] on the outside. (According to ibid., cont.,) “When it gives its color ('ayin) to the cup (kos).” [This is the oral text (the qere).] The written text (ketiv) [says] “to the purse (kis).” The drunkard sets his eye on the cup, but the shopkeeper [sets his eye] on the purse. “When it gives its color to the cup.” When one sees his comrade drinking, he says, “Pour one for me to drink.” Then he drinks and defiles himself in dung and urine. (Ibid., cont.) “He/it¹⁴In the Biblical context it is the wine that goes down smoothly. goes down smoothly.” He ends in selling all the objects in his house and all his useful implements. Thus he [is left with] no clothes and no useful implements for the house, so that [he is left] with nothing and the house is empty from [having] everything. “He/it goes down smoothly.” In the end he declares transgressions permissible and makes them something accessible [to all] like a commons. He converses with a woman in the market place where he talks obscenely and says evil things in a drunken state without being ashamed, because he is confused and knows neither what he is saying nor what he is doing. (Prov. 23:32) “In the end it will bite like a snake.” When the snake bites a person, he does not feel it for a time; but after he goes home, [the poison in] the wound permeates him. “In the end it will bite like a snake,” most certainly like a snake. Just as in the case of the snake, [the Holy One, blessed be He,] cursed the land on account of it, as stated (in Gen. 3:17), “cursed is the land because of you”; so in the case of wine, Canaan, who was a third of the world was cursed on account of it, as stated (in Gen. 9:24-25), “Then Noah awoke from his wine…, [And he said, ‘Cursed be Canaan].’”¹⁵As Enoch Zundel explains in his commentary on Tanh., Lev. 3:5, Canaan’s curse comes through his father Ham, upon whom the curse actually fell. Since Ham represented a third of Noah’s sons, a third of the world came from him. So also Numb. R. 10:2. Ergo (in Prov. 23:32), “In the end it will bite like a snake….” (Vs. 33) “Your eyes will see strange things.” See what wine causes one who drinks it! “Your eyes will see strange things” [is a reference to], (Ps. 81:10) “There shall not be a strange god with you.” It causes him to serve idols. So it says (in Is. 28:7), “These also reel with wine and stagger with strong drink.” What is the meaning of these? [These of] which it is spoken (in Exod. 32:4), “These are your gods, O Israel.” Thus it is stated (in Exod. 32:6), “and the people sat down to eat and drink, and rose up to engage in amorous sport.” [It was] because of wine that they said (in Exod. 32:4), “These are your gods, O Israel.” Therefore (in Prov. 23:33), “and your heart will speak deceitful things.” Thus it causes four things: idolatry, uncovering of nakedness, shedding of blood, and evil speech. See how strong wine is! So it is written (in Hab. 2:5), “And moreover, wine betrays an arrogant man.” It is also written (in Prov. 21:24), “An insolent and arrogant one, scorner is his name.” Now “insolent” must mean idolatry. Thus it is stated (in Ps. 119:21), “You rebuke the cursed insolent ones.” Moreover, “insolent ones” must [also] refer to the uncovering of nakedness. Thus it is stated (in Ps. 86:14), “O God, insolent ones have risen up over against me…”; and it says (in Ps. 19:14), “Also keep your servant from insolent ones.” Moreover, when one drinks and transgresses, he sees the whole world as a ship. It is so stated (in Prov. 23:34), “You will be like one who lies down in the midst of the sea.” When he lies down they smite him, but he does not feel it. Thus it is stated (in vs. 35), “They struck me, but I felt no hurt; they beat me, but I did not know it.” So when he is unknowing and unashamed, he uncovers himself. Then afterwards he returns and seeks it (i.e., wine). [Thus it is stated (ibid.),] “when I wake up, I seek it yet again.” See how evil is the end of those who drink wine. [Isaiah said (in Is. 5:11),] “Woe to those who rise early in the morning to pursue strong drink; who remain behind in the evening for wine to inflame them.” The Holy One, blessed be He, said, “Inasmuch as wine causes such [evils], it is right for Me to command the priests not to drink wine when they minister before Me. Ergo (in Lev. 10:9:), “Drink no wine or intoxicating liquor.” Solomon said (in Prov. 23:20), “Do not be among those who imbibe wine.” Do not cause yourself to drink [wine (yyn), which implies] seventy. Then you would face seventy [judges of the Sanhedrin] and fall into the hands of death. Y (= 10) plus y (= 10), for a subtotal of 20, plus n (= 50) results in seventy.¹⁶Cf. Sanh. 38a. So you would face seventy [members of] the Sanhedrin¹⁷Gk.: Synedrion. and cause your own death. See what is written (in Deut. 21:18-19), “If one has a defiant and rebellious son…, his father and mother shall take hold of him [and bring him out unto the elders of his town]….” Then the sentence shall be passed over him; and (in vs. 21) “[All the people of his own town] shall stone him [to death] with stones.” Why? Because he is (according to vs. 20) “a glutton and a drunkard.” So Solomon has said (in Prov. 23:20), “Do not be among those who imbibe wine, who gorge themselves on meat,”¹⁸See also Prov. 23:22, which adds an admonition to obey parents. lest you bring stoning upon yourself, the most weighty of the executions.
R. Judah bar Shallum the Levite said, “In the Hebrew language the name [for wine] is yyn, and in the Aramaic language its name is hmr. By gematria¹⁹Gk.: geometria or grammateis. Gematria is an exegetical method in which an interpretation is reached from the sum of the numerical value of the letters in a word. hmr becomes two hundred and forty-eight, corresponding to the [number of] parts in a human being. The wine enters into each and every limb, so that the body becomes weakened and knowledge becomes confounded. When wine enters, knowledge departs.” And so Eleazar Haqappar has taught, “Wine (yyn), with a numerical value of seventy enters; and secrets (swd), with a numerical value of seventy,²⁰S (= 60), W (= 6), and D (= 4) add up to 70. depart.”²¹Cf. Sanh. 38a, which attributes the teaching to R. Hiyya. Therefore, the high priest was commanded not to drink wine during the time of the service, lest it confound his knowledge; for he preserves the Torah (and preserves the service) and the knowledge. Thus it is stated (in Mal. 2:6), “The true Torah was in his mouth, and no injustice was found on his lips.” It also says (in vs. 7), “For the lips of a priest preserve knowledge.” Therefore the Holy One, blessed be He, commanded Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor, you and your children as well.” And do [not] think that I may have commanded you [only] for the past in the beginning, at a time when the Temple was standing and you were ministering in it, since it is stated (ibid., cont.), “when you come unto the tent of witness….” [Rather,] you shall also keep yourselves from wine forever, as stated (ibid., cont.), “it shall be a statute forever throughout your generations.” Therefore, keep yourselves from wine, because wine is a sign²²Gk.: semeion. of a curse. In the case of Noah, what is written about him? (In Gen. 9:21), “Then he drank of the wine and became drunk.” Cham entered and saw his nakedness. What did [Noah] say to him? He cursed his son (in vs. 25), “And he said, ‘Cursed be Canaan.’” Therefore (in Lev. 10:9), “Drink no wine or intoxicating liquor.” And so you find that the ten tribes went into exile only from wine.²³Cf. Lev. 5:3; Numb. 10:3. See what [scripture] says (in Amos 6:1), “Woe to those who are at ease in Zion,” because they were dwelling at ease in pleasure palaces. (Ibid., cont.) “and who have confidence in the mountain of Samaria,” because they were dwelling confidently in [Sebaste].²⁴The city built by Herod on the site of old Samaria. (Ibid., cont.:) “The notables of the leading nation, the ones to whom the House of Israel comes.” In what sense? The peoples of the world would sit and talk. They would say, “Who is the mightiest in Israel?” And they would answer, “Samson.” Then again they would say, “Who is the mightiest among the gentiles?” And they would answer, “Goliath,” about whom it is written (in I Sam. 17:4), “his height was six cubits and a span.” Ergo (in Amos 6:1), “The notables of the leading nation, the ones to whom the House of Israel comes.” Then again they would say, “Who is the wealthiest among the peoples of the world?” And they would answer, “Hadrian.” Then, “Who is the wealthiest in Israel?” And they would answer, “Solomon.” And these would agree with those that Solomon was the wealthiest, as stated (in I Kings 10:27), “And the king made silver [in Jerusalem as plentiful as stones].” Come and see, each and every tribe had its own May festival.²⁵Gk. Maioumas. When one wanted to go to his May festival, he would take his herd with him, so that he would eat fatlings from his flock. It is so stated (in Amos 6:4, 6), “and they would eat lambs from the flock…. Those who drink [straight] from the wine bowls….” What is their end? (Amos 6:7) “Therefore they shall now go at the head of the exiles.” Why? Because they had a passion for wine. For this reason he warns Aaron (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Blessed is the one who does not have a passion for wine, for you find such to be the case with the children of Jonadab ben Rechab, in that their ancestor had commanded them, “Do not drink wine, you and your children forever” (Jer. 35:6). But what was his reason for saying, “Do not drink wine, you and your children?” It is simply that he had heard Jeremiah prophesying that the Temple would be destroyed. He said to them, “From now on, (Jer. 35:6-7), ‘Do not drink wine… You shall not build a house, sow seed, plant a vineyard, [or own such things]; but you shall dwell in tents all your days.” Now they had mourned and observed the commandments of their ancestor; but when Jeremiah was prophesying to Israel [and] telling them to repent, they were not doing so. The Holy One, blessed be He, said to Jeremiah, “You are telling them to repent, and they are not doing so. Now in the case of the children of Jonadab ben Rechab, when their ancestor gave them a simple commandment, they observed it; but when I tell Israel to repent, they do not observe [My commandment].” It is so stated (in Jer. 35:14), “The words of Jonadab ben Rechab have been upheld. He commanded his children not to drink wine, and to this day they have not drunk it…. But I spoke to you from early morning to late evening, [and you did not hearken unto me].” What is written there? The Holy One, blessed be He, said to Jeremiah, “Say to them, ‘By your life, whereas you have heeded this commandment, your lineage shall never disappear from before Me, even as it is written (in vs. 19), “Therefore, thus says the Lord [of hosts, the God of Israel], ‘Someone belonging to Jonadab ben Rechab shall not (ever) be cut off [from standing] before Me for ever.’”’” He therefore enlightens them concerning wine (in Lev. 10:9), “Drink no wine or intoxicating liquor.” Isaiah said (in is. 24:11), “There is a cry over wine in the streets; all gladness is obscured.” What is the meaning of “all gladness is obscured (rt.: 'rb)?”²⁶Above, Exod. 11:8. [That ] all gladness has become dark, just as you say (in Gen. 1:5),²⁷Also Gen. 1:8, 13, 19, 23, 31. “and there was evening ('rb).” (Is. 24:11, cont.:) “The joy of the earth has [departed], because Zion has come to an end.” Thus it is written (in Ps. 48:3), “Beauteous landscape, joy of the whole earth, [even Mount Zion].” The Holy One, blessed be He, said to Israel, “In this world wine is a sign of a curse, but in the world to come I will make it into fresh grape juice. Thus it is stated (in Joel 4:18), “And it shall come to pass on that day the mountains shall flow with fresh grape juice….”

R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom and discernment in great measure, with understanding....” R. Johanan said a parable in the name of R. Simeon ben Yehozedek, “This is comparable to a king who had a friend, and the king loved him exceedingly. The king said to him, ‘Ask me anything you want and I will give it to you.’ And that friend was very wise. He said [to himself], ‘If I ask him to make me a duke, it [alone] will come to me. If I ask him to make me a duke, it [alone] will come to me.” Rather I will ask him for something that is attached to all the advantages.’ Immediately he answered and said to the king, ‘Since you asked that I should ask for something in front of you, I am asking from you that you marry off your daughter to me.’ The king said, ‘By your life, I want this. Behold my daughter is [given] into your house.’ So [too] at the time that the Holy One, blessed be He, said to Solomon (in I Kings 3:5), ‘Ask what I should give to you,’ Solomon said [to himself], ‘What shall I ask; If I ask for silver and gold, it [alone] will come to me. If I ask for the monarchy, it [alone] will come to me. Rather I will ask for something that is attached to all the things.’ Immediately he said in front of the Holy One, blessed be He, ‘Master of the World, I only request from you wisdom.’ [Then] the Holy One, blessed be He, said to him, ‘You have asked well in asking for wisdom, as all the things are attached to it. Silver and gold are attached to it, as stated (in Prov. 8:19), “My fruit is better than gold, fine gold, and my produce than choice silver.” Monarchy is attached to it, as stated (in Prov. 8:15), “Through me kings reign.” Behold everything is given to you.’” Hence it is written (in I Kings 5:9), “So God gave Solomon wisdom,” as He gave him wisdom as a gift. (I Kings 5:9, cont.:) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea.’ How is this? The sages have knowledge, the elders of knowledge and the children have knowledge, but they are different, one from the other. And [so] if all of Israel would be on one side and Solomon on the other side, his wisdom would be greater than theirs.”⁶⁴Numb. R. 19:3; Eccl. R. 7:23:1; PRK 4:3; PR 14:8. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so that his wisdom stand in front of his [evil] impulse, that he not sin.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10:) “Now Solomon's wisdom surpassed the wisdom of all the people of the East.” And what was the wisdom of the peoples of the East?⁶⁵Above, Gen. 7:24; PR 14:9. [In that] they knew about astrology and were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things about the people of the East: They do not kiss on the mouth, but only on the hand; When they cut meat, they cut only with a knife and not on the back of the hand; And when they take counsel, they take it only in the field.
It is therefore stated (in Gen. 31:4), ‘So Jacob sent and called Rachel and Leah to the field where his flock was.’” (I Kings 5:10, cont.:) “From all the wisdom of Egypt.” What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers⁶⁶Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him. So that I can come to him with a grievance and say to him, ‘Give me the value of the craftsmen that you killed.’” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds. Go and bury your dead.” Hence it is stated, (I Kings 5:10, cont.) “from all the wisdom of Egypt.” (I Kings 5:11:) “And he was wiser than any man, than Ethan the Ezrahite, and Heman, Chalkol, and Darda the sons of Mahol.” “Wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, he consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names for all the cattle.”⁶⁷The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me.⁶⁸Above, Lev. 3:11. “That is my name,” the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.:) “[Wiser] than Ethan the Ezrahite.” This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”⁶⁹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.:) “And Heman (rt.: 'mn).” This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “he is trusted (rt.: 'mn) in all My house.” (I Kings 5:11, cont.:) “Calcol (klkl).” This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets⁷⁰Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him. He read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.:) “Darda (drd')].” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.:) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12:) “Moreover he composed three thousand proverbs.” R. Samuel bar Nahman said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.⁷¹See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”⁷²The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.:) “And his song numbered a thousand and five.”] “Songs” is not written here, but “song,” the song of the proverb. (I Kings 5:13:) “And he spoke with/concerning ('al)⁷³The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees.” Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.:) “He also spoke with/concerning ('al) the cattle and the fowl.” Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs⁷⁴Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).⁷⁵See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land, as stated (in Gen. 1:14), “Let the earth bring forth the living creatures after its kind, cattle, creeping things,” they are permitted with two organs. But in regard to fowl, because they were created from the mud, they were permitted with one organ. As one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”⁷⁶This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁷⁷Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁷⁸A fish of the genus anthias. (I Kings 5:13, cont.:) “And with/concerning ('al) the creeping things.” Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁷⁹Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁸⁰Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁸¹Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.:) “And with/concerning ('al) the fish.” Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Jacob the man of Kefar Gibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Gibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “Where is it shown?” He said to him, “Lie down and listen.” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not?” He said to him, “One does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (Deut. 7:4:) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. Still (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’” (Eccl. 8:1:) “Who is like the wise person, and who knows the explanation of a saying?” (Eccl. 8:1:) Who is like the wise person? This is the Holy One, blessed be He, since it is stated about Him (in Prov. 3:19), “Through wisdom the Lord founded the earth.”⁸²Numb. R. 19:4; Eccl. R. 8:1:1; PRK 4:4; PR 14:10. (Eccl. 8:1, cont.:) “And who knows the explanation of a saying?” This [also] is the Holy One, blessed be He, who explained the Torah for Moses. (Eccl. 8:1, cont.:) “A person's wisdom lights up his face.” R. Judan said, “Great is the power of the prophets, as they [are able to] compare the Almighty above to the form of a man, as stated (Daniel 8:16), ‘And I heard the voice of a man.’” And R. Judah bar Simon says [the proof] is from here (in Ezekiel 1:26), “and on the image of a chair was an image of a man.” (Eccl. 8:1, cont.:) “And the radiance ('oz) of his face is changed (for the better),” in that he changes the principle of judgment into a principle of mercy with respect to Israel. R. Joshua of Sikhnin said in the name of R. Levi, “Over each and every word that the Holy One, blessed be He, spoke to Moses, He spoke to him of its [related] uncleanness and of its purification.⁸³See Numb. R. 19:4. When he made known the Parashah (starting with Lev. 21:1), ‘Speak (Emor) unto the priests,’ [Moses] said to him, ‘Master of the world, if a priest becomes unclean (through touching a human corpse), what means is there for his purification?’ When [the Holy One, blessed be He,] did not answer, at that time the face of Moses turned yellow (with shame). Then when the Holy One, blessed be He, reached the parashah on the [red] heifer, the Holy One, blessed be He, said to him, ‘Moses, [when I gave you] that saying which I spoke to you (in Lev. 21:1), “Go, speak unto the priests,” then you said to me, “If one becomes unclean, what means will there be for his purification,” I did not answer [you at that time. Now] this is his purification (in Numb. 19:17), “They shall take some ashes from the burning of the sin offering (i.e., the red heifer).”‘”

The dwelling of the moon is between cloud and thick darkness made like two dishes turned one over the other, and when it is the conjunction of the moon these two clouds turn in the east quarter and (the moon) goes forth from between them like a ram's horn. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter. The corner (i.e. crescent) of the moon with which it comes forth first, (the same) begins to enter and is covered therein by the two (clouds) on the first night (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38:9). And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering, on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon.

The dwelling of the moon is between cloud and thick darkness made like two dishes turned one over the other, and when it is the conjunction of the moon these two clouds turn in the east quarter and (the moon) goes forth from between them like a ram's horn. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter. The corner (i.e. crescent) of the moon with which it comes forth first, (the same) begins to enter and is covered therein by the two (clouds) on the first night (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38:9). And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering, on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon.

The dwelling of the moon is between cloud and thick darkness made like two dishes turned one over the other, and when it is the conjunction of the moon these two clouds turn in the east quarter and (the moon) goes forth from between them like a ram's horn. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter. The corner (i.e. crescent) of the moon with which it comes forth first, (the same) begins to enter and is covered therein by the two (clouds) on the first night (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38:9). And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering, on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon.

The dwelling of the moon is between cloud and thick darkness made like two dishes turned one over the other, and when it is the conjunction of the moon these two clouds turn in the east quarter and (the moon) goes forth from between them like a ram's horn. On the first night (is revealed) one measure (of light), on the second night the second measure, and so on until the half of the month when the moon is fully revealed, and from the middle of the month these two clouds turn their faces in the west quarter. The corner (i.e. crescent) of the moon with which it comes forth first, (the same) begins to enter and is covered therein by the two (clouds) on the first night (by) one measure, on the second night (by) a second measure, and so on to the end of the month until || it is entirely covered. And whence do we know that it is placed between two clouds? Because it is said, "When I made the cloud the garment thereof, and thick darkness a swaddlingband for it" (Job 38:9). And whence do we know that it becomes entirely covered? Because it is said, "Blow ye the trumpet in the new moon, at the covering, on our solemn feast day" (Ps. 81:8). "At the covering," on the day when it is entirely covered, blow ye the trumpet in the new moon.

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.

(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."

It was a night of watching unto the Lord for bringing them out from the land of Egypt (Exod. 12:42). This is also the night upon which they will be redeemed, R.Joshua maintained. R. Eliezer held, however: In the future they will be redeemed in Tishri, as it is stated: Blow the horn at the new moon (Ps. 81:4). It was a night (Exod. 12:42). It was the night about which the Holy One, blessed be He, had said to Abraham, “On that night I will redeem thy sons.” Watching unto the Lord for all the children of Israel (Exod. 12:42); that is to say, all the Israelites must be watchful on that night.

Ula said: "Amon and Moab were the two bad neighbors of Jerusalem, and when they heard the prophets prophesying the destruction of Jerusalem, they sent to Nebuchadnezzar, 'Come up,' and he answered, 'I am afraid that they should not do to me as they have done with their former enemies.' They sent to him (Prov. 7, 19) For the man is not in his house; ish (man) refers to the Holy One, praised be He! as it is said (Ex. 15, 3) The eternal is ish (the Lord) of war. Whereupon he sent to them, 'He is near to them, and will return.' They sent again to him, 'He is gone on a journey a great way off.' Nebuchadnezzar, however, sent to them, 'I am aware that among them are righteous, who will pray to Him and He will return,' and they answered, '(Pr. 7) The bag of money hath he taken with him,' and by a bag of money, the righteous are meant, as it is said (Hos. 3, 2) So I bought me such an one for fifteen pieces of silver, etc. He sent again, 'The wicked of them will repent, pray and will be hearkened to.' And they answered, 'He has already set a time [how long He will not listen to their repenting], as it is said (Prov. 7, 19) By the day of 'kesa' only will he return, and the term kesa means an appointed time, as it is said (Ps. 81, 4) Blow on the new moon, the cornet at the time appointed (kesa) on the day of our feast.' He, however, sent to them, 'It is winter, and I cannot come up because of snow and rain.' And they sent to him, 'The mountains will protect thee, as it is said (Is. 16, 1) Send ye the lambs of the ruled of the land from Sela, through the wildesness unto the mount of the daughter of Zion." He sent to them, 'When I will arrive there I will have no place to reside.' And they answered, 'Their graves are better than your palaces, as it is written (Jer. 8, 1-2) At the time, saith the Lord, shall they bring out the bones of the kings of Judah, and the bones of the princes, and the bones of the priests and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. And they shall spread them out before the sun and the moon and all the hosts of heaven, which they have loved, and which they have served, and after which they have walked'."

(Fol. 105b) We are taught: "Why do the sons and daughters of a man die when young? Because he should be able to shed tears and mourn when an upright man dies." How is it possible to take a pledge for a sin which a man will commit later? It intends, however, to say thus: "Because he did not shed tears and did not mourn at the death of an upright man"; for whoever sheds tears and mourns at the death of an upright man will have his sins forgiven in return for the honor he gave to the dead. We are taught that R. Simon b. Elazar said in the name of Chilpha b. Agra, who spoke in the name of R. Jochanan b. Nuri: "He who tears his garments while in wrath, or he who breaks his vessels while in wrath, or he who throws away his money while in anger, shall he regarded in your eyes as one who worships idols, because such is the treacherous habit of the evil-inclination: today he says to one 'Do so' and to-morrow 'Do something else' until he tells one to go and worship idols and the man obeys and worships." R. Abin said: "What is the Biblical passage to prove this? There shall not be within thee a foreign god; nor shalt thou bow thyself down to any strange god (Ps. 81, 10). What is the foreign god within a man's body? It is the evil-inclination." But if one [does so not because he really is furious but] desires to inspire fear in his household [to compel obedience to his orders] then he is permitted to do these things; as, when R. Juda wanted to show his disapproval of the acts of his family, he once pulled out the thrumbs [of his garment]; R. Acha b. Jacob used to take broken vessels and shatter them. R. Shesheth used to throw fish-brine upon the head of his male-slave [to impress upon him the necessity of obeying his orders] and R. Abba broke the cover of a pitcher.

(I Kings 5:11 [4:31], cont.:) <WISER> THAN ETHAN THE EZRAHITE. This is Abraham, of whom it is stated (in Ps. 89:1): A MASKIL (a psalm of erudition) OF ETHAN THE EZRAHITE.⁸¹It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > HEMAN (rt.: 'MN). This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses): HE IS TRUSTED (rt.: 'MN) IN ALL MY HOUSE. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > CALCOL (KLKL). This is Joseph, of whom it is stated (in Gen. 47:12): AND JOSEPH SUSTAINED (rt.: KLKL) <HIS FATHER AND HIS BROTHERS>. The Egyptians said: Has this slave come to rule over us for any reason but because of his wisdom? What did they do to him? They brought seventy tablets⁸²Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them⁸³The Buber text has the singular “it” here. before him. He read each and every one in its own tongue. And not only that, but he spoke in the Holy Tongue, which they did not have the ability to understand, as stated (in Ps. 81:6 [5]): HE MADE IT A STATUTE IN JACOB, WHEN HE WENT OUT OVER THE LAND OF EGYPT. I HEAR A LANGUAGE I HAD NOT KNOWN. (I Kings 5:11 [4:31], cont.:) <WISER THAN … > DARDA (DRD')]. This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11 [4:31], cont.:) <WISER THAN … > THE CHILDREN OF MAHOL, i.e., the children whom the Divine Presence forgave (rt.: MHL) for the deed of the calf.

(Numb. 24:3:) “So he took up his theme and said.”⁷⁶These words also appear in Numb. 23:7, 18; 24:15, 20, 21, 23, but the context of this verse certainly fits the sense of the midrash. Let our master instruct us:⁷⁷Yelammedenu rabbenu. When these words appear at the beginning of a section along with the response, “Thus have our masters taught…,” they commonly introduce a new parashah. In the case of one who eats without washing his hands, what penalty will he incur?⁷⁸Numb. R. 20:21. Thus have our masters taught: Washing hands before the meal is an option; after the meal it is an obligation.⁷⁹Hul. 105a, but not in the Mishnah. It once happened that there was an Israelite shopkeeper who would cook [and sell] both clean meat and pork, so that they would not notice that he was a Jew. Now his custom was this: Whenever anyone came into his shop and did not wash his hands, he knew that he was a foreigner and he would set pork before him; but whenever anyone washed his hands and recited the blessing, he knew that he was a Jew and would serve him clean meat. Once a certain Jew came in to eat there but did not wash his hands. Thinking that he was a foreigner, he set pork before him. He ate without saying the blessing. When he came to settle the account with him for the bread and for the meat, the pork was expensively priced. He said to him, “I have such and such against you over the meat which you have eaten, for the slice is worth ten manah.”⁸⁰Gk.: mna. He said to him, “Yesterday I ate it for eight. Now today you want ten!” He said to him, “This which you ate is from a hog.” When he said this to him, his hair stood on end, for he became terrified and afraid. He said to him privately, “I am a Jew and you have given me pork!” He said to him, “A curse upon you! When I saw that you ate without washing your hands and without a blessing, I thought that you were a foreigner.” Hence the sages have said, “The [omission of the] first water (before the meal) caused him to serve him pork; [the neglect of] the latter water (after the meal) took a life.”⁸¹Yoma 83b; Hul. 106a. [The second part of the previous statement is due to] a story about a certain person who ate pulse without washing his hands. When he went down to the marketplace, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife, “Your husband has mentioned as a token⁸²Siman. Gk.: semeion. to you [of my authenticity] that he has just now eaten pulse.⁸³I.e., the fact that he knew what his friend had just eaten would be evidence of his having spoken with him. Send him that ring.” [So] she gave it to him. After a time her husband came. He said to her, “Where is the ring?” She said to him, “So and so came with your tokens, and I gave it to him.” Becoming filled with rage, he arose and killed her. Therefore the sages have said, “Whoever does not wash his hands after the meal is like one who takes a life.” Therefore, the Holy One, blessed be He, has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47), “For it (the Torah) is no empty thing for you, [in that it is your very life].” Even some commandment that you consider to be empty and insignificant has within it life and length of days, as stated (in Deut. 32:47, cont.), “and through this thing you will lengthen your days upon the land.” The Holy One, blessed be He, said to Israel, “If you keep My commandments, I will cast down your enemies before you,” as stated (in Ps. 81:14-15), “O that my people would listen to Me, that Israel would walk in My ways. Then I would virtually [subdue their enemies…].” When Balaam saw how Israel observed [even] the insignificant commandments, he said, “Who can curse these people, when they observe commandments and when His name is engraved upon them.” (Numb. 23:21:) “The Lord their God is with them.” Whoever curses them curses himself, because His name is joined with them.”⁸⁴I.e., the name El (“God”) forms part of the name Israel. He began turning to oracles, as stated (in Numb. 24:3), “So he took up his theme” This text is related (to Prov. 27:14), “Whoever rises early in the morning to bless his neighbor in a loud voice shall have it reckoned to him as a curse.” When Balaam came to curse Israel, the Holy One, blessed be He, diverted his tongue, so that he began to bless. It is so stated (in Deut. 23:6), “But the Lord your God did not want to heed Balaam; so the Lord your God turned the curse into a blessing for you.” The Holy One, blessed be He, put power in his voice and his voice went from one end of the world to the other, so that the nations would hear that he was blessing [Israel]. Now it is stated concerning him (in Prov. 27:14), “Whoever [rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” [This is] as stated (in Numb. 24:14), “come, let me advise you.” Then he killed twenty-four thousand. There is no curse [as damaging] as this.

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me." And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'" Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He? Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them. See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life." He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

3 (Numb. 19:2) “This is the statute of the Torah”: R. Isaac began [his discourse] (with Eccl. 7:23), “All this I tested with wisdom; I thought I could fathom it, but it eludes me.” It is written (in I Kings 5:9), “So God gave Solomon wisdom [...].” What is the meaning of (I Kings 5:9, cont.,) “As vast as the sand of the sea.” The rabbis say, “[This] teaches that He gave him as much wisdom as all Israel, who are compared to the sand, as stated (in Hos. 2:1), ‘The number of the Children of Israel shall be like that of the sands of the sea. R. Levi said, “Just as sand is a wall and a fence for [the sea], that it not go out and flood the world; so was wisdom a fence for Solomon.” The proverb says, “If you lack knowledge, what have you gained? If you have gained knowledge, what do you lack?” Like (in Prov. 25:28) “A city broken into with no walls,” so “is a person who does not restrain his spirit.” (I Kings 5:10) “Now Solomon's wisdom surpassed the wisdom of all the people of the East”: And what was the wisdom of the peoples of the East?²⁹Above, Gen. 7:24; PR 14:9. [In that] they were astute at divination (from birds). Rabban Simeon ben Gamaliel said, “I like three things, etc.” (I Kings 5:10, cont.) “From all the wisdom of Egypt”: What was the wisdom of Egypt? You find that when Solomon wanted to build the Temple, he sent to Pharaoh Necho and said to him, “Send me craftsmen [to work] for a wage, for I want to build the Temple.” What did Pharaoh do? He gathered all his astrologers³⁰Gk.: astrologoi. and said to them, “Foresee which people are going to die this year and send them to him.” When they came to Solomon, he foresaw through the holy spirit that they would die during that year. He [therefore] gave them shrouds and sent them [back] to [Pharaoh]. He sent to him, saying, “Do you not have shrouds to bury your dead? Here they are for you with their shrouds.” (I Kings 5:11) “And he was wiser than any man (literally, than all of Adam),” than the first Adam. And what was his wisdom? You find that, when the Holy One, blessed be He, wanted to create the first Adam, He consulted with the ministering angels. He said to them (in Gen. 1:26), “Let us make humankind (Adam) in Our image.” They said to him (in Ps. 8:5), “What is a human that You are mindful of him?” He said to them, “This Adam that I want to create Adam shall have wisdom greater than yours.” What did He do? He gathered all cattle, wild beasts, and fowl to pass before them. He said to them, “What are the names of these [beings]?” They, however, did not know. When He had created Adam, He made them pass before him. He said to him, “What are the names of these [beings]?” He said, “It is fitting to call this one an ox, this one a lion, this one a horse, [...]” and so on for all of them. It is so stated (in Gen. 2:20), “So Adam recited names”³¹The understanding of the midrash is that the creatures implicitly already possessed names. He said to him, “And you, what is your name?” Adam said to him, “Adam, because I was created out of the ground (adamah).” The Holy One, blessed be He, said to him, “I, what is My name?” He said to him, “The Lord, because you are Lord over all creatures,” namely as written (in Is. 42:8), “I am the Lord, that is My name,” which the first Adam gave me. It is the one which I have agreed to [for use] between Me and Myself; it is the one which I have agreed to [for use] between Me and My creatures. (I Kings 5:11, cont.) “[Wiser] than Ethan the Ezrahite”: This is Abraham, of whom it is stated (in Ps. 89:1), “A maskil (a psalm of erudition) of Ethan the Ezrahite.”³²It is assumed, of course that Abraham wrote the Psalm, an assumption based on a comparison of Ps. 89:1 and Is. 41:2: WHO HAS RAISED UP RIGHTEOUSNESS FROM THE EAST?. See BB 15a. The Ezrahite (‘ezrahi) of Ps. 89:1 is understood in the sense of “Easterner,” and Ethan (which means “steadfast”) is regarded as equivalent to “righteous.” For another argument identifying Ethan and Abraham, see PR 6:5. (I Kings 5:11, cont.) “And Heman (rt.: 'mn)”: This is Moses, of whom it is stated (in Numb. 12:7 with reference to Moses), “[… he is trusted (rt.: 'mn) in all My house].” (I Kings 5:11, cont.) “Calcol (klkl)”: This is Joseph, of whom it is stated (in Gen. 47:12), “And joseph sustained (rt.: klkl) [his father and his brothers].” The Egyptians said, “Has this slave come to rule over us for any reason but because of his wisdom?” What did they do to him? They brought seventy tablets³³Gk.: piyyakia; Lat.: pittacia. and wrote on them in seventy tongues. Then when they cast them before him, he read each and every one in its own tongue. And not only that, but he spoke in the holy tongue, which they did not have the ability to understand, as stated (in Ps. 81:6), “He made it a statute upon Joseph, when he went out over the land of Egypt. I hear a language I had not known.” (I Kings 5:11, cont.) “Darda (drd')]:” This is the generation (dor) of the desert, which had knowledge (de'ah). (I Kings 5:11, cont.) “The children of Mahol,” i.e., the Children of Israel whom the Divine Presence forgave (rt.: mhl) for the deed of the calf. (I Kings 5:12) “Moreover he composed three thousand proverbs”: R. Samuel bar Nahmani said, “We have gone over all of the scriptures and have found that Solomon only uttered prophetically close to eight hundred verses.³⁴See Cant. R. 1:1:11. Then what is meant by three thousand? [This number] teaches that each and every verse that he spoke contains two [or] three interpretations, just as it says (in Prov. 25:12), ‘Like an earring of gold, a necklace of fine gold, [so is a wise reprover to a listening ear].’”³⁵The midrash understands the WISE REPROVER TO BE Solomon himself, who is likened to both a golden earring and a golden necklace. But the rabbis say, “Every verse has three thousand proverbs, while each and every proverb has a thousand and five interpretations.” [(I Kings 5:12, cont.) “And his song numbered a thousand and five”:] “His songs” is not written here, but “his song,” the song of the proverb. (I Kings 5:13) “And he spoke with/concerning ('al)³⁶The point of the midrash in this and in the following chapter concerns whether to understand ‘al as “with” or “concerning.” the trees”: Is it possible that a person would speak with the trees? Solomon merely said, “For what reason is a leper cleansed through the tallest among the trees (the cedar) and through the lowest of the low (the hyssop); through (according to Lev. 14:4) cedar wood, [crimson stuff,] and hyssop?’ It is simply because he had exalted himself like the cedar, that he was stricken with leprosy. As soon as he humbled himself like the hyssop, he was therefore cured through hyssop”. (I Kings 5:13, cont.) “He also spoke with/concerning ('al) the cattle and the fowl”: Is it possible that [a person] would speak with cattle and with fowl? Rather [the passage is concerned with] why the cattle are permitted [as food] with [the cutting of] two organs³⁷Gk.: semeia (“signs,” “omens”). (the gullet and the windpipe); but the fowl, with [the cutting of] one organ (i.e., the gullet or the windpipe).³⁸See Hul. 2:1; Hul. 27b. Because cattle were created from the dry land. But in regard to fowl, one text says [they came] from the dry land, while another text says [they came] from the sea. [The text stating fowls came] from the dry land is what is written (in Gen. 2:19), “So from the ground the Lord God formed every beast of the field and every fowl of the heavens.” The other text says (in Gen. 1:20), “Let the waters swarm with swarms of living creatures and the fowl fly above the earth.”³⁹This unusual translation of Gen. 1:20 is required by the midrash. Bar Qappara said, “They were created from the mud which is in the sea.” R. Abbin said the name of R. Jose the Galilean said, “Nevertheless, the feet of the cock resemble the scaly skin⁴⁰Reading HSPNYT’ with the parallel in Yalqut Shim‘oni, Kings, 178, for Buber’s HRTsPYTYH. of the fish.”⁴¹A fish of the genus anthias. (I Kings 5:13, cont.) “And with/concerning ('al) the creeping things”: Is it possible that one would speak with a creeping thing? Solomon simply said, “What is the reason that in the case of the eight swarming creatures which are in the Torah, one is culpable for hunting or injuring them (on the Sabbath)⁴²Shab. 14:1.; but in the case of the rest of the swarming creatures, one is exempt?⁴³Shab. 14:1. For the reason that they (i.e. the former) have skins.”⁴⁴Shab. 107ab, explains that in the case of skin, as distinct from the flesh, a wound does not completely heal but leaves a scar. Thus part of the animal’s life is lost. See yShab. 14:1 (14b); also Hul. 9:2. Cf. Rashi on Shab. 14:1, according to whom cutting the skin causes blood to color it in a form of dying, an act forbidden on the Sabbath. (I Kings 5:13 cont.) “And with/concerning ('al) the fish”: Is it possible that one would so speak? Solomon merely said, “For what reason do cattle, beasts, and birds require ritual slaughtering, while fish do not require ritual slaughtering?” Rather it is from this verse (in Numb. 11:22), “Are there enough flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” Jacob the man of Kefar Nibburayya taught in Tyre with respect to fish, that they do require ritual slaughtering. When R. Haggai heard, he sent for him to come. He said to him, “On what basis did you decide this?” He said to him, “From here (in Gen. 1:20), ‘Let the waters swarm with swarms of living creatures, and let the fowl fly.’ Just as fowl require ritual slaughtering, so do the fish require ritual slaughtering.” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “On what basis?” He said to him, “From here (in Numb. 11:22), ‘Are there enough flocks and herds to slaughter for them; are there enough fish in the sea to gather for them?’ The former require ritual slaughtering, while the latter [is taken] through gathering.” He said to him, “Give [me] your beating, as it is good for retention.” And again did Jacob the man of Kefar Nibburayya teach in Tyre, [this time] with respect to an Israelite man, who came upon a foreign woman and had her bear him a son, that he should be circumcised on the Sabbath. When R. Haggai heard, he sent for him to come. He said to him, “On what basis do you hold this?” He said to him, “[From this which is written] (in Numb. 1:18) ‘then they registered their lineages according to their families according to the house of their fathers.’” He said to them (i.e., those standing by), “Lay him down to receive lashes.” He said to him, “Shall a person who speaks words of Torah be lashed?” He said to him, “You did not decide [the law] well.” He said to him, “From where can you show me?” He said to him, “If one of the gentiles came to you in order to become a proselyte on condition that you circumcise him on the Sabbath day or on the Day of Atonement, would you profane the Sabbath on account of him or not? Is it not true that one does not profane the Sabbath or the Day of Atonement for him but only for the son of an Israelite woman.” He said to him, “On what basis do you hold this?” He said to him (in Ezra 10:3), “So now let us make a covenant with our God to put away all (foreign) wives and (anyone] born of them […].” He said to him, “Would you lash me on the basis of [a non-Mosaic text]?” He said to him, “It is written (ibid.), ‘let it be done [according to] the Torah.’” He said to him, “From which [piece of] Torah?” He said to him, “From that of R. Johanan, when he said in the name of R. Simeon ben Johay, ‘It is written (in Deut. 7:3), “You shall not intermarry with them; do not give your daughters to their sons.” Why? (As in Deut. 7:4,) “Because they will turn your children away from following me.” Your child that comes from an Israelite woman is called "your child"; but that which comes from a foreign woman is called, not "your child," but "her child,” as stated (in Gen. 21:13), “And I will also make the son of the maidservant into a nation.”’" He said to him, “Give [me] your beating, as it is good for retention.” Solomon said, “About all these things I have knowledge; but in the case of the parashah on the red heifer, I have investigated it, inquired into it, and examined it. [Still] (at the end of the verse in Eccl. 7:23), ‘I thought I could fathom it, but it eludes me.’”

21 (Numb. 24:3) “So he took up his theme and said.”⁵⁶These words also appear in Numb. 23:7, 18; 24:15, 20, 21, 23, but the context of this verse certainly fits the sense of the midrash. A legal teaching: In the case of one who eats without washing his hands, what penalty will he incur? Thus have our masters taught: Washing hands before the meal is an option; after the meal it is an obligation.⁵⁷Hul. 105a, but not in the Mishnah. It once happened at the time of [religious persecutions] that there was an Israelite shopkeeper who would cook [and sell] both clean meat and pork, so that they would not notice that he was a Jew. Now his custom was this: Whenever anyone came into his shop and did not wash his hands, he knew that he was a foreigner and he would set pork before him; but whenever anyone washed his hands and recited the blessing, he knew that he was a Jew and would serve him clean meat. Once a certain Jew came in to eat there but did not wash his hands. Thinking that he was a foreigner, he set pork before him. He ate without saying the blessing. When he came to settle the account with him for the bread and for the meat (the pork was expensively priced). He said to him, “I have such and such against you over the meat which you have eaten, for the slice is worth ten manah.”⁵⁸Gk.: mna. He said to him, “Yesterday I ate it for eight. Now today you want ten!” He said to him, “This which you ate is from a hog.” When he said this to him, his hair stood on end, for he became terrified and afraid. He said to him privately, “I am a Jew and you have given me pork!” He said to him, “A curse upon you! When I saw that you ate without washing your hands and without a blessing, I thought that you were a foreigner.” Hence the sages have said, “The [omission of the] first water (before the meal) caused him to serve him pork; [the neglect of] the latter water (after the meal) took a life.”⁵⁹Yoma 83b; Hul. 106a. [The second part of the previous statement is due to] a story about a certain person who ate pulse without washing his hands. When he went down to the marketplace, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife, “Your husband has mentioned as a token⁶⁰Siman. Gk.: semeion. to you [of my authenticity] that he has just now eaten pulse.⁶¹I.e., the fact that he knew what his friend had just eaten would be evidence of his having spoken with him. Send him that ring.” [So] she gave it to him. After a time her husband came. He said to her, “Where is the ring?” She said to him, “So and so came with your tokens, and I gave it to him.” Becoming filled with rage, he arose and killed her. Therefore the sages have said, “Whoever does not wash his hands after the meal is like one who takes a life.” Therefore, the Holy One, blessed be He, has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47), “For it (the Torah) is no empty thing for you, in that it is your very life.” Even some commandment that you consider to be empty and insignificant has within it life and length of days. The Holy One, blessed be He, said to Israel, “If you keep My commandments, I will cast down your enemies before you,” as stated (in Ps. 81:14-15), “O that my people would listen to Me, that Israel would walk in My ways. Then I would virtually subdue their enemies.” When Balaam saw how Israel observed [even] the insignificant commandments, he said, “Who can curse these people, when they observe commandments and when His name is shared with them.” It is so stated (in Numb. 23:21), “The Lord their God is with them.” Whoever curses them is as if he curses the face of the Divine Presence, because His name is joined with them.”⁶²I.e., the name El (“God”) forms part of the name Israel. He began turning to oracles, as stated (in Numb. 24:3), “So he took up his theme.” This text is related (to Prov. 27:14), “[Whoever rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” When Balaam came to curse Israel, the Holy One, blessed be He, diverted his tongue, so that he began to bless. It is so stated (in Deut. 23:6), “But the Lord your God did not want to heed Balaam; so the Lord your God turned [the curse into a blessing for you].” The Holy One, blessed be He, put power in his voice and his voice went from one end of the world to the other, so that the nations would hear that he was blessing [Israel]. Now it is stated concerning him (in Prov. 27:14), “Whoever [rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” [This is] as stated (in Numb. 24:14), “come, let me advise you.” Then he killed twenty-four thousand. There is no curse [as damaging] as this.

“All this I attempted with wisdom; I said: I will become wise, but it is far from me” (Ecclesiastes 7:23).
“All this I attempted with wisdom.” It is written: “God granted wisdom to Solomon, [great discernment, and breadth of understanding like the sand on the seashore]” (I Kings 5:9). The Rabbis and Rabbi Levi, the Rabbis say: “Like the sand” – what is “like the sand”? He was granted wisdom corresponding to all of Israel.¹²⁴Israel is compared to the sand on the seashore; see Genesis 22:17. Rabbi Levi said: Just as this sand is a boundary for the sea, so, too, wisdom was a boundary for Solomon.¹²⁵It prevented him from sinning. The parable says: If you lack knowledge, what have you acquired? If you have acquired wisdom, what are you lacking?
It is written: “Solomon's wisdom surpassed the wisdom of all the people of the East and all the wisdom of Egypt” (I Kings 5:10). What was the wisdom of the people of the East? They were well-versed in astronomy, performed sorcery with birds, and were expert in augury. Rabban Shimon ben Gamliel said: Regarding three matters I praise the people of the East: They do not kiss on the mouth, but rather on the hand; they do not bite [pieces of food from a larger piece] with their mouth but cut with a knife; and they seek counsel only in a spacious area, as they consult only in the field.¹²⁶This is to ensure that there are no eavesdroppers.
What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Nekho and said: ‘Send me craftsmen [and I will pay] their wage, as I seek to build the Temple.’ What did he [Pharaoh] do? He assembled all his astrologers, and they envisioned people who were destined to die during that year and he sent them to him. When they came to Solomon, he envisioned with the divine spirit that they were destined to die during that year. He gave them shrouds and sent them [back] to [Pharaoh Nekho], and said to him: ‘If you did not have shrouds for the needs of your dead, here they are with their shrouds; arise and bury them.’
“He was wiser than any man [ha’adam]” (I Kings 5:11) – than Adam the first man. What was the wisdom of Adam the first man? You find that when the Holy One blessed be He sought to create Adam the first man, He consulted with the ministering angels, and He said to them: “Let us make man” (Genesis 1:26). They said to him: ‘Master of the universe, “what is man that You remember him?”’ (Psalms 8:5). He said to them: ‘The man I seek to create, his wisdom is greater than yours.’ What did He do? He gathered all the animals, beasts, and birds, and stood them before them [the angels], and said to them: ‘Give them names.’ They remained [silent] and did not know [what to say]. He went to Adam and said to him: ‘What [should] the names of these [creatures be]?’ [Adam] said: ‘Master of the universe, it is fitting to call this one ox, this one lion, this one horse, this one camel, this one eagle,’ and so forth for all of them. [God] said to him: ‘What is your name?’ He said before Him: ‘Adam, because I was created from the ground [adama].’ [God said:] ‘And I, what is My name?’ He said before Him: ‘You are my Lord [adonai], because You are the Lord [adon] over all Your creations’ – that is what is written: “I am the Lord, it is My name” (Isaiah 42:8), it is My name that I was called by Adam the first man. It is My name that I stipulated between Me and Myself. It is My name that I stipulated between Myself and My creations and My ministering angels.
“[For he was wiser than all men: than Eitan the Ezrahite, and Heman, and Kalkol, and Darda, the sons of Maḥol]” (I Kings 5:11). “Than Eitan the Ezrahite,” this is Abraham, as it is written: “A contemplation of Eitan the Ezrahite” (Psalms 89:1).¹²⁷Rabbinic tradition identifies Eitan the Ezrahite of Psalms as Abraham; see Bava Batra 15a. “And Heman,” this is Moses, as it is stated: “In all My house he is trusted [ne’eman]” (Numbers 12:7). “And Kalkol,” this is Joseph, as it is written: “Joseph provided [vaykhalkel]” (Genesis 47:12). The Egyptians said: ‘Is this slave not king over us due only to his wisdom?’ They took seventy notes¹²⁸Each note was written in a different language. and cast them before him and he would read each of them in its language. Moreover, he would speak in the sacred tongue, which they did not know, with which they were not familiar, and which they could not understand. So, it says: “He established it as a precept for Joseph [when he went out over Egypt; I learned a language I had not known]” (Psalms 81:6). “And Darda,” (I Kings 5:11), this is the generation [dor] of the wilderness, which was entirely knowledge [de’a]. “Sons of Maḥol,” (I Kings 5:11), these are the Israelites, whom the Holy One blessed be He forgave [maḥal] for the sin of the [Golden] Calf.

There is a story about a certain person who ate pulse without washing his hands. When he went down to the market place, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife: Your husband has mentioned as a token⁹⁹Siman. Gk.: semeion. to you <of my authenticity> that he has just now eaten pulse.¹⁰⁰I.e., the fact that he knew what his friend had just eaten would be evidence of his having spoken with him. Send him that ring. After a time her husband came. He said to her: Where is the ring? She said to him: So and so came with your tokens, and I gave it to him. Becoming filled with rage, he arose and killed her. Therefore, whoever does not wash his hands after the meal is like one who takes a life. Therefore, the Holy One has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47): FOR IT (the Torah) IS NO EMPTY THING FOR YOU, IN THAT IT IS YOUR VERY LIFE. Even some commandment that you consider to be empty and insignificant has within it life and length of days. The Holy One said to Israel: If you keep my commandments, I will cast down your enemies before you, as stated (in Ps. 81:14–15[13–14]): O THAT MY PEOPLE WOULD LISTEN TO ME, THAT ISRAEL WOULD WALK IN MY WAYS. THEN I WOULD VIRTUALLY SUBDUE THEIR ENEMIES…. When Balaam saw how Israel observed <even> the insignificant commandments, he said: Who can curse these people, when they observe commandments and when his name is engraved upon them. It is so stated (in Numb. 23:21: THE LORD THEIR GOD IS WITH THEM. Whoever curses them curses himself, because his name is joined with them.¹⁰¹I.e., the name El (“God”) forms part of the name Israel. He began turning to oracles.

(Exodus 14:25) "And He removed their chariot wheels": R. Yehudah says: Because of the fire on high, the wheels below were broken, the yokes and the chariots ran of themselves, being filled with vessels of silver and gold and precious gems and pearls for Israel to take as spoil. R. Nechemiah says: Because of the thunders on high, the pivots below flew off, viz. (Psalms 77:19) "The rumble of your thunder caught the wheel; lightings lit the world", and the yokes and the chariots ran of themselves. In the past, the mules would pull the chariots. Now, the chariots were pulling the mules. "and He led them with hardness": R. Yehudah says: As they meted it out, so did He mete it out to them. (Exodus 5:9) "Let the labor be hard on the men" — "and He led them with hardness." "And Egypt said: 'I shall flee from before Israel'": The wicked and the fools among them said: "Shall we flee these toils and tempests?" The sober among them said: "I shall flee from before Israel, for the L rd wars for them against the Egyptians." They realized that He who wrought miracles for them in Egypt was doing so at the sea. R. Yossi says: Whence do you derive that with the plagues that these were plagued at the sea, the others were plagued in Egypt and that they saw each other (at the time)? From "And Egypt said: "I (at the sea) shall flee from before Israel; for the L rd is warring for them in Egypt (too)!" And (this obtains) not with Egypt alone, but with all who afflict Israel throughout the generations. As it is written (Psalms 78:66) "And He beat back His foes. Eternal disgrace did He inflict upon them, viz. (Psalms 81:15-16) "In a moment I would humble their foes … and their time (of punishment) will be eternal", and (Isaiah 14:25) "to break Ashur in My land, etc." And thus, throughout the generations, viz. (Ibid. 26) "this is the counsel for all of the earth, and this is the hand stretched forth against all the nations" (that afflict Israel). Why so? (Ibid. 27) "For the L rd of hosts has counseled, and who will annul it? And His hand is stretched forth, and who will turn it back?" Not Egypt ("Mitzrayim") alone, then, (is intended), but all who afflict ("meitzarim") them, throughout the generations. Thus — "for the L rd wars for them against Mitzrayim (- "meitzarim").

Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel.

1 "On the seventh month on the first of the month" (Leviticus 23:24): This is [the understanding of] that which is written (Psalms 119:89), "Forever, O Lord, does Your word stand in the Heavens." It was taught in the name of Rabbi Eliezer, "The world was created on the twenty-fifth of Elul." And that of Rav comes out like that which Rabbi Eliezer taught. As we recite with the shofar blows of Rav, "This day is the beginning of Your works, a memorial for the first day, 'For it is a statute for Israel, etc.' (Psalms 81:5); and about the provinces it is said, which for the sword and which for peace, which for hunger and which for satiation; and for the creatures - on it are they remembered, to remember them for life or for death." It comes out that you say on Rosh Hashanah (the first of Tishrei in the first year) in the first hour, [man's creation] rose in thought; in the second, [God] consulted with the angels; in the third, He gathered his dirt; in the fourth, He kneaded it; in the fifth, He weaved it; in the sixth, He made it a form; in the seventh, He blew breath into it; in the eighth, He placed him into the Garden [of Eden]; in the ninth, he was commanded [about the fruit]; in the tenth, he transgressed; in the eleventh, he was judged; in the twelfth, he was pardoned. The Holy One, blessed be He, said to Adam, "This is a sign for your children: In the same way that you stood in front of Me in judgement on this day and were pardoned, so too in the future will your children stand in front of Me in judgement on this day and be pardoned in front of Me." When? "On the seventh month on the first of the month"

6 Rabbi Berakhiah opened [his discourse]: "Blow the horn (shofar) on the new moon, [on the covered (moon) for our festival day]." (Psalms 81:4). And is it not that all the new moons only become months when they are covered; and all the months are only covered for our festival day; and is Nissan not a month that is covered and has a festival of its own? Rather which month has a new moon that is covered and has a festival, and its festival is on the day [of the new moon]? You only find this in the month of Tishrei. On this month, rejuvenate your deeds with the shofar; on this month, improve (shapru) your deeds. The Holy One, blessed be He, said to Israel, "If you have improved your deeds, I will surely do like this shofar for you: Just like this shofar takes in [air] on this [side] and releases [it] on that [side], so too will I stand up from the throne of justice and sit on the throne of mercy and reverse the trait of justice for you into the trait of mercy." When? In the seventh month.

Moreover, when he went into the market-place he saw the people forming themselves into various companies and groups, and each one would speak in his own tongue, and he knew what they were saying, as it is said, "He appointed it in Joseph for a testimony, when he went out over the land of Egypt, when I heard the speech of one that I knew not" (Ps. 81:5). Further, when he was riding in the chariot, and passed through all the borders of the land of Egypt, the Egyptian girls were climbing up the walls for his sake, and they threw to him rings of gold, so that perchance he might look at them, and (they could) see the beauty of his figure, but nobody's eye degraded him, for he was highly esteemed in the eyes of everyone, as it is said, "Joseph is a fruitful bough… his daughters run over the wall" (Gen. 49:22).

(Exodus 12:42) "It is a night of guarding for the L rd … it is this night for the L rd": On it they were redeemed; on it they are destined to be redeemed. These are the words of R. Yehoshua. R. Eliezer says: On it they were redeemed; but they are destined to be redeemed only on Tishrei, as it is written (Psalms 81:4) "Blow the shofar (of redemption) on the month (of Tishrei), (when the moon) is covered, on the day of our festival" (Rosh Hashanah). Why? (Ibid.) "for it is a statute for Israel, etc." And what is the intent of (Exodus , Ibid.) "It is this night for the L rd"? It is this night on which the Holy One Blessed be He said to our father Abraham: "On this night I will redeem your children," and when the time arrived, the Holy One Blessed be He did not delay (to redeem them) even for an instant. "guarded for all the children of Israel": We are hereby taught that all of Israel are destined to be "guarded" upon it (in halachic observance of the Pesach.)

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)

... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)