Midrash su Salmi 85:71

R. Chama b. Chanina said: "The day of rain is of equal importance with the day on which heaven and earth were created; as it is said (Is. 46, 8) Drop down, ye heavens, from above and let the skies distill blessing; let the earth open, and let them all be fruitful of prosperity, and let righteousness spring up likewise I the Lord have created it; i.e., created them [the heaven and earth] is not said, but created it [referring to the rain]." R. Oshiya said: "The day of rain is so great that even prosperity is increased because of it; as it is written (Ib.) Let the earth open, and let them all be fruitful of prosperity." R. Tanchun b. Chanilai said: "Rain does not descend unless the sins of Israel are forgiven; as it is said (Ps. 83, 2) Thou hast been favorable, O Lord, unto thy land [with rain, only after]; thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people; thou hast covered over all their sin. Selah." Zeiri of Dehobath said to Rabina: "This ye learn from the above passage. We, however, infer it from the following: (I Kings 8, 34) Then hear Thou in heaven, and forgive the sin, etc."

Our Rabbis were taught: It happened with the King Monbas, who had distributed his treasure and that of his parents, in the years of famine, that his brothers and the whole household murmured against him, saying: "Your ancestors saved [treasures] and increased the savings of their ancestors, and you distribute thine and that of thy ancestors." And he rejoined: "My ancestors stored up treasures here below, and I store up treasures in heaven, as it is said (Ps. 85, 12) Truth will grow up out of the earth and righteousness will look down from heaven. My ancestors stored away [treasures] in a place which could be reached by a [human] hand, but I have stored away in a place that can be reached by no [human] hand, as it is said (Ib. 89, 15) Righteousness and justice are the prop of Thy throne; kindness and truth precede Thy presence. My ancestors stored away [treasures] which yielded them no interest, and I have stored away [treasures] which yield interest, as it is said (Is. 3, 10) Say ye to the righteous, that he hath done well; for the fruit of their doing shall they eat. My ancestors have stored away money in their treasury, but I have stored away the saved souls in my treasury, as it is said (Prov. 11, 30) The fruit of the righteous is of the tree of life; and the wise draweth souls to himself. My ancestors have stored away for their descendants, but I have saved for myself, as it is said (Deut. 34, 13) … and unto thee shall it be as righteousness before the Lord thy God. My ancestors have stored away [treasures] for this world, but I have stored away [treasures] for the world to come, as it is said (Is. 58, 8) … and before thee shall go thy righteousness; the glory of the Lord shall be thy reward."

R Ami said again: "Rain falls only for the sake of those who have faith in God; as it is said (Ps. 85, 12) Truth springeth out of the earth and righteousness hath looked down from heaven." R. Jochanan said: "He who makes himself righteous (strives for righteousness) [here] below, is judged righteously (strictly) above; as it is said: "Truth springeth out of the earth and righteousness hath looked down from heaven." R. Chiya b. Abin, in the name of R. Huna, made the same inference from the following (Ps. 90, 11) Which is like the fear of thee. Resh Lakish made the inference from the following (Is 64, 4) Thou acceptest him that joyfully worked righteousness, those that remembered Thee in Thy ways; behold, thou wast wroth, and we sinned upon them have we stayed of old, that we might be saved?

(Fol. 14a) Rab said: "Whoever greets his friend before he has prayed is considered as if he had built a heathenish altar, for it is said (Is. 2, 22.) Withdraw yourselves from man whose breath is in his nostrils; for what is he to be esteemed. Do not read Bameh (for what) but read Bamah (a heathen altar)." Samuel explains it, with what right didst thou pay thy regard to him [whom you greeted] and not to God? R. Shesheth raised the following objection: [We have been taught in a Mishnah] "Between the sections he may salute a respectable man and answer," [and the Sh'm'a is before the Eighteen Benedictions and yet one is allowed to salute a respectable man]. R. Abba explained that Rab deals with a man who visits his neighbor for the sole purpose of greeting him before he has prayed [therefore it is wrong, but the Mishnah refers to one who happened to meet his neighbor]. R. Jonah in the name of R. Zeira said: "Whoever greets his friend before he has prayed [is considered as if he] has erected a heathen altar." Questioned by his disciples whether he really meant 'a, heathen altar,' he replied: "I meant that 'it is prohibited,'" as R. Ide b. Abin, who said in the name of R. Isaac b. Assian: "It is prohibited to greet a friend and to go out to business before one has prayed, for it is said (Ps. 85, 14.) Righteousness will go before him." Further said R. Ide b. Abin, in the name of R. Isaac b. Assian: "For him who prays first and then goes to his undertakings, the Holy One, praised be He! will fulfill his desires, for it is said (Ib.) Righteousness will go before him, and will (level) the way by its steps."

Another interpretation (of Lev. 7:11), “This is the law of the sacrifice for peace offerings.” This text is related (to Ps. 85:9), “Let me hear what God, the Lord, will speak; for He will speak peace unto his people and unto his saints.” The peoples of the world said to Balaam, “Why did the Holy One, blessed be He, tell Israel to bring Him sacrifices without telling us anything?” Balaam said to them, “The sacrifices are only peace (i.e., the peace offering). Whoever has accepted the Torah in which they are written must offer sacrifice. You rejected [Torah] from the start, and now you wish to offer sacrifices?” Whoever accepted it is the one who offers [sacrifices], as stated (in Ps. 29:11), “The Lord will grant strength to His people; the Lord will bless His people with peace (i.e., with peace offerings).” It is therefore stated (in Ps. 85:9), “Let me hear what God, the Lord, will speak; for He will speak peace unto His people and unto His saints.” What did He speak? (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Why was [it worded], “the sacrifice for peace offerings?” Because it makes peace among the altar, the priests, and Israel. Come and see. The whole burnt offering belonged wholly to the flames. Also, in the case of the sin offering, its best parts and its devoted portions¹⁸Emurim. Perhaps from the Greek, meria, i.e., “thigh bones.” belonged to the altar, its skin and its flesh belonged to the priests, but there was no enjoyment from it for Israel. So also in the case of the guilt offering. However, in the case of the thank offering, its blood and its devoted parts belonged to the altar, the breast and the shoulder belonged to the priests, but the skin and flesh belonged to Israel. It resulted in making peace among the altar, the priests, and Israel. It is therefore called (in Lev. 7:11), “the sacrifice for peace offerings,” because it made peace for all.

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

Another interpretation (of Deut. 16:18): RIGHTEOUS JUDGMENT. During the time that they judge righteously, they effect righteousness with the people, as stated (in Ps. 85:12 [11]): FAITHFULNESS SHALL SPRING UP FROM THE LAND WHILE RIGHTEOUSNESS LOOKS DOWN FROM HEAVEN. During the time that a faithful judgment springs up from the land, the Holy One effects righteousness with the people. He also saves them from divine punishment and afflictions, while good will comes into the world.

Alternatively, "proclaim peace unto it" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if one has an enemy and wonders what to do to the enemy. What does one do? One goes and honors another greater than the enemy so that as to do evil to the enemy. But the Holy One of Blessing is not like that, rather all the idol worshipers anger God, and they sleep and all the souls rise up to him. From where do we know this? As it says, "He in Whose hand is the spirit of all life" (Job 12:10). And in the morning God returns to each and every one their soul. From where do we know this? As it says "He gives breath to the people upon it" (Isaiah 42:5). Alternatively: A human of flesh and blood, if one's friend does evil to them, it does not leave their heart for ever. But the Holy One of Blessing is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says "You shall not abhor an Egyptian for you were a stranger in his land" (Deut.23:8), but rather pursue peace as it is written "seek peace and pursue it". (Psalms 34:15) Another interpretation: what is "seek peace and pursue it"? A story about Rabbi Meir: he was sitting and teaching, etc, that woman went home and it was Friday evening, and she discovered that her [Shabbat] light had gone out and her husband asked her: 'where were you, out this late?' and she answered: 'I was listening to Rabbi Meir expound on Torah.' And that man was a nincompoop, and told her: 'the only way you are getting into my house is if you spit on the face of Rabbi Meir'. And he expelled her from the house. Eliahu Hanavi, may he be mentioned for good, revealed all this to Rabbi Meir, and said to him: 'it was because of you that this woman was expelled from her house.' And Eliahu Hanavi, may he be mentioned for good, informed him of all the drama. What did Rabbi Meir do?He went and sat in the big Beit Midrash, and that woman came to pray and he saw her, and pretended to be blinking [with discomfort], and said in a loud voice: 'who here knows an incantation over the eye? And she said: I know. And she spit on his face. He said to her: now go and tell your husband: I did spit on Rabbi Meir's face, he said: go back to your husband. See! How great is the power of peace. Another word: Rabbi Akiva said: know how great is the power of peace! The Holy One of Blessing said that when a man feels jealous towards his wife the very Holy Name of God which is written in sanctity is to be erased in water, in order to send [a bomb of] peace between a sotah and her husband. Resh Lakish said: so great is peace that Scripture said lying words in order to set peace between Yosef and his brothers. At the time of their father's death they were afraid that he would take revenge upon them, and what did they say "your father commanded before his death to say: such you will say to Yosef [please forgive your brothers' offense and guilt] (Gen. 50:16-17) and we do not find such a command from Yaakov our father, rather, scripture said lying words because of the ways of peace. Another interpretation: Beloved is peace, that the Holy One of Blessing gave it to Tzion, as it says: "Ask for the peace of Jerusalem" (Ps. 122:6). Another interpretation: So beloved is peace, that the Holy One of Blessing gave it to the heaven, as it says: "The Maker of Peace on His heights / oseh shalom bimromav" (Job 25:2). Alternatively: So beloved is peace, that the Holy One of Blessing gave it to near ones and far ones, as it says "Peace peace, to the far and to the near" (Isaiah 57:19). Alternatively: so beloved is peace, that the Holy One of Blessing did not give it to the wicked, as it says "There is no peace, said Ad-nai, for the wicked" (Isaiah 48:22). Alternatively: so beloved is peace, that the Holy One of Blessing gave it to Pinchas as his reward, as it says "Behold I give him my covenant of peace". (Numbers 25:12). Alternatively: So great is peace, that the Holy One of Blessing doesn't announce to Jerusalem that they will be redeemed except in peace, as it says "Announce peace..." (Isaiah 52:7). Alternatively: R. Levi said: so beloved is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: "Spread a sukah of peace", prayer closes in peace, the priestly blessing closes in peace "And He shall give to you peace". Alternatively: so beloved is peace, that the Holy One of Blessing only comforts Jerusalem with peace. From where do we know this? As it is written "Behold I will extend peace to her like a river" (Isaiah 66:12). David said, 'I asked to hear what the Holy One of Blessing says about Israel, and I heard that God busies Godself with their peace', as it says "I will hear what God Ad-nai will speak, God will speak peace to His people, and unto his followers" (Psalms 85:9). R. Shimon Ben Chalafta said: See how beloved peace is, when the Holy One of Blessing wanted to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says "Ad-nai will give strength to his people, Ad-nai will bless his people with peace" / Ad-nai oz l'amo yiten. (Psalms 29:11)

“Return us to You, Lord, and we will return; renew our days as of old” (Lamentations 5:21).
“Return us to You, Lord, and we will return.” The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to return us.’ He said to them: ‘It is incumbent upon you, as it is stated: “Return to Me and I will return to you, said the Lord” (Malachi 3:7).’ It said before Him: ‘Master of the universe, it is incumbent upon you, as it is stated: “Return us, God of our salvation” (Psalms 85:5).’ That is why it is stated: “Return us to You, Lord, and we will return.”
“Renew our days as of old [kekedem].” Like Adam the first man, just as it says: “He banished the man; He stationed…east [mikedem] of the Garden of Eden” (Genesis 3:24).²⁸Adam repented after being banished from Eden, and his repentance was accepted (Rabbi David Luria). Alternatively, “renew our days as of old.” Just as it says: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “As in the days of old,” this is Moses, as it is written: “He remembered the days of old, Moses, His people” (Isaiah 63:11). “And as in former years,” like the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days [kimei] of old,” as in the days of Noah, as it is stated: “For, like the waters of [ki mei] Noah, this is for Me” (Isaiah 54:9). “And as in former years,” like the years of Abel, when there was not yet idolatry in the world.

(Deut. 16:18:) “You shall appoint judges and law officers] for yourselves in all your gates,” in every single city; “for your tribes,” even when the whole city consists of a single family, appoint judges for it. (Deut. 16:18, cont.:) “So that they may judge the people with righteous judgment.” [This is] to teach you that one effects righteousness with both of them, with the innocent one who gets what belongs to him and with the guilty one from under whose hand they take away the stolen goods. Another interpretation (of Deut. 16:18), “righteous judgment”: During the time that they judge righteously, they effect righteousness (charity) with the people, as stated (in Ps. 85:12), “Faithfulness shall spring up from the land [while righteousness looks down from Heaven].” During the time that a faithful judgment springs up from the land, the Holy One, blessed be He, effects righteousness (charity) with the people. He also saves them from divine punishment and afflictions, while goodwill comes into the world.

“A handful of tranquility is better than two handfuls of toil and herding wind” (Ecclesiastes 4:6).
“A handful of tranquility is better” – one who studies halakhot and is familiar with them is better than one who studies halakhot and the hermeneutical principles but does not review them and familiarize himself with them. The parable says: One bound bird is better than one hundred that are flying. “And herding [urut] wind” – his wish [re’utei] is to be called “master of the mekhiltot.”¹⁴A reference to the midrash halakha on the book of Exodus, largely based on hermeneutical exposition of the verses.
Another matter: “A handful of tranquility is better” – one who performs minimal acts of charity with his own [funds] is better than one who steals, robs, or exploits others and performs great acts of charity from that of others. The parable says: She commits adultery for apples and distributes them to the poor. “And herding [urut] wind” – his wish [re’utei] is to be called “master of mitzvot.”
Another matter: “A handful of tranquility is better” – one who has ten gold pieces and conducts business and earns a livelihood from them is better than one who takes the property of others and squanders it and loses it. The parable says: It is not enough that he loses his own, but he loses that of others, what is his and what is not his. “And herding [urut] wind” – his wish [re’utei] is to be called a merchant.
Another matter: “A handful of tranquility is better” – one who rents one garden and eats its fruit is better than one who rents many gardens and leaves them fallow. The parable says: One who rents a garden will eat birds; one who rents many gardens, birds will eat them. “And herding [urut] wind” – his wish [re’utei] is to be called a property owner.
Rabbi Yaakov ben Rabbi Kurshai said: “A handful of tranquility is better” in the World to Come “than two handfuls of toil and herding wind” in this world. He would say: One hour of satisfaction in the World to Come is preferable to the entire life of this world, and one hour of repentance and good deeds in this world is preferable to the entire life of the World to Come, as the World to Come comes by virtue of this world.
Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better” – this is the Shabbat day; “than two handfuls of toil and herding wind” – these are the seven days of action, as Rabbi Ḥiyya bar Abba said: Israel is redeemed only thanks to Shabbat, as it is stated: “In stillness [beshuva] and quiet [vanaḥat] you will be saved” (Isaiah 30:15), with cessation from work and rest you will be saved. “And herding wind” – his wish is to be called one who works and eats.
Rabbi Berekhya said: The trampling that the Holy One blessed be He trampled in the land of Egypt, as it is stated: “I will pass in the land of Egypt on that night” (Exodus 12:12), is better than two handfuls, than their two handfuls of furnace soot. Why? It is because in this one there is redemption and they were redeemed, and in this of furnace soot, they were not redeemed.
Rabbi Yitzḥak interpreted the verse regarding the tribe of Gad and the tribe of Reuben who came to the Land of Israel and saw the amount of room for sowing that was in it, the amount of room for planting that was in it. They said: “A handful of tranquility is better” in the Land of Israel, “than two handfuls of toil” across the Jordan. They reconsidered and said: Did we not cause this to ourselves, did we not say: “Let this land be given to your servants” (Numbers 32:5)?
Rabbi Yitzḥak said: It is written: “The cloud of incense will cover” (Leviticus 16:13). This cover, we do not know what it is, until David came and explained it, as it is stated: “You forgave the iniquity of Your people, [You covered all their sins]” (Psalms 85:3). The Holy One blessed be He, too, said: The poor person’s handful of the gift meal offering is dearer to Me than the High Priest’s two handfuls of the incense of the spices. Why? It is because this one comes for atonement and that one does not come for atonement, as it is written: “When a person [venefesh]¹⁵The connotation is that it is as though the person in sacrificing his soul [nefesh] and thereby gaining atonement. sacrifices a meal offering to the Lord” (Leviticus 2:1).

Another interpretation (of Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS…. This text is related (to Ps. 85:9 [8]): LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK; FOR HE WILL SPEAK PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS. The peoples of the world said²⁶Reading ‘MRW with the parallel in Tanh., Lev. 2:4, instead of ‘MRY from the Buber text. to Balaam: Why did the Holy One tell Israel to bring him sacrifices without telling us anything? Balaam said to them: The sacrifices are only peace (i.e., the peace offering). Whoever has accepted the Torah in which they are written must offer sacrifice. You rejected < Torah > from the start, and now you wish to offer sacrifices. Whoever accepted it is the one who offers < sacrifices >, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE; THE LORD WILL BLESS HIS PEOPLE WITH PEACE (i.e., with peace offerings). It is therefore stated (in Ps. 85:9 [8]): LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK; FOR HE WILL SPEAK PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS. What did he speak? (Lev. 7:11): THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS…. Why was it worded, THE SACRIFICE FOR PEACE OFFERINGS? Because it makes peace among the altar, the priests, and Israel. Come and see. The whole burnt offering belonged wholly to the flames. Also, in the case of the sin offering, its best parts and its devoted portions²⁷Emurim. Perhaps from the Greek, meria, i.e., “thigh bones.” belonged to the altar, its skin and its flesh belonged to the priests, but there was no enjoyment from it for Israel. So also in the case of the guilt offering. However, in the case of the thank offering, its blood and its devoted parts belonged to the altar, the breast and the shoulder belonged to the priests, but the skin and flesh belonged to Israel. It resulted in making peace among the altar, the priests, and Israel. It is therefore called (in Lev. 7:11), THE SACRIFICE FOR PEACE OFFERINGS, because it made peace for all.

... “if a great person . . . says, ‘Why do I need to take permission from one lesser than me?’ . . . they say to him: Learn from your Creator, for He created upper ones and lower ones, and when He came to create the human, He ruled with the ministering angels.”

For Thou, Lord, hast made me glad through thy work alludes to the Tent of Meeting. I will exult in the works of Thy hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are thy works, O Lord: Thy thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam.²⁰See Seder Olam 7. Seder Olam is a tannaitic midrash dealing with chronological matters. See Strack, Introduction to Talmud and Midrash, p. 225. The ten crowns are ten events that occurred on that day. See the lis tin Ginzberg, Legends, vol. III, p. 181.. Therefore it says: A brutish man knoweth not, neither doth a food understand this (ibid., v. 7). A brutish man knoweth not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither doth a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is nigh them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that day I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever. Amen. Selah.

Rabbi Yoḥanan interpreted the verse regarding the incense of the house of Avtinas.²⁸⁴The house of Avtinas was a priestly family that would prepare the incense to be used in the Temple. See, e.g., Mishna Shekalim 5:1. “A bundle of myrrh,” this is one of the eleven spices that one places in it. Rabbi Huna said in its regard: “The Lord said to Moses: Take spices for you [stacte and onycha and galbanum; spices and pure frankincense; each part shall be equal]” (Exodus 30:34). [Take spices for you], these are two.²⁸⁵The word spices is plural. “Stacte and onycha and galbanum,” these make five. “Spices,” if you say that these are two, “spices” was already stated. “Each part shall be equal,” give five corresponding to five, these are ten. “And pure frankincense,” these are eleven. From here, the Sages examined and found that these eleven spices alone are optimal for incense.
“Lying between my breasts,” as it was confined between the two staves of the Ark.²⁸⁶The cloud created by the burning of incense in the Holy of Holies on Yom Kippur was confined to the area between the two staves of the Ark (Matnot Kehuna). “A cluster of henna [eshkol hakofer],” as it atones [mekhaper] for the iniquities of Israel. Rabbi Yitzḥak said: Cluster, as it would rise in a column until the rafters and then spread and descend like a cluster. Hakofer, as it atones [mekhaper] for the iniquities of Israel.
And Rabbi Yitzḥak said: It is written: “The incense cloud will cover” (Leviticus 16:13). We did not know what this covering was until David came and explained it: “You forgave the iniquity of Your people; You covered [all of their sins]” (Psalms 85:3). “In the vineyards of Ein Gedi,” due to the conditions that I stipulated to Abraham your patriarch between the pieces, as it is stated: “On that day, the Lord established a covenant with Abram, saying…” (Genesis 15:18).²⁸⁷The covenant was based on the animals that would be sacrificed by Abraham’s descendants, including the kid [gedi].
The verse is speaking of Abraham, as it is stated: “After these matters, the word of the Lord was to Abram in a vision” (Genesis 15:1). Rabbi Levi said in the name of Rabbi Ḥama: There were ruminations that took place there.²⁸⁸This was after Abraham’s victory over the four kings (see Genesis chapter 14). Who ruminated? Abraham ruminated, and said before the Holy One blessed be He: ‘Master of the universe, You made a covenant with Noah that You would not eliminate his descendants from the world, and I arose and amassed good deeds before You, and the covenant with me overrode the covenant with him.²⁸⁹Abraham had just eliminated a significant number of his descendants. Perhaps another man will arise and amass more mitzvot and good deeds than me, and the covenant with him will override the covenant with me.’ The Holy One blessed be He said to him: ‘“Fear not, [Abram,] I am your shield” (Genesis 15:1). From Noah I did not produce protectors and righteous people, but from you I will produce protectors and righteous people. Moreover, when your descendants perform transgressions and evil deeds, I will see who the great man among them is, who is able to say to the attribute of justice: Enough, and I will take him as collateral on their behalf, as it is stated: Eshkol, a man in whom there is everything [ish shehakol bo], Bible, Mishna, Talmud, Tosefta, and aggadot. Hakofer, who atones for the sins of Israel. “In the vineyards of Ein Gedi,”²⁹⁰The Hebrew can also be translated “for the sake of the vineyard…” and it is understood here as a reference to Israel, which is referred to as God’s vineyard (see Isaiah 5:7) (Matnot Kehuna). I take them as collateral on their behalf.’
Another matter, eshkol—ben Gezira said: This is the Holy One blessed be He, a Man in whom there is everything. Hakofer, who renounced the nations of the world and acknowledged Israel. When did He renounce the nations of the world? Say it was during the war of Yehoshafat; that is what is written: “It was thereafter that the children of Moav and the children of Amon, and with them some Amonites, came against Yehoshafat to war” (II Chronicles 20:1). You find Israel coming by virtue of Abraham, and Amon and Moav coming by virtue of Lot. These waged war with those and these fell into the hands of those. Yehoshafat, his God aided him and he prevailed. That is [what is stated] that He renounced the nations of the world. If a person will say to you that the verse is not speaking of Yehoshafat, say to him: “Ein Gedi” is stated here, and it is stated below: “In Hatzetzon Tamar, which is Ein Gedi” (II Chronicles 20:2). Just as Ein Gedi, that is stated below, the verse is speaking of the war of Yehoshafat, here, too, the verse is speaking of the war of Yehoshafat. Rabbi Levi bar Zekharya said: If, in this world, where it is written regarding the Holy One blessed be He: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24), He renounced the nations of the world and acknowledged Israel, in the future, where He is likened to dew, as it is stated: “I will be like dew for Israel” (Hosea 14:6), all the more so.

And thou shalt make an altar to burn incense upon (Exod. 30:1). Scripture states elsewhere in allusion to this verse: Ointment and perfume rejoice the heart (Prov. 27:9). This verse refers to the Holy One, blessed be He, and to Israel. How is that? When the high priest was officiating on the Day of Atonement, he would place the incense in a pan and bring it into the innermost part of the Holy of Holies, as it is written: And he shall take a censer full of coals of fire from off the altar. What else is written there? Ye shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the ark cover (Lev. 16:12–13). What is the meaning of may cover? It is an expression that indicates forgiveness, as in the verse Thou hast covered up all their sins (Ps. 85:3). Whenever the cloud of incense ascended and spiraled upward, like a cluster of grapes, on the Day of Atonement, he knew that Israel’s sins were forgiven, as it is said: My beloved is unto me as a cluster of henna in the vineyards of En-gedi (Song 1:14). If the smoke of the incense resembled a cluster and rose straight upward, he knew that Israel was forgiven and his service was acceptable, but if the smoke of the incense did not cover the ark-cover he knew that he would die, as it is said: That the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not (Lev. 16:13). Consequently, the high priest and all Israel trembled from the moment the high priest entered the innermost Sanctuary until he withdrew in peace. When he departed from the Sanctuary a great rejoicing took place among the Israelites, since it meant that it (the offering) had been received favorably, as it is said: Ointment and incense rejoice the heart (Prov. 27:9).

"And it was on the day that Moses had finished" (Numbers 7:1). What is written above the matter? "May the Lord bless you and keep you" (Numbers 6:24). Rabbi Yehoshua of Sakhnin said, "[There is a relevant] parable about a king who had his daughter betrothed and [prepared] the wedding for her, when the evil eye overpowered her. [But] the king stood [in his decision] to marry off his daughter. What did he do? He gave her a charm and said to her, 'This charm should be upon you, so that the evil eye not overpower you.' So [too], when the Holy One, blessed be He, gave Israel the Torah, He made for them a public [ceremony], as it is stated (Exodus 20:15), 'And all the people saw the sounds.' And this was nothing but marriage (kiddushin), as it is stated (Exodus 19:10), 'And the Lord said to Moshe, "Go to the people and sanctify them (kiddishtam)...."' And [so] the evil eye overpowered them and the tablets were broken, as it is stated (Exodus 32:19), 'As soon as he came near the camp and saw the calf and the dancing, Moshe became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.' Once they came and made the tabernacle for themselves, the Holy One, blessed be He, gave them the blessings first, so that the evil eye not overpower them. Hence it is written, 'May the Lord bless you and keep you,' first; and afterwards, 'And it was on the day that Moses had finished.'" Rabbi Abahu said, "The trait of the Holy One, blessed be He, is not like the trait of flesh and blood. When a king of flesh and blood enters a province, it is after the people of the province praise him and honor him that he gives them satisfaction in the province. But the Holy One, blessed be He, is not like this. Before Israel [completed] the tabernacle, the Holy One, blessed be He, gave them the blessings. As it is stated, [first] 'May the Lord bless you and keep you'; and afterwards, 'And it was on the day that Moses had finished erecting the tabernacle.' Therefore David said (Psalms 85:9), 'Let me hear what God, the Lord, will speak; for He will speak peace to His people, His faithful ones.'"

Another explanation: "And it was in the middle of the night" - David said (Psalms 77:7), "I recall my music at night:" The congregation of Israel said, "I recall the breakings, that You broke the enemies for my sake at night." And [the term], 'my music' (niginati) only means breaking, as you would say (Lamentations 3:63), "I am their song." And I [would also] say (Genesis 14:20), "who gave over (migen) your enemies into your hand." Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria." Rabbi Nechemia said, "Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chanania and his friends." Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, "We will go down to save him." He said [back] to them, "If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him," as it is stated (Genesis 15:7), "I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);" "but I will give you a time [to go down and save others."] When did they go down? "Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans)." When Gavriel went down to save Chanania, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), "those men that raised Shadrakh, Meshakh, etc." And some say, "Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'" Hence Chanania said (Psalms 117:1), "Praise the Lord, all nations;" Mishael said (Ibid.), "exalt him all peoples;" and Azaria said (Ibid. 2), "Since His kindness has overwhelmed us;" and the angel said (Ibid.), "'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true." And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out." It was taught, "All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'" What did He do to him? "And under his glory there shall be kindled a burning like the burning of fire." (Isaiah 10:16) What is [meant by] "and under his glory?" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), "The sons of Shem were Eilam and Ashur (Assyria)." The Holy One, blessed be He, said, "I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father," as it is stated (Genesis 9:23), "And Shem and Yafet took the cloak." Hence, the Holy One, Blessed be He, said to Michael, "Leave their clothing and burn their souls." What is written there? "And they arose in the morning and, behold, dead corpses." This is [the meaning of] that which is written (Psalms 101:8), "In the mornings, I will annihilate the evildoers of the world." And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), "'and call his name, "quick take booty, fast loot"' and be quick to loot booty; and the [other] one call 'with us is the Power (Imanuel),' to say that I am with him," as it is stated (II Chronicles 32:8), "with him is the forearm of flesh but with us is the Lord, our God." And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), "And the saviors will come up on Mount Zion to judge the mountain of Esav" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, "This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), "And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'" And I will [also] say (Daniel 10:21), "and none is being strong with Me except for Michael, your minister." Rabbi Yose said, "To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'" This is [the meaning of] "I recall my music at night" - about the miracle of Hizkiyahu. Another explanation: "I recall my music at night" - I recall what you have done for us in Egypt, and the plots (menagnin) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), "behold I am killing your son, your firstborn." [Pharaoh] started to say (Exodus 5:2), "Who is the Lord that I should listen to His voice?" The Holy One, blessed be He, said [to Himself], "If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels (beekev zot), I will bring them all," as it is stated, "And the Lord smote every firstborn." Hence David praises (Psalms 90:11), "Who knows the boldness of Your anger" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), "In the sea is Your way and Your path in the great waters, and Your footsteps (eekvotekha) were not known" - things that you do afterward (beekev), who [can] know?

[(Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.] R. Judah bar Simon said: On the day that the Tabernacle was erected, Moses entered and heard a majestic voice, a beautiful voice, a praiseworthy voice.¹¹²Tanh., Numb. 2:25; similarly Numb. R. 12:1; PR 5:11. Moses said (in Ps. 85:9 [8]): LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. Is he speaking with severity? Is he speaking with compassion? LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. The Holy One said to him: Moses, I am speaking peace; there is nothing in my heart against my children, as stated (ibid.): FOR HE WILL SPEAK [PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. It is also written after this (in vs. 10 [9]): SURELY HIS SALVATION IS NEAR FOR THOSE WHO FEAR HIM, <FOR HIS GLORY TO DWELL IN OUR LAND>. When? On the day that the Tabernacle was erected, [for R. Joshua the Priest has said in the name of R. Eliezer] that, before the Tabernacle was erected, there was strife between the Holy One and Israel; but on the day that the Tabernacle was erected, a peace was concluded, as stated (in vs. 9 [8]): FOR HE WILL SPEAK PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. R. Simeon b. Laqish said concerning it (the verse): What <reason> is there for me to learn <this> from the book of Psalms? It is a matter of <record in> Torah; for even in the place <under consideration> (i.e., in Numb. 7:1), there is nothing at all lacking (which is found in Ps. 85:9–10 [8–9]). What is written above on the matter (in Numb. 6:26)? THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE. When? (According to 7:1) on the day that the Tabernacle was erected.

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Ps. 85:11 [10]): FAITHFULNESS AND TRUTH MEET; RIGHTEOUSNESS AND PEACE KISS.¹¹⁵Tanh., Exod. 1:28; Exod. R. 5:10. RIGHTEOUSNESS: This is Moses, <of whom> it is stated (in Deut. 33:21): HE CARRIED OUT THE LORD'S RIGHTEOUSNESS.¹¹⁶The biblical context is Moses’ blessing of Gad. For the midrash these words form part of an aside at the conclusion of the Gad blessing. So understood, they refer to the one giving the blessing, i.e., Moses. PEACE: This is Aaron, of whom it is stated (in Mal. 2:6): IN PEACE AND UPRIGHTNESS HE WALKED WITH ME. FAITHFULNESS: This is Aaron, of whom it is stated (in Deut. 33:8): AND OF LEVI HE SAID: LET YOUR THUMMIM AND URIM BE WITH YOUR FAITHFUL ONE. AND TRUTH ('MT): This is Moses, of whom it is stated (of Moses in Numb. 12:7): HE IS TRUSTED (rt.: 7MN) IN ALL MY HOUSE. Therefore (in Ps. 85:11 [10]): FAITHFULNESS AND TRUTH MEET. (Exod. 4:27): SO HE (Aaron) WENT TO MEET HIM (Moses) <ON THE MOUNTAIN OF GOD>. (Ps. 85:11 [10], cont.): RIGHTEOUSNESS AND PEACE KISS. (Exod. 4:27, cont.): AND KISSED HIM.

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” R. Judah bar Simon said, “On the day that the Tabernacle was erected, Moses entered and heard a majestic voice, a beautiful voice, a praiseworthy voice.¹⁰⁰See Numb. R. 12:1; PR 5:11. Moses said (in Ps. 85:9), ‘Let me hear what God, the Lord, will speak.’ The Holy One, blessed be He, said to Moses, ‘I am speaking peace towards them; there is nothing in My heart against My children,’ as stated (ibid.), ‘for He will speak peace unto His people and unto His saints; and let them not turn to folly.’ It is also written after this (in vs. 10), ‘Surely His salvation is near for those who fear Him, [for His glory to dwell in our land].’ When? On the day that the Tabernacle was erected.” For R. Joshua the Priest has said in the name of R. Eliezer that before the Tabernacle was erected, there was strife between the Holy One, blessed be He, and Israel; but on the day that the Tabernacle was erected, a peace was concluded, as stated (in vs. 9), “for He will speak peace unto His people and unto His saints; and let them not turn to folly.” R. Simeon b. Laqish said concerning it (the verse), “What [reason] is there for me to learn [this] from the book of Psalms? It is a matter of [record in the] Torah; for even in the place [under consideration] (i.e., in Numb. 7:1), there is nothing at all lacking (which is found in Ps. 85:9–10). What is written above on the matter (in Numb. 6:26)? ‘The Lord lift up His face unto you and grant you peace.’ When? (According to Numb. 7:1) ‘On the day that the Tabernacle was erected.’”

[(Numb. 7:1:) SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.] R. Judah bar Simon said: On the day that the Tabernacle was erected, Moses entered and heard a majestic voice, a beautiful voice, a praiseworthy voice.¹¹²Tanh., Numb. 2:25; similarly Numb. R. 12:1; PR 5:11. Moses said (in Ps. 85:9 [8]): LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. Is he speaking with severity? Is he speaking with compassion? LET ME HEAR WHAT GOD, THE LORD, WILL SPEAK. The Holy One said to him: Moses, I am speaking peace; there is nothing in my heart against my children, as stated (ibid.): FOR HE WILL SPEAK [PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. It is also written after this (in vs. 10 [9]): SURELY HIS SALVATION IS NEAR FOR THOSE WHO FEAR HIM, <FOR HIS GLORY TO DWELL IN OUR LAND>. When? On the day that the Tabernacle was erected, [for R. Joshua the Priest has said in the name of R. Eliezer] that, before the Tabernacle was erected, there was strife between the Holy One and Israel; but on the day that the Tabernacle was erected, a peace was concluded, as stated (in vs. 9 [8]): FOR HE WILL SPEAK PEACE UNTO HIS PEOPLE AND UNTO HIS SAINTS; SO LET THEM NOT TURN TO FOLLY. R. Simeon b. Laqish said concerning it (the verse): What <reason> is there for me to learn <this> from the book of Psalms? It is a matter of <record in> Torah; for even in the place <under consideration> (i.e., in Numb. 7:1), there is nothing at all lacking (which is found in Ps. 85:9–10 [8–9]). What is written above on the matter (in Numb. 6:26)? THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE. When? (According to 7:1) on the day that the Tabernacle was erected.

Go into the wilderness to meet Moses (Exod. 4:27). Scripture states elsewhere in allusion to this verse: Mercy and truth are met together; righteousness and peace have kissed each other (Ps. 85:11). Mercy refers to Aaron, as it is said: And of Levi he said: Thy Thummin and Thy Urim be with thy Merciful One (Deut. 33:8). While truth alludes to Moses, as is said: He is trusted in all My house (Num. 12:7). Hence, Mercy and truth are met together; righteousness and peace have kissed each other. Righteousness refers to Moses, as it is said: He executed the righteousness of the Lord (Deut. 33:21), while peace applies to Aaron, as is said: He walked with me in peace and righteousness (Mal. 11:6).

Have kissed each other (Ps. 85:11) tells us that he kissed him. Our rabbis teach us that all but three kinds of kisses are frivolous. Those not frivolous are the kiss of parting, the kiss of homage, (and) the kiss of reunion. How do we know about the kiss of parting? From the fact that it is written: And Orpah kissed her mother-in-law Ruth (Ruth 1:14); the kiss of homage we know from what is written: Then Samuel took the vial of oil, poured it upon his head, and kissed him (I Sam. 10:1); we know about the kiss of reunion because it is written: And he went, and met him in the mountain of God and kissed him (Exod. 2:27).

We are hereby taught that righteousness ascends before the throne of glory, as it is written (Psalms 85:14) "His righteousness shall go before Him and shall set his steps on the path."