Midrash su Salmi 91:71

And Moses said unto the children of Israel: “See, the Lord hath called by name Bezalel the son of Uri” (Exod. 35:30). May it please our masters to teach us: How far must a person go to eliminate mixed materials (shatnez)?¹A biblical injunction prohibiting the wearing of a garment made of wool and linen. The law also proscribes the planting of heterogeneous plants in the same field. R. Simeon the son of Yohai concluded from the verse Neither shall there come upon thee a garment of two kinds of stuff mingled together (Lev. 19:19) that a man is prohibited from donning an outer garment of mixed material even though he puts it on over a hundred other garments. However, if he should put it on beneath his other garments, without the mixed material touching his body, he is permitted to do so, for it is said: Neither shall there come upon thee a garment of two kinds of stuff mingled together. The words upon thee signify that it may not be worn as an outer garment but that it may be placed underneath (i.e. closer to the body). The Holy One, blessed be He, said to Israel: Keep My commandments and My statues. Why? Because the consequence of a good deed is another good deed, but the result of committing a sin is another sin. Ben Azzai stated that one good deed results in another good deed, and one sin produces another sin. R. Meir said: For every good deed a man performs, an angel is assigned to watch over him. If he does one good deed, one angel is assigned to him, and if he performs many good deeds, many angels are assigned to him, as it is said: For he will give His angels charge over thee (Ps. 91:11). Every time a man increases the number of good deeds he performs, he adds to his good name. You find that a man is known by three names: the name by which his father and mother call him, the name by which other men call him, and the one he earns for himself; the most important name is the one he earns for himself.²His good deeds are apparent to all.

“And great enslavement,” Rabbi Aḥa said: Because they would keep the Hebrew slave in servitude, just as it says: “At the end of seven years [each of] you shall free [his Hebrew brother]” (Jeremiah 34:14).
“She settled among the nations, did not find rest,” Rabbi Yudan ben Rabbi Neḥemya said in the name of Rabbi Shimon ben Lakish: Had she found rest, she would not have returned. Similarly, “the dove did not find rest” (Genesis 8:9). Similarly, “among these nations you will not be calm, and there will be no rest for your foot” (Deuteronomy 28:65).
“All her pursuers have overtaken her within the straits [hametzarim].” This is like what we learned, the statement of ben Nanas: By her demarcations and her borders [uvmetzranav].⁸⁸Mishna, Bava Batra 7:3. The midrash cites this mishna to explain the Hebrew term employed in the verse in Lamentations. The word hametzarim, the straits, is understood to mean within her borders.
Another matter, “All her pursuers have overtaken her within the straits,” in days of distress, between the seventeenth of Tamuz and the ninth of Av,⁸⁹The walls of Jerusalem were breached on the seventeenth of Tamuz and the Temple was ultimately destroyed on the ninth of Av (Mishna, Taanit 4:6). during which Ketev Meriri⁹⁰This is the name of a destructive demon. See Pesaḥim 111b. is prevalent, just as it says: “Nor the pestilence that stalks in darkness, nor the destruction [ketev] that lays waste at noon” (Psalms 91:6). Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana said: It passes through during the main time of sunlight,⁹¹The part of the day when the sun is strongest. from the beginning of the sixth hour until the end of the ninth.⁹²These are halakhic hours. In this system, the daylight hours are divided into twelve equal parts. Rabbi Levi said: It passes through the main part of the day, from the end of the fourth hour until the beginning of the ninth. It does not pass through the sunlight or the shade, but rather through the shade adjacent to the sunlight.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It is completely full of eyes, scales, and hair. Rabbi Shimon ben Lakish said: One eye is situated on its heart, and anyone who sees it falls and dies. There was an incident involving a certain pious man who saw it and he fell on his face and died. Some say it was Yehuda ben Rabbi [Yehuda Hanasi]. Shmuel saw it and did not fall. He said: It is [just] a house snake.
Rabbi Abahu was sitting and studying in a synagogue in the area of Caesarea. He saw a certain person who was carrying a stick and going to strike another person. He saw a demon standing behind him carrying an iron rod. [Rabbi Abahu] stood and called out to him, saying to him: ‘Why do you seek to kill your counterpart?’ [The man] said to him: ‘Can a person kill another with this?’ He said to him: ‘There is a demon standing behind him that is carrying an iron rod. You strike him with this and it will strike him with that and he will die.’
Rabbi Yoḥanan would instruct the teachers of Bible and the teachers of Mishna not to raise a strap to the children during those days.⁹³The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Naḥmani would instruct the teachers of Bible and the teachers of Mishna to dismiss the children during those four hours.⁹⁴He did not want the teachers to instruct the children at all during the four hours when Ketev Meriri is active in the world, lest the teachers strike the students, which could lead to danger due to the demon.

(Fol. 11) Our Rabbis were taught: "When the community of Israel is in trouble and one withdraws himself from them [refusing to share their sorrow], two ministering angels who accompany each man lay their hands upon his head and say: 'The Baraitha we are taught: "When the community when in distress shall not live to see the relief of the community.' " In another Baraitha we are taught that when the community is in distress one must not say: 'I will go to my house, eat, drink and make myself comfortable'; for concerning him the passage reads (Is. 22, 13) And behold {there are) joy and gladness, in staying oxen, and killing sheep, eating flesh, and drinking wine; 'Let us eat and drink; for tomorrow) we must die'; and immediately follows: Truly this iniquity shall not be purged from you till you die. But a man must suffer (deny himself enjoyment), when the community suffers: for thus we find that Moses afflicted himself when the community suffered; as it is said (Ex. 17, 12) But when the hands of Moses became heavy, they took a stone, and put it under him, and he sat thereon. Did not Moses possess a pillow or bolster upon which he could have sat down? Yea; but Moses said thus: 'Since Israel lives in trouble I must therefore share their woes.' And he who afflicts himself in sympathy with the community, will live to see the relief of the community. One might perhaps say: 'Who will testify that I did not share the suffering of the community?' He should know that the stones and beams of his very house will bear testimony to this fact; as it is said (Hab. 2, 11) For the stone will cry out of the wall, and the beam out of the woodwork will answer it." In the college of R. Shila it was said that the two angels who accompany a man will testify against him; as it is said (Ps. 91, 11) For his angels will he given charge concerning thee. R. Chidka says: "The soul of man will testify against him; as it is said (Micah 7, 4) Keep the doors of thy mouth from her that lieth in thy bosom." Still others say that the members of a man's body will testify against him; as it is said (Is. 43, 10) Ye are my witnesses, saith the Lord.

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

5. "An angel of the LORD appeared to him." It is written: "I sleep, but my heart is awake" (Song of Songs 5:2). I am sleeping [from performing] the commandments, but my heart is awake to perform them. "My undefiled [tamati]" (ibid.) at Sinai, for they attached themselves [nitmemu] to Me at Sinai and said: ‘"Everything the LORD had spoken we will do and obey’" (Exodus 24:7). R. Yannai said: Just as twins [te'omim] feel one another's s headaches, [so too] God said, as it were [as if He were our twin]: "’I am with him in sorrow" (Psalms 91:15). Another explanation: What is [the meaning of] "I am with him in sorrow"? When they have sorrows they only call out to the Holy One, Blessed be He. In Egypt, [as it is written] "And their cry came up unto God" (Exodus 2:23). By the sea [as it is written] "And the children of Israel cried out unto the Lord" (ibid. 14:10) and there are many other examples like these. And it says: "In all their sorrows He [too] was in sorrow" (Isaiah 63:9). The Holy One, Blessed be He said to Moses, You do not sense that I too dwell in sorrow just as Israel dwells in sorrow. But you should know: from the place I speak to you from within the thorn-bush, [that is a sign] as it were that I too am a partner in their sorrow. "An angel of the LORD appeared." R. Yohanan said: This is Michael. R. Hanina said, it was Gabriel. Whenever they saw R. Yose the tall, they used to say, There is our holy Rabbi! So too wherever Michael appears, he is the Glory of the Shechinah. "To him." What does ’"to him" [imply]‘? To teach that other men were with him, yet only Moses saw [the angel]. So too it is written regarding Daniel: "And only I Daniel saw the vision." (Daniel 10:7). "In a flame of fire..." to embolden him, so that when he would come to Sinai and saw the fires he should not be afraid of them. Another explanation of "In a flame [labat] of fire" - from the upper half of the bush, jut as the heart ([leb] is in the upper half of a man. "From within the bush." A Gentile once asked R. Joshua b. Karhah: Why did the Holy One, Blessed be He, see fit to speak to Moses from within a thorn-bush? [R. Joshua retorted]: If it had been a carob tree or a sycamore tree, would you not have asked the same question. However to send you away you without any answer is not possible, [so] why from within a thorn-bush? To teach you that there is no empty place devoid of the Shechinah, not even a [lowly] thorn-bush. "In a flame of fire." At first only one angel descended and stood in the center of the fire as an intermediary. Only afterwards did the Shechinah descend and spoke with him from within the thorn-bush. Rabbi Eliezer said: Just as the thorn-bush is the lowliest of all trees in the world, so too Israel were lowly and downtrodden in Egypt. Therefore the Holy One, Blessed be He revealed Himself to them and redeemed them, as it says (Exodus 3:8) "And I will go down and save them from the Egypt." Rabbi Yossi said: Just as the thorn-bush is the hardest of all the trees, and any bird that enters into it does not come out unharmed, so too the servitude in Egypt was harsher to God more than any other servitude in the world, as it says (Ibid. 7) "And the LORD said seen I have seen the poverty of My people." Why does the verse say "see I have seen" twice? For after they drowned them in the river they would then bury them in a building. This can be compared to someone who took a staff and hit two people, and the two of them received [a lashing] with a whip and know its suffering. So too the suffering and the servitude of Israel was revealed and known to the One who spoke and thereby was the world, as it says "For I know their pains." Rabbi Yohanan said: Just as this thorn-bush is used as a fence for a garden, so too Israel is a fence for the world. Alternatively, just as the thorn-bush grows near any water, so too Israel only grows in the merit of Torah which is called water, as it says (Isaiah 55:1) "Ho any thirsty one go to water." Alternatively, just as the thorn-bush grows in a garden or in a river, so too Israel are in this world and the next world. Alternatively, just as the thorn-bush produces thorns and roses, so too Israel contains righteous and wicked people. Rabbi Pinhas ha-Kohen the son of Rabbi Hama said: Just as this thorn-bush, if someone puts his hand in he does not feel anything, but when he takes it out it gets scratched; so too when Israel went down to Egypt no one noticed anything, but when they went out "The Lord plagued Pharaoh" (Genesis 12:17). Alternatively, "From with in the thorn-bush." Rabbi Nahman the son of Rabbi Shmuel the son of Nahman said: of all the trees, some produce one leaf, some two or three. A myrtle produces three, as it says (Leviticus 23:40) "A plaited tree". A thorn-bush however has five leafs. The Holy One, Blessed be He, said to Moses, Israel will only be redeemed in the merit of Abraham, Isaac, Jacob, and in your and Aaron's merit. Alternatively, "From with in the thorn-bush." He hinted to him [Moses] that he would live 120 years, the numerical value of the thorn-bush [הסנה - ה=5 ס=60, נ=50, ה=5]. "And he saw and behold the thorn-bush was consumed by fire." From here they said, Heavenly fire raises palm branches and burns but does not consume and is black. Earthly fire does not raise palm branches and is red, consumes and does not burn. And why did the Holy One, Blessed be He reveal Himself to Moses in this way? Because he [Moses] thought in his heart, saying, Maybe the Egyptians will destroy Israel. Therefore the Holy One, Blessed be He revealed Himself in a thorn-bush that was burning but not consumed. He said to him, just as the thorn-bush is burning but is not consumed, so too the Egyptians will not be able to destroy Israel. Alternatively, since the Holy One, Blessed be He was talking with Moses and he did not want stop his task [of minding the sheep], He showed him this thing so he would turn his face and see Him. You find this [intimated] from the beginning [of the verse]: "An angel of the LORD appeared to him" - yet Moses did not go. Once he stopped doing his task and went to see, immediately "God called him" (Exodus 3:4).

(Eliezer) replied: Verily I am not equal to one of them. If I had asked the Holy One, blessed be He, for land, it would be possible for Him to give this to me, as it is said, "The earth is the Lord's, and the fulness thereof" (Ps. 24:1). Had I asked the Holy One, blessed be He, for silver and gold, He could have given them to me, as it is said, "The silver is mine, and the gold is mine" (Hag. 2:8). But I asked the Holy One, blessed be He, that I might be worthy (to learn the) Torah only, as it is said, "Therefore I esteem all precepts concerning all things to be right; and I hate every false way" (Ps. 119:128).

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

R. Juda b. Nachmeni, the interpreter of Resh Lakish lectured again: "What is the meaning of the passage (Micha 7, 5) Trust ye not in a friend, put ye not confidence in a familiar friend? This means, if the evil spirit say to thee, Go and commit a sin for the Holy One, praised be He! will forgive thee, be not persuaded, as it is said: Trust ye not in an evil (Ro'a); put ye not confidence in a familiar friend, this refers to none else than the Holy One, praised be He! as it is said (Jer. 3, 4) My father, Thou art; the friend (Aluph) of my youth art Thou. Perhaps one will say, who will testify against me? The stones and the timbers of his house will bear witness against him, as it is said (Hab. 2, 11) For the stone will cry out of the wall, and the beam out of the wood (work) will answer it. "We are taught in a Baraitha: R. Shila says the two angels which accompany a man will testify against him, as it is said (Ps. 91, 11) For his angels will he give charge concerning thee, to guard thee on all thy ways. R. Zerika says the soul of a man will testify against him, as it is said (Mie. 7, 5) From her that lieth in thy bosom guard the doors of thy mouth. What is this that lieth in a man's bosom? We must say, it is the soul. The sages say: "The members of a man's body testify against him, as it is said (Is. 43, 12) And ye are My witness, saith the Lord, and I am God."

And Jacob went out (Gen. 28:10). Scripture states elsewhere in reference to this verse: For He will give His angels charge over thee, to keep thee in all thy ways (Ps. 91:11). R. Meir said: If a man performs one precept, one angel is assigned to watch over him; if he performs two commandments, two angels guard him, and if he performs many precepts, many angels are assigned to watch over him, as it is said: For He will give His angels charge over thee, to guard thee. Why are they given charge over him? In order to protect him from demons, as is said: A thousand may fall at thy side, and ten thousand at thy right hand (ibid., v. 7). What is meant by may fall? It means that they will surrender to him, as it is said in the verse: And of Manasseh, also, there fell away some to David (I Chron. 12:20).

(Gen. 32:4:) THEN JACOB SENT ANGELS.⁷In Hebrew the same word may be translated either as “angels” or as “messengers.” This text is related (to Ps. 91:11): FOR HE WILL CHARGE HIS ANGELS TO PROTECT YOU IN ALL YOUR WAYS.⁸Cf. Matthew 4:6. When? When one is in the land of Israel, angels who are in the land of Israel protect him.⁹So below, 9:2. And from whom do you learn this? From Jacob; for, when he desired to go abroad, what is written (in Gen. 28:12)? THEN HE DREAMED THAT HERE WAS A LADDER…. AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT. < The verse > should not have said < this > but "descending and ascending." After one descends, he ascends. Yet < here > it says: ASCENDING AND DESCENDING! It said to him: Those angels who had been protecting him in the land of Israel had ascended while others descended to protect him while abroad. He did not stay. So, when he came from Paddan-aram, those angels who had protected him in the land of Israel descended. Thus it is stated (in Gen. 32:3 [2]): WHEN JACOB SAW THEM (i.e., the angels), HE SAID: < THIS IS THE CAMP (mahaneh) OF GOD >, AND CALLED THE NAME OF THAT PLACE MAHANAIM (i.e., two camps). "Mahaneh" (i.e., "camp" in the singular) is not written here but MAHANAIM, < a dual form which means > "two camps," the former < which had kept him when abroad > and the latter < to protect him in the land of Israel >. What did Jacob do? When he wanted to send < messengers > to Esau, he took < them > from the one < camp > and from the other, and sent < them >, as stated (in vs. 4 [3]): THEN JACOB SENT ANGELS. And do not be surprised; for behold, the youngest of his house spoke with the angel. Who was this? This was Joseph; for, when he said to him (in Gen. 37:14): PLEASE GO AND SEE < HOW YOUR BROTHERS ARE FARING >…. < Then > what is written (in vs. 15): THEN A MAN FOUND HIM…. ¹⁰Cf. Gen. R. 84:14. What did he say to him (in vs. 17)? THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE; < FOR I HEARD THEM SAYING: LET US GO TO DOTHAN >. What is the meaning of DOTHAN (DTYNH)? That he was the same angel who protects the religion (DT) of the Lord (YH). So neither be surprised about Jacob sending angels nor about Joseph. Yes, even Hagar had the angels speak with her. What is written (in Gen. 21:17)? AND AN ANGEL OF {THE LORD} [GOD] CALLED UNTO HAGAR. How many angels spoke with her? R. Levi said: < Five >,¹¹The figure comes from Codex Vaticanus Ebr. 34. but our masters have said three.¹²Cf. Gen. R. 45:7. Now surely, if the slave woman talks with the angels, do not be surprised at Jacob having sent out angels. It is therefore written (in Gen. 32:4 [3]): THEN JACOB SENT ANGELS.

And Moshe was a shepherd and a gentleman in a fire out of the bush. Rashbi tells what God Almighty discovered from my name and would talk to Moshe out of the bush, what this bush is tougher than any tree in the world and every bird that enters it does not go right out of it but cuts limb organs, so that Egyptian labor is difficult before the place of every slave in the world. A slave or slave Ben Horin never left Egypt but only Hagar said (Genesis 2: 2) and Pharaoh would go on him and send him and his wife and all that he had: Merom and he would talk to Moshe out of the bush as long as Israel was in such trouble

(Exodus, Ibid. 3) "The L rd is a man of war; the L rd is His name." R. Yehudah says: This is a verse rich from (what is written) in many places. We are hereby apprised that He revealed Himself to them in the implements of war. He revealed Himself to them as a warrior girded with a sword, viz. (Psalms 45:4) "Gird Your sword upon Your thigh, O Hero. He revealed Himself to them as a rider, viz. (Ibid. 18:11) "And He mounted a cherub and flew, etc." He revealed Himself to them in mail and helmet, viz. (Isaiah 59:17) "He donned righteousness as mail, and a helmet of salvation on His head." He revealed Himself to them with a spear, viz. (Habakkuk 3:11) "by the light of the flash of Your spear," and (Psalms 35:3) "and draw spear and (don) buckler, etc." He revealed Himself to them with bow and arrows, viz. (Habakkuk 3:9) "The nakedness of Your bow will be revealed," and (II Samuel 22:15) "And He sent forth arrows, etc." He revealed Himself to them with shield and buckler, viz. (Psalms 91:4) "Shield and bucker is His Your truth, and (Ibid. 35:2) "Take up buckler and shield." I might think that He (actually) required one of all these appurtenances. It is, therefore, written "The L rd is a man of war; the L rd is His name. It is with His name that He wars, and not with any of these appurtenances. Why, then, need each of them be singled out? For if Israel requires it, He makes war for them. And woe to the nations what they hear with their ears, that He who spoke and brought the world into being is destined to make war with them! "the L rd is a man of war': What is the intent of this? Because He revealed Himself at the sea as a hero waging war — "The L rd is a man of war" — and He revealed Himself at Sinai as an elder full of mercy, viz. (Exodus 24:10) "And they saw the G d of Israel … and under His feet as the work of a sapphire brick and as the appearance of the heavens in brightness" [[ see Rashi], and (Daniel 7:9) "I watched as thrones were set up, and the Ancient of Days sat … (10) A stream of fire was flowing forth from before Him, etc." — So as not to give a pretext to the peoples of the world to say that there are two (i.e., numerous) deities, (it is written) "The L rd is a man of war — the L rd is His name. It was He upon the sea, He in Egypt, He in the past, He in the future, He in time to come, He in this world, He in the world to come. As it is written (Devarim 32:39) "See, now, that it is I, I, and there is no god with Me, etc.", and (Isaiah 41:4) "Who wrought and did? The Caller of the generations (into being) from the beginning. I, the L rd, was the first (to perform wonders and to help,) and it is I (who will be) with (you,) the later (generations." There is a warrior in a province, accoutered in all the weapons of war, but lacking power, strength, stratagem, and war (wisdom). Not so, the Holy One Blessed be He. He possesses all of these. As it is written (I Samuel 17:42) "For unto the L rd is the war, and He will deliver you into our hands." And it is written (Psalms 144:1) ("A psalm) of David: Blessed is the L rd, my Rock, who trains my hands for battle, my fingers for war." There is a warrior, at the height of his power, forty years old, who is not like a sixty-year-old, nor a sixty-year-old like a seventy-year-old, but the older he grows the more his power wanes. Not so, He who spoke and brought the world into being — (Malachi 3:6) "I am the L rd. I have not changed! There is a warrior in a province, who may be so swayed by wrath and power s to vent his fury even upon his father and mother and close of kin. Not so, the Holy One Blessed be He. "The L rd is a man of war — the L rd ("yod-keh-vav-keh," signifying mercy) is His name. "The L rd is a man of war" — who fought against the Egyptians. "The L rd is His name — He compassionates His creations, viz. (Exodus 24:6) "The L rd, the L rd, the G d (Kel) who is merciful and gracious, etc." There is a warrior in a province. As soon as the arrow leaves his hand he cannot retrieve it. Not so, the Holy One Blessed be He. When Israel do not do His will, a decree goes forth from Him, viz. (Devarim 32:41) "When I whet the flash of My sword, etc." But if they repent, immediately he withdraws it, viz. (Ibid.) "My hand shall take hold of justice." I might think that He withdraws it in vain (i.e., unbloodied); it is, therefore, written (Ibid.) "I shall return (with that sword) vengeance to My adversaries." Against whom does He return it? The nations of the world, viz. (Ibid.) "and (with it) My haters shall I repay!" A king of flesh and blood goes out to war and (emissaries of) neighboring lands come and request sustenance form him. He tells them angrily that he is going to war. When he returns victorious, they come and request sustenance form him. "The L rd is a man of war" — He wars against Egypt. "the L rd is His name" — (At the same time) He hears the outcries of all who enter the world. As it is written (Psalms 65:3) "Heeder of prayer — to You does all flesh come. A king of flesh and blood, whilst at war, cannot supply all of his soldiers. Not so, the Holy One Blessed be He. "The L rd is a man of war" — He wars against Egypt. "The L rd is His name" — He sustains all who enter the world. As it is written (Psalms 136:13) "He divides the sea into strips" (twelve strips for twelve tribes) — (Ibid. 25) "He gives bread to all flesh." (Ibid. 147:10) He gives the beast its food, the raven's young, what they call for." "The L rd is a man of war": Is it possible to say this (i.e., to refer to Him as "a man")? Is it not written (of His transcendent majesty) (Jeremiah 23:24) "Do I not fill heaven and earth, sys the L rd"? And (Isaiah 6:3) "And one (seraph) would call to another and say: Holy, Holy, Holy, etc." And (II Chronicles 6:14) "O L rd, G d of Israel, there is none like You, etc." And (Ezekiel 43:2) "And, behold, the glory of the G d of Israel, etc." What, then, is the intent of "a man of war"? Because of your love (i.e., the love He has for you) and because of your holiness, I shall sanctify My name through you. For it is written (Hoshea 11:9) "For I am G d, and not a man, etc." "the L rd is His name": It is with His name that He wars, and He has no need of any of these (military) appurtenances. And thus did David say (I Samuel 17:95) "You come to me with sword, and spear, and javelin; but I come to you with the name of the L rd of hosts, etc." And (Psalms 20:8) "These with chariots and these with horse, but we with the name of the L rd our G d, etc." And thus did Assa say, viz. (II Chronicles 14:10) "And Assa called out to the L rd his G d and said: O L rd, there is none besides You, etc." (Exodus 15:4) "the chariots of Pharaoh and his host": "As one measures, so is it meted out to him." They (the Egyptians [i.e., Pharaoh]) said (Ibid. 5:2) "Who is the L rd that I should hearken to his voice?" And You meted it out to him accordingly, viz. "The chariots of Pharaoh, etc." One verse (here) states "yarah" (He cast into the sea"), and, another (Ibid. 1) "ramah" ("He lifted into the sea"). How are these two verses to be reconciled? "Yarah" — they descended to the depths; "ramah" — they rose to the heights. Variantly: "The chariots of Pharaoh, etc." They (the Egyptians [i.e., Pharaoh') said (Ibid. 1:22) "Every son that is born into the Nile shall you thrown him, You, likewise, meted it out to him accordingly, viz.: "The chariots of Pharaoh, etc." They (Ibid. 14:7): "And he took six hundred chosen chariots." You, likewise (Ibid. 15:4): "and the élite of his officers were mired in the sea. They placed (Ibid. 14:7) "officers upon all of them"; You, likewise, (Ibid. 17:5) [He mired them there] "so that the waters should [return and] cover them." They (Ibid. 1:14) "embittered their lives with hard toil, with mortar"; You, likewise, made the water like slime for them, and they sank in it. Thus (15:4) "They were mired in the Red Sea," "mired" connoting slime, as in (Psalms 69:3) "I am sunk in the slime of the depths," and (Jeremiah 38:6) "and Jeremiah sank in the slime." Thus, "they were mired in the sea."

Why was he called Bezalel? Because he constructed a place of shade for God,⁶See above, n. 3. as it is said: Thou shalt dwell in the covert of the Most High, and abidest in the shadow of the Almighty (Ps. 91:1).

… 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)

And God said unto Jacob: “Arise, go up to Beth-El” (Gen. 35:1). May our master teach us: How many times is a man’s “account book”⁷The heavenly ledger wherein man’s deeds are recorded. open? Thus did our masters teach us: A man’s account book is opened three times: when he journeys alone upon a highway; when he resides in a dilapidated house; when he vows and fails to fulfill. R. Aha the son of Jacob deduced the first statement from the biblical verse If harm befall him by the way (Gen. 42:3). R. Eliezer the son of R. Yosé the Galilean stated: If you should discover that a righteous man is setting out on a journey, leave even three days earlier or three days later in order to travel with him. But if you should see a wicked man setting out on a journey, leave three days earlier or three days later in order not to go with him, as it is said: Set thou a wicked man over him; and let an adversary stand at his right hand (Ps. 109:6). A righteous man, however, is accompanied by angels of peace, as it is said: For He will give his angels charge over thee (ibid. 91:11).

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL <BEFORE YOU TO GUARD YOU ON THE WAY>…. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I⁴¹This translation fits the context of the midrash. PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… !⁴²Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15. R. Eleazar ben Pedat says: What is this <expression>: WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world.⁴³Tanh., Exod. 6:17, adds, “I as father and you as children.” How did you manage for me to bring the peoples of the world in among you?⁴⁴Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?” This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS <APART>…. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU?⁴⁵Cf. Exod. R. 32:2. There was a great love between me and you.⁴⁶Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2. How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY <BETWEEN YOU AND THE WOMAN>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in <your> defense.⁴⁷Gk.: synegoria. You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, <HE SHALL GIVE WHATEVER IS PUT (rt.: ShYT) UPON HIM TO REDEEM HIS LIFE>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired.⁴⁸Below, Tanh. (Buber), Numb. 4a: 16. Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF <IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME>. Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) <THE MOST> [BEAUTIFUL HERITAGE] <OF ALL THE NATIONS>. What is the meaning of <THE MOST> BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in <further> winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] <THE MOST> BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles⁴⁹Lat.: mille. between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king.⁵⁰Sifre, to Deut. 7:12 (37); Gen. R. 85:14. Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A <FINE> SHINAR MANTLE, <i.e.> a Babylonian⁵¹Gk.: Babylonikon; Lat.: Babylonicum. robe of royal purple,⁵²Gk.: porphura; Lat.: purpura. which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS.⁵³According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king. (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged <to provide > for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, <THERE ON THE FACE OF THE EARTH LAY SOMETHING FINE AND FLAKY>…. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER <SO YOU HAVE BROKEN FAITH WITH ME, O HOUSE OF ISRAEL>. R. Judah bar Simon said: Oh that <you were> like an unfaithful wife. This <kind of> a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL <TO WATCH OVER YOU>. When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am <merely> (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:]⁵⁴Tanh., Exod. 6:18. The Holy One said to Moses: I am sending <an angel> before you but not before them. He said: If you send <him> out before me, I do not want <him>; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish.⁵⁵Literally: “From under the nails of his feet.” (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME.⁵⁶Gen. R. 97:3 (traditional text only). Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw <him>, he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you <do>. Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, <i.e.> all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

“The king rose in his fury from the wine banquet to the palace garden and Haman stood to plead for his life from Esther the queen, for he saw that the king has resolved to do him harm” (Esther 7:7).
“The king rose in his fury from the wine banquet to the palace garden.” What did the angel Michael do? He began cutting the saplings before him, adding fury to his fury; he returned to the wine banquet and Haman stood up to plead for his life. What did Michael do? He pushed him [Haman] onto Esther, and she was crying ‘My lord, the king, here he is overpowering me before you!’ The king said: “Will he also overpower the queen with me in the house?” (Esther 7:8). Haman heard this statement and his face fell. What did Eliyahu, of blessed memory, do? He appeared as Ḥarvona and said to him [to the king]: ‘My lord the king, “indeed, here is the gibbet that Haman had made for Mordekhai…”’ (Esther 7:9). As Rabbi Pinḥas said: One must say ‘Ḥarvona, of blessed memory.’ And Rav said: One must say ‘cursed is Haman, cursed are his sons, cursed is Zeresh his wife, as it is written: “The name of the wicked will rot”’ (Proverbs 10:7).
The king immediately commanded to hang him on the gibbet that he had prepared for Mordekhai, and about this, Solomon, in his wisdom, said: “A righteous person will be delivered from trouble and the wicked will come in his stead” (Proverbs 11:8). For Haman got up early to hang Mordekhai and was hanged himself on the gibbet that he prepared for Mordekhai, and [the king] gave everything that was Haman’s to Esther the queen, and Esther gave it to Mordekhai. This is what is written: “On that day King Aḥashverosh gave the house of Haman, adversary of the Jews, to Queen Esther…” (Esther 8:1), and it is written: “As for his harvest, the hungry will eat it and take it from shields [tzinim] and the bound [tzamim] will swallow their wealth”¹⁰ The midrash understands this verse idiosyncratically. The word mitzinim, here translated as ‘from shields,’ is usually translated as ‘from thorns’ or ‘from baskets.’ The word tzamim, here translated as ‘the bound,’ is usually translated as ‘the thirsty.’ (Job 5:5). “As for his harvest,” that is Haman. “The hungry will eat it,” that is Mordekhai and Esther. “Take it from shields,” not with a weapon, and not with a shield, but with prayer and supplication, as you say: “His truth is a shield [tzina] and a buckler” (Psalms 91:4). That is prayer, which protects him from trouble like a shield protects a person in battle. By the merit of prayer, which is called a shield, he will take Haman. From where [is it known] that they engaged in prayer? That is what is written: “Sackcloth and ashes were worn by many” (Esther 4:3). What is the use of sackcloth and ashes without prayer? “And the bound will swallow their wealth.” Who overcame Haman’s wealth? Mordekhai and Esther and those bound to them.

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

(Lev. 17:3-4:) “If any single person from the House of Israel slaughters […]. And does not bring it unto the entrance of the tent of meeting.” Isaiah has said (in Is. 66:3), “One who slaughters the bull slays a human.” Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner. Another interpretation of “One who slaughters (shohet) the bull slays a human”: (Zev. 14:4:) Before the tabernacle was set up, all high places (bamot) were permitted and the service was with the firstborn; but since the tabernacle has been set up, the high places have been forbidden, and the service is with the priests. The Holy One, blessed be He, said, “Whoever sacrifices a bull apart from the tent of meeting is like one who slays a person, it is as though he has taken (shohet) a life. Thus it is stated (in Lev. 17:4), ‘bloodguilt shall be imputed to that man; he has shed blood.’ So whoever slaughters (shohet) at the tabernacle honors me, as stated (in Ps. 50:23), ‘Whoever sacrifices a thank offering honors Me.’ Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.), ‘and to the one who sets his way aright I will show the salvation of God.’” R. Abbahu said, “All salvation that comes to Israel is of the Holy One, blessed be He, as stated (in Ps. 91:15-16), ‘I will be with him in distress … and show him My salvation.’” Israel said, “Master of the world, inasmuch as you said, ‘I will be with him in distress,’ (in the words of Ps. 60:7), ‘save with Your right hand and answer me.’” [Thus] if You answer us, salvation is Yours, as stated (in Ps. 80:3) “come to save us”; such that Your right hand not be behind, as stated (Lamentations 2:3), “He placed His right hand behind.” R. Berekhyah the Priest beRabbi said, “See what is written (in Zech. 9:9), ‘Rejoice greatly, O daughter of Zion […]; behold your king comes to you righteous and saved.’⁷⁷A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. [The active voice,] ‘saving’ is not written here, but [the passive] ‘saved.’⁷⁸Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11), ‘Say to the daughter of Zion, “Behold, your salvation is coming.”’ ‘Your savior’ is not written here, but ‘your salvation.’ He, as it were, is saved.” R. Meir said, (concerning Exod. 14:30), “’So the Lord saved (wywsh', voweled as wayyosha') Israel on that day’: the written text (ketiv) [reads] ‘so [the Lord] was saved (wywsh', voweled as wayyiwwasha').’ As it were, He was saved [on that day] with Israel.”⁷⁹Above, 6:13; below, Numb. 1:10; and the notes in both places. R. Ammi said, “Moses praised the congregation of Israel (in Deut. 33:29), ‘Fortunate are you, O Israel; who is like you, a people saved through the Lord.’ ‘A people the Lord saved’ is not written here, but ‘a people saved through the Lord.’ It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So [it was] in the case of Israel. Through what were they redeemed? Through the Holy One, blessed be He, as it were, ‘a people saved through the Lord.’” The Holy One, blessed be He, said to Israel, “In this world you are saved by means of flesh and blood: In Egypt by means of Moses and Aaron; in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath, as stated (Jud. 3:31), ‘and he also saved Israel’⁸⁰According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines.; and likewise through the Judges. But because they were flesh and blood, you again became enslaved. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17), ‘Israel has been saved by the Lord with an everlasting salvation.’”⁸¹Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

Another interpretation (of Exod. 3:1): SO HE DROVE THE FLOCK TO THE FARTHEST END OF THE DESERT. R. Joshua ben Qorhah said: <The Holy One> portended to him that his flock (the Israelites) would perish in the desert and that he would be removed (i.e., die) along with them. (Exod. 3:1:) SO HE DROVE THE FLOCK. <Thereby the Holy One> was hinting to him that he would drive the children of Israel forty years. Then after that he would be removed. So also in the case of Moses, when he sought the needs of Israel. When the Holy One, blessed be he, said to him: Go on my mission, Moses said to him (in Cant. 1:7): TELL ME, YOU WHOM MY SOUL LOVES, WHERE DO YOU TEND <YOUR FLOCK >…? How many midwives are there among them? How many are pregnant among them? How many ointments have you prepared for the pregnant ones who are among them? TELL ME, YOU WHOM MY SOUL LOVES. The Holy One answered and said to him (in Cant. 1:8): IF YOU DO NOT KNOW, O FAIREST AMONG WOMEN, COME OUT IN THE TRACKS OF THE FLOCK…. Ergo (in Exod. 3:1): SO HE DROVE THE FLOCK TO THE FARTHEST END OF THE DESERT. When he reached Horeb, what is immediately written (in vs. 2)? THEN THE ANGEL OF THE LORD APPEARED UNTO HIM IN A FLAME OF FIRE. Why IN A FLAME OF FIRE? In order to attract him. When he came to Sinai and saw that fire, he would be awe-struck.⁶³The verb here normally means “be afraid.” If it is so understood, there should probably be a negative here, i.e., “he would not be afraid,” in agreement with Codex Vaticanus Ebr. 34 and Tanh., Exod. 1:14. Ergo: IN A FLAME OF FIRE. Another interpretation: Why IN A FLAME OF FIRE? Because a flame is given from two thirds.⁶⁴Tanh., Exod. 1:14 (as interpreted by Enoch Zundel’s commentary, ‘Ets Yosef), elaborates further: “Why IN A FLAME (LBH) OF FIRE? <Because it> is from the upper two thirds of a bush, as the heart (LB) is placed in the upper two thirds of a human.” So also Codex Vaticanus Ebr. 34 and Exod. R. 2:5. Why FROM THE MIDST OF A THORN BUSH and not from the midst of another tree? The Holy One said (in Ps. 91:15): I WILL BE WITH HIM IN DISTRESS. Now they (the Israelites) were placed in the < thorns of> slavery; so shall I be revealed from the midst of another tree? Therefore, <I was revealed> (in Exod. 3:2): FROM THE MIDST OF A THORN BUSH, because it is all thorns.

The ministering angels were going to and fro and walking before him like friends who guard the wedding canopies, as it is said, "For he shall give his angels charge over thee, to keep thee in all thy ways" (Ps. 91:11). (The word) "way" here means only the way of bridegrooms. The Holy One, blessed be He, was like a precentor. What is the custom observed by the precentor? He stands and blesses the bride in the midst of her wedding chamber. Likewise the Holy One, blessed be He, stood and blessed Adam and his help-mate, as it is said, "And God blessed them" (Gen. 1:28).

Another comment on why in a flame of fire (belibbat esh)? The fire was on both sides of the bush and in the upper portion, just as the heart (leb) is placed between the two sides of a man’s body and in the upper portion of his body. Why did He appear in the midst of a bush of thorns rather than in a large tree or a column of smoke? The Holy One, blessed be He, said: I have stated in the Torah: I will be with him in trouble (Ps. 91:15); inasmuch as they were enslaved, I appeared in a bush of thorns, which is a place of trouble. Therefore, out of the midst of a bush which is full of thorns, I appeared unto him.

(Leading) to the way of evil, there are four doors, and at each door seven angels are standing—four without, and three within. The (angels) without are merciful, and those within are cruel. When a man comes to enter, the merciful angels go to meet him and say to him: What hast thou to do with the fire yonder? What hast thou to do with those glowing coals? Listen to us and repent. If he hearken to them and repent, behold it is well, and if not, he says to them: Amongst them (yonder) let my life (be). || They say to him: Thou hast entered the first door; do not enter the second door. When he comes to enter the second door, the merciful angels go to meet him and say to him: What benefit is it to thee to be erased from the Torah of thy God? Would it not be better to be inscribed in the Torah of thy God? Hearken unto us and repent. If he listen to them and repent, it is well; and if not, he says to them: With them yonder let my life (be). They say to him: Behold thou hast entered the second door, do not enter the third door. When he is about to enter the third door the merciful angels go to meet him and say to him: What benefit is to thee that they (i.e. the good angels) should flee from thee and call thee "Unclean"? Would it not be better that they should call thee "Pure One" and not "Unclean"? Hearken to us and repent. If he hearken unto them, behold, it is well; and if not, he says unto them: With them (yonder) let my life (be). They say to him: Behold thou hast entered the third door; do not enter the fourth door! When he is about to enter the fourth door the merciful angels go to meet him and say to him: Behold, thou hast entered these doors, and thou hast not hearkened nor returned. Thus far the Holy One, blessed be He, receives || the penitent; thus far the Holy One, blessed be He, pardons and forgives, and every day He says: Return, ye children of man, as it is said: "Thou turnest man to contrition" (Ps. 90:8).

And when you approach the battle, the priest shall come forward and address the people (Deuteronomy 20:2): And so [too] does it state (Deuteronomy 21:5) "The priests, the Sons of Levi, shall come forward." And [regarding] anyone who serves the king, when the king makes a decree, he carries out his decree. And the Levites serve the Holy One, blessed be He, and carry out His decrees. "Be strong and resolute, be not in fear or in dread in front of them" (Deuteronomy 31:6). And why? "For the Lord your God Himself marches with you; He will not fail you or forsake you." He does not leave you, and He goes forth in front of you and makes war. And so Deborah says to Barak, "Rise, this is the day on which the Lord will deliver Sisera into your hands; is not the Lord going forth before you" (Judges 4:14). But Barak said to her (Judges 4:8), "If you go with me, I shall go." [So] she said to him, "Do you need me, 'is not the Lord going forth before you?'" [In the case of] a king of flesh and blood, his servants and his troops go forth to war and he is behind them. But the Holy One, blessed be He, is not like this, but rather He is first. And so is it written with David (II Samuel 5:23-24), "Do not go up, etc. but confront them at the baca trees. And when you hear the sound of marching in the tops of the baca trees, then go into action." As they are full of thorns. And why did the Holy One, blessed be He, reveal himself from the tops of the baca trees? Because Israel was in distress. Rabbi Berakhia said, "This is that which is stated, 'I am with him in distress'" (Psalms 91:15). "For the Lord will be going in front of you to attack within the Philistine camp." Hence, "For the Lord your God Himself marches with you." And in the world to come, "Then the Lord will come forth and make war on those nations as He is wont to make war on a day of battle" (Zechariah 14:3). So did Rabbi Tanchuma bar Abba expound.

(Lev. 17:3–4:) IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING < TO OFFER IT AS A SACRIFICE >…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. Isaiah has said (in Is. 66:3): ONE WHO SLAUGHTERS THE BULL SLAYS A HUMAN. Whenever anyone steals his comrade's bull and slaughters it, it is as if he slays its owner.⁹³Tanh., Lev. 6:12. Another interpretation of ONE WHO SLAUGHTERS (shohet) THE BULL SLAYS A HUMAN. (Zev. 14:4:) BEFORE THE TABERNACLE WAS SET UP, ALL {THE CATTLE} [HIGH PLACES] WERE PERMITTED < …; > BUT SINCE THE TABERNACLE HAS BEEN SET UP, [THE HIGH PLACES HAVE BEEN FORBIDDEN.] The Holy One said: Whoever sacrifices a bull apart from the Tent of Meeting is like one who slays a person. [It is as though he has taken (shohet) a life.] Thus it is stated (in Lev. 17:4): BLOODGUILT SHALL BE IMPUTED [TO THAT PERSON: HE HAS SHED BLOOD]. So whoever slaughters (shohet) at the Tabernacle [honors me, as stated (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING] HONORS ME. Now what reward shall I repay to him? When I bring salvation to Israel, he will have the right to see it, as stated (ibid., cont.): AND TO THE ONE WHO SETS HIS WAY ARIGHT I WILL SHOW THE SALVATION OF GOD. R. Abbahu said: All salvation that comes to Israel is of the Holy One, as stated (in Ps. 91:15–16): I WILL BE WITH HIM IN DISTRESS […, AND SHOW HIM MY SALVATION]. Sovereign of the World, inasmuch as you said, I WILL BE WITH HIM IN DISTRESS, he is saved, as it were; < therefore > (in the words of Ps. 60:7 [5]), SAVE WITH YOUR RIGHT HAND AND ANSWER ME. Thus if you answer us, salvation is yours, as stated (in Ps. 80:2–3 [1–2]) < GIVE EAR, O SHEPHERD OF ISRAEL,… > AND COME TO SAVE US. R. Berekhyah the Priest [Berabbi] said: See what is written (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION…; BEHOLD YOUR KING COMES TO YOU RIGHTEOUS AND SAVED.⁹⁴A more traditional translation would read: VICTORIOUS AND TRIUMPHANT. < The active voice, > "saving" is not written here, but < the passive > SAVED.⁹⁵Thus implying that God himself was saved. See Exod. R. 30:24, which interprets this verse and Ps. 91:15 to imply that even apart from good deeds, salvation comes for its own sake. And so it [says] (in Is. 62:11): SAY TO THE DAUGHTER OF ZION: BEHOLD, YOUR SALVATION IS COMING. "Your savior" is not written here, but YOUR SALVATION. [He, as it were, was saved.] R. Meir said: (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled as wayyiwwasha') < ON THAT DAY WITH ISRAEL>.⁹⁶Above, 6:13; below, Numb. 1:10; and the notes in both places. When Israel, as it were, was redeemed, < the Holy One > was redeemed. R. Meir said: Moses praised the congregation of Israel (in Deut. 33:29): BLESSED ARE YOU, O ISRAEL! WHO IS LIKE YOU, A PEOPLE [SAVED THROUGH THE LORD]. "A people the Lord saved" is not written here, but A PEOPLE SAVED THROUGH THE LORD. It is comparable to a person who had a seah of wheat for a second tithe. What does he do? He gives coins to redeem it. So < it was > in the case of Israel. Through what were they redeemed? Through the Holy One, as it were: A PEOPLE SAVED THROUGH THE LORD. The Holy One said to Israel: In this world you are saved by means of flesh and blood: in Egypt by means of Moses and Aaron, in the days of Sisera by means of Barak and Deborah; among the Midianites by means of Shamgar ben Anath,⁹⁷According to Jud. 3:31, Shamgar delivered Israel, not from Midianites, but from Philistines. and so on through the Judges. [But because they were flesh and blood, you again became enslaved]. However, in the world to come, I myself will redeem you, and you will never again be enslaved. Thus it is stated (in Is. 45:17): ISRAEL HAS BEEN SAVED BY THE LORD WITH AN EVERLASTING SALVATION.⁹⁸Cf. above, Exod. 5:17; M. Pss. 31:2; 50:3; Mekhilta de Rabbi Ishmael, Shirata 1; Mekhilta d’Rabbi Simeon b. Johay, pp. 72, 78.

R. Simeon the son of Lakish stated: It is written: He will cover thee with His pinions, and under His wings shalt thou take refuge; His truth is a shield and a buckler (Ps. 91:4). He said to him: We will make a shield for you and for all who observe the law, since His truth is a shield and a buckler. Therefore to keep thee indicates that He will guard you by means of the law.

Behold, I send an angel before thee (Exod. 23:20). Scripture says elsewhere in reference to this verse: For He will give His angels charge over thee, to keep thee in all thy ways (Ps. 91:11). When a man performs one precept, one angel is assigned to guard him; when he performs two precepts, two angels are given to him; when he performs all the precepts, many angels are assigned to him, as it is said: For He will give His angels charge over thee. Who are these angels? They are the beings who will protect him from demons, as it is said: A thousand may fall at thy side, and ten thousand at thy right hand (ibid., v. 7). What is meant by may fall? It means that they force (their opponents) to surrender to him, as it is said in the Book of Chronicles: Of Manasseh also there fell away some to David (I Chron. 12:20), and it is written as well: As he went to Ziklag, there fell to him of Manasseh (ibid., v. 29).

Behold, I send an angel before thee (Exod. 23:20). Scripture says elsewhere in reference to this verse: For He will give His angels charge over thee, to keep thee in all thy ways (Ps. 91:11). When a man performs one precept, one angel is assigned to guard him; when he performs two precepts, two angels are given to him; when he performs all the precepts, many angels are assigned to him, as it is said: For He will give His angels charge over thee. Who are these angels? They are the beings who will protect him from demons, as it is said: A thousand may fall at thy side, and ten thousand at thy right hand (ibid., v. 7). What is meant by may fall? It means that they force (their opponents) to surrender to him, as it is said in the Book of Chronicles: Of Manasseh also there fell away some to David (I Chron. 12:20), and it is written as well: As he went to Ziklag, there fell to him of Manasseh (ibid., v. 29).

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

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” R. Johanan said, “What is the meaning of ‘on the day that [Moses] had finished (rt.: klh)?’ [Finished is] a word for annihilation (rt.: klh).⁹³Numb. R. 12:3, end; cf. 23:9; similarly PRK 1:5; PR 5:10. On the day that the Tabernacle was erected the destructive demons (mazziqin) were annihilated (rt.: klh) from the world.” Before that Tabernacle was erected, the destructive demons had been common in the world. When Moses went up on the mountain, he said this psalm (i.e., Ps. 91, which begins), “Whoever dwells in the shelter of the Most High,” in that he (Moses) did dwell in the shelter of the Holy One, blessed be He.⁹⁴Numb. R. 12:3, beginning. (Ibid., cont.:) “He lodges in the shadow (tsel) of the Almighty,” in that he lodged there a hundred and twenty days, like the numerical count of [the letters in the word,] tsel. (Vs. 2) “[I will] say to the Lord, my refuge [and my fortress (metsudah)],” in that He is my refuge and has become⁹⁵‘ShWY. Buber omits the final letter of this word in his text, but has restored it where he cites the passage in n. 142. like a wall for me. (Ibid., cont.:) “My God, in whom I trust.” The Holy One, blessed be He, said to him, “You have put your trust in Me; by your life, I am standing up for you.” (Vs. 3:) “That he will deliver you from the snare of the fowler.” What is the meaning of “from the snare of the fowler?” From the trap⁹⁶Metsodah. The same written word voweled as metsudah means “fortress” and appears as such in the previous verse of the psalm. of David, who [would have been] seized to be killed, as stated (in II Sam. 23:26) “and Saul and his men were trying to encircle David and his men and capture them.” (Vs. 4:) “You will take refuge under His wings; His truth is a shield and buckler.” Resh Laqish said, “I have become a shield for whoever takes refuge in the Torah.” (Vs. 5:) “You shall not be afraid of any terror by night.” From here [we learn] that they were afraid of destructive demons. (Ibid., cont.:) “Nor of the arrow that flies by day.” R. Berekhyah the Priest Berabbi said, “There is a destructive demon (mazziq) that flies like a bird and shoots forth like an arrow.”⁹⁷Deut. R. 6:6. (Vs. 6:) “Of the pestilence that walks in the darkness, of the plague that lays waste at noonday.” This is the plague demon, Meriri; for whoever sees him will not survive in the world, whether he be human, cattle, or wild beast. How is he made? His head resembles a calf with one horn coming out of the middle of his forehead, and he is made of obsidian. And Meriri has dominion from the seventeenth of Tammuz (around July) to the ninth of Av (around August).⁹⁸Lam. R. 1:3 (29). The first breach in the walls of Jerusalem was made on Tammuz 17, and the Temple was destroyed on Av 9, exactly three weeks later. This period was also the hottest time of the year. [It is] therefore [written] (in vs. 6), “of the plague that lays waste at noonday.” (Vs. 10:) “There shall no evil come unto you, neither shall pestilence come near your tent.” This is the tent of meeting. Ergo, until the day that the Tabernacle was erected, the destructive demons (mazziqin) were common,⁹⁹See PRK 1:5. and on the day that the Tabernacle was erected they were annihilated (rt.: klh). R. Simeon b. Laqish said, “What [reason] is there for me to learn [this] from the book of Psalms? It is [to be] learned from its [proper] place (in Numb. 6:24), “The Lord bless you and keep you” [from the destructive demons] and from all evil. When? On the day that the Tabernacle was erected.

(Gen. 5:1:) THIS IS THE BOOK OF THE GENERATIONS OF ADAM. Let our master instruct us: May one cease being fruitful and multiplying at a time when he has no children? Thus have our masters taught (in Yev. 6:6): ONE IS NOT TO CEASE FROM BEING FRUITFUL AND MULTIPLYING UNLESS HE ALREADY HAS CHILDREN. THE BET SHAMMAY SAY: TWO MALES; BUT THE BET HILLEL SAY: A MALE AND A FEMALE, AS STATED (in Gen 5:2): MALE AND FEMALE HE CREATED THEM.⁸⁰Cf. Yev. 61b for a different explanation. What is the reasoning of the Bet Shammay? Through analogy with Cain and Abel.⁸¹I.e., after the birth of these two, there were no more children until Adam begot Seth after a long interval. See Gen. 5:3. What is the reasoning of the Bet Hillel? Through analogy with Adam and Eve. R. Simon said: Adam separated himself from his wife Eve for a hundred and thirty years after Abel was killed. Adam said: How am I to beget children when they go to destruction? What did he do? R. Simon said: Female spirits would come to him and become inflamed with passion from him; for so the Holy One told David (in I Chron. 22:8): BEHOLD, A SON SHALL BE BORN TO YOU, {AND} HE SHALL BE A MAN OF REST. (II Sam. 7:14:) I WILL BE TO HIM A FATHER, AND HE SHALL BE TO ME A SON. When? When he is busy in the Torah. But when he forsook me and walked in the way of his < own > heart, (ibid., cont.): WHEN HE TRANSGRESSES, I WILL PUNISH HIM WITH THE ROD OF MEN AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM. What is the meaning of THE ROD OF MEN? These < words > refer to Hadad and Rezon ben Eliada. Thus it is stated (in I Kings 11:23) AND [GOD] RAISED UP AN ADVERSARY (satan) FOR HIM {FOR SOLOMON}, [REZON BEN ELIADA].⁸²The previous verses (14-22) concern the adversary. Hadad the Edomite. [AND WITH THE PESTILENCES OF THE CHILDREN OF ADAM.]⁸³Cf. Gen. R. 20:11; 24:6. PESTILENCES can only be the demons (mazziqin). Thus it is stated (in Ps. 91:10): NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. < The above is > to make known to you that during the whole 130 years in which Adam had withdrawn from Eve, the spirits were coming to him and being inflamed with passion from him so that he was begetting demons (mazziqin).⁸⁴See ‘Eruv. 18b. At that time the Holy One said: I created my world only for fruitfulness and multiplying. So it is stated (in Is. 45:18): HE DID NOT CREATE IT AS A VOID; HE FORMED IT FOR HABITATION. What did the Holy One do? He put a sexual desire for Eve into the heart of Adam. So he had intercourse with her, and she bore Seth. Thus it is stated (in Gen. 5:3): WHEN ADAM HAD LIVED A HUNDRED AND THIRTY YEARS, HE BEGOT < A SON > IN HIS OWN LIKENESS {IN} [AFTER] HIS IMAGE. When Seth was born, Adam said: I did not ascribe my former sons a lineage. Why? Because they were accursed. But to this one I am ascribing a lineage because he is the head of [the] generations. Where is it shown? From what they have read on the matter (in Gen. 5:1-3): THIS IS THE BOOK OF THE GENERATIONS OF ADAM…. HE BEGOT < A SON > … AND CALLED HIS NAME SETH.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. R. Johanan said: What is the meaning of ON THE DAY THAT <MOSES> HAD FINISHED (rt.: KLH)? <FINISHED is> a word for annihilation (rt.: KLH).¹¹⁶Tanh., Numb. 2:23; Numb. R. 12:3, end; cf. 23:9; similarly PRK 1:5; PR 5:10. On the day that the Tabernacle was erected the destructive demons (mazziqin) were annihilated (rt.: KLH) from the world. Before that Tabernacle was erected, the destructive demons had been common in the world. When Moses went up on the mountain, he said this Psalm (i.e., Ps. 91, which begins): WHOEVER DWELLS IN THE SHELTER OF THE MOST HIGH, in that he (Moses) did dwell in the shelter of the Holy One.¹¹⁷Numb. R. 12:3, beginning. (Ibid., cont.:) HE LODGES IN THE SHADOW OF THE ALMIGHTY, in that he lodged there a hundred and twenty days. (Vs. 2) <I WILL> SAY TO THE LORD, MY REFUGE < AND MY FORTRESS (metsudah) >, in that he is my refuge and has become¹¹⁸‘ShWY. Buber omits the final letter of this word in his text, but has restored it where he cites the passage in n. 142. like a wall for me. (Ibid., cont.:) MY GOD, IN WHOM I TRUST. The Holy One said to him: You have put your trust in me; [by your life,] I am standing up for you. (Vs. 3:) THAT HE WILL DELIVER YOU FROM THE SNARE OF THE FOWLER. [What is the meaning of FROM THE SNARE OF THE FOWLER?] From the trap¹¹⁹Metsodah. The same written word voweled as metsudah means “fortress” and appears as such in the previous verse of the psalm. of a hunter. (Vs. 4:) YOU WILL TAKE REFUGE UNDER HIS WINGS; HIS TRUTH IS A SHIELD AND BUCKLER. Resh Laqish said: I have become a shield for whoever deals¹²⁰Soher. The Buber text may be misreading this word. It should perhaps agree with the parallel in Tanh., Numb. 2:23, which reads hoseh. This reading matches the wording of the Psalm and results in the rendering, “for whoever takes refuge (hoseh) in the Torah.” The parallel in Numb. R. 12:3, however, agress with the Buber text. in the Torah. (Vs. 5:) YOU SHALL NOT BE AFRAID OF ANY TERROR BY NIGHT. [From here] <we learn> that they were afraid. (Ibid., cont.:) NOR OF THE ARROW THAT FLIES BY DAY. Rabbi Berekhyah the Priest [Berabbi] said: There is a destructive demon (mazziq) that flies like a bird and shoots forth like an arrow.¹²¹Deut. R. 6:6. (vs. 6:) OF THE PESTILENCE THAT WALKS IN THE DARKNESS, OF THE PLAGUE THAT LAYS WASTE AT NOONDAY. This is the plague demon, Meriri; for whoever sees him will not survive [in the world], whether he be human, cattle, or wild beast. How does it happen? His head resembles a calf with one horn coming out of the middle of his forehead, and he has dominion from the seventeenth of Tammuz (around July) to the ninth of Av (around August).¹²²Lam. R. 1:3 (29). The first breach in the walls of Jerusalem was made on Tammuz 17, and the Temple was destroyed on Av 9, exactly three weeks later. This period was also the hottest time of the year. It is therefore written (in vs. 6 & 10): OF THE PLAGUE THAT LAYS WASTE AT NOONDAY…. THERE SHALL NO EVIL COME UNTO YOU, NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. Ergo: until the day that the Tabernacle was erected, the destructive demons (mazziqin) were common.¹²³See PRK 1:5. On the day that the Tabernacle was erected they were annihilated (rt.: KLH). {R. Simeon b. Gamaliel} [R. Simeon b. Laqish] said: What <reason> is there for me to learn <this> from the book of Psalms? It is <to be> learned from its <proper> place (in Numb. 6:24): THE LORD BLESS YOU <to keep you> from the destructive demons AND KEEP YOU from all evil. When? On the day that the Tabernacle was erected. (Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. R. Johanan said: What is the meaning of ON THE DAY THAT <MOSES> HAD FINISHED (rt.: KLH)? <FINISHED is> a word for annihilation (rt.: KLH).¹¹⁶Tanh., Numb. 2:23; Numb. R. 12:3, end; cf. 23:9; similarly PRK 1:5; PR 5:10. On the day that the Tabernacle was erected the destructive demons (mazziqin) were annihilated (rt.: KLH) from the world. Before that Tabernacle was erected, the destructive demons had been common in the world. When Moses went up on the mountain, he said this Psalm (i.e., Ps. 91, which begins): WHOEVER DWELLS IN THE SHELTER OF THE MOST HIGH, in that he (Moses) did dwell in the shelter of the Holy One.¹¹⁷Numb. R. 12:3, beginning. (Ibid., cont.:) HE LODGES IN THE SHADOW OF THE ALMIGHTY, in that he lodged there a hundred and twenty days. (Vs. 2) <I WILL> SAY TO THE LORD, MY REFUGE < AND MY FORTRESS (metsudah) >, in that he is my refuge and has become¹¹⁸‘ShWY. Buber omits the final letter of this word in his text, but has restored it where he cites the passage in n. 142. like a wall for me. (Ibid., cont.:) MY GOD, IN WHOM I TRUST. The Holy One said to him: You have put your trust in me; [by your life,] I am standing up for you. (Vs. 3:) THAT HE WILL DELIVER YOU FROM THE SNARE OF THE FOWLER. [What is the meaning of FROM THE SNARE OF THE FOWLER?] From the trap¹¹⁹Metsodah. The same written word voweled as metsudah means “fortress” and appears as such in the previous verse of the psalm. of a hunter. (Vs. 4:) YOU WILL TAKE REFUGE UNDER HIS WINGS; HIS TRUTH IS A SHIELD AND BUCKLER. Resh Laqish said: I have become a shield for whoever deals¹²⁰Soher. The Buber text may be misreading this word. It should perhaps agree with the parallel in Tanh., Numb. 2:23, which reads hoseh. This reading matches the wording of the Psalm and results in the rendering, “for whoever takes refuge (hoseh) in the Torah.” The parallel in Numb. R. 12:3, however, agress with the Buber text. in the Torah. (Vs. 5:) YOU SHALL NOT BE AFRAID OF ANY TERROR BY NIGHT. [From here] <we learn> that they were afraid. (Ibid., cont.:) NOR OF THE ARROW THAT FLIES BY DAY. Rabbi Berekhyah the Priest [Berabbi] said: There is a destructive demon (mazziq) that flies like a bird and shoots forth like an arrow.¹²¹Deut. R. 6:6. (vs. 6:) OF THE PESTILENCE THAT WALKS IN THE DARKNESS, OF THE PLAGUE THAT LAYS WASTE AT NOONDAY. This is the plague demon, Meriri; for whoever sees him will not survive [in the world], whether he be human, cattle, or wild beast. How does it happen? His head resembles a calf with one horn coming out of the middle of his forehead, and he has dominion from the seventeenth of Tammuz (around July) to the ninth of Av (around August).¹²²Lam. R. 1:3 (29). The first breach in the walls of Jerusalem was made on Tammuz 17, and the Temple was destroyed on Av 9, exactly three weeks later. This period was also the hottest time of the year. It is therefore written (in vs. 6 & 10): OF THE PLAGUE THAT LAYS WASTE AT NOONDAY…. THERE SHALL NO EVIL COME UNTO YOU, NEITHER SHALL PESTILENCE COME NEAR YOUR TENT. Ergo: until the day that the Tabernacle was erected, the destructive demons (mazziqin) were common.¹²³See PRK 1:5. On the day that the Tabernacle was erected they were annihilated (rt.: KLH). {R. Simeon b. Gamaliel} [R. Simeon b. Laqish] said: What <reason> is there for me to learn <this> from the book of Psalms? It is <to be> learned from its <proper> place (in Numb. 6:24): THE LORD BLESS YOU <to keep you> from the destructive demons AND KEEP YOU from all evil. When? On the day that the Tabernacle was erected. (Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

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... Teach us oh, teacher: once the Ninth of Av has ended, is everything permitted? R’ Chiyah the Great taught like this: once the Ninth of Av has ended, one is permitted to do anything. Why? Because it is like the case of a person whose dead is laid out before him, who is forbidden to eat meat or drink wine. Once the dead is buried, the mourner is permitted to do so. So to on the Ninth of Av one is a mourner – once the day has ended one is permitted to do anything. Even though we are permitted, we must always have a sigh in our hearts until the Holy One returns to her. The Holy One said to them: by your lives! I burnt her, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) I will build her, as it says “Yet again will I rebuild you, then you shall be built, O virgin of Israel…” (Jeremiah 31:3) Zion said to Him: Behold, I have been sitting thus for many years! I have counted the days from old and I have not been redeemed, therefore I have despaired. She said that my master has abandoned me. And from where do we learn that Zion said this? From that which is written regarding it “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) ... Another explanation. “And Zion said, ‘The Lord has forsaken me…” (Isaiah 49:14) What is written before this? “Sing, O heavens, and rejoice, O earth, and mountains burst out in song, for the Lord has consoled His people, and He shall have mercy on His poor.” (Isaiah 49:13) Once Zion saw that the prophet recalled His people and His poor, but did not mention Zion or Jerusalem she said ‘the Lord has forsaken me, and the Lord has forgotten me.’ Immediately the Holy One replied and said to her: just as it is impossible for a woman to forget her sucking child, so to I am not able to forget you, “Shall a woman forget her sucking child, from having mercy on the child of her womb?” (Isaiah 49:15) She said to Him: Master of the world! How is that possible? There is no end to the evils I have done! I caused Your Holy Temple to be destroyed and I killed the prophets. R’ Berachia the Kohen said in the name of Rebbe: the Holy One said to her, I will forget your evil but I will not forget your good. “…These too shall forget, but I will not forget you.” (ibid.) I have forgotten “"These are your gods, O Israel…” (Exodus32:4) but “I am the Lord, your God…” (Exodus 20:2) I will not forget.

... Another explanation. “We have not found the Almighty great in power…” (Iyov 37:23) At the moment when the Holy One said to Moshe ‘make me a Tabernacle’ he was dumbfounded and said ‘the glory of the Holy One fills the upper worlds and the lower, and He said to make Him a Tabernacle?’ Further, he gazed into the future and saw that Shlomo would arise and build the Holy Temple which would be greater than the Tabernacle, and he said before the Holy One “But will God indeed dwell on the earth?” (Melachim I 8:27) Moshe reasoned: if in reference to the Holy Temple, which is so much larger than the Tabernacle, Shlomo said this - then when it comes to the Tabernacle all the more so. Therefore Moshe said “He who dwells in the hidden place of the Most High…” (Tehillim 91:1) R’ Yehudah bar R’ Simon said: The One who dwells in the hidden place is above all His creations. What does the continuation “…in the shadow of the Almighty,” mean? In the shadow of Gd (b’tzel el). It is not written as ‘in the shadow of the Merciful’ or ‘in the shadow of the Gracious,’ but rather ‘in the shadow of the Almighty.’ In the shadow which Betzalel made, that is why it says ‘in the shadow of the Almighty’. The Holy One replied to Moshe ‘I do not see things the same way as you do. Rather it says twenty in the north, twenty in the south and eight in the west. Furthermore, I will I will come down and contract my Presence within a space of one cubit by one cubit.’

... Another explanation. “We have not found the Almighty great in power…” (Iyov 37:23) At the moment when the Holy One said to Moshe ‘make me a Tabernacle’ he was dumbfounded and said ‘the glory of the Holy One fills the upper worlds and the lower, and He said to make Him a Tabernacle?’ Further, he gazed into the future and saw that Shlomo would arise and build the Holy Temple which would be greater than the Tabernacle, and he said before the Holy One “But will God indeed dwell on the earth?” (Melachim I 8:27) Moshe reasoned: if in reference to the Holy Temple, which is so much larger than the Tabernacle, Shlomo said this - then when it comes to the Tabernacle all the more so. Therefore Moshe said “He who dwells in the hidden place of the Most High…” (Tehillim 91:1) R’ Yehudah bar R’ Simon said: The One who dwells in the hidden place is above all His creations. What does the continuation “…in the shadow of the Almighty,” mean? In the shadow of Gd (b’tzel el). It is not written as ‘in the shadow of the Merciful’ or ‘in the shadow of the Gracious,’ but rather ‘in the shadow of the Almighty.’ In the shadow which Betzalel made, that is why it says ‘in the shadow of the Almighty’. The Holy One replied to Moshe ‘I do not see things the same way as you do. Rather it says twenty in the north, twenty in the south and eight in the west. Furthermore, I will I will come down and contract my Presence within a space of one cubit by one cubit.’

Jacob took twelve stones of the stones of the altar, whereon his father Isaac had been bound, and he set them for his pillow in that place, to indicate to himself that twelve tribes were destined to arise from him. And they all became one stone, to indicate to him that all (the tribes) were destined to become one people on the earth, as it is said, "And who is like thy people Israel, a nation that is alone on the earth" (1 Chron. 17:21).

Jacob rose up early in the morning in great fear, and said: The house of the Holy One, blessed be He, is in this place, as it is said, "And he was afraid, and said, How dreadful is this place ! this is none other but the house of God" (Gen. 28:17). Hence thou canst learn that every one who prays in Jerusalem is (reckoned) as though he had prayed before the Throne of Glory, for the gate of heaven is there, and it is open to hear the prayers of Israel, as it is said, "And this is the gate of heaven" (ibid.).

And Jacob fell upon his face to the ground before the foundation stone, and he prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! If Thou wilt bring me back to this place in peace, I will sacrifice before Thee offerings of thanksgiving and burnt offerings, as it is said, "And Jacob vowed a vow, saying" (Gen. 28:20). There he left the well, and thence he lifted up his feet, and in the twinkle of the eye he came to Haran, as it is said, "And Jacob went on his journey, and came to the land of the children of the east" (Gen. 29:1); and the (text) says, "And Jacob went from Beer-Sheba, and went to Haran" (Gen. 28:10). "And the Holy God is sanctified in righteousness" (Isa. 5:16). The angels answered and said: Blessed art Thou, O Lord, the Holy God.

Jacob's steps were not straitened, and his strength did not fail, and like a strong hero he rolled away the stone from the mouth of the well, and the well came up, and spread forth water outside itself, and the shepherds saw and they all wondered, for all of them were unable to roll away the stone from the mouth of the well; but Jacob alone rolled the stone from off the mouth of the well, as it is said, "And Jacob went near, and rolled the stone from the well's mouth" (Gen. 29:10).

(Bamidbar 6:24) "The L-rd bless you": with the explicit blessing (Devarim 28:3-6) "Blessed shall you be in the city and blessed shall you be in the field … Blessed shall be your basket and your remainder. Blessed shall you be in your coming in and blessed shall you be in your going out." "The L-rd bless you": with possessions "and keep you": with possessions. R. Nathan says: May He bless you with possessions and keep you — in body. R. Yitzchak says "and keep you": from the evil inclination, as it is written (Proverbs 3:26) "For the L-rd will be with you in your trust, and He will guard your feet from entrapment." Variantly: "and keep you": from all evil, viz. (Psalms 121:4-7) "He neither slumbers nor sleeps, the Keeper of Israel … at your right hand … By day the sun … The L-rd will keep you from all evil." Variantly: "and keep you": from mazikkin (destructive agents), viz. (Ibid. 91:11) "For His angels will He charge for you to keep you in all your ways." Variantly: "and keep you": He will keep for you the covenant of your fathers, viz. (Devarim 7:12) "… then the L-rd your G-d will keep for you the covenant and the lovingkindness which He swore to your fathers." Variantly: "and keep you": He will keep for you the "end" (i.e., the time of redemption). And thus is it written (Isaiah 21:11-12) "A prophecy concerning Duma (Edom): He (Israel) calls to Me from Seir: 'Keeper, what of the night?' 'Keeper, what of the night?' The Keeper says: 'Morning is coming and also night, etc.'" Variantly: "and keep you": He will keep your soul at the time of death, viz. (I Samuel 25:29) "and my master's soul will be bound up (after death) in the bond of life." From this I would understand both (the soul of) the righteous and the wicked to be intended. It is, therefore, written (Ibid.) "but the soul of your foes will He hurl away from the hollow of a sling." Variantly: "and keep you": He will keep your feet from Gehinnom, viz.: (Ibid. 2:9) "He will keep (from Gehennom) the feet of His pious ones." Variantly: "and keep you": He will keep you in the world to come, viz. (Isaiah 4:31) "But those who trust in the L-rd will renew strength. They will lift their wings as eagles, etc."

(One verse (Exodus 12:40) states "And the habitation of the children of Israel in the land of Egypt was four hundred and thirty years," and another, (Genesis 15:13) "and they shall serve them and they shall afflict them four hundred years." How are these two verses to be reconciled? Thirty years before the birth of Isaac, the covenant between the pieces (at which the above was said) was made, (and after his birth until the exodus four hundred years elapsed.) Rebbi says: One verse states: "and they shall serve them and they shall afflict them four hundred years," and another, (Ibid. 16) "and the fourth generation will return here." How are these two verses to be reconciled? If they repent, I will redeem them by generations (Abraham, Isaac, Jacob, and the tribes). If not, I will redeem them by years. "And the habitation of the children of Israel in Egypt and in other lands was four hundred and thirty years." This is one of the verses that they (the seventy-two elders changed) in transcribing (the Torah) for King Ptolemy, viz. (Megillah 9a): Once King Ptolemy assembled seventy-two elders and placed each in a separate house (without telling them why he was doing so), and he said to each of them: "Transcribe for me [into Greek] the Torah of Moses your teacher." The Holy One Blessed be He placed goodly counsel in the heart of each, and they all wrote as one (Genesis 1:1): "G d created in the beginning" [so that Ptolemy could not structure the words as: "In the beginning, god was created."] [They wrote] (Ibid. 1:26): "I will make a man in image and form" [and not, literally: "Let us make a man, etc.", so that he would not be able to argue for a plurality of gods]. [They wrote] (Ibid. 2:2): "And He finished on the sixth day, and He rested on the seventh day" [and not, literally: "And G d finished His work on the seventh day," so that he could not argue that G d worked on the seventh day]. [They wrote] (Ibid. 5:2): "Male and female He created him" [and not, literally: "Male and female He created them" (which Ptolemy could use as an argument for the creation of two separate bodies)]. [They wrote] (Ibid. 11:7): "Let Me go down and confound their tongue" [and not, literally: "Let us go down", so that he would not find support for his polytheistic views]. [They wrote] (Ibid. 18:12): "And Sarah laughed bikrovehah" ["among her neighbors", and not, literally: "bekirbah" ("within her"), so that Ptolemy would not question why Sarah should be punished for laughing, and not Abraham, if they both laughed inwardly]. [They wrote] (Ibid. 49:7): "For in their wrath they killed an ox" [instead of: "a man" (so as not to give Ptolemy a pretext to call Jews murderers)], "and in their willfulness they razed a manger" [instead of: "an ox"]. [They wrote] (Exodus 4:20): "And Moses took his wife and his sons and he rode them on the bearer of men" [instead of "on the ass" (so that he not say that Moses lacked a horse or a camel)]. [They wrote] (Ibid. 12:40): "And the sojourning of the Jews, their dwelling in Egypt and in other lands was four hundred years." [(and not just: "their dwelling in Egypt," as per the verse, which would be open to dispute by Ptolemy's reckoning)]. [They wrote] (Ibid. 24:5): "And he sent the dignitaries of the children of Israel" [lest "youths" be taken demeaningly]; (Ibid. 11): "And to the dignitaries of the children of Israel, He did not stretch forth His hand." [They wrote] (Numbers 16:15): "Not one desirable object of theirs" [(instead of, literally: "Not one ass of theirs")] have I taken" [thus preventing Ptolemy from contending that it was only an ass that Moses had not taken]. [They wrote] (Deuteronomy 4:19): ["all the host of heaven …] which the L rd your G d bequeathed for illumination to all the peoples under the heavens" [and not, as in the verse: "which the L rd your G d bequeathed to all the peoples under the heavens," thus preventing him from construing this verse as a license for idolatry]. [They wrote] (Ibid. 17:3): "and he go and serve other gods … which I did not command to serve" [instead of, as per the verse: "which I did not command", lest he misconstrue it as: "which I did not command to exist" (and which "forced themselves" into creation against My will)]. And instead of (Leviticus 11:6): "And the arneveth (hare) […it is unclean to you"], they wrote: "the slender-legged"; for Ptolemy's wife was called "Arneveth", and Ptolemy would [otherwise] say: "The Jews have poked fun at me and put my wife's name in the Torah!" (Megillah 9a) (Exodus 12:41) "and it was at the end of four hundred and thirty years": We are hereby apprised that when the time arrived, the L rd did not delay them for one moment. On the fifteenth of Nissan the ministering angels came to Abraham to apprise him (that Isaac would be born); (on the fifteenth of Nissan he was born) and on the fifteenth of Nissan the decree went forth (in the covenant) between the pieces, it being written "And it was at the end" — there was one end for all of them. "and it was on this very same day that all the hosts of the L rd went forth": (The Shechinah, too, went forth with them.) And thus do you find, that whenever Israel is in bondage, the Shechinah is with them, viz. (Exodus 24:10) "And they saw the G d of Israel, and under His feet, as the work of a sapphire brick" (the sign of that bondage). And what is written of their redemption? (Ibid.) "and as the appearance of the heavens in brightness." And it is written (Isaiah 63:9) "In all of their sorrows, He sorrowed." This tells me only of communal sorrows. Whence do I derive (the same for) those of the individual? From (Psalms 91:15) "He will call upon Me and I will answer Him; I am with him in sorrow," and (Genesis 39:20-21) "And Joseph's master took him and placed him in the prison house … and the L rd was with Joseph, etc.", and (II Samuel 7:23) "… before Your people whom You have redeemed from Egypt, a nation and its G d." R. Eliezer says: Idolatry passed with Israel in the sea, viz. (Zechariah 10:11) "And a 'rival' passed in the sea, and struck waves in the sea." Which was that? The idol of Michah (viz. Shoftim 17:4). R. Akiva said (on II Samuel 7:23): Were it not explicitly written, it would be impossible to say it, Israel saying before the L rd, as it were, "You redeemed Yourself!" And thus do you find, that wherever they were exiled, the Shechinah was with them. They were exiled to Egypt — the Shechinah was with them, viz. (I Samuel 2:27) "Did I not reveal Myself to your father's house when they were in Egypt? They were exiled to Bavel — the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was exiled to Bavel." They were exiled to Eilam — the Shechinah was with them, viz. (Jeremiah 49:38) "and I set My throne in Eilam." They were exiled to Edom — the Shechinah was with them, viz. (Isaiah 63:1) "Who is This coming from Edom, His garments crimsoned, from Batzrah?" And when they return in the future, the Shechinah will be with them, viz. (Devarim 30:3) "And veshav the L rd your G d." It is not written "veheshiv" ("He will return" [you]), but "veshav" ("He [Himself] will return.") and it is written (Song of Songs 4:8) "With Me from Levanon (the Temple), My bride (Israel); with Me from Levanon come." Now is she (Israel) coming from Levanon? Is she not ascending to Levanon? (The intent is: You and I were exiled from Levanon) and we will ascend) together) to Levanon.

Another explanation. “See, I have called by name Bezalel the son of Uri …” (Shemot 31:2) This is one of the seven people called by multiple names. There are those that were called by four names, which is Eliyahu, Bezalel had six, Yehoshua six, Moshe seven, Mordecai two, Daniel five, Hananiah, Mishael and Azariah had four. Eliyahu had four: R’ Elazar ben Padat said ‘Eliyahu was from Jerusalem and was among those who sat in the Court of Hewn Stones. He was from the city of Yehudah and his portion was in two tribal lands – five in Benyamin, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) and three in Yehudah, as it says “Zenan, and Hadashah, and Migdal-gad.”

The Holy One, blessed be He, protected him with the hollow of His hand that he should not die, as it is said, "And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and I will cover thee with my hand" (Ex. 33:22). When the Holy One, blessed be He, had passed by, He removed the hollow of His hand from him, and he saw the traces of the Shekhinah, as it is said, "And I will take away mine hand, and thou shalt see my back" (Ex. 33:28). Moses began to cry with a loud voice, and he said: "O Lord, O Lord, a God full of compassion and gracious …" (Ex. 34:6).

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)