יְהוָ֞ה יֵחַ֣תּוּ מריבו [מְרִיבָ֗יו] עלו [עָלָיו֙] בַּשָּׁמַ֣יִם יַרְעֵ֔ם יְהוָ֖ה יָדִ֣ין אַפְסֵי־אָ֑רֶץ וְיִתֶּן־עֹ֣ז לְמַלְכּ֔וֹ וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֽוֹ׃ (פ)
여호와를 대적하는 자는 산산이 깨어질 것이라 하늘 우뢰로 그들을 치시리로다 여호와께서 땅 끝까지 심판을 베푸시고 자기 왕에게 힘을 주시며 자기의 기름부음을 받은 자의 뿔을 높이시리로다 하니라
Shemot Rabbah
“It was because the midwives feared God, He made houses for them” (Exodus 1:21).
“It was because the midwives feared [God, He made houses for them].” Rav and Levi, one said: Priestly houses and Levite houses, and one said: Royal houses. Priestly and Levite houses from Moses and Aaron, royal houses from Miriam, because David emerged from Miriam, as it is written: “Caleb son of Ḥetzron begot Azuva, his wife, and Yeriot, and these are her sons: Yesher, Shovav, and Ardon” (I Chronicles 2:18). Azuva is Miriam. Why was she named Azuva? It is because everyone abandoned her.33Because she was sickly, none of the youths of Israel wanted to marry her. “Begot,” but wasn’t she his wife? Rabbi Yoḥanan says: Anyone who marries a woman for the sake of Heaven, the verse ascribes merit to him as though he begot her. “Yeriot,” because her face was like sheets [yeriot].34Her face was beautiful like the sheets of the Tabernacle that were beautifully dyed. “And these are her sons [baneha],” do not read it as baneha, but rather as boneha, the one who built her.35Her husband. Yesher is Caleb, because he made himself upright [yisher],36He was not swayed by the counsel of the scouts. [he is also called] Shovav, because he broke [shibev] himself,37He overcame his evil inclination and resisted the counsel of the scouts. [and he is called] Ardon, because he dominated [rida] his inclination.
“Azuva died” (I Chronicles 2:19), this teaches that she fell ill and they treated her as though she were dead,38This is referring to when Miriam was afflicted with leprosy; as when necessary for mourning the dead, the children of Israel sat in place for seven days. and Caleb, too, abandoned her.39When she was a leper, Caleb left her. When she recovered, he remarried her. “Caleb took Efrat” (I Chronicles 2:19), this is Miriam. Why was she named Efrat? It is because Israel procreated [faru] thanks to her.40In Egypt, she convinced her father to remarry her mother and the rest of Israel followed suit. What is: “Took”? It means that after she recovered, he performed an act of marriage and he seated her on a sedan chair because of his great joy over her.
Likewise, you find elsewhere that Miriam is called two names after events that befell her. That is what is written: “Ashḥur father of Tekoa had two wives: Ḥela and Naara.” (I Chronicles 4:5). Ashḥur is Caleb, because Ashḥur was the son of Ḥetzron. Why is he named Ashḥur? It is because his face was blackened [hishḥir] with fasts.41He fasted so that he would not be influenced by the scouts. “Father of,” because he became like a father to her; “Tekoa,” because he affixed [taka] his heart to his Father in Heaven; “had two wives,” as though they were two wives; “Ḥela and Naara,” they were not Ḥela and Naara, but rather she was Miriam. Why was she called Ḥela and Naara? It is because she was ill [ḥalta], and she shook off [ninara] her illness, and the Holy One blessed be He restored her to her youth [lenaaruta]. “Naara bore him” (I Chronicles 4:6) – after she was cured she bore him sons, “Aḥuzam and Ḥefer” (ibid.). “And the sons of Ḥela; Tzeret, Tzoḥar, and Etnan” (I Chronicles 4:7) – “Tzeret,” because she became a rival to her friends;42They were envious of her beauty. “Tzoḥar,” because her countenance was comparable to noon [tzohorayim]; “and Etnan,” because anyone who saw her would bring a gift [etnan] to his wife.43Upon seeing Miriam, one would be filled with desire and would seek to seduce one’s own wife to engage in relations. That is why it is written: “Caleb took Efrat and she bore him Ḥur” (I Chronicles 2:19).44As explained above, this verse refers to Caleb remarrying Miriam after her recovery. From where is it derived that David descended from Miriam? It is as it is written: “David was the son of that nobleman [Efrati] from Bethlehem of Judah” (I Samuel 17:12).
Likewise you find that one verse says: “And the sons of Ḥela…” [and the next verse states:] “and Kotz begot Anuv, [Hatzoveva, and the families of Aḥarḥel son of Harum]” (I Chronicles 4:8). Kotz is Caleb, who undercut [kitzetz] the counsel of the scouts. “Begot Anuv,” he adopted good deeds at the time that they brought a cluster of grapes, as were it not for Caleb, they would not have brought it. “Hatzoveva,” he fulfilled the will [tzivyono] of the Holy One blessed be He; “and the families of Aḥarḥel,” Aḥarḥel is Miriam. Why was she named that? It is on the basis of: “All the women emerged after her [aḥareha] [with drums and dances]” (Exodus 15:20). What are “families?” He was privileged to establish families from her. “Son of Harum,” she was privileged to have David, whose kingdom the Holy One blessed be He elevated, descend from her, as you say: “He will give strength to His king, etc.” (I Samuel 2:10).
“It was because the midwives feared [God, He made houses for them].” Rav and Levi, one said: Priestly houses and Levite houses, and one said: Royal houses. Priestly and Levite houses from Moses and Aaron, royal houses from Miriam, because David emerged from Miriam, as it is written: “Caleb son of Ḥetzron begot Azuva, his wife, and Yeriot, and these are her sons: Yesher, Shovav, and Ardon” (I Chronicles 2:18). Azuva is Miriam. Why was she named Azuva? It is because everyone abandoned her.33Because she was sickly, none of the youths of Israel wanted to marry her. “Begot,” but wasn’t she his wife? Rabbi Yoḥanan says: Anyone who marries a woman for the sake of Heaven, the verse ascribes merit to him as though he begot her. “Yeriot,” because her face was like sheets [yeriot].34Her face was beautiful like the sheets of the Tabernacle that were beautifully dyed. “And these are her sons [baneha],” do not read it as baneha, but rather as boneha, the one who built her.35Her husband. Yesher is Caleb, because he made himself upright [yisher],36He was not swayed by the counsel of the scouts. [he is also called] Shovav, because he broke [shibev] himself,37He overcame his evil inclination and resisted the counsel of the scouts. [and he is called] Ardon, because he dominated [rida] his inclination.
“Azuva died” (I Chronicles 2:19), this teaches that she fell ill and they treated her as though she were dead,38This is referring to when Miriam was afflicted with leprosy; as when necessary for mourning the dead, the children of Israel sat in place for seven days. and Caleb, too, abandoned her.39When she was a leper, Caleb left her. When she recovered, he remarried her. “Caleb took Efrat” (I Chronicles 2:19), this is Miriam. Why was she named Efrat? It is because Israel procreated [faru] thanks to her.40In Egypt, she convinced her father to remarry her mother and the rest of Israel followed suit. What is: “Took”? It means that after she recovered, he performed an act of marriage and he seated her on a sedan chair because of his great joy over her.
Likewise, you find elsewhere that Miriam is called two names after events that befell her. That is what is written: “Ashḥur father of Tekoa had two wives: Ḥela and Naara.” (I Chronicles 4:5). Ashḥur is Caleb, because Ashḥur was the son of Ḥetzron. Why is he named Ashḥur? It is because his face was blackened [hishḥir] with fasts.41He fasted so that he would not be influenced by the scouts. “Father of,” because he became like a father to her; “Tekoa,” because he affixed [taka] his heart to his Father in Heaven; “had two wives,” as though they were two wives; “Ḥela and Naara,” they were not Ḥela and Naara, but rather she was Miriam. Why was she called Ḥela and Naara? It is because she was ill [ḥalta], and she shook off [ninara] her illness, and the Holy One blessed be He restored her to her youth [lenaaruta]. “Naara bore him” (I Chronicles 4:6) – after she was cured she bore him sons, “Aḥuzam and Ḥefer” (ibid.). “And the sons of Ḥela; Tzeret, Tzoḥar, and Etnan” (I Chronicles 4:7) – “Tzeret,” because she became a rival to her friends;42They were envious of her beauty. “Tzoḥar,” because her countenance was comparable to noon [tzohorayim]; “and Etnan,” because anyone who saw her would bring a gift [etnan] to his wife.43Upon seeing Miriam, one would be filled with desire and would seek to seduce one’s own wife to engage in relations. That is why it is written: “Caleb took Efrat and she bore him Ḥur” (I Chronicles 2:19).44As explained above, this verse refers to Caleb remarrying Miriam after her recovery. From where is it derived that David descended from Miriam? It is as it is written: “David was the son of that nobleman [Efrati] from Bethlehem of Judah” (I Samuel 17:12).
Likewise you find that one verse says: “And the sons of Ḥela…” [and the next verse states:] “and Kotz begot Anuv, [Hatzoveva, and the families of Aḥarḥel son of Harum]” (I Chronicles 4:8). Kotz is Caleb, who undercut [kitzetz] the counsel of the scouts. “Begot Anuv,” he adopted good deeds at the time that they brought a cluster of grapes, as were it not for Caleb, they would not have brought it. “Hatzoveva,” he fulfilled the will [tzivyono] of the Holy One blessed be He; “and the families of Aḥarḥel,” Aḥarḥel is Miriam. Why was she named that? It is on the basis of: “All the women emerged after her [aḥareha] [with drums and dances]” (Exodus 15:20). What are “families?” He was privileged to establish families from her. “Son of Harum,” she was privileged to have David, whose kingdom the Holy One blessed be He elevated, descend from her, as you say: “He will give strength to His king, etc.” (I Samuel 2:10).
Eikhah Rabbah
“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).
“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).
Mekhilta DeRabbi Yishmael
(Exodus 15:2) "The L–rd is my strength and my song": "My strength" is Torah, viz. (Psalms 29:11) "The L–rd will give strength to His people," and it is written (Ibid. 99:4) "And (they will praise) the strength of the King, who loves (the Torah of) justice." Variantly: "My strength" is kingship, viz. (Ibid. 21:2) "O L–rd, in Your strength the king rejoices," and (I Samuel 2:10) "And He will give strength to His king."