신명기 7:8 미드라쉬: Midrash Tanchuma, Devarim Rabbah, Shir HaShirim Rabbah & Midrash Tanchuma Buber

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

Another matter, what is written above? “You shall know that the Lord your God, He is God, the faithful God” (Deuteronomy 7:9) – Rabbi Ḥiyya bar Abba said: To what is the matter comparable? To the friend of a king who entrusted a deposit to the hands [of the king]. The friend of the king died, and his son came and requested the deposit from [the king]. He said to him: ‘Give me the deposit that my father entrusted with you.’ The king said to him: ‘Have you found another better than I? Have I not guarded the deposit that is with me, and have I not folded it?’³It was expected that one who was guarding another’s garment or fabric would occasionally air it out and refold it. So, when Israel sinned in the days of Jeremiah, the Holy One blessed be He said to Jeremiah: ‘Go and say to Israel: “What injustice did your fathers find in Me?” (Jeremiah 2:5). I took an oath to them that I will bless their descendants, as it is stated: “For I will bless you….” (Genesis 22:17). Did I not bless you by means of Moses, as it is stated: “The Lord your God has multiplied you”? (Deuteronomy 1:10). I said to him that I would take them out with great wealth, as it is stated: “Then they will emerge with great wealth” (Genesis 15:14). Did I not do so?’ – “He brought them out with silver and gold; none among His tribes faltered” (Psalms 105:37). That is why Moses said: “And from His observance of the oath” (Deuteronomy 7:8), “He redeemed you from the house of bondage” (Deuteronomy 7:8); you know that He is the faithful God.
Another matter, “That the Lord your God, He is God” (Deuteronomy 7:9) – Rabbi Levi said: To what is the matter comparable? To the friend of a king…his son came and requested the deposit from him. The king said to him: ‘Go bring two military commanders and twelve advisers, and through them I will give you the deposit.’ So the Holy One blessed be He said when Israel departed from Egypt: ‘Your ancestors entrusted Me with a deposit [pikadon].’⁴The deposit was the seventy descendants of Jacob who descended to Egypt. From where is this derived? As it is stated: “I have remembered [pakod pakadeti] you” (Exodus 3:16). He said to them: ‘Let two commanders and twelve advisers come’ – these are Moses and Aaron and the twelve heads of the tribes. From where is this derived? As it is stated: “You shall count [tifkedu] them according to their hosts, you and Aaron…. And with you shall be a man for each tribe” (Numbers 1:3–4).
Another matter, “the faithful God” – from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He. There was an incident involving Rabbi Pinḥas ben Yair who was residing in a certain city in the South. People went there to earn a living. They had two se’a of barley and they deposited it with him, forgot about it, and left. Rabbi Pinḥas ben Yair would sow them every year, place them in a grain pile and gather them. Seven years later, those same friends went there, to demand that he give it to them. Rabbi Pinḥas ben Yair recognized them immediately and said to them: ‘Come and take your storehouses.’ That is, from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He. There was another incident involving Rabbi Pinḥas ben Yair, who went to a certain city, and the mice were devouring [everything] within the boundaries of that city. They came and asked his help. What did Rabbi Pinḥas ben Yair do? He said to them: ‘Why do you not separate your tithes properly? Are you asking me to guarantee you that if you separate your tithes properly the mice will devour no more?’ They said to him: ‘Yes.’ He guaranteed them, and the mice departed and were not seen again.
Another matter, there was an incident involving a certain man who would dig water channels for the public. His daughter was walking on her way and came to cross a river, and it swept her away. They came and said to Rabbi Pinḥas: ‘This happened to the daughter of so-and-so.’ He said to them: ‘It is impossible; since he performed the will of the Holy One blessed be He concerning water, the Holy One blessed be He would not eliminate his daughter by means of water.’ Immediately there was an outcry in the city: ‘The daughter of so-and-so has come!’ Our Rabbis say: When Rabbi Pinḥas ben Yair said this, an angel descended and lifted her [from the water].
There was an incident involving Rabbi Shimon ben Shetaḥ, who purchased a certain donkey from a certain Ishmaelite. His disciples went and found on it a gem suspended from its neck. They said to him: ‘Rabbi, “the blessing of the Lord, it will enrich”’ (Proverbs 10:22). Rabbi Shimon ben Shetaḥ said to them: ‘I purchased a donkey, I did not purchase a gem.’ He went and returned it to that Ishmaelite. That Ishmaelite called out in his regard: ‘Blessed is the Lord, God of Shimon ben Shetaḥ.’ That is, from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He, who is faithful to pay Israel reward for the mitzvot they perform. From where is this derived? “You shall guard the unleavened bread [ushmartem et hamatzot]” (Exodus 12:17).⁵Many suggest that the reference should not be to the verse “You shall guard the unleavened bread [ushmartem et hamatzot]” but to the verse: “You shall observe the commandment [veshamarta et hamitzva], and the statutes, and the ordinances that I command you today, to perform them” (Deuteronomy 7:11). The implication is that one must perform them today, but the reward is later – “in the end [ekev],” as hinted to in the following verse (Deuteronomy 7:12). But the reward for them: “It will be, because [ekev] you heed” – in the end [be’ekev] I will give you your reward.

Rabbi Yoḥanan interpreted the verse regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Go you from your land, from your birthplace” (Genesis 12:1), to what was it analogous? To a flask of balsam oil that was placed in one corner and its fragrance did not diffuse. One came and moved it from its place and its fragrance diffused. So, too, the Holy One blessed be He said to Abraham: ‘Abraham, you have many good deeds, you have many mitzvot, move yourself around in the world and your name will be exalted in the world.’ “Go, you,” what is written thereafter? “I will render you a great nation” (Genesis 12:2).
“Therefore, young women love you.” The Holy One blessed be He said to him: ‘Here are many young women,’ as it is written: “Abram took Sarai his wife, Lot his nephew, all the property that they acquired, and the souls that they made in Ḥaran” (Genesis 12:5).¹⁴⁹The allusion to young women is derived from “the souls that they made in Haran.” But is it not so, that if the whole world were to gather to create a single mosquito, they would be unable to create it? Rather, these are the proselytes that Abraham and Sarah proselytized.¹⁵⁰The reference to souls alludes to the fact that Abraham and Sarah proselytized both men and women. That is why it is stated: “And the souls that they made in Ḥaran.” Rabbi Ḥonya said: Abraham would proselytize the men and Sarah, the women. Why does the verse state: “That they made in Ḥaran”? It teaches that Abraham our patriarch would bring them into his house, feed them, give them drink, befriend them, and draw them near under the wings of the Divine Presence. You learn that anyone who brings a single person into the midst of the wings of the Divine Presence, the verse ascribes to him as though he created him, formed him, and molded him.
Rabbi Berekhya said: Israel said before the Holy One blessed be He: ‘Master of the universe, from the fact that You bring light to the world, Your name is exalted in the world. What is the light? It is salvation, as when You bring us light, many proselytes come and convert and join us, such as Yitro and Raḥav. Yitro heard and came; Raḥav heard and came.’ Rabbi Ḥanina said: When the Holy One blessed be He performed a miracle for Ḥananya, Mishael, and Azarya, many proselytes converted, as it is written: “For upon his seeing his children, My handiwork, in his midst, they will sanctify My name” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will gain understanding” (Isaiah 29:24).
Another matter, “therefore, the young women love you,”because You gave us the plunder of Egypt, the plunder of the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Alternatively, “therefore, the young women [alamot] love you,” because You obscured [shehe’elamta] from them the day of death and the day of consolation, they love You. Alternatively, “therefore, the young women love you,” with youthfullness and alacrity. Alternatively, “therefore, the young women love you,” these are the penitents. Alternatively, “therefore, the young women love you,” this is the third group, as it is stated: “I will bring the third through the fire, and I will refine them like the refining of [silver]” (Zechariah 13:9). Alternatively, “therefore, the young women love you,” these are the proselytes; that is what is written: “Lord, I heard Your renown; I was afraid, Lord; your deeds are in the midst of the years…” (Habakkuk 3:2). Alternatively, “therefore, the young women love you,” this is the generation of persecution, as it is stated: “For we are killed all day long for You; we are considered as sheep for slaughter” (Psalms 44:23).¹⁵¹Accordingly, the term young maidens [alamot] is related to al mut, beyond death. Alternatively, “therefore, the young women love you,” this is Israel, as it is stated: “Rather, it is from the Lord’s love of you, and from His observance of the oath…” (Deuteronomy 7:8).¹⁵²This verse states that God loves Israel, not that Israel loves God. The midrash may be citing this verse as an introduction to the following one, which states that God “keeps covenant and mercy with those that love him” (Deuteronomy 7:9), indicating that Israel loves God (Etz Yosef). Alternatively, “therefore, the young women love you,” because you obscured from them the reward of the righteous.¹⁵³Therefore, when they perform mitzvot, it is an expression of love of God, rather than in order to receive reward (Yefei Kol).
As Rabbi Berekhya and Rabbi Ḥelbo said: The Holy One blessed be He is destined to render Himself the head of the circle for the righteous in the future. What is the reason? “Direct your heart to its ramparts [leḥeila]” (Psalms 48:14); a circle [leḥola] is written,¹⁵⁴In fact, the word is written leḥeila, and its spelling cannot be vocalized leḥola. It is possible that the point of the midrash is that the more common construct of this word would be leḥeilah, or even leḥomatah. The fact that it is written leḥeila is in order to hint to the similar word, leḥola (see Etz Yosef; Midrash Hamevoar). righteous on this side and righteous on that side, and the Holy One blessed be He in the middle of them, and they youthfully dance before Him in circles, and indicate to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death” (Psalms 48:15). In two worlds He will lead us, in this world and in the World to Come.
Another matter, “He will lead us beyond death [al mut],” with youth [alemut] and alacrity. Alternatively, “beyond death [al mut],” like those young women, as it is stated: “Amid the drumming young women [alamot]” (Psalms 68:26). Alternatively, “beyond death [al mut],” Akilas translated: Athanasia, a world in which there is no death, and [people] motion to each other with a finger and say: “For this is God, our God, forever and ever. He will lead us beyond death.” In two worlds He will lead us, in this world and in the World to Come. In this world, as it is written: “For the Lord your God has blessed you” (Deuteronomy 15:6),¹⁵⁵This verse appears in a passage that describes God leading Israel through the wilderness. and in the World to Come, as it is written: “The Lord will lead you always” (Isaiah 58:11).