창세기 19:25의 미드라쉬

(Deut. 29:9 [10]:) YOU ARE STANDING TODAY, ALL OF YOU <BEFORE THE LORD>…. This text is related (to Prov. 12:7): THE WICKED ARE OVERTURNED (rt.: HPK) AND ARE NO MORE, BUT THE HOUSE OF THE RIGHTEOUS SHALL STAND. {….} Every time that the Holy One looks at the works of the wicked and turns (rt.: HPK) against them, there is no recovery for them.¹Tanh., Deut. 8:1. He overturned the works of the generation of the flood, and there was no recovery for them. What is written concerning them (in Gen. 7:23)? AND HE WIPED OUT ALL LIVING THINGS. He overturned the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25): AND HE OVERTURNED THOSE CITIES. He overturned the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28): AND NOT SO MUCH AS ONE OF THEM REMAINED. He overturned the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22): AND FROM BABYLON I WILL CUT OFF NAME, REMNANT, OFFSPRING, AND POSTERITY…. Moreover, David has said about all of them (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. When Israel falls, however, it stands up <again>, as stated (in Micah 7:8): REJOICE NOT OVER ME, O MY ENEMY; WHEN I FALL, I SHALL ARISE…. It also says (in Mal. 3:6): FOR I THE LORD DO NOT CHANGE; AND YOU, O CHILDREN OF JACOB, ARE NOT DESTROYED (rt.: KLH). R. Hanina bar Pappa said: The Holy One said: I have never smitten a people and restored them, but you children of Jacob are not destroyed, as stated (in Deut. 32:23): I WILL USE UP (rt.: KLH) MY ARROWS ON THEM. My arrows are used up (rt.: KLH) but they are not destroyed (rt.: KLH). And so has the assembly of Israel said (in Lam. 3:12): HE HAS BENT HIS BOW; HE HAS SET ME AS A TARGET FOR THE ARROW. To what is the matter comparable? To a warrior who raises up the <target> post and shoots the arrows at them (sic). The arrows are used up (rt.: KLH), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7): THE WICKED ARE OVERTURNED AND ARE NO MORE. [….]

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)?¹Rashi on Deut. 29:12. Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)²A type of altar generally used for idolatry, but always forbidden by the Torah. See Deut. 16:22.? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

And whence is it derived that He showed him Barak? From (Devarim 34:2) "and all of Naftali," it being written elsewhere (Judges 4:6) "And she sent and summoned Barak the son of Avinoam of Kedesh-Naftali." And whence is it derived that He showed him Joshua in his kingdom? From (Devarim, Ibid.) "and the land of Ephraim," it being written elsewhere (Numbers 13:8) "from the tribe of Ephraim, Hoshea the son of Nun." And whence is it derived that He showed him Gideon? From (Devarim, Ibid.) "Menasheh," it being written (of Gideon) elsewhere (Shoftim 6:15) "My clan is the humblest in Menasheh". And whence is it derived that He showed him David in his kingdom? From (Devarim, Ibid.) "and the whole land of Judah," it being written elsewhere (I Chronicles 28:4) "And the L rd … chose me (David) of all the house of my father to be king over Israel forever. For he chose Judah to be ruler." And whence is it derived that He showed him all the west? From (Devarim, Ibid.) "until the western sea (the Mediterranean)." And whence is it derived that He showed him even the graves of the forefathers? From (Ibid. 3) "and the south," it being written of their graves that they are in the south, viz. (Numbers 13:12) "and they went up into the south and they came to Chevron" (where the forefathers are buried.) And whence is it derived that He showed him the overturning of Sodom and Gemorah? From (Devarim, Ibid.) "and the plain," it being written elsewhere (of these cities, Genesis 19:25) "and He overturned these cities and all of the plain." And whence is it derived that He showed him Gog and all of his hosts? From (Devarim, Ibid.) "the valley of Jericho, Gog and all of his hosts being destined to ascend and to fall in the valley of Jericho. Variantly: "in the valley of Jericho": Now can the valley of Jericho not be seen by any person? (The intent is:) Just as a plain is cultivated, one field of wheat, another of barley, so He showed him all of Eretz Yisrael cultivated as the valley of Jericho. And whence is it derived that He showed him Devorah? From (Ibid.) "the city of palm trees until Tzoar," it being written elsewhere (Judges 4:5) "and she sat under the Palm of Devorah." And whence is it derived that He showed him the wife of Lot? From "until Tzoar," and elsewhere (Genesis 19:23) "and Lot came to Tzoar."

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE TO THE LAND OF THE NEGEV. This text is related (to Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE.⁹²M. Pss. 53:2; cf. Gen. R. 52:1ff. This is Sodom and its companion cities, as stated (in Gen. 19:23f.): THE SUN HAD RISEN UPON THE EARTH…. THEN THE LORD RAINED DOWN < UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE … AND HE DESTROYED THOSE CITIES >. R. Samuel bar Nahmani said: Woe to those wicked people because they cause a place of mercy to become a place of retribution. Wherefore, note how David gives praise⁹³Gk.: kalos. (in Ps. 148:1, 7f.): HALLELUJAH! PRAISE THE LORD FROM THE HEAVENS…. < PRAISE THE LORD … FIRE AND HAIL >…. But there is no fire there < in the heavens >, no hail, and no brimstone. Our colleague R. Ariste (citing Ps. 96:6) said: HONOR AND MAJESTY ARE BEFORE HIM. Where is there a place for retribution? From on earth, as stated (in Ps. 148:7) PRAISE THE LORD FROM THE EARTH, YOU SEA MONSTERS AND ALL OCEAN DEEPS. Ergo: < Retribution is > FROM THE EARTH. < Then > how can it be written (in Gen. 19:24): THEN THE LORD RAINED DOWN … < FROM THE LORD OUT OF THE HEAVENS > ? Simply to teach you < this >: From the beginning when they were created, the Holy One gave a decree concerning them and said to them: In accordance with how you shall see the creatures, so let it be done to them.⁹⁴Cf. Mark 4:24 & //s; Galatians 6:7f. A parable: To what is the matter comparable? To a caldron⁹⁵Gk.: miliarion; Lat.: miliarium. of gold. < Whoever > wanted warm water would find < some > within it. < Whoever > wanted it cold would take < some > out of it. < Whoever > wanted burning coals would take < some > out of it. So < also > the Holy One said to the heavens: Whatever you see, do. For the Sodomites and the children of Esau there would be brimstone and fire; for Israel, dew. Thus it is stated (in Micah 5:6 [7]): THEN THE REMNANT OF JACOB SHALL BE IN THE MIDST OF MANY PEOPLES, LIKE DEW. The Holy One said: What need do I have for these people? He immediately destroyed them, as stated (in Gen. 19:25): AND HE DESTROYED THOSE CITIES…. Ergo, it says (in Job 14:18): AND YET A FALLING MOUNTAIN WILL CRUMBLE, AND THE ROCK IS REMOVED FROM ITS PLACE. Now there is no rock but Abraham, as stated (in Is. 51:1f.): LOOK UNTO THE ROCK FROM WHICH YOU WERE HEWN … < LOOK UNTO ABRAHAM >. < He is the one > who journeyed from his place, as stated (in Gen. 20:1): THEN ABRAHAM JOURNEYED FROM THERE < TO THE LAND OF THE NEGEV >….

["and the plain": We are hereby taught that He showed him the overturning of Sodom and Amorah, (it being written here "and the plain," and elsewhere, (Bereshith 19:25) "And He overturned those cities and the entire plain.")] Variantly: We are hereby taught that He showed him Solomon the son of David fashioning vessels for the Temple, it being written (I Kings 7:46) "In the plain of the Jordan the king cast them."