역대하 33:26의 미드라쉬

(Gen. 25:19:) THESE ARE THE GENERATIONS OF ISAAC BEN ABRAHAM.¹Except for most of the last section (# 24), Toledot is not found in Buber’s Oxford MS. Buber has filled in the gap mostly from Codex Vaticanus Ebr. 34. This text is related (to Prov. 17:6): GRANDCHILDREN ARE A CROWN FOR ELDERS, AND THE GLORY OF CHILDREN IS THEIR PARENTS.²Cf. Gen. R. 63:2; Tanh., Gen. 6:4. Who caused Abraham to be magnified? Jacob, as stated (in Is. 29:22): THUS SAYS THE LORD UNTO THE HOUSE OF JACOB, WHICH REDEEMED ABRAHAM. Why? Because, if one is meritorious as a Torah scholar together with his son and his grandson, it will never again be cut off from him. Thus it is stated (in Deut. 4:9f.): AND MAKE THEM (the statutes and ordinances) KNOWN TO YOUR CHILDREN AND GRANDCHILDREN AS ON THE DAY THAT YOU STOOD < BEFORE THE LORD YOUR GOD AT HOREB >. Just as the gift of < the > Torah did not become cease on the day it was given; so for one who teaches his son and his grandson Torah, it shall never again depart from him. And so it was when the Holy One saw Abraham was busy with the Torah. Where is it shown? Where it is stated (in Gen. 26:5): BECAUSE ABRAHAM HEEDED MY VOICE < AND KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY LAWS >. It is also written (above, in 18:19): FOR I HAVE KNOWN HIM. Then Jacob arose up and did not move from the Torah, as stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN WHO SAT IN THE TENTS (i.e., in the academies).³For this interpretation, see Gen. R. 63:10; Targum Onqelos, Gen. 25:27; PRK 5:7. What stipulation did the Holy One make with them? (According to Josh. 1:8:) < THIS > BOOK OF THE LAW SHALL NOT DEPART < FROM YOUR MOUTH >…. It is also written (in Prov. 10:1): A WISE SON SHALL MAKE A FATHER GLAD. This is Isaac, since it is stated (in Gen. 21:12): FOR IN ISAAC SHALL YOUR SEED BE NAMED. (Prov. 10:1, cont.:) BUT A FOOLISH SON. This is Ishmael. Thus it is written (in Gen. 25:12): NOW THESE ARE THE GENERATIONS OF ISHMAEL BEN ABRAHAM. There are children who suffer disgrace through their parents. Josiah suffered disgrace through his father, as stated (in II Chron. 33:23): FOR AMON INCURRED A LOT OF GUILT. Hezekiah suffered disgrace through < his father > Ahaz, as stated (in Is. 8:16): BIND UP THE TESTIMONY.⁴According to Gen. R. 42:3; Lev. R. 11:7; Ruth R., proem 7; and Esther R., proem 11, this verse alludes to Ahaz, who had seized (ahaz) the synagogues and the academies. There are also parents who suffer disgrace through their children. Eli suffered disgrace through his sons, [as stated (in I Sam. 2:12): NOW ELI'S SONS WERE SCOUNDRELS. And Samuel also suffered disgrace through his sons], as stated (in I Sam. 8:3): BUT HIS SONS DID NOT WALK IN HIS WAYS. It did not, however, turn out in this way for Abraham. Instead he was magnified through Isaac, as stated (in Gen. 25:19, cont.): ABRAHAM SIRED ISAAC. Did he sire no one but Isaac? Now look, it is written {(in Gen. 25:19): THESE ARE THE GENERATIONS OF ISHMAEL.} [(in Gen. 16:15): SO HAGAR BORE A SON TO ABRAM.] And in addition < there are > the sons of Keturah: Zimran and Jokshan, < etc. > (cf. Gen. 25:2). But it does not say that Abraham sired anyone but Isaac, simply because Isaac was righteous. It is therefore stated (in Gen. 25:19): ABRAHAM SIRED ISAAC.

And so you find that Israel did everything that he had said to them in the days of the judges, as stated (in Jud. 10:6): <AGAIN THE CHILDREN OF ISRAEL DID WHAT WAS EVIL IN THE EYES OF THE LORD> AND SERVED THE BAALS AND THE ASTARTES. So also Jeroboam, as stated (in I Kings 12:28–29): SO THE KING TOOK COUNSEL AND MADE TWO CALVES OF GOLD <….> THEN HE SET ONE IN BETHEL AND THE OTHER HE {SET} [PUT] IN DAN. Moreover, he did not allow Israel to go up to Jerusalem. Instead he said: These are your Gods, O Israel. So also Ahab sinned and made Israel sin more than all he wicked ones who came before him. (I Kings 16:30:) AND AHAB [BEN OMRI] DID MORE EVIL IN THE EYES OF THE LORD THAN ALL WHO <HAD COME> BEFORE HIM. You yourself know that he sold himself to idolatrous worship, as stated (in I Kings 21:25): <INDEED THERE WAS NO ONE> LIKE AHAB WHO SOLD HIMSELF TO DO EVIL IN THE EYES OF THE LORD. He also made them forget the name of the Holy One. How? He blotted out the references <to the Divine Name> and wrote in their place, <e.g.,> "And Baal spoke," "In the beginning Baal," "And Baal said." And for all the whole Torah he did likewise. That is what the prophet says (in Jer. 23:27): THE ONES WHO INTEND TO MAKE MY PEOPLE FORGET MY NAME. But Menasseh did more than all of them, as stated (in II Chron 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE <WHICH HE HAD MADE IN THE HOUSE OF GOD>…. (II Chron. 33:6 // II KINGS 21:6): AND HE HAD HIS SONS PASS THROUGH FIRE {FOR MOLECH} IN THE VALLEY OF BEN-HINNOM. HE ALSO PRACTICED SOOTHSAYING, AUGURY, [SORCERY,] NECROMANCY, AND WIZARDRY. [HE DID MUCH EVIL IN THE EYES OF THE LORD TO PROVOKE HIM TO ANGER.] And how <did he do it>? Molech was in the valley of Ben-hinnom.⁶Cf. Lam. R. 1:9 (36). It took place outside of Jerusalem and in a remote place. There was also an image <there> with the face of a calf and with its hands extended like a human [whose hands are open to receive] something from one's friend. Then they heated it until its hands became like fire. It also had seven latticed gates,⁷Qanqalim. Probably from the Gk.: kingklis, or the Lat.: cancelli, but Buber, n. 5, suggests the word comes from coenacula, which means “upper rooms.” with <the image> behind the innermost of them. Each and every one would enter in accordance with his offering. Whoever offered a bird entered the first lattice gate. With a goat he entered the second lattice gate; with a lamb, the third; with a calf, the fourth; with a bullock, the fifth; with a bull, the sixth. To whoever was offering his child the idol priests would say that there is none higher than that. He entered within the seventh lattice gate. Then he went and kissed it, as stated (in Hos. 13:2): THOSE WHO SACRIFICE A HUMAN BEING KISS CALVES. Then the idol priests would take his child from him and put the young child⁸Tinoq. “Young child” rather than “infant” here, because a parallel description in Lam. R. suggests that the offering might be an offspring somewhat older than an infant. upon the hands of Molech, while they took the drums and beat on them, so that the father would not hear the voice of his child. Then they pressed the young child's entrails upon it, while the young child screamed until <its spirit> left its body in the hands of <the idol>. R Judah the Levite said: That is what is written (in Jer. 7:31): AND THEY HAVE BUILT THE HIGH PLACES OF TOPHETH, WHICH ARE IN THE VALLEY OF BEN-HINNOM <TO BURN THEIR SONS AND THEIR DAUGHTERS IN THE FIRE>. What is the meaning of TOPHETH? That they beat on their drums (tuppim, sing.: toph). What is the meaning of HINNOM? That the idol priests said to Molech, when the young child screamed (rt.: NHM): May it be pleasing to you! May it be appealing to you! Look at how fervent they were for idolatry! The Holy One said: It is on account of the evil drive (yetser hara) that you have sinned and gone into exile; but in the age to come I am rooting it (i.e., the evil drive) out of you,⁹Cf. Deut. R. 2:30. as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.

And so you find that Israel did everything that he had said to them in the days of the judges, as stated (in Jud. 10:6): <AGAIN THE CHILDREN OF ISRAEL DID WHAT WAS EVIL IN THE EYES OF THE LORD> AND SERVED THE BAALS AND THE ASTARTES. So also Jeroboam, as stated (in I Kings 12:28–29): SO THE KING TOOK COUNSEL AND MADE TWO CALVES OF GOLD <….> THEN HE SET ONE IN BETHEL AND THE OTHER HE {SET} [PUT] IN DAN. Moreover, he did not allow Israel to go up to Jerusalem. Instead he said: These are your Gods, O Israel. So also Ahab sinned and made Israel sin more than all he wicked ones who came before him. (I Kings 16:30:) AND AHAB [BEN OMRI] DID MORE EVIL IN THE EYES OF THE LORD THAN ALL WHO <HAD COME> BEFORE HIM. You yourself know that he sold himself to idolatrous worship, as stated (in I Kings 21:25): <INDEED THERE WAS NO ONE> LIKE AHAB WHO SOLD HIMSELF TO DO EVIL IN THE EYES OF THE LORD. He also made them forget the name of the Holy One. How? He blotted out the references <to the Divine Name> and wrote in their place, <e.g.,> "And Baal spoke," "In the beginning Baal," "And Baal said." And for all the whole Torah he did likewise. That is what the prophet says (in Jer. 23:27): THE ONES WHO INTEND TO MAKE MY PEOPLE FORGET MY NAME. But Menasseh did more than all of them, as stated (in II Chron 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE <WHICH HE HAD MADE IN THE HOUSE OF GOD>…. (II Chron. 33:6 // II KINGS 21:6): AND HE HAD HIS SONS PASS THROUGH FIRE {FOR MOLECH} IN THE VALLEY OF BEN-HINNOM. HE ALSO PRACTICED SOOTHSAYING, AUGURY, [SORCERY,] NECROMANCY, AND WIZARDRY. [HE DID MUCH EVIL IN THE EYES OF THE LORD TO PROVOKE HIM TO ANGER.] And how <did he do it>? Molech was in the valley of Ben-hinnom.⁶Cf. Lam. R. 1:9 (36). It took place outside of Jerusalem and in a remote place. There was also an image <there> with the face of a calf and with its hands extended like a human [whose hands are open to receive] something from one's friend. Then they heated it until its hands became like fire. It also had seven latticed gates,⁷Qanqalim. Probably from the Gk.: kingklis, or the Lat.: cancelli, but Buber, n. 5, suggests the word comes from coenacula, which means “upper rooms.” with <the image> behind the innermost of them. Each and every one would enter in accordance with his offering. Whoever offered a bird entered the first lattice gate. With a goat he entered the second lattice gate; with a lamb, the third; with a calf, the fourth; with a bullock, the fifth; with a bull, the sixth. To whoever was offering his child the idol priests would say that there is none higher than that. He entered within the seventh lattice gate. Then he went and kissed it, as stated (in Hos. 13:2): THOSE WHO SACRIFICE A HUMAN BEING KISS CALVES. Then the idol priests would take his child from him and put the young child⁸Tinoq. “Young child” rather than “infant” here, because a parallel description in Lam. R. suggests that the offering might be an offspring somewhat older than an infant. upon the hands of Molech, while they took the drums and beat on them, so that the father would not hear the voice of his child. Then they pressed the young child's entrails upon it, while the young child screamed until <its spirit> left its body in the hands of <the idol>. R Judah the Levite said: That is what is written (in Jer. 7:31): AND THEY HAVE BUILT THE HIGH PLACES OF TOPHETH, WHICH ARE IN THE VALLEY OF BEN-HINNOM <TO BURN THEIR SONS AND THEIR DAUGHTERS IN THE FIRE>. What is the meaning of TOPHETH? That they beat on their drums (tuppim, sing.: toph). What is the meaning of HINNOM? That the idol priests said to Molech, when the young child screamed (rt.: NHM): May it be pleasing to you! May it be appealing to you! Look at how fervent they were for idolatry! The Holy One said: It is on account of the evil drive (yetser hara) that you have sinned and gone into exile; but in the age to come I am rooting it (i.e., the evil drive) out of you,⁹Cf. Deut. R. 2:30. as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.

20. Alternately, (Deuteronomy 4:25) "When you have begotten children..." This accords with what the verse says (Proverbs 10:16) "The labor of the righteous man makes for life; The produce of the wicked man makes for want." "The labor of the righteous man makes for life"- Rabbi Tanchum says: This refers to Eliphaz, who grew up in Isaac's bosom. "The produce of the wicked man makes for want"- This refers to Amalek, who grew up in Esav's bosom. Alternately, "The labor of the righteous man makes for life"- All that David and his son Shlomo did, for life for Israel. Then what is meant by "The produce of the wicked man makes for want ("chatat")"? Through one act of entrance ("biah"), when Menashe went inside the Holy of Holies, all of Israel experienced a misdirection ("chataya"), since he made an image with four faces and placed it inside the Temple. Where is the source for this? As it is said, (Ezekiel 8:5) "And there, north of the gate of the altar, was that infuriating image on the approach ("biah")." Rabbi Acha says: What a great travesty ("biya") for the world that the visitor cleared out the master of the house. And why did he make an image with four faces? To parallel the four Chayot who carry the throne of the Holy Blessed One. Alternately, why four faces? To parallel the four directions in the world, as if to say: Anyone who comes from the four directions of the world will bow to this image. And what did the Holy Blessed One do to him? He gave him over to the hand of his enemies. Where is the source for this? As it is said (II Chronicles 33:11) So the LORD brought against them the officers of the army of the king of Assyria, who took Manasseh captive in manacles, bound him in fetters." They made for him a mule of copper and put him inside it, and they would light a fire underneath it and he would be burned inside it. At that hour, Menashe called out to every deity in the world that he had sacrificed to, and not one of them answered him. As it is said, (Isaiah 46:7) "If they cry out to it, it does not answer; It cannot save them from their distress." When Menashe saw that his distress was distressing, that not one of them had answered him, he began to call out to the Holy Blessed One. He said before Him, "Master of the world, behold I have called out to every deity in the world, and I realize that there is nothing real to them. Master of the world, You are God over all gods, and if You do not answer me, I will say, Heaven forbid, that all of the options are the same [i.e. that you are not real either]." The Holy Blessed One said to him, "Oh wicked person! According to the rules, I should not answer you, since you angered Me. But in order not to lock the door before those who repent, so they do not say, 'Behold Menashe tried to repent and was not accepted,' for this reason I will answer you." As it is said, (II Chronicles 33:13) "He prayed to Him, and He granted ("ye'ater") his prayer." He tunneled ("yachtor") for him. This teaches that the ministering angels would close the windows of the firmament so that his [Menashe's] prayer would not rise up to the Heavens. What did the Holy Blessed One do? He tunneled through the firmament below the Throne of Glory and accepted his prayer. (II Chronicles 33:13) "And He returned him to Jerusalem to his kingdom." Rabbi Shmuel bar Onya says citing Rabbi Acha: He returned him through wind, as you say, "Who makes the wind blow (literally 'return')." At that hour, (II Chronicles 33:13) "Manasseh knew that the LORD alone was God." Alternately, (Proverbs 10:16) "The labor of the righteous man makes for life;" These are the righteous people who lived at the time of Moshe. "The produce of the wicked man makes for want." (Deuteronomy 4:25) "When you have begotten children and children’s children and are long established in the land..."

20. Alternately, (Deuteronomy 4:25) "When you have begotten children..." This accords with what the verse says (Proverbs 10:16) "The labor of the righteous man makes for life; The produce of the wicked man makes for want." "The labor of the righteous man makes for life"- Rabbi Tanchum says: This refers to Eliphaz, who grew up in Isaac's bosom. "The produce of the wicked man makes for want"- This refers to Amalek, who grew up in Esav's bosom. Alternately, "The labor of the righteous man makes for life"- All that David and his son Shlomo did, for life for Israel. Then what is meant by "The produce of the wicked man makes for want ("chatat")"? Through one act of entrance ("biah"), when Menashe went inside the Holy of Holies, all of Israel experienced a misdirection ("chataya"), since he made an image with four faces and placed it inside the Temple. Where is the source for this? As it is said, (Ezekiel 8:5) "And there, north of the gate of the altar, was that infuriating image on the approach ("biah")." Rabbi Acha says: What a great travesty ("biya") for the world that the visitor cleared out the master of the house. And why did he make an image with four faces? To parallel the four Chayot who carry the throne of the Holy Blessed One. Alternately, why four faces? To parallel the four directions in the world, as if to say: Anyone who comes from the four directions of the world will bow to this image. And what did the Holy Blessed One do to him? He gave him over to the hand of his enemies. Where is the source for this? As it is said (II Chronicles 33:11) So the LORD brought against them the officers of the army of the king of Assyria, who took Manasseh captive in manacles, bound him in fetters." They made for him a mule of copper and put him inside it, and they would light a fire underneath it and he would be burned inside it. At that hour, Menashe called out to every deity in the world that he had sacrificed to, and not one of them answered him. As it is said, (Isaiah 46:7) "If they cry out to it, it does not answer; It cannot save them from their distress." When Menashe saw that his distress was distressing, that not one of them had answered him, he began to call out to the Holy Blessed One. He said before Him, "Master of the world, behold I have called out to every deity in the world, and I realize that there is nothing real to them. Master of the world, You are God over all gods, and if You do not answer me, I will say, Heaven forbid, that all of the options are the same [i.e. that you are not real either]." The Holy Blessed One said to him, "Oh wicked person! According to the rules, I should not answer you, since you angered Me. But in order not to lock the door before those who repent, so they do not say, 'Behold Menashe tried to repent and was not accepted,' for this reason I will answer you." As it is said, (II Chronicles 33:13) "He prayed to Him, and He granted ("ye'ater") his prayer." He tunneled ("yachtor") for him. This teaches that the ministering angels would close the windows of the firmament so that his [Menashe's] prayer would not rise up to the Heavens. What did the Holy Blessed One do? He tunneled through the firmament below the Throne of Glory and accepted his prayer. (II Chronicles 33:13) "And He returned him to Jerusalem to his kingdom." Rabbi Shmuel bar Onya says citing Rabbi Acha: He returned him through wind, as you say, "Who makes the wind blow (literally 'return')." At that hour, (II Chronicles 33:13) "Manasseh knew that the LORD alone was God." Alternately, (Proverbs 10:16) "The labor of the righteous man makes for life;" These are the righteous people who lived at the time of Moshe. "The produce of the wicked man makes for want." (Deuteronomy 4:25) "When you have begotten children and children’s children and are long established in the land..."

(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl,³Gk.: margelis. where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt.: rhb)?” In the place where one amplifies (rt.: rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt.: qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt.: qr'). How so? From the beginning (rt.: r'sh) of Torah, how many hosts⁴Gk. ochloi (“crowds”). does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt)⁵The actual root is HMH. she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.:) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.”⁶In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates. If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’”⁷Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.”⁸Cf. Gen. R. 16:5. And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I Kings 6:12–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I Kings 9:6-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I Kings 11:11), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes⁹The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face,¹⁰Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image¹¹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’”¹²yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”

[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY SHALL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done my will, my Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as he has an abode above, so he would have an abode below, for so he said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings.¹⁴Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING < AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT >. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH'S HOUSE.¹⁵Cf. Gen. R. 16:5. And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But he (the Holy One) did not do so. Rather, when Adam sinned, he removed his Divine Presence from him. Then when Israel arose, the Holy One said to them: You shall only go forth from Egypt on condition that you make a dwelling place for me, so that my Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY < THAT I MAY DWELL AMONG THEM >. So also he said to Solomon (in I Kings 6:12–13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK IN THEM, THEN I WILL {ESTABLISH YOU, AS} [FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON < MY PEOPLE ISRAEL >. (I Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME…, what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME < FROM MY PRESENCE >…. ] Why? < Because > those are < the > terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES…. THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST…. (Vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON'S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY < AFTER OTHER GODS >. The Holy One said to him: I have given you the Torah < for you > to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS TO THE KING'S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO SHALL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT SHALL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I SHALL SET MY NAME FOREVER. Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS¹⁶The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). EXTEND A BREAST TO NURSE THEIR YOUNG; < THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL >. When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, < if > covered, and would not nurse. Now my children do not act like this. Instead, when they saw me entering the house, Manasseh came and brought in the image in order to force me out of it. [At¹⁷This immediate bracketed section is added from Tanh., Lev. 10:3, and from Buber’s 5th Oxford ms (Hunt 74 Uri Hch NC No. 2337). first they made a single face,¹⁸Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE¹⁹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. TOO NARROW (tsar) FOR CURLING UP.] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING. I WILL RETURN TO MY PLACE. "I will go and return" is not written here, but I AM GOING. I WILL RETURN. Now if had been written: "I will go and return (to the heavenly abode)," there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they shall repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU SHALL BE SAVED; < IN QUIET AND CONFIDENCE SHALL BE YOUR STRENGTH. BUT YOU WERE UNWILLING >.²⁰yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19): FOR DISTRESS SHALL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER SHALL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD…. So did R. Tanhuma Berabbi interpret.]

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

Three kings and four ordinary men have no share in the world to come. The three kings are Jeroboam, Achab, and Menasseh. R. Juda, however, said, "Menasseh has a share in the world to come, for it is said (II Chron. 33, 13) And he prayed unto Him and He permitted Himself to be entreated by him, and heard his supplication and brought him back to Jerusalem unto his kingdom." But the sages expounded it to him: "He was returned to his kingdom, but not to the world to come." The four ordinary men are Bileam, Doeg, Achitopel and Gechazi.

Our Rabbis were taught: When R. Eliezer became sick four elders entered to make him a sick call: R. Tarphon, R. Joshua, R. Elazar b. Azaryah, and R. Akiba. "You are better to Israel than drops of rain," exclaimed R. Tarphon, "for the latter are only in this world, you, our master, are in both, in this and in the world to come." To which R. Joshua answered: "You are better to Israel than the planet of the sun, which is only in this world, while you, our master, are in both, in this world and in the world to come." And R. Elazar b. Azaryah added, saying: "You are better to Israel than a father and mother, who are only in this world, while you, our master, are in both, in this world and in the world to come." R. Akiba then exclaimed: "Dear are sufferings [as a Divine trial]!" Whereupon R. Eliezer said: "Support me, and I will bear the statement of Akiba my disciple, who says, 'Dear are sufferings.' " "Akiba," said he, "whence do you know this?" And he answered: "I interpret the following passage (II Kings, 21, 1) Menasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem … and he did that which was evil in the sight of the Lord. (Ib. b) It is also written (Prov. 25, 1) "These also are the proverbs of Solomon, which the men of Hezekiah, the king of Judah, copied out. How is it possible that Hezekiah taught the law to the whole world, but not to his son Manasseh? It must then be said that of all the troubles which Hezekiah has troubled himself, he did not succeed in bringing him back to the right way, but suffering did it, as it is said (II Chron. 33, 10-14) And the Lord spoke to Manasseh, and to his people; but they gave no heed. Wherefore the Lord brought upon them the captains of the host of the king of Asyria, who took Manasseh with hooks, and bound him with fetters, and carried him to Babylon. And it is written further, And when he was in distress, he besought the Lord his God, and humbled himself greatly before the God of his fathers. And he prayed unto Him; and He was entreated by him, and heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God. From this you can learn that sufferings are dear."

Our Rabbis were taught: When R. Eliezer became sick four elders entered to make him a sick call: R. Tarphon, R. Joshua, R. Elazar b. Azaryah, and R. Akiba. "You are better to Israel than drops of rain," exclaimed R. Tarphon, "for the latter are only in this world, you, our master, are in both, in this and in the world to come." To which R. Joshua answered: "You are better to Israel than the planet of the sun, which is only in this world, while you, our master, are in both, in this world and in the world to come." And R. Elazar b. Azaryah added, saying: "You are better to Israel than a father and mother, who are only in this world, while you, our master, are in both, in this world and in the world to come." R. Akiba then exclaimed: "Dear are sufferings [as a Divine trial]!" Whereupon R. Eliezer said: "Support me, and I will bear the statement of Akiba my disciple, who says, 'Dear are sufferings.' " "Akiba," said he, "whence do you know this?" And he answered: "I interpret the following passage (II Kings, 21, 1) Menasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem … and he did that which was evil in the sight of the Lord. (Ib. b) It is also written (Prov. 25, 1) "These also are the proverbs of Solomon, which the men of Hezekiah, the king of Judah, copied out. How is it possible that Hezekiah taught the law to the whole world, but not to his son Manasseh? It must then be said that of all the troubles which Hezekiah has troubled himself, he did not succeed in bringing him back to the right way, but suffering did it, as it is said (II Chron. 33, 10-14) And the Lord spoke to Manasseh, and to his people; but they gave no heed. Wherefore the Lord brought upon them the captains of the host of the king of Asyria, who took Manasseh with hooks, and bound him with fetters, and carried him to Babylon. And it is written further, And when he was in distress, he besought the Lord his God, and humbled himself greatly before the God of his fathers. And he prayed unto Him; and He was entreated by him, and heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God. From this you can learn that sufferings are dear."

Manasseh, means he has forgotten the Lord. According to others it means that he made Israel forget their Heavenly Father. And whence do we know that he has no share in the world to come? From the following passage (II Kings 21, 3) And he built up again the high places which Hezekiah hath destroyed and he reared up altars for Baal and made a grove as Achab the king of Israel hath done. As Achab has no share in the world to come, so is the case with Manasseh. R. Juda said: "Manasseh has a share, etc." R. Jochanan said: "Both infer their theory from one and the same passage, for it is said (Jer. 15, 4) And I will cause them to become a horror unto all the kingdoms of the earth on account of Manasseh the son of Hezekiah. According to one: Because Manasseh had repented and the other kings have not. And according to others: (Fol. 103) Because he himself had not repented." R. Jochanan said: "He who said that Manasseh has no share in the world to come laxes the hands of those who [desire to] repent, for a disciple taught before R. Jochanan: Manasseh repented thirty-three years, as it is wriitten (II Kings 21, 1-3) And he reigned five and fifty years in Jerusalem … and made an Asherah, as did Achab. How long did Achab rule? Twenty-two years; deduct the twenty-two from the fifty-five years which Manasseh reigned, there remains thirty-three years." R. Jochanan said in the name of R. Simon b. Jochai: "What is the meaning of the passage (II Chr. 33, 13) And he prayed unto Him, and he was entreated of him (vayechtar). It should have been vayethar, instead of vayechtar? Infer from this that the Lord made an opening for him in the Heaven to receive him; because of the [opposition] of the Divine Attribute of Justice."

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

(Numb. 7:48:) ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM. This text is related (to Ps. 60:9 [7]): GILEAD IS MINE AND MANASSEH IS MINE; EPHRAIM ALSO IS MY CHIEF STRONGHOLD; JUDAH IS MY SCEPTER. Resh Laqish said: If the heretics (minim) should say to you that the Holy One does not enliven the dead, say to them: See here, Elijah (of Gilead) [bears witness] that he has enlivened the dead [through his hand].¹³⁰Tanh., Numb. 2:28; cf. Numb. R. 14:1. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. If the heretics should say to you that the Holy One does not receive repentant sinners, say to them: See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13): WHEN HE (i.e., Manasseh) PRAYED UNTO HIM, HE (i.e., the Holy One) GRANTED HIS REQUEST, [HEARD HIS ENTREATY,] AND RESTORED HIM TO JERUSALEM AND TO HIS KINGDOM. Ergo (in Ps. 60:9 [7]): AND MANASSEH IS MINE. (Ibid., cont.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If the heretics say to you that the Holy One does not attend to (PQD) barren women, [say to them:] See here, Elkanah [of Mount Ephraim] bears witness that I attended to (PQD) his wife Hannah, as stated (in I Sam. 2:21): FOR THE LORD VISITED (PQD) HANNAH; <SO SHE CONCEIVED AND BORE THREE SONS AND TWO DAUGHTERS>. Ergo (in Ps. 60:9 [7]): EPHRAIM ALSO IS MY CHIEF STRONGHOLD …. (Ibid., cont.:) JUDAH IS MY SCEPTER. If someone says to you that the Holy One does not rescue from the fire, see here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE [DANIEL, HANANIAH, MISHAEL, AND AZARIAH]. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER.

Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 102:18), "He has turned to the prayer of the destitute and has not spurned their prayer" - for Israel was victorious in the trial and their iniquities were forgiven. And [the angels] say, "Israel has been victorious," as it is stated (I Samuel 15:29), "Moreover, the Victory of Israel does not deceive or change His mind." And this is that which David says to Israel, "If you kept the commandment of lulav - which is called pleasant, as it is stated (Psalms 16:11), 'pleasant things are ever in Your right hand' - it will certainly be announced to you that you have been victorious over the nations of the world, as it is stated, 'Moreover, the Victory of Israel.'" Hence, Moshe warns and says to Israel (Leviticus 23:40), 'And you shall take for yourselves.'" Rabbi Avin said, "He has turned to the prayer of the destitute" (Psalms 102:18). And Rabbi Avin said, "We are not able to determine David's disposition: Sometimes he calls himself a poor person; sometimes he calls himself a king. How is this? At the time that he would foresee and observe that righteous ones were to rise from him in the future - such as Asa, Yehoshafat, Hizkiyah and Yoshiyah - he would call himself a king, as it is stated (Psalms 72:1), 'God, give your judgments to the king.' But at the time that he would foresee and observe that evil ones were to rise from him in the future - such as Achaz, Menashe and Amon - he would call himself a poor person, as it is stated (Psalms 102:10), 'A prayer for the poor person when he is faint (yaatof).'" Rabbi Alexandri explained the reading with this worker: Just like this worker sits and waits for his work to end a little and he will leave [his prayer] until the end. It is like you say (Genesis 30:42), "and the atufim were for Lavan." What is [the understanding of ]atufim? Rabbi Yitschak beRabbi Chilkiyah said, "late ones." Another interpretation of (Psalms 102:18), "He has turned to the prayer of the destitute": It should have said, "he has not spurned his prayer. And if [it wanted to write] "not spurned their prayer," it should have said, "He has turned to the prayer of the destitute ones." Rather, "He has turned to the prayer of the destitute" - that is the prayer of Menashe, king of Yehudah, who was destitute of good deeds; "and has not spurned their prayer" - that is his prayer and the prayer of his ancestors. For it is written (II Chronicles 33:13), "He prayed to Him, and He was reconciled to him." What is [the understanding of], "He was reconciled (vayeater) to him?" Rabbi Elazar bar Rabbi Shimon said, "In Arabia, they enunciate, chatiratah (drilling), atirata. "And returned him to Jerusalem to his kingdom." With what did He return him? Rabbi Shmuel bar Yonah said in the name of Rabbi Acha, "He returned (vayeshivehu) him with a wind" - as you say (in the daily prayers), 'make blow (mashiv) the wind.'" At that time, "and Menashe knew that the Lord was God." At that time Menashe said, "There is a law and there is a Judge." Rabbi Yitschak explained the reading to be about those generations that have no king, no prophet, no priest and no urim and tumim. And all they have is prayer alone. David said in front of the Holy One, blessed be He, "Master of the world, do not spurn their prayers." "May this be written for the last generation" (Psalms 102:19) - from here, [we know] that the Holy One, blessed be He, accepts penitents; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, will create them as a new creature. Another interpretation of "May this be written for the last generation" - this is the generation of Hizkiyah, as he was leaning towards death; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, created them as a new creature. Another interpretation of "May this be written for the last generation" - this is the generation of Mordechai, as they were leaning towards death; "and a people to be created will praise the Lord" - that He created them as a new creature. Another interpretation of "May this be written for the last generation" - these are these generations, as they are leaning towards death; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, will create them in the future as a new creature. And what is there for us to do? To take the lulav and the citron and laud the Holy One, blessed be He. Hence, Moshe warns Israel and says to them (Leviticus 23:40), "And you shall take for yourselves."

R. Akiva: "It is written (II Chronicles 33:1) 'Menasheh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.' And it is written (Proverbs 25:1) 'These, too, are the proverbs of Solomon, which were copied down by the servants of Chezkiah king of Judah.' Now would it enter your mind that Chizkiyahu taught Torah to all of Israel but not to Menasheh his son? But (it is to be understood that) of all the Torah he taught him and all the toil he invested in him naught availed him but afflictions, as it is written (II Chronicles 33:10-13) 'And the L-rd spoke to Menasheh and his people, but they did not listen. And the L-rd brought against them the officers of the king of Ashur's army. And they caught Menasheh with hunting hooks, and bound him in chains and led him to Bavel. And in his suffering he besought the L-rd his G-d, and he humbled himself greatly before the G-d of his fathers. And he prayed to Him, and He was entreated of Him, and He heard his supplication, and He returned him to Jerusalem to his kingdom" — whence we derive that afflictions are beloved.

R. Akiva: "It is written (II Chronicles 33:1) 'Menasheh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.' And it is written (Proverbs 25:1) 'These, too, are the proverbs of Solomon, which were copied down by the servants of Chezkiah king of Judah.' Now would it enter your mind that Chizkiyahu taught Torah to all of Israel but not to Menasheh his son? But (it is to be understood that) of all the Torah he taught him and all the toil he invested in him naught availed him but afflictions, as it is written (II Chronicles 33:10-13) 'And the L-rd spoke to Menasheh and his people, but they did not listen. And the L-rd brought against them the officers of the king of Ashur's army. And they caught Menasheh with hunting hooks, and bound him in chains and led him to Bavel. And in his suffering he besought the L-rd his G-d, and he humbled himself greatly before the G-d of his fathers. And he prayed to Him, and He was entreated of Him, and He heard his supplication, and He returned him to Jerusalem to his kingdom" — whence we derive that afflictions are beloved.

Rabbi Joshua said: Know thou the power of repentance. Come and see from Manasseh, son of Hezekiah, who perpetrated all the evil abominations much more than all the nations. He made his son to pass through the fire to Baal outside Jerusalem, causing (doves) to fly, and sacrificing to all the host of heaven. The princes of the troops of the king of Babylon came, and they caught him by the hair of his head, and brought him down to Babylon, and they put him in a pan (over) a fire, and there he called upon all the other gods to whom he had sacrificed, and not one of them either answered him or saved him. He said: I will call on the God of my fathers with all my heart; perhaps He will do unto me according to all His wonders which He did unto my father. And he called on the God of his fathers with all his heart, and He was entreated of him, and He heard his supplication, as it is said, "And he prayed unto him; and he was intreated of him, and heard his supplication… then Manasseh knew that the Lord he was God" (2 Chron. 33:18). In that hour Manasseh said: There is both judgment as well as a judge.

Rabbi Joshua said: Know thou the power of repentance. Come and see from Manasseh, son of Hezekiah, who perpetrated all the evil abominations much more than all the nations. He made his son to pass through the fire to Baal outside Jerusalem, causing (doves) to fly, and sacrificing to all the host of heaven. The princes of the troops of the king of Babylon came, and they caught him by the hair of his head, and brought him down to Babylon, and they put him in a pan (over) a fire, and there he called upon all the other gods to whom he had sacrificed, and not one of them either answered him or saved him. He said: I will call on the God of my fathers with all my heart; perhaps He will do unto me according to all His wonders which He did unto my father. And he called on the God of his fathers with all his heart, and He was entreated of him, and He heard his supplication, as it is said, "And he prayed unto him; and he was intreated of him, and heard his supplication… then Manasseh knew that the Lord he was God" (2 Chron. 33:18). In that hour Manasseh said: There is both judgment as well as a judge.

Rabbi Joshua said: Know thou the power of repentance. Come and see from Manasseh, son of Hezekiah, who perpetrated all the evil abominations much more than all the nations. He made his son to pass through the fire to Baal outside Jerusalem, causing (doves) to fly, and sacrificing to all the host of heaven. The princes of the troops of the king of Babylon came, and they caught him by the hair of his head, and brought him down to Babylon, and they put him in a pan (over) a fire, and there he called upon all the other gods to whom he had sacrificed, and not one of them either answered him or saved him. He said: I will call on the God of my fathers with all my heart; perhaps He will do unto me according to all His wonders which He did unto my father. And he called on the God of his fathers with all his heart, and He was entreated of him, and He heard his supplication, as it is said, "And he prayed unto him; and he was intreated of him, and heard his supplication… then Manasseh knew that the Lord he was God" (2 Chron. 33:18). In that hour Manasseh said: There is both judgment as well as a judge.

Rabbi Joshua said: Know thou the power of repentance. Come and see from Manasseh, son of Hezekiah, who perpetrated all the evil abominations much more than all the nations. He made his son to pass through the fire to Baal outside Jerusalem, causing (doves) to fly, and sacrificing to all the host of heaven. The princes of the troops of the king of Babylon came, and they caught him by the hair of his head, and brought him down to Babylon, and they put him in a pan (over) a fire, and there he called upon all the other gods to whom he had sacrificed, and not one of them either answered him or saved him. He said: I will call on the God of my fathers with all my heart; perhaps He will do unto me according to all His wonders which He did unto my father. And he called on the God of his fathers with all his heart, and He was entreated of him, and He heard his supplication, as it is said, "And he prayed unto him; and he was intreated of him, and heard his supplication… then Manasseh knew that the Lord he was God" (2 Chron. 33:18). In that hour Manasseh said: There is both judgment as well as a judge.

"And to his people shall You bring him": This refers to Isaiah, of whom it is written (II Kings 22:20) "Behold, I will gather you in to your forefathers." "His hands will be 'profuse' (rav) for him": This refers to Menasheh, of whom it is written (Ibid. 21:16) "Menasheh also shed very much innocent blood, until he filled Jerusalem from end to end, aside from his sin of causing Judah to sin, to do what was evil in the eyes of the L-rd." In the end, what is written of him? (II Chronicles 33:13) "And he prayed to Him, and He was entreated of him." (Devarim, Ibid.) "And You shall be a help against his foes": This refers to Yehoshafat, viz. (II Chronicles 18:31) "And Yehoshafat cried out, and the L-rd helped him, and G-d turned them from him."