이사야 14:78의 미드라쉬

(Numb. 22:2:) “Now Balak [ben Zippor] saw (rt.: r'h).” This text is related (to Deut. 32:4), “The Rock, His work is perfect, because all His ways are justice.” As the Holy One, blessed be He, did [not] leave the nations of the world a pretext for saying in the future to come, “You alienated us and did not give us anything like what You gave Israel in this world."¹Numb. R. 20:1. What did the Holy One, blessed be He, do? Just as He raised up kings, prophets, and sages for Israel, so did He raise them up from the nations of the world. Moreover, the kings, prophets, and sages that belonged to Israel were examined alongside the kings, prophets, and sages that belonged to the nations of the world. He raised up Solomon as king over all the earth, and he did the same for Nebuchadnezzar, as stated (Jeremiah 27:6), “I even give him the wild beasts to serve him.” The [former] built the holy Temple and said many praises and supplications; and the latter destroyed it and cursed and blasphemed, and said (in Isaiah 14:14), “I will go up to high places of the clouds, I will resemble the Most High.” He gave David wealth, and he acquired the house for His name.²Cf. Ps. 30:1 [introduction]: a song at the dedication of the house (i.e., the Temple) of David. The Temple was David’s in that he acquired the materials to build it. He gave wealth to Haman, and he acquired a whole nation for slaughter. Every dignity Israel received, you find that the nations of the world [also] received. In like manner He raised up Moses for Israel, who spoke with him any time that he wanted, [and] he raised up Balaam for the nations of the world, in order that he might speak with Him any time that he wanted. Look at (rt.: r'h) what a difference there is between the prophets of Israel and the prophets of the nations of the world! The prophets of Israel warn the nations about transgressions, and so it says (in Jer. 1:5), “I have given you as a prophet to the nations.” The prophets who He raised from the nations, however, established a breach to cut off mortals from the world to come. And not only that, but all the prophets had a merciful attitude towards both Israel and the nations of the world; for so did Isaiah say (in Is. 16:11), “Therefore my inner parts throb like a harp for Moab….” And similarly has Ezekiel said (in Ezek. 27:2), “Son of man, ‘Raise up a dirge over Tyre.’” But this cruel man rose up to uproot a whole nation without cause, for nothing. Therefore the parashah about Balaam was written to make known why the Holy One, blessed be He, removed the holy spirit from the nations of the world. [It was] because He raised this man out of the nations of the world, and look (rt.: r'h) at what he did!

(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.

(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. [….]

(Lev. 19:2:) “Speak unto the [whole congregation] of the Children of Israel, and say unto them, ‘You shall be holy.’” This text is related (to Is. 5:16), “The Lord of hosts has been exalted through justice, and the holy God has been sanctified through holiness.” When did the Holy One, blessed be He, become exalted in His world? When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13), “The Lord stands up to plead a cause, and rises to judge peoples.” It also says (in Dan. 7:9), “I looked until thrones were set in place [or thrown down] (remiw).”¹The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of “thrones” (in the plural)? Were there a lot of thrones, when [there is] that which is written (in Is. 6:1), “I saw the Lord seated upon a throne (in the singular)?” What is the meaning of “thrones?” R. Jose the Galilean and R. Aqiva differed.²Hag. 14a. One said, “Thrones denotes the throne plus its footstool; and the other said, “These are thrones that belong to the nations of the world, since the Holy One, blessed be He, is going to throw them down, as stated (in Hag. 2:22), ‘Then I will throw down the throne of kingdoms, [and destroy the kingdoms of the gentiles].’” You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but “thrones were thrown down.” Thus it is written (in Exod. 15:1 or 21), “the horse and his rider he has thrown (rt.: rmh) into the sea.” Our masters say, “What is the meaning of thrones? In the age to come the Holy One, blessed be He, will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One, blessed be He, will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14), ‘The Lord will come in judgment along with the elders of His people and their princes.’³Exod. R. 5:12. ‘Against the elders of His people’ is not written here, but ‘along with the elders [of His people].’ [Scripture] is teaching that the Holy One, blessed be He, will sit along with the elders and princes of Israel to judge the nations of the world.” And which [thrones] are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5), “There stood the thrones of judgment, thrones of the House of David.” R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), [who said] in the name of R. Reuben, “If you say, ‘When thrones stand there for judgment,’ [that] they are thrones of the House of David; then what is [the meaning of (Dan. 7:9), ‘and the Ancient of days (God) took His seat?’ That He sits among them like the president of the court, and with them He judges the nations. It is therefore written (ibid.), ‘until thrones were set in place.’” What is the meaning of (ibid., cont.), “and the hair of his head was like clean wool?” When the Holy One, blessed be He, cleanses Himself from the worshippers of idolatry; He gives them compensation for the easy commandments which they have observed in this world. [He does so] in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32), “And what will he answer the angels of⁴Mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. a [given] nation? That the Lord has established Zion, and in it there shall the afflicted of His people take refuge.” Then He immediately renders the judgment against them. At that time the Holy One, blessed be He, becomes exalted in his world, as stated (in Is. 5:16), “The Lord of hosts is exalted in judgment.” What is the meaning of (ibid.), “and the holy God is sanctified in justice (tsedekah, which also means charity)?” That He is sanctified in His world in justice, because He advocates for the defense concerning Israel, as stated (in Is. 63:1), “it is I who speaks in justice (tsedekah), mighty to save.” The Holy One, blessed be He, said to Israel, “In the future, I will be sanctified in you, as stated (in Is. 29:23), ‘For when [Jacob] sees his children in his midst, the work of My hands, they shall sanctify My name.’” And so it says (in Is. 49:3), “Israel in whom I will be glorified.” So you are sanctified in Me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2), “so you shall sanctify yourselves and be holy.”

(Lev. 19:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: YOU SHALL BE HOLY, [BECAUSE I, THE LORD YOUR GOD, AM HOLY]. This text is related (to Is. 5:16): THE LORD OF HOSTS HAS BEEN EXALTED THROUGH JUSTICE, AND THE HOLY GOD HAS BEEN SANCTIFIED THROUGH HOLINESS. When did the Holy One become exalted in his world?¹Tanh., Lev. 7:1. When he brought about judgment and justice among the peoples of the world. It is so stated (in Is. 3:13): THE LORD STANDS UP TO PLEAD A CAUSE, AND RISES TO JUDGE PEOPLES. It also says (in Dan. 7:9): I LOOKED UNTIL THRONES WERE SET IN PLACE < or THROWN DOWN > (remiw).²The Aramaic word can mean both WERE SET IN PLACE and WERE THROWN DOWN. The former meaning better fits the biblical context; but one of the midrashic interpretations given here requires the latter meaning. What is the meaning of THRONES (in the plural)? Were there a lot of thrones, when < there is > that which is written (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE (in the singular)? What is the meaning of THRONES? R. Jose the Galilean and R. Aqiva differed.³Hag. 14a. One said: THRONES denotes the throne plus its hypopodion⁴The Greek word means “footstool.” {i.e., its footstool}; and the other said: These are thrones that belong to the nations of the world, since the Holy One is going to throw them down, as stated (in Hag. 2:22): THEN I WILL THROW DOWN THE THRONE< S > OF KINGDOMS, AND DESTROY THE KINGDOMS OF THE GENTILES. You know [for yourself] that this is so. "Thrones were set up," is not written here (in Dan. 7:9), but THRONES WERE THROWN DOWN. Thus it is written (in Exod. 15:1 or 21): THE HORSE AND HIS RIDER HE HAS THROWN (rt.: RMH) INTO THE SEA. < Our > masters say: What is the meaning of THRONES? In the age to come the Holy One will sit down, and the angels will place thrones for the great ones of Israel for them to sit down, so that the Holy One will be sitting with them like the president of the court (av bet din). Then they shall judge the peoples of the world, as stated (in Is. 3:14): THE LORD WILL COME IN JUDGMENT ALONG WITH THE ELDERS OF HIS PEOPLE AND THEIR PRINCES.⁵Exod. R. 5:12; see Wisdom 3:8; I Enoch 38:5; 48:9; I Corinthians 6:2. "Against the elders of his people" is not written here, but ALONG WITH THE ELDERS < OF HIS PEOPLE >. < Scripture > is teaching that the Holy One will sit along with the elders and princes of Israel to judge the nations of the world. And which < thrones > are they? These are the thrones of the house of David and the elders of Israel, as stated (in Ps. 122:5): THERE STOOD THE THRONES OF JUDGMENT, THRONES OF THE HOUSE OF DAVID. R. Pinhas said in the name of R. Hilqiyah the Southerner (i.e., from Judah), < who spoke > in the name of R. Reuben: If you say: When thrones stand there for judgment, they are thrones of the house of David. Then what is < the meaning of > (Dan. 7:9): AND THE ANCIENT OF DAYS TOOK HIS SEAT? That he sits among them like the president of the court, and with them he judges the nations. It is therefore written (ibid.): UNTIL THRONES WERE SET IN PLACE. What is the meaning of (ibid., cont.): AND THE HAIR OF HIS HEAD WAS LIKE CLEAN WOOL? When the Holy One cleanses himself from the nations of the world,⁶Cf. the parallel in the traditional Midrash Tanhuma, Lev. 6:11 (Jerusalem: Eshkol, n.d.), which reads: “The Holy One cleanses himself from the worshipers of idols.” he gives them compensation for the easy commandments which they have observed in this world. < He does so > in order to judge them and convict them in the world to come, so that they will have no excuse and have no merit found for them. Thus it is stated (in Is. 14:32): AND WHAT WILL HE ANSWER THE ANGELS OF⁷mal’akhe. In the biblical context, the word should be rendered as “messengers of,” but the midrash interprets the passage eschatologically. A < GIVEN > NATION? THAT THE LORD HAS ESTABLISHED ZION, AND IN IT THERE SHALL THE AFFLICTED OF HIS PEOPLE TAKE REFUGE. Then he immediately renders the judgment against them. At that time the Holy One becomes exalted in his world, as stated (in Is. 5:16): THE LORD OF HOSTS IS EXALTED IN JUDGMENT, [AND THE HOLY GOD IS SANCTIFIED IN JUSTICE]. What is the meaning of (ibid.): THE LORD OF HOSTS IS EXALTED IN JUDGMENT? That he is sanctified in his world in justice, because he teaches concerning Israel what is stated (in Is. 63:1): I SPEAK IN JUSTICE. The Holy One said to Israel: I am sanctified in you, as stated (in Is. 29:23): FOR WHEN < JACOB > SEES HIS CHILDREN IN HIS MIDST, THE WORK OF MY HANDS, THEY SHALL SANCTIFY MY NAME; YES, THEY SHALL SANCTIFY THE HOLY ONE OF JACOB…. And so it says (in Is. 49:3): ISRAEL IN WHOM I WILL BE GLORIFIED. So you are sanctified in me, and I am sanctified in you, as stated (in Lev. 11:44; cf. 19:2): [SO YOU SHALL SANCTIFY YOURSELVES] AND BE HOLY, BECAUSE I AM HOLY.

“The ways of Zion are in mourning, without Festival pilgrims; all her gates are desolate; her priests sigh; her maidens are forlorn, and she is embittered” (Lamentations 1:4).
“The ways of Zion are in mourning.” Rav Huna said: Everything seeks to fulfill its role.⁹⁵The reference here is to fulfilling its role by finding its mate (Matnot Kehuna). There was an incident involving a certain trained female dog that climbed to the top of a crag in order to mate with a male dog.⁹⁶The trained dog would not generally climb in such a dangerous area, but it exposed itself to this danger in order to mate. Rabbi Ami said: Even cedars seek to fulfill their roles. Know [that this is so], for there were no cedars in Babylon, but when Nebuchadnezzar ascended to here, he uprooted cedars from here and replanted them in Babylon. When he died they rejoiced over his downfall. That is what is written: “Cypresses, too, rejoice over you, the cedars of Lebanon, [since you have been laid down, the woodcutter does not come against us]” (Isaiah 14:8).⁹⁷The cedars wanted to propagate in their native land rather than be cut down and transported elsewhere. Rabbi Avdimi of Haifa said: Even the roads seek to fulfill their role. That is what is written: “The ways of Zion are in mourning, without Festival pilgrims.” Without wooden huts and without dignitaries is not written here, but rather, “without Festival pilgrims.”
“All her gates are desolate,” as there was no one entering or exiting through them. “Her priests sigh,” as there was no one to give them the priestly gifts, just as it says: “He shall give to the priest the foreleg, the jaw, and the maw” (Deuteronomy 18:3). Rabbi Yitzḥak ben Rabbi Simon said: “Her maidens are forlorn [nugot],” these are the Torah scholars, who were as beautiful as maidens and they became like wax [kadonag].⁹⁸Just as wax melts away, their hearts melted in their sorrow (Matnot Kehuna). Rabbi Shmuel said that Rabbi Yitzḥak said: These are the dignitaries who were as beautiful as maidens and became like forlorn young women [nugot].
Alternatively, “her maidens are forlorn,” as this one would come and violate her and that one would come and violate her until they greatly aggravated her wound. “And she is embittered,” she is embittered due to her nakedness.

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

Another interpretation (of Lev. 6:2), “Command Aaron.” What is the function of Aaron here? Israel was bringing offerings whereas Aaron is mentioned, and Scripture says here, “Command Aaron.” But note, it is written (in Numb. 28:2), “Command the Children of Israel, and say unto them, ‘My offering, My bread,’” but here it says (in Lev. 6:2), “Command Aaron […], ‘This is the Torah of the one who ascends (h'lh).’”⁴The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One, blessed be He, said (to warn Aaron and his sons), “Whenever someone raises (rt.: 'lh) himself up, his end is to go in the fire.”⁵M.Ps. 11:5. It is so stated (in Lev. 6:2, cont.), “that is the one which ascends upon the burning place.” The generation of the flood [suffered] because of what they said (in Job 21:15), “What is the Omnipresent that we should serve Him?” For that reason they were sentenced to the fire (of Gehinnom), as stated (Job 6:17), “at the time that they were heated, they were burnt in His heat,” and it is written (Job 22:20), “and the fire consumed their remnant.” And likewise the Sodomites, [as stated] (in Gen. 19:24), “Then the Lord rained down upon Sodom and upon Gomorrah brimstone and fire.” When Pharaoh said (in Exod. 5:2), “Who is the Lord, [that I should heed His voice],” he exalted (rt.: 'lh) himself and said (in Ezek. 29:3), “my Nile is my own and I made it myself.” [He is] therefore (in the words of Lev. 6:2) “upon the burning place.” For so it says (in Ps. 18:14), “The Lord thundered in the heavens,” (Ps. 18:13), "From the illumination in front of Him, His clouds were pierced by hail and coals of fire.” And also when Sennacherib exalted (rt.: 'lh) himself and said (in II Kings 19:23 = Is. 37:24), “it is I who have ascended (rt.: 'lh) the mountain heights to the remotest parts of Lebanon.” And what happened to him? (II Kings 19:35:) “The angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria.” He had blasphemed (according to II Kings 19:23: cf. 18:17–35) through a messenger (mal'akh);⁶The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21) “the angel (mal'akh) of the Lord went out and smote.” What did he do to him? (Is. 10:16), “And under his glory there shall burn a burning like the burning of fire.” What is the meaning of “under his glory?” That it burned them from within and left alone their clothes on the outside, since a person's glory is his garment.⁷Cf. Sanh. 94a. And why did the Holy One, blessed be He, leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22), “The sons of Shem are Elam, Asshur (Assyria)….” The Holy One, blessed be He, said, “I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23), “Then Shem and Japheth took the garment… [and they covered their father's nakedness].”⁸Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One, blessed be He, left their clothes alone and burned [only] their body. This is as it is written (Lev. 6:2), “that (i.e. the person who exalts himself) is the one which ascends (ha'oleh) upon the burning place.” And so too Nebuchadnezzar exalted (rt.: 'lh) himself and said (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud; I will become like the Most High (rt.: 'lh).” The Holy One, blessed be He, said to him, “Upon your life, was it not enough that you said in your heart (in vs. 13), “I will ascend (rt.: 'lh) to the heavens; above the stars of God I will set my throne,” but that you should say (in vs. 14), “I will ascend (rt.: 'lh) upon the heights of a cloud, I will become like the Most High (rt.: 'lh)?” And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15), “’Now who is the God who shall deliver you out of my hand?’ I have burned His house and exiled His people. He did not stand against me in His house; so will He overcome me in my house?” What did he do? He threw them into the fiery furnace. What did the Holy One, blessed be He, do? He gave a sign to the furnace and it became a highway.⁹PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets.” Whoever was designated to be burned was not burned and whoever was not designated to be burned was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3), “Then the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the provincial officials assembled.” That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27), “The satraps, the prefects, the governors, and the royal companions assembled.” So where were [the other] four peoples?] It is simply that (in vs. 22) “the flame of the fire slew them.” Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of [a body disfigured by] burning was put upon him.¹⁰For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One, blessed be He, said, “Leave this evil man half of himself so that he may know against Whom he blasphemed.” The Holy One, blessed be He, said to him, “O wicked one, did you not say, ‘I do not want to live with the children of Adam, but (in Is. 14:14), “I will ascend (rt.: 'lh) upon the heights of a cloud?”’ By your life, (according to Dan. 4:22) ‘You shall be driven away from humans and your domicile will be with the wild animals outside.’” Just as He brought the plagues upon Pharaoh and upon Egypt, so did He bring [punishment] upon Nebuchadnezzar. It is so stated (in Dan. 3:32), “The signs and wonders which the most high God has worked for me [it seemed good to me to make known].” This fright of [a body disfigured by] burning fell upon him. Therefore it is stated (in Lev. 6:2), “that is the one which ascends (h'lh) upon the burning place.” (Lev. 6.2) “That is the one which ascends upon the burning place.” This is the kingdom of Edom (Rome), which exalted (rt.: 'lh) itself, as stated (in Obad. 1:4), “Though you make [your abode] as high as the eagle, and though [your nest is set] among the stars,” and will be judged by fire, as stated (in Dan. 7:11), “I looked on until the beast was slain and its body destroyed, given over for burning in the fire.” The Holy One, blessed be He, said (in Obad. 1:18), “The House of Jacob shall be fire, and the House of Joseph a flame, and the house of Esau shall be straw; [… for the Lord has spoken].” And what did he say? Through Moses (in Lev. 6:2), “that is the one which ascends (ha'olah, rt.: 'lh) upon the burning place.” Then after that [Scripture says] (in Obad. 1:21), “Then saviors shall come up on Mount Zion to judge the Mountain of Esau.” Sisera also [was punished by fire] because he blasphemed. Thus it is written about him (in Jud. 4:3), “and he oppressed the Children of Israel with might,” [i.e.] with blasphemies and invectives.¹¹See M. Ps. 2:1, which derives this interpretation of WITH MIGHT (rt.: HZQ) from Mal. 3:13: YOUR WORDS HAVE BEEN MIGHTY (rt.: HZQ) AGAINST ME. See also below, 9:7. He was therefore punished by fire, as stated (in Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹²See Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. And in the world to come, when the Holy One, blessed be He, comes to exact retribution from Esau, what [will] Esau do? Wrapped in a prayer shawl like an elder, he comes and takes his seat beside Jacob. It is so stated, (in Obad. 1:4), “and though your nest is set among the stars.” Stars can only mean Israel, since it is stated (in Gen. 15:5), “look toward the heavens and count the stars …; so shall your seed be.” Jacob says to him, “My brother ('hy), you shall not be like me.” Thus it is stated (in Hos. 13:14), “my brother ('hy),¹³The unemended reading below, given in braces, shows that the midrash is reading the he in ‘HY as a het, so that the WHERE of the Masoretic Text cited here is to be interpreted as MY BROTHER. your words¹⁴Devarekha. YOUR WORDS is the translation required by the midrash. In the biblical context devarekha should be rendered, YOUR PLAGUES. are death; my brother ('hy), your descent (qtb) is to Sheol.”¹⁵A traditional translation of the line would read: WHERE IS YOUR PESTILENCE, O SHEOL? Your words are decrees which you decreed over me. You decreed two-edged decrees against me, that I should serve idols. If I had done so, I would have been condemned to death at the hands of Heaven; and if I had not served them, you would have killed me. Ergo (in Hos. 13:14), “my brother, your words are death.” (Ibid., cont.) “My brother ('hy), your descent (qtb) is to Sheol.” [Qtb] is a Hellenistic¹⁶From the Gk. adverb: Hellenisti. word, meaning to descend to Sheol.¹⁷Thus QTB is understood as coming from the Greek, kataba, an aorist imperative meaning, “descend.” When Esau descends to Sheol, Jacob will remain by himself. It is therefore stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off and die, but one-third shall remain in it.” Now the one-third can only be Israel, since it is stated (in Is. 19:24), “Israel shall be a third.” So Israel – because they made themselves despised and lowly, as stated (Malachi 2:9), “And I also made you despised and lowly” – are avenged and redeemed by fire; as stated (in Zech. 2:9), “And I Myself, says the Lord, will be a wall of fire around it (i.e., around Jerusalem).” When Esau departs from the world, the Holy One, blessed be He, and Israel remain, as stated (in Cant. 6:9), “[Only] one is my dove, my perfect one.” It also says (in Deut. 32:12), “The Lord alone did lead him, and there was no foreign God with Him.”

R. Jeremiah b. Elazar said further: "A house, where the words of the Torah are heard even at night shall never be destroyed, it is said (Job 35, 10.) But the man who filleth the night with song, saith not, 'Where is God, my maker.'" R. Jeremiah b. Elazar said further: "Since the destruction of the Temple, it is sufficient for [the men of] the world to use only two letters [of the Holy Name, instead of four], as it is said (Ps. 150, 6.) Let every thing that hath breath, praise the Lord Hallelujah." R. Jeremiah b. Elazar said further: "When Babylon was cursed, it was a curse to its neighbors also; but when Samaria was cursed the neighbors were blessed because of it. When Babylon was cursed, it was a curse to its neighbors also, as it is written (Is. 14, 23.) I will also make it a possession for the hedgehog, and pools of water; whereas when Samaria was cursed, its neighbors were blessed, as it is written (Micha 1, 6.) Therefore will I change Samaria into stone heaps on the field, into plantations of vineyards [that could be put to use]."

Another interpretation (of Lev. 6:2 [9]): COMMAND AARON…. What is the function of Aaron here?⁷Tanh., Lev. 2:2. Israel was bringing offerings while Aaron waited. So the Scripture says here: COMMAND AARON. Note also, it is written (in Numb. 28:2): COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING < … YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON >, but here it says (in Lev. 6:2 [9]): COMMAND AARON < … >: THIS IS THE TORAH OF THE ONE WHO ASCENDS (H'LH).⁸The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One said: Whenever someone raises (rt.: 'LH) himself up, his end is to go in the fire.⁹M.Ps. 11:5. [It is so stated (in Lev. 6:2 [9], cont.):] THAT IS THE ONE WHICH ASCENDS UPON THE BURNING PLACE…. The generation of the flood < suffered > because of what they said (in Job 21:15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? AND WHAT DO WE PROFIT WHEN WE PRAY TO HIM? For that reason they were sentenced to the fire (of Gehinnom). And likewise the Sodomites, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When Pharaoh said (in Exod. 5:2): WHO IS THE LORD, [THAT I SHOULD HEED HIS VOICE]? he exalted (rt.: 'LH) himself and said (in Ezek. 29:3): THE NILE IS MY OWN AND I MADE MYSELF. < He is > therefore (in the words of Lev. 6:2 [9]) UPON THE BURNING PLACE, for so it says (in Ps. 18:14 [13]): THE LORD THUNDERED {FROM HEAVEN} [IN THE HEAVENS], AND THE MOST HIGH GAVE FORTH HIS VOICE, HAIL AND COALS OF FIRE. And also when Sennacherib exalted (rt.: 'LH) himself and said (in II Kings 19:23 = Is. 37:24): IT IS I WHO HAVE ASCENDED (rt.: 'LH) THE MOUNTAIN HEIGHTS TO THE REMOTEST PARTS OF LEBANON…, what happened to him? (II Kings 19:35:) THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. (According to II Kings 19:23: cf. 18:17–35) he had blasphemed through a messenger (mal'akh);¹⁰The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21:) THE ANGEL (mal'akh) OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA. What did he do to him? (Is. 10:16): AND UNDER HIS GLORY THERE SHALL BURN A BURNING LIKE THE BURNING OF FIRE. What is the meaning of UNDER HIS GLORY? That it burned him from within and left alone his clothes on the outside, since a person's glory is his garment.¹¹Cf. Sanh. 94a. Why did the Holy One leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR,…. The Holy One said: I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23): THEN SHEM AND JAPHETH TOOK A GARMENT…, < AND THEY COVERED THEIR FATHER'S NAKEDNESS >.¹²Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One left their clothes alone and burned < only > their body. (Lev. 6:2 [9]:) THAT (i.e. the person who exalts himself) IS THE ONE WHICH ASCENDS (ha'oleh) UPON THE BURNING PLACE…. And so < it was in the case of > [Nebuchadnezzar, < who > he exalted (rt.: 'LH) himself. He said (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH (rt.: 'LH). The Holy One said to him: O wicked one, was it not enough that you should say (in vs. 13): I WILL ASCEND (rt.: 'LH) < TO THE HEAVENS >; ABOVE THE STARS OF GOD I WILL SET MY THRONE, but that you should say (in vs. 14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD, on high (rt.: 'LH)? And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15): {WHO IS} [NOW WHO IS] THE GOD WHO SHALL DELIVER YOU OUT OF MY HAND? I have burned his house and exiled his people. He did not stand against me in his house; so will he overcome me in my house? What did he do? He threw them into the fiery furnace. What did the Holy One do? He gave a sign to the furnace and it became a highway.¹³PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets”. Whoever was designated to be burned [was not burned and whoever was not designated to be burned] was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3): THEN THE SATRAPS, THE PREFECTS, AND THE GOVERNORS, THE COUNSELORS, THE TREASURERS, THE JUDGES, THE MAGISTRATES, AND ALL THE PROVINCIAL OFFICIALS ASSEMBLED. That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. {That makes four peoples.} [So where were four peoples?] It is simply that (in vs. 22) THE FLAME OF THE FIRE SLEW THEM. Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of < a body disfigured by > burning was put upon him.¹⁴For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One said: Leave this evil man half of himself so that he may know against whom he blasphemed. The Holy One said to him: O Wicked One, did you not say: I do not want to live with the children of Adam, but (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD? [By your life,] (according to Dan. 4:22 [25]) YOU SHALL BE DRIVEN AWAY FROM HUMANS. Just as he brought the plagues upon Pharaoh and upon Egypt, so he brought < punishment > upon Nebuchadnezzar. It is so stated (in Dan. 3:32 [4:2]): THE SIGNS AND WONDERS WHICH THE MOST HIGH GOD HAS WORKED FOR ME IT SEEMED GOOD TO ME TO MAKE KNOWN. This fright of < a body disfigured by > burning fell upon him. Therefore it is stated (in Lev. 6:2 [9]): THAT IS THE ONE WHICH ASCENDS (H'LH) UPON THE BURNING PLACE….

He said: “The crooked cannot be mended, and deficiency cannot be counted” (Ecclesiastes 1:15) – in this world, one who is crooked can be mended, and one who is mended can become crooked. But in the future, one who is crooked cannot be mended, and one who is mended cannot become crooked. “And deficiency cannot be counted” – there are wicked ones who associate with one another in the world; one of them repented before his death, and one did not repent. It turns out that this one stands in the company of the righteous, and that one stands in the company of the wicked. He [the one who did not repent] sees him [the other one] and says: ‘Woe is me, perhaps there is favoritism in this matter? [Both] I and that one have stolen, both I and that one have killed; yet that one is standing in the company of the righteous, and this one [referring to himself] is standing in the company of the wicked.’ They [the angels] respond and say to him: ‘Fool of the world, you were despicable, and you were cast aside after your death for three days; did they not drag you to the grave with ropes? “Beneath you maggots are spread and worms are your cover” (Isaiah 14:11). When your friend understood this, he repented from that path. You, too, had the opportunity to repent, but did not do so.’ He says to them: ‘Allow me to go and repent,’ and they respond to him and say: ‘Fool of the world, do you not know that this world is like Shabbat, and the world from which you came is like the day before Shabbat. If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Moreover, this world is like the sea, and the world from which you came is like dry land. If a person does not prepare on dry land, what will he eat at sea? Moreover, this world is like the wilderness, and the world from which you came is like civilization. If a person does not prepare in civilization, what will he eat in the wilderness?’ What does he do? He folds his hands and eats his flesh, as it is stated: “The fool folds his hands and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me to see my friend in his glory [in heaven].’ They say to him: ‘Fool of the world, we are commanded from the mouth of the Almighty, that the wicked will not stand alongside the righteous, and not the righteous alongside the wicked, not the impure alongside the pure, and not the pure alongside the impure. About what are we commanded? It is about this gate, as it is stated: “This is the gate of the Lord; the righteous shall enter into it”’ (Psalms 118:20).

(Fol. 47) Our Rabbis were taught: When a proselyte comes and desires to be converted to Judaism nowadays, he is asked: "What is your reason for desiring to be converted to Judaism? Are you not aware that Israel is broken down nowadays [under persecution] driven around [from one place to another], covered in mourning and tossed about, subject to so much affliction?" If he say: "I am aware of the fact and am not worthy even as they are," he is immediately accepted into Judaism. (Ib. b.) He is then informed concerning some of the light commandments, and some of the vigorous commandments [requiring self-denial], so that if upon such information, he desires to withdraw, he may do so. Because, R. Chelbo said: "Proselytes are as bad to Israel as a sore (Sappachath) is on the skin, for it is written (Is. 14, 1) And the strangers shall be joined unto them (V'nisspechu), and they shall attach themselves to the house of Jacob." He is then informed of the sin of [neglecting] Leket, Shik'cha, Peah, and Thites for the poor. Why these commandments? R. Chiya b. Aba said in the name of R. Jochanan: "Because the penalty of a Noahide for stealing a thing to the amount of even less than the smallest coin is death," [and thus upon observing that the poor take grain from his field, he might kill them for it.] The proposed proselyte is then informed concerning the punishment for [transgressing] the positive commandments; i.e., he is told: "You should be aware of the fact that prior to your conversion, when you had eaten fat [designated for the altar] you were not subject to Divine [capital] punishment; or if you had profaned the Sabbath [by doing any forbidden labor] you were not subject to the penalty of being executed by stoning; but henceforth if you eat the fat you will be subject to Divine [capital] punishment, and if you violate the Sabbath you will be subject to the penalty of stoning." Just as he is informed concerning the punishment [in the event of failure to observe] these commandments, so is he also informed concerning the reward [upon the fulfillment] of these commandments. He is told: "You shall be aware of the fact that the future world has been created for none else than the righteous, and that Israel nowadays is capable of withstanding the trials neither of much wealth nor of much retribution." No further [aversion] is to be used for him and no particular attention is to be paid [to his knowledge]. R. Elazar said: "What is the passage from whence we infer the above? It is written (Ruth 1, 18) When she thus saw that she was persisting to go with her, she left off speaking unto her. This means that Na'omi said unto Ruth: 'We are subject to Sabbatical limitations.' Whereupon the response came (Ib.) For whither thou goest, will I go. 'We are subject to the prohibition of privacy between a man and woman.' (Ib.) Where thou lodgest will I lodge. 'We are instructed to live in accordance with six hundred and thirteen commandments.' Whereupon Ruth replied (Ib) Thy people shall be my people. 'We are warned against idolatry.' (Ib) And thy God is my God. 'We are under jurisdiction of the court which has the right to execute us with either of the four kinds of capital punishment. (Ib.) Where thou diest shall I die. 'The court has even the right to bury one upon one of the two cemeteries it chooses.! (Ib) And there will I be buried, came again Ruth's reply. Immediately after this the passage said: When she thus saw that she was persisting to go," etc.

“Those close to him” (Esther 1:14) – they brought the calamity close to themselves. “Karshena” – who was appointed over the vetch³A plant used as animal feed. [karshinin]; “Shetar” – who was appointed over the wine [shetiya];⁴Shetiya means drink. “Admata” – who was appointed over land [adama] surveying; “Tarshish” – who was appointed over the house [which was tiled with tarshish – beryl]; “Meres” – who would blend [memares] the [spices for the] fowl; “Marsena” – who would blend [memares] the fine flours; “Memukhan” – the chief food supplier, whose wife would prepare everything they needed.⁵It is not clear whether there is a play on words also with the name Memukhan. Perhaps his role is related to the word mukhan, meaning prepared.
The ministering angels said before the Holy One blessed be He: ‘If the counsel of that wicked one [Aḥashverosh] is realized, who will sacrifice offerings before You?’ “Karshena” – who will sacrifice the year-old [shana] bull before You? “Shetar” – who will sacrifice two doves [shenei torim] before You? “Admata” – who will build an earthen [adama] altar before You? As it is written: “You shall make for me an earthen altar” (Exodus 20:21). “Tarshish” – who wears priestly vestments and serves before You? As you say: “A beryl [tarshish], and an onyx, and a chalcedony” (Exodus 28:20). “Meres” – who will blend [memares] spices for the fowl before You? “Marsena” – who will blend [memares] the fine flour before You? “Memukhan” – who will establish [mekhin] the altar before You? As you say: “They established [vayakhinu] the altar on its foundations” (Ezra 3:3).
At that moment, the Holy One blessed be He said regarding Israel: They are My children, they are My companions, they are My intimates, they are My beloved, they are the descendants of My beloved, who is Abraham, as it is written: “Descendants of Abraham who loved me” (Isaiah 41:8). I will exalt their horn, as you say: “He exalted the horn for his people” (Psalms 148:14).⁶“Horn” in this verse is a metaphor for glory or renown.
Another interpretation: “Karshena” – the Holy One blessed be He said: I will spread vetch [karshinin] before them and will eradicate them [mashiran] from the world. “Shetar” – I will give them to drink [lishtot] a cup of poison [tarela]; “Admata Tarshish” – I will make their blood [damam] flow as free as water [like the sea of Tarshish]. “Meres, Marsena, Memukhan” – I will stir [memares], twist [mesares], and crush [mema’ekh] their lives within their bowels. Where was the doom of all of them arranged? Rabbi Hoshaya said: It is from Isaiah the prophet, that is as you say: “Prepare a slaughter for his sons for the iniquity of their fathers, that they not rise and inherit the earth…” (Isaiah 14:21).

Rabba b. Huna said: "There is one great preference between an Israelite and a Proselyte. Concerning the Israelite the passage reads (Ez. 37, 27) And I will be their God, and they shall be My people, but concerning a Proselyte it is written (Jer. 30, 21) For who is this that has pledged his heart to approach unto Me?" R.Chelbo said:"Proselytes are as bad to Israel as a sore on the skin; for it is written (Is. 14, 1) And the stranger shall be joined unto them, and they shall attach (V'niss'pechu) themselves to the house of Jacob. It is written here [in the Text] V'niss'pchu, and it is written [concerning leprosy] the same expression (Lev. 14, 56) And for a swelling and for a rising (Sapachath)." R. Chama b. Chanina said: "At the time when the Holy One, praised be He, (Fol. 71) will purify the tribes He will commence with the tribe of Levi first, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver; and He will purify the sons of Levi, and refine them as gold and silver, that they may offer unto the Lord an offering in righteousness." R. Joshua b. Levi said: "Impure families who joined Israel through the influence of their wealth, will be purified, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver. What does the passage (Ib.) That they may offer unto the Lord an offering in righteousness, mean? Said R. Isaac: "Righteousness has the Lord done with Israel that every family which was mixed up beyond recognition is considered pure."

(Deut. 31:14:) THEN THE LORD SAID UNTO MOSES: BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE.²⁴This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash on Parashah IX.: This text is related (to Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?²⁵Tanh., Deut. 11:6. The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the Righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One testifying concerning him after his death (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES <WHOM THE LORD KNEW FACE TO FACE>; still, he did not have the power to save himself from death. David therefore said (in I Chron. 29:15): FOR WE ARE SOJOURNERS BEFORE YOU AND TRANSIENTS LIKE ALL OUR ANCESTORS; OUR DAYS ON THE EARTH ARE LIKE A SHADOW, AND THERE IS NO HOPE. But is it not written (in Ps. 37:34): HOPE IN THE LORD AND KEEP HIS WAY, AND HE WILL RAISE YOU UP TO INHERIT THE LAND? So why does the text say (in I Chron. 29:15): AND THERE IS NO HOPE? David said: Sovereign of the Universe, in all circumstances a person has hope. If one is poor, <there is hope> until he becomes rich. <If he is> feeble, <there is hope> until be becomes strong. If he is sick, <there is hope> until he is healed. If he is confined in prison, <there is hope> until they free him. On the day of death, however, he has no hope. So here the Holy One spoke with Moses face to face, but he was not able to save himself from death. And so Solomon has said (in Eccl. 9:2): SINCE EVERYTHING <HAPPENS> TO EVERYONE, THE SAME LOT <FALLS> TO THE RIGHTEOUS AND TO THE WICKED.²⁶Cf. PRK 26:1.: R. Hanina said: In the case of an intercessory spirit,²⁷Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One. <Such a one is> like a senator²⁸Lat.: senator. before the King. So he says to <the Holy one>: Sovereign of the Universe, all flesh is <destined> for death. Abraham experienced death; the wicked Nimrod experienced death; Isaac experienced death; Abimelech experienced death; Moses experienced death; the wicked Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20): EVERYONE IS GOING TO THE SAME PLACE. So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause <others> to sin in this world? Solomon has the explanation (in vs. 21): WHO KNOWS THE LIFEBREATH OF HUMANS THAT <RISE UPWARD AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH>? THE LIFEBREATH OF HUMANS: These are the spirits of the righteous, because they are put in storage and hidden under the Throne of Glory.²⁹Shab. 152b; Deut. R. 11:10; cf. Revelation 6:9, where the souls of the martyrs are under the heavenly altar. AND THE LIFEBREATH OF THE BEAST THAT GOES DOWN INTO THE EARTH: These are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15): YOU SHALL ALSO {GO DOWN} [BE BROUGHT DOWN] UNTO SHEOL, <UNTO THE UTTERMOST PARTS OF THE PIT>. But where is it shown that the righteous are called ADAM? Where Jonah says so (in Jonah 4:11): SO SHOULD I NOT TAKE PITY ON NINEVEH, <THAT GREAT CITY> IN WHICH THERE ARE OVER A HUNDRED AND TWENTY THOUSAND PERSONS (literally: ADAMS), AND <MANY> ANIMALS. ADAMS: These are the righteous; AND <MANY> ANIMALS: These are the wicked, in that their works are like the work of the wicked. It is therefore stated (in Prov. 11:31): BEHOLD, SHALL A RIGHTEOUS ONE BE RECOMPENSED ON EARTH?

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).
If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains¹⁹⁷The heavens. of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].¹⁹⁸Yatzan is an acronym of yetze and yanua.
Just as the tents of Kedar are not subject to the yoke of any creature,¹⁹⁹The reference is to nomads who live in the wilderness. so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature.²⁰⁰Although the verse cited is stated regarding the exodus from Egypt, it is understood as also alluding to the future redemption. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).

R. Joshua b. Levi said: "One who sees the letter Teth in his dream, it is a good omen for him." Why so? Because the first time this letter is used in the Scripture is in the word Tob (good) [Gen. 1, 4] And God saw the light, that it was good (tob)." Another thing said R. Joshua b. Levi: "One who sees a funeral in a dream, it means that he was spared by heaven [and was not punished]. This, however, refers only to when he saw the word funeral written [but not the actual procession]."

Rabbi Abbahu in the name of Rabbi Yosei bar Ḥanina began: “Therefore, so said the Lord [God]: Woe, city of bloodshed, [the pot whose filth is in it, and its filth has not gone out of it. Take it out piece by piece; no lot has been drawn over it]” (Ezekiel 24:6) – woe to the city in which blood has been shed. “The pot whose filth is in it” – whose filth is in it;¹²The midrash is translating the Hebrew phrase into Aramaic, which was the commonly spoken language when the midrash was composed. “and its filth has not gone out of it” – its filth has not gone out of it; “take it out piece by piece” – they would be exiled in increments.
How were they exiled? Rabbi Elazar says: The tribe of Reuben and the tribe of Gad were exiled first. Rabbi Shmuel bar Naḥman said: The tribe of Zebulun and the tribe of Naphtali were exiled first; that is what is written: “The first [ka’et] has dealt lightly with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).¹³The phrase “has dealt lightly” is interpreted to mean lightened the population by exiling these tribes. How does Rabbi Elazar interpret the verse of Rabbi Shmuel bar Naḥman? Rabbi Abba bar Kahana said: Like the time [ka’et] that the tribes of Reuben and Gad were exiled, so were the tribe of Zebulun and the tribe of Naphtali exiled. “But the latter has dealt severely [hikhbid]” (Isaiah 8:23) – Rabbi Abba bar Kahana said: He dragged them as with a broom [makhbid]. That is what is written: “I will sweep it with a broom of destruction” (Isaiah 14:23).
“No lot has been drawn over it” (Ezekiel 24:6) – Rabbi Naḥman said in the name of Rabbi Aḥa: What is “no lot has been drawn over it”? The Holy One blessed be He said: When I drew lots over the nations of the world to exile them, they were not exiled. Why, then, were you exiled? “For its blood was within it” (Ezekiel 24:7).¹⁴This is a reference to the blood of Zekharia, the High Priest and prophet who was killed in the Temple, as the midrash will discuss. Why to that extent? It was “to arouse fury” (Ezekiel 24:8).¹⁵They left the blood of Zekharia uncovered in order to arouse God’s fury.
Rabbi Yudan asked Rabbi Aḥa, he said to him: Where did Israel kill Zekharia, in the Israelite courtyard or in the women’s courtyard? He said to him: Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a deer nor like the blood of a gazelle. Regarding the blood of a gazelle and the blood of a deer it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). But here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7).
Another matter: “Therefore, so said the Lord [God]: Woe, city of bloodshed” (Ezekiel 24:9) – woe to the city in which blood has been spilled. “I too will increase the conflagration” (Ezekiel 24:9) – I will increase the punishment. “Increase the wood” (Ezekiel 24:10) – these are the legions; “ignite the fire” (Ezekiel 24:10) – these are the kings; “consume the flesh” (Ezekiel 24:10) – this is the public. “Blend the mixture” (Ezekiel 24:10) – Rabbi Yehoshua and Rabbi Neḥemya said in the name of Rabbi Aḥa: Because all Israel were saying: Nebuchadnezzar has gathered all the wealth in the world, and he needs our wealth?¹⁶They assumed that Nebuchadnezzar would have no reason to attack them and they would remain safe. The Holy One blessed be He said: As you live, I will render your wealth dear to him like those spices that are served at a feast.¹⁷It was customary to burn incense at the end of a feast. Although all the food had already been consumed, this was considered a significant and desirable addition. Similarly, Nebuchadnezzar will seek your wealth in addition to all he has already amassed (Maharzu). “The bones will be charred” (Ezekiel 24:10) – you find that when Israel were exiled, their bodies became heated like a spiced dish.
“Place it empty upon its coals” (Ezekiel 24:11) – Rabbi Elazar said: Had it been stated [that it was] broken, there could have been no remedy forever, but it says “empty,” and any empty vessel will ultimately be filled. Why to that extent? ¹⁸Why was Israel made to suffer so much? “So that it will be heated and its bottom will burn, [and its impurity] will be melted within it, [that its filth may be consumed]” (Ezekiel 24:11).¹⁹God carried out all this punishment in order to ultimately purify Israel rather than to destroy Israel. Because they sinned they were exiled, and once they were exiled, Jeremiah began lamenting over them, eikha.

(Deut. 31:14:) “Then the Lord said unto Moses, ‘Behold the days are drawing near for you to die.”²²This verse indicates that this paragraph and the two that follow properly belong to the third section of the missing midrash later on. This text is related (to Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”²³The sense of the midrash requires these words to be read as a question. With reference to whom is this text spoken? It speaks of none other than Moses the righteous, for there is no one like him, not among the prophets and not among the sages. So here is the Holy One, blessed be He, testifying concerning him after his death (in Deut. 34:10), “Never again did there arise in Israel a prophet like Moses.” Still, he did not have the power to save himself from death, all the more so other people. And David therefore said (in I Chron. 29:15), “For we are sojourners before You and transients like all our ancestors; our days on the earth are like a shadow, and there is no hope.” But is it not written (in Ps. 37:34), “Hope in the Lord and keep His way, [and He will raise you up to inherit the land?” So why does the text say (in I Chron. 29:15), “and there is no hope?” David said, “Master of the world, in all circumstances a person has hope. If one is poor, he hopes until he becomes rich. If he is feeble, he hopes until be becomes strong. [If] he is sick, he hopes until he is healed. If he is confined in prison, he hopes until they free him. On the day of death, however, he has no hope.” As see here that the Holy One, blessed be He, spoke with Moses face to face, but he was [still] not able to save himself from death. And so Solomon has said (in Eccl. 9:2), “Since everything [happens] to everyone, [the same lot to the righteous and to the wicked].²⁴Cf. PRK 26:1. R. Hanina said, “In the case of an intercessory spirit,²⁵Pisqonit. Cf. Sanh. 44b, where the Tosafot and the notes of Elijah Gaon of Vilna, citing Rashi, identify this spirit with Gabriel, who was surnamed Pisqon, because he argues against the Holy One. it has authority to speak before the Holy One, blessed be He. [Such a one is] like a senator²⁶Lat.: senator. before the king. So he says to [the Holy One, blessed be He], ‘Master of the world, all flesh is [destined] for death. Abraham experienced death, Nimrod experienced death; Isaac experienced death, Abimelech experienced death; Moses experienced death, Pharaoh experienced death; for Solomon has stated (in Eccl. 3:20), “Everyone is going to the same place.” So from now on, what gain is there for the righteous to be engaged with the Torah and good works in this world? And what loss is there for the wicked to sin and cause [others] to sin in this world?’ Solomon has the explanation (in vs. 21), ‘Who knows the lifebreath (spirit) of humans (literally, the Children of Adam) that rise upward [and the lifebreath (spirit) of the beast that goes down into the earth]?’ ‘The spirit of humans,’ these are the spirits of the righteous, because they are put in storage and hidden under the throne of glory;²⁷Shab. 152b; Deut. R. 11:10. ‘and the spirit of the beast that goes down into the earth,’ these are the spirits of the wicked, which go down to Gehinnom. And so it says (in Is. 14:15), ‘You shall also be brought down unto Sheol, [unto the uttermost parts of the pit].’” But where is it shown that the righteous are called Adam? Where Jonah says so (in Jon. 4:11), “So should I not take pity on Nineveh, [that great city] in which there are over a hundred and twenty thousand persons (literally, Adams), [who do not know their right hand from their left, and many animals].” “Adams,” these are the righteous; “who do not know their right hand from their left, and many animals,” these are the wicked, in that their actions are like the actions of the animals. It is therefore stated (in Prov. 11:31), “Behold, shall a righteous one be recompensed on earth?”

R. Jochanan said in the name of R. Elazar b. R. Simon: "Wherever you find something said by R. Eliezer, the son of R. Jose, the Galilian, in the way of homeletics, make thy ear like the hopper [to receive his words]." (Deut. 7, 7) The Lord did not set His love upon you nor choose you, because ye were more in number than any people, etc. The Holy one, praised be He! said unto Israel: "I love you, because at the time when I even overwhelm you with dignity, ye are belittling yourself before Me. For I gave dignity unto Abraham and he [in return] said (Gen. 18, 27) Who am I but dust and ashes. I did the same unto Moses and Aaron and they [in return] said (Ex. 16, 7) And what are we. Unto David, and he said (Ps. 22, 7) But I am a worm, and not a man. The other nations, however, behave differently; for when I gave dignity unto Nimrod, he then said (Gen. 11, 3) Come, let us build us a city. Unto Pharaoh, and he said (Ex. 5, 2) Who is the Lord? Unto Sennacherib, and he said (II Kings 18, 35) Who are they among all the gods of the countries, etc. Unto Nebuchadnezzar, and he said (Is. 14, 14) I will ascend above the heights of the clouds. Unto Chiram, King of Tyre, and he said (Ez. 28, 2) I sit in the seat of God, in the heart of the seas." Raba, and according to some authorities, R. Jochanan, said "The stand which the passage states was taken by Moses and Aaron is more [exhausting] than the one taken by Abraham; for concerning Abraham it is written, Who am but dust and ashes, while concerning Moses and Aaron, it is written, And what are we?" Raba, and according to others, R. Jochanan, said further: "The world would not have been in existence were it not for the sake of Moses and Aaron; for it is written here and what are we, and it is written elsewhere (Job 26, 7) He hangeth the earth over nothing."

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

THE COURSE OF THE MOON
RABBAN JOCHANAN BEN ẒAKKAI, Rabban Gamaliel, R. Ishmael, R. Elazar ben 'Arakh, R. Eliezer ben Hyrḳanos, and R. 'Aḳiba were expounding (the laws of) the Molad of the moon. They said: The Holy One, blessed be He, spake one word and the heavens were created as the residence of the Throne of His Glory, as it is said, "By the word of the Lord were the heavens made" (Ps. 33:6). But in connection with the (creation of the) host of heaven He laboured with great labour. || What did the Holy One, blessed be He, do? He blew with His mouth the wind of the breath of life and all the host of heaven were created, as it is said, "And all the host of them by the breath of his mouth" (ibid.).

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

Another interpretation (of Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. The Holy One said: Because he made himself into a god, they informed him that he was nothing in the world. See, I have made you a god over him.⁴⁹Tanh., Exod. 2:9. And where is it shown that Pharaoh made himself into a god? Where it is stated (of Pharaoh in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF.⁵⁰A more traditional rendering would be, AND I MADE IT FOR MYSELF. I am the one who created myself. Now this is one of four sons of Adam who made themselves into gods and had sexual relations like women.⁵¹See Enoch Zundel’s commentary, ‘Ets Yosef, on Tanh., Exod. 2:9, which explains that, because the four promoted themselves to divinity, they would have had to bestow largess like a god, who always bestows it to the world as the male bestows it in the female. He gives and she receives. Therefore, “they had sexual relations like women” to show that they were bestowed upon and did not do the bestowing. Three were from the nations of the world, and one was from Israel. They were the following: Hiram, Nebuchadnezzar, Pharaoh, and Joash. Where is it shown of Hiram? Where it is stated (in Ezek. 28:2): SAY TO THE PRINCE OF TYRE: THUS SAYS THE LORD GOD: BECAUSE YOUR HEART IS PROUD, YOU HAVE SAID: I AM A GOD. Because he had made himself into a god, he had sexual relations like women, as stated (in vs. 17): YOU HAVE DEBASED YOUR WISDOM…; <I HAVE CAST YOU UPON THE GROUND; I HAVE GIVEN YOU OVER BEFORE KINGS > TO STARE AT YOU. What is the meaning of TO STARE (R'WH) AT YOU? <That> they would work their "friendship" (as if from R'WT) on you. Where is it shown of Nebuchadnezzar? Where it is stated <of the king of Babylon that he said> (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH. The Holy One said to him: By your life, (in vs. 15) YOU SHALL ALSO BE BROUGHT DOWN UNTO SHEOL, UNTO THE UTTERMOST PARTS OF THE PIT. What did the Holy one do? He banished him while he was in his kingship and had him eat grass like the cattle. It is so stated (in Dan. 4:22 [25]): AND THEY SHALL FEED YOU GRASS LIKE OXEN…. So, when the cattle and the wild beasts saw him in the likeness of a <female> animal, they had sexual relations with him, as stated (in Hab. 2:17): AND THE VIOLENCE OF THE BEASTS WILL TERRIFY THOSE FEMALES. What is the meaning of TERRIFY THOSE FEMALES (rt.: HTT+N)? <Its meaning > is like what is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY (rt.: HTN) WITH THEM. So he became a bridegroom (HTN) to all cattle and wild beasts. Where is it shown of Joash? Where it is stated (in II Chron. 24:17): NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. What is the meaning of BOWED LOW TO THE KING? That they made him < their > god. Moreover, since he was in agreement, as stated (ibid., cont.): THEN THE KING HEARKENED TO THEM, he had sexual relations like a woman. Thus it is stated (vs. 24): <FOR THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. It is just as it says (in Lev. 20:13): IF A MAN LIES WITH A MALE AS ONE LIES WITH A WOMAN, BOTH OF THEM HAVE COMMITTED AN ABOMINATION.⁵²The midrash is arguing that the JUDGMENT inflicted on Joash is this ABOMINATION. Cf. Mekhilta de Rabbi Ishmael, ‘Amaleq 1, which would revowel JUDGMENTS (shefatim) to read “sports” (shipputim). For a similar solution, see Exod. R. 8:2. Pharaoh also made himself into a god and had sexual relations like a woman. It is so stated (in Jer. 44:30): BEHOLD, I AM GIVING PHARAOH HOPHRA, KING OF EGYPT, <INTO THE HANDS OF HIS ENEMIES>. What is the meaning of HOPHRA (rt.: PR')?⁵³Although the Masoretic Text spells HOPHRA with a gutturalized initial H (het), the midrash text spells the name with a simple H (he), which need not be part of the root. That they uncovered (PR') his posterior. He was a pharaoh who had been a male and became a female. Another interpretation of HOPHRA. <Its meaning is> like that used (in the context of Numb. 5:18): AND HE (the priest) SHALL UNCOVER (PR') THE WOMAN'S HEAD. And to which father's house did he belong? (Is. 19:16:) IN THAT DAY {THE LAND OF EGYPT SHALL BE A FESTIVAL….} [EGYPT SHALL BE LIKE WOMEN.] And what was the cause? <It was> because he made himself into a god. Thus it is stated (in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF. For that reason the Holy One said to Moses: Because he has made himself into a god, go and become a god over him. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Why? (Eccl. 5:7 [8]:) FOR ONE EXALTED PERSON WATCHES ANOTHER FROM ABOVE, AND THERE ARE MORE EXALTED ONES OVER THEM. Ergo, you are a god over him; so make him an arrogant abomination (ShHTs) in the world because he became exalted by himself. And this is what is written (in Job 41:26 [34]): HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Does the Holy One not see the lowly? It is also written (in Zech. 4:10): <THESE SEVEN ARE> THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And (in Job 41:26 [34]) what is the meaning of HE BEHOLDS EVERYTHING EXALTED? R. Berekhyah said: These are the proud, whose spirit becomes <too> haughty for them, so that they exalt themselves and make themselves into gods. What does the Holy One do to them? He exhibits them to mortals and makes them arrogant abominations (ShHTs) in the world, as stated (in Job 41:26 [34]): HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). <There is> Nebuchadnezzar, for example, in that he made him an arrogant abomination (ShHTs), as stated (in Dan. 5:21): HE WAS DRIVEN AWAY FROM HUMANS…. So also was Sennacherib made an arrogant abomination (ShHTs), as stated (II Kings 19:35 = Is. 37:36 // II Chron. 32:21): SO IT CAME TO PASS IN THAT NIGHT THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY FIVE THOUSAND > IN THE CAMP OF ASSYRIA…. Thus the Holy One shows the abominable arrogance (ShHTs) of the proud to every creature. The Holy One has said (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. R. Benjamin bar Levi said: If someone goes to handle the Torah and sits by himself, I will exhibit (rt.: R'H) his deed in the world. And so, if someone conceals himself to commit a transgression, I will exhibit (rt.: R'H)his deed to the world. It is so stated (in Jer. 23:24): SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. What is the meaning of I FILL? R. Hama b. R. Hanina said: The Holy One said: From him (i.e., from his evil works) I will fill the upper and lower worlds. Then I will exhibit (rt.: R'H) him to humankind as an arrogant abomination (ShHTs). Why? Because they (sic) are proud and make themselves into gods. (Job 41:26 [34]:) HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Thus he reigns over all those who are proud and makes them arrogant abominations (ShHTs). For that reason, the Holy One said to Moses (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Go and exact punishment from him.⁵⁴Exod. R. 8:3. Go and bring the ten plagues (of Exod. 7:14–12:29) upon him. He said to him: How shall I bring the plagues upon him? The Holy One said to him (in Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS>. R. Judah bar Ammi said: The rod which he had weighed forty seahs⁵⁵I.e., weighed forty seahs of wheat. and was <made> of sapphire.⁵⁶Gk.: sappheirinon. Moreover ten plagues were inscribed upon it through an acronym,⁵⁷Gk.: notarikon. <i.e.,> DeTsaKh 'aDaSh Be'aHaBh.⁵⁸The acronym stands for the following: Dam (blood), Tsefarde‘im (frogs), Kinnam (gnats), ‘arov (flies), Dever (pestilence), Shehin (boils), Barad (hail), ‘arbeh (locusts), Hoshekh (darkness), and Bekhor (first-born). The Holy One said to him: this rod will bring the plagues upon him. (Exod. 7:1:) SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

Another interpretation (of Gen. 27:1): AND HE SAID UNTO HIM (Esau): MY SON; AND HE SAID UNTO HIM: HERE I AM. Solomon proclaimed (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART. To what was Esau comparable? To a caldron³¹Gk.: miliarion; Lat.: miliarium. with an outside of gold inlaid with pearls but an inside of earthenware. [Thus did Esau say to his father: HERE I AM, while in his heart he was saying: When will he die?] Thus it is stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB. Ergo (in Prov. 26:23): SILVER DROSS LAID OVER EARTHENWARE…. And so you find that the seed of [Esau], Haman, said in his heart (in Esth. 6:6): NOW HAMAN SAID IN HIS HEART. (Is. 14:13f.:) THE FOOL HAS SAID IN HIS HEART: < THERE IS NO GOD >. (Is. 14:13:) AND YOU SAID IN YOUR HEART: I WILL ASCEND TO THE HEAVENS…. < I WILL BE LIKE THE MOST HIGH >. (Ezek. 38:10:) IT SHALL COME TO PASS IN THAT DAY THAT THOUGHTS SHALL COME UPON YOUR HEART, < AND YOU WILL DEVISE AN EVIL DESIGN >. (Ps. 10:11:) HE HAS SAID IN HIS HEART: GOD HAS FORGOTTEN. (Is. 47:8:) AND NOW {PLEASE} HEAR [THIS], {YOU} ELEGANT WOMAN WHO DWELLS IN SECURITY, WHO SAYS IN HER HEART: [I AM, AND THERE IS NO ONE ELSE]. Ergo (in Prov. 26:25): FOR THERE ARE SEVEN ABOMINATIONS IN HIS HEART; and Solomon proclaimed (in Prov. 26:23): SILVER DROSS < LAID OVER EARTHENWARE ARE BURNING LIPS AND AN EVIL HEART >.

We know that Nebuchadnezzar claimed divinity, because it is written: I will ascend above the heights of the clouds; I will be like the Most High (Isa. 14:14). Thereupon the Holy One, blessed be He, said to him: Wretch! Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit (ibid., v. 15). What did He do to him? He exiled him into the desert though he was a king, and compelled him to eat grass like a beast, as it is said: Thou shalt be made to eat grass as oxen, and seven times shall pass over thee (Dan. 4:29). To the beasts and the cattle he appeared like a female beast, and they had intercourse with him, as it is said: The destruction of the beast, which made them afraid (yehitan) (Hab. 2:17). This corresponds to what is stated in the verse Neither shalt thou make marriages (tithaten) with them (Deut. 7:3). Nevertheless, a human heart was given to him so that he might realize that he had once ruled the entire world, and now was having intercourse with beasts and animals. And it is written about him: And at the end of the days, I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored Him that liveth forever (Dan. 4:31).

We know that Nebuchadnezzar claimed divinity, because it is written: I will ascend above the heights of the clouds; I will be like the Most High (Isa. 14:14). Thereupon the Holy One, blessed be He, said to him: Wretch! Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit (ibid., v. 15). What did He do to him? He exiled him into the desert though he was a king, and compelled him to eat grass like a beast, as it is said: Thou shalt be made to eat grass as oxen, and seven times shall pass over thee (Dan. 4:29). To the beasts and the cattle he appeared like a female beast, and they had intercourse with him, as it is said: The destruction of the beast, which made them afraid (yehitan) (Hab. 2:17). This corresponds to what is stated in the verse Neither shalt thou make marriages (tithaten) with them (Deut. 7:3). Nevertheless, a human heart was given to him so that he might realize that he had once ruled the entire world, and now was having intercourse with beasts and animals. And it is written about him: And at the end of the days, I Nebuchadnezzar lifted up my eyes unto heaven, and my understanding returned unto me, and I blessed the Most High, and I praised and honored Him that liveth forever (Dan. 4:31).

The poor are the people of the Holy One, blessed be He, as it is said: For the Lord hath comforted His people, and hath compassion upon His afflicted (Isa. 49:13). The ways of the Holy One, blessed be He, are not like those of man. The rich man despises his poor relations and is not concerned about them, as it is said: All the brethren of the poor do hate him; how much more do his friends go far from him (Prov. 19:7). However, the Holy One, blessed be He, who owns the source of all wealth and honor, provides for and is merciful to the poor, as it is said: That the Lord hath founded Zion, and in her shall the poor of His people take refuge (Isa. 14:32).

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; < ABOVE THE STARS OF GOD I WILL SET MY THRONE >…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So shall I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. < This act was > to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; < ABOVE THE STARS OF GOD I WILL SET MY THRONE >…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So shall I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. < This act was > to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

(Exod. 19:1:) ON THE THIRD NEW MOON. What is written above on the matter? The parashah about Jethro, in which he taught Moses (in Exod. 18:21): YOU SHALL ALSO SEEK OUT <ABLE MEN> FROM AMONG ALL THE PEOPLE.³²PRK 12:16. And after that (in vs. 27): THEN MOSES SENT HIS < FATHER-IN-LAW > AWAY. And after that (in Exod. 19:1): ON THE THIRD NEW MOON. Solomon said (in Prov. 14:10): THE HEART KNOWS ITS OWN BITTERNESS…, and therefore (according to the rest of the verse) NO OUTSIDER SHALL INTERVENE IN ITS JOY. The Holy One said: My children were enslaved with clay and bricks while Jethro was dwelling quietly within his house. So shall he come to behold the joy of the Torah along with my children? Then after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why so? Moses interpreted <the matter on the principle of > qal wahomer (i.e., a fortiori): If in the case of a single precept, when the Holy One was going to give the precept on Passover, Torah said (in Exod. 12:43): NO FOREIGNER SHALL EAT OF IT; in the case of six hundred and thirteen commandments which he wanted to give to Israel, should Jethro be there to behold them? Therefore (in Exod. 18:27): MOSES SENT HIS <FATHER-IN-LAW> AWAY; and after that (in Exod. 19:1): ON THE THIRD NEW MOON. Why ON THE THIRD NEW MOON, and not on the second new moon, or the seventh new moon, or on another new moon?³³PRK 12:17. Our masters have said: R. Osha'ya said: R. Hiyya the elder taught me: A female proselyte, a female captive, or an emancipated female slave may neither marry nor be betrothed for three new moons.³⁴Yev. 35a (bar); Ket. 37a (bar). So <it was with> Israel. They were called proselytes (gerim), as stated (in Lev. 19:34): FOR YOU WERE STRANGERS (gerim) IN THE LAND OF EGYPT. <They were called> captives, as stated (in Is. 14:2): THEY SHALL TAKE THEIR CAPTORS CAPTIVE. <They were called> emancipated slaves, as stated (in Lev. 26:13): I AM THE LORD YOUR GOD WHO BROUGHT YOU OUT OF THE LAND OF EGYPT TO BE THEIR SLAVES NO MORE…. The Holy One said: I will wait three new moons for them and after that I will give them the Torah.

(Lev. 13:2), “When anyone has on the skin of his flesh.” Why do the plagues come?⁵⁰Cf. Lev. R. 17:3. Because of harlotry. And so you find in Jerusalem, that because they were absorbed in harlotry, they were afflicted with leprosy. What is written there (in Is. 3:16)? “Moreover, the Lord said, ‘Because the daughters of Zion are haughty, and walk with extended neck [and roving eyes] ….’” What did the Holy One, blessed be He, do to them? He struck them with leprosy, as stated (in vs. 17), “And the Lord will smite with sores (sph) the scalps of the daughters of Zion.” Smite with sores (sph) must mean "with leprosy," since it is stated (with reference to leprosy in Lev. 13:2), “a swelling or a sore (rt.: sph) […].” Hence it says (Lev. 13: 2), “When anyone has on the skin of his flesh a swelling or a sore (rt.: sph) […. (Lev. 13:2), “When anyone has on the skin of his flesh a swelling or a sore or a bright spot, and it becomes… the plague of leprosy.”] The verse is speaking about [the four] empires.⁵¹Lev. R. 15:9. The swelling (s't) represents Babylon, since it is stated (in Is. 14:4), “And you shall take up (ns't) this song of scorn against the king of Babylon….” The sore (rt.: sph) represents Media, because Haman conspired (rt.: sph) with Ahasuerus (Esth. 3:18), “to devastate, kill, and destroy.” The bright spot represents the Greek empire, because it “lorded” it (rt.: bhr) over Israel and said, “Whoever has an ox, let him write on the horns of the ox that he has no share in the God of Israel.” ⁵²So also Lev. R. 15:9; Gen. R. 2:4; cf. 16:4. And if [they did] not [do so], they would sentence them to death. The plague of leprosy represents the empire of Edom (i.e., of Rome), because the Holy One, blessed be He, afflicted it and its guarding angel with leprosy, as stated (in Jer. 46:15), “Why has abbireka been washed away? Because the Lord has pushed him away.”⁵³See Tanh. (Buber), Exod. 3:19, and the note there. In the world to come the Holy One, blessed be He, shall sit in judgment over the empire of Edom. He will say to them, “Why did you oppress My children?” They will say, “Was it not You that delivered them into our hands?” Then the Holy One, blessed be He, will say to them, “Because (to paraphrase Is. 47:6) I delivered them into your hands, did you [see fit to] not show them mercy?” [Instead (according to Is. 47:6, cont.),] “upon the aged you made your yoke exceedingly heavy.” This [aged one] is Rabbi Aqiva, whom the empire oppressed, [the empire] which has no end.⁵⁴Gen. R. 13:5. Another interpretation (of Is. 47:6, cont.), “upon the aged you made your yoke exceedingly heavy”: Because they made their yoke as heavy on the aged as upon the youth. The Holy One, blessed be He, said to Babylon, “By your life, I am sitting over you in judgment to judge you and convict you.” Thus it is stated (in Is. 47:1), “Come down and sit upon the dust, O maiden daughter of Babylon; sit on the earth, not a throne.” Since she formerly sat upon a throne, now [she is told,] “Sit on the earth, not a throne; (Is. 47:1, cont.) for you shall no more be called [tender and delicate].” What shall I do to you? I will exact retribution from your guarding angel first and smite him with leprosy. Then after that, I will exact retribution from you. You should not say, “On this empire [only]”; but even upon Gog, since he vaunts himself upward in the world. I will smite him with leprosy, as stated (in Zech. 14:12) “And this shall be the plague [with which the Lord will smite all the peoples who have warred against Jerusalem]: their flesh shall rot away while they stand on their feet.” For what reason? Because they engaged in battle with Israel. And so is it stated (Zech 14:12), “and this shall be the plague,” because they came against Israel. And do not be surprised, as behold the Lord exacts heavy retribution in leprosy from those who hate them even in this world. And who was [such a one]? This was Naaman, of whom it is stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram…; but the man, though a valiant warrior, was a leper.” For what reason was he a leper? Because he had taken a little girl captive from the Land of Israel. In this world He struck the idolaters with leprosy. And also in the world to come the Holy One, blessed be He, will afflict them with leprosy, as stated (in Zech. 14:12), “And this shall be the plague with which the Lord will smite ….” The Holy One, blessed be He, said, “Because you have called my children unclean, I am making you unclean with a great uncleanness through leprosy.” Where is it shown that they called Israel unclean? Where it is stated (in Lam. 4:15) “Away, unclean, they cried at them….” [So] you will be leprous and impure, but Israel, I will sanctify, purify, and redeem them from among you, as stated (in Is. 62:12), “And they shall call them the holy people, the redeemed of the Lord; and you shall be called, sought out, a city not forsaken.” So also King Solomon has said (in Cant. 4:7), “You are beautiful all over, my beloved, and there is no blemish in you.”

Another interpretation (of Cant. 4:8): WITH ME FROM LEBANON (rt.: LBN).²⁴Since this root also designates a brick, Lebanon becomes an allusion to the bricks made in Egypt. See Exod. R. 23:5. R. Levi said: The Holy One said: I was with you during the Egyptian enslavement. R. Berekhyah the Priest said: R. Levi bar Susi expounded as follows: (Exod. 24:10:) AND THEY SAW THE GOD OF ISRAEL, after they had been redeemed <from the Egyptian enslavement, (ibid., cont.:) AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK (rt.: LBN) OF SAPPHIRE, before they were redeemed. In a place where a road of brickwork (rt.: LBN) was to be laid, it was laid.²⁵Cf. Lev. R. 23:8; Cant. R. 4:8:1. Since the Holy One shares Israel’s sufferings, during the Egyptian enslavement it was fitting for heaven to have something like brickwork to correspond with the mortar and bricks for which Israel was enslaved. The enslavement in Babylon was greater than the enslavement in Egypt. Of Egypt it is written (ibid.) AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK (rt.: LBN) OF SAPPHIRE; but of Babylon it is written (in Ezek. 1:26): IN APPEARANCE LIKE {THE} STONEWORK OF SAPPHIRE….²⁶Since stone is harder to work than brick, the Babylonian enslavement must have been more difficult. Of Egypt it is written (in Exod. 1:14): AND THEY MADE THEIR LIVES BITTER WITH HARD LABOR; but of Babylon it is written (in Is. 14:3): AND IT SHALL COME TO PASS IN THE DAY THAT THE LORD GIVES <YOU> REST <FROM YOUR SORROW, FROM YOUR TROUBLE, > AND FROM YOUR HARD LABOR. The Holy One said to them: In Babylon I was with you, and in Egypt I was with you. Ergo (in Cant. 4:8): [COME] WITH ME FROM LEBANON, MY BRIDE, [WITH ME FROM LEBANON].²⁷The midrash is explaining that the twofold repetition of the words, WITH ME FROM LEBANON, is necessary because there were two enslavements. The first WITH ME FROM LEBANON depicts the Egyptian captivity, and the second concerns the Babylonian one.

(II Chron. 32, 1) After these things and veritable events came Sennacherib the king of Assyria, and invaded Judah, and besieged the fortified cities, and thought to break them open for himself. Is such a reward adequate for such a man [Hezekiah]? And also what is the meaning of after? Rabina said: "It means after the Holy One, praised be He! had sworn; for He said, 'If I would tell Hezekiah that I will bring Sennacherib, and deliver him in his hands, he would say to me, I want neither to be scared nor to have him delivered to me.' And therefore the Holy One, praised be He! swore that he will bring him in, as it is said (Isa. 14, 24-24) Sworn hath the Lord of hosts, saying, Surely as I have purposed, so doth it come to pass; and as I have resolved, so shall it occur. To break Asshur in my own land, and upon my mountains will I tread him under foot; then shall his yoke be removed from off them, and his burden shall be removed from off their shoulders. R. Jochanan said: "The Holy One, praised be He! said: 'Sennacherib with his companions shall come and be made a crib for Hezekiah and his associates'." (Ib. 10, 27) And it shall come to pass on that day, that his burden shall be removed from off thy shoulder, and his yoke from off thy neck, and the yoke shall be broken because of the fatness. R. Isaac of Nafcha said: "The yoke of Sennacherib was broken because of the fats of Hezekiah which he used to kindle in the prayer house and in the house of learning." What did he do? He placed a sword on the gate of the house of learning as a sign that he who would not occupy himself with the Torah would be slain by the sword. And thereafter a search was made from the city of Dan to the city of Beersheba, and there was not found one ignoramus among them. And also from the city of Gebeth to the city of Antiphras, and there was not found even one among women and children who was not acquainted with the law of purification. And to that generation is applied the passage (Ib. 7, 21) And it shall come to pass on that day, that a man shall nourish [but] one young cow and two sheep; and also the passage (23) And it shall come to pass on that day that every place, where there are [now] a thousand vines worth a thousand silver shekels, shall be — yea, this shall be (given up) to briers and thorns, i.e., though the vine was worth a thousand silver shekels, it was neglected and turned to briers and thorns because all of them occupied themselves with the study of the law. (Ib. 33, 4) And your spoil shall be gathered as the cricket gathereth. Thus said the prophet to Israel: "Gather your spoils." They said to him: "Shall each one gather for himself or shall it be divided into equal shares?" The prophet answered: "As the cricket gathereth," i.e., as the cricket gathereth each one for himself, so also shall you gather. Then they said to him: "Is there not among these the property of the ten tribes which was robbed by the Assyrians?" He answered: "(Ib. ib. 4) i.e., just as the brook render man from the state of uncleanliness to cleanliness, so also is the case of an Israelite, as soon as his property falls into the hands of an idolater he loses his claim of ownership."

For He is highly exalted (Exod. 15:1). He exalted me and I exalted Him. He exalted me in Egypt, saying: Israel is My son, My firstborn (Exod. 4:22), and I exalted him in Egypt, saying: Ye shall have a song as in the night when a feast is hallowed (Isa. 30:29). He exalted me at the sea: And the angel of God, who went before the camp (Exod. 14:19), and I exalted Him at the sea: I will sing unto the Lord (ibid. 15:1). He is exalted in this world and will be exalted in the world-to-come, as it is said: For the Lord of hosts hath a day upon all that is proud and lofty, and upon all that is lifted up, and it shall be brought low; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up; and upon every lofty tower, and upon every fortified wall, and upon all the ships of Tarshish, and upon all delightful imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and the Lord alone shall be exalted in that day. And the idols shall utterly pass away (Isa. 2:12–18).⁷The verb in the future tense coupled with then implies a future event. Then he will sing after resurrection.

And the Lord spoke unto Moses, saying: “See, I have called by name Bezalel” (Exod. 31:1). Solomon said: Whatsoever cometh into being, the name thereof was given long ago, and it is foreknown what man is (Eccles. 6:10). Scripture also says elsewhere in reference to this: Who hath wrought and done it? He that called the generations from the beginning (Isa. 14:4). The Holy One, blessed be He, declared: When I determined at the very beginning of time to build the Sanctuary, I already announced his name, and made his name known. And it is foreknown what man is. Even when the first man was a lifeless mass, the Holy One, blessed be He, showed him all the righteous men who would descend from him. Some hung from his head, others were suspended from his hair, and still others from his neck, his two eyes, his nose, his mouth, his ears, and his arms. Proof of this is in the fact that when Job complained against his Creator, saying: O that I knew where I might find Him, that I might come even unto His seat! I would order my cause before Him, and fill my mouth with arguments. I would know the words which He would answer me, and understand what He would say unto me (Job 23:3–5). The Holy One, blessed be He, replied to him: Where wast thou when I laid the foundations of the earth? (ibid. 38:4). R. Simeon the son of Lakish maintained: Where wast thou is written because the Holy One, blessed be He, was in fact asking Job: Where were you suspended from the first man? Was it from his head, his hair, his neck, his eyes, or from one of his limbs?

Nebuchadnezzar was also punished with the thing of which he boasted, for it is said: And thou saidst in thy heart: “I will ascend into heaven, above the stars of God will I exalt my throne; and I will sit upon the mount of meeting, in the uttermost parts of the north; I will ascend above the heights of the clouds” (Isa. 14:13–15), but after that is written: Yet thou shalt be brought down to the netherworld, to the uttermost parts of the pit.

Rav and Shmuel: Rav said: Everything that the Holy One blessed be He said, He said about him.²¹Aḥashverosh, who would be the king during whose reign the punishment would be completed. That is what is written: “I will eliminate from Babylonia name and remnant, child and grandchild” (Isaiah 14:22). “Name,” that is Nebuchadnezzar; “and remnant,” that is Evil Merodakh; “child,” that is Belshatzar; “and grandchild,” that is Vashti. Alternatively, “name,” that is their script; “and remnant,” that is their language; “child and grandchild,” that is child and grandchild.²² Evil Merodakh and Belshatzar.
And Shmuel said: Everything that the Holy One blessed be He said, He said about him. That is what is written: “I will place My throne in Elam, and I will eliminate king and princes from there, says the Lord” (Jeremiah 49:38). “King,” that is Vashti, “and princes,” these are the seven princes of Media and Persia.
Rabbi Shmuel bar Naḥmani said: “The Lord will lead you, and your king whom you have set over you, to a nation unknown to you or your fathers, and you will serve there other gods, of wood and stone” (Deuteronomy 28:36). If you say [the exile foretold is] to Babylonia, were they not [originally] from Babylonia?²³ Abraham, the ancestor of Israel, was originally from Ur of the Chaldees in Babylonia. If so, why is it stated: “To a nation that you did not know, you and your fathers?” Rather, this is Media. That is: “It was [vayhi bimei] during the days of Aḥashverosh.”²⁴ The midrash identifies Aḥashverosh as a Mede.

“Flee, my beloved, and be like a gazelle or a young deer on the mountains of spices” (Song of Songs 8:14).
“Flee, my beloved, and be like a gazelle [tzevi]” – [flee] to the hosts [tzava] On High, who praise Your glory with one voice, in one melody; “on the mountains of spices” – in the upper heavens of heavens.⁵⁹In this exposition, the midrash has interpreted the verse as directed toward God.
Another matter: “Flee, my beloved” – from the Diaspora, in which we are located and are sullied with iniquities. “And be like a gazelle” – render us pure like a gazelle;⁶⁰The gazelle is one of the rare undomesticated animals that is “pure,” in the sense that it is permitted to eat it. “or a young deer [haayalim]” – accept our prayers like an offering of goats and rams [eilim]. “On the mountains of spices” – come to have a fine fragrance by the merit of our patriarchs, whose fragrance rises before You like spices. This is the Garden of Eden, which is entirely spices. That is why it is stated: “On the mountains of spices.”
Another matter: “The one who dwells in the gardens, companions” (Song of Songs 8:13) – Rabbi Yirmeya [said] in the name of Rabbi Ḥiyya the Great: If two colleagues debate a matter of halakha and yield to one another in halakha, the verse states in their regard: “Then those who fear the Lord spoke [nidberu] one to another, and the Lord listened and heard” (Malachi 3:16); and dibbur is an expression of nothing other than subduing, as it is stated: “He subdues [yadber] peoples beneath us” (Psalms 47:4). Moreover, if they were mistaken, The Holy One blessed be He corrects their error for them. What is the source? “The Lord listened and heard, and a book of remembrance was written before Him for those who fear the Lord and those who think of His name” (Malachi 3:16). “The Lord… heard and [a book of remembrance] was written” – [this indicates] that He writes it on their hearts, just as it says: “On their heart I will write it” (Jeremiah 31:32). “A book of remembrance [was written] before Him” – that He reminds them of it. For whom? “For those who fear the Lord and those who think of His name.”
Rabbi Yudan said: When Israel is reading the Torah in groups,⁶¹This is based on the similarity of the word groups [ḥavurot] and companions [ḥaverim]. “your voice, let me hear it” (Song of Songs 8:13). If not, “flee, my beloved.” Rabbi Zeira said: When Israel recites Shema in unison, with one voice, with one melody, “your voice, let me hear it.” If not, “flee, my beloved.”
“Flee, my beloved” – Rabbi Levi said: [This is analogous] to a king who made a feast and invited guests. Some of them were eating and drinking and blessing the king, and some of them were eating and drinking and cursing the king. The king sensed it and sought to introduce commotion at his feast and break it up. A noblewoman entered and advocated on their behalf. She said to him: My lord the king: Instead of looking at those who are eating and drinking and cursing you, look at those who are eating and drinking and blessing you and praising your name. So too, when Israel are eating and drinking, blessing, praising, and lauding the Holy One blessed be He, He hears their voices and is appeased. When the nations of the world eat and drink, curse, blaspheme, and scorn the Holy One blessed be He with the licentiousness that they mention, at that moment, the Holy One blessed be He considers even destroying His world. The Torah enters and advocates and says: Master of the universe, instead of looking at those who blaspheme and anger You, look at Your people Israel, who bless, praise, and laud Your great name with Torah, hymns, and praise. The Divine Spirit shouts: “Flee, my beloved”; flee from the nations of the world and cleave to Israel.
“And be like a gazelle” – just as this gazelle, while it is sleeping, one of its eyes is open and one of its eyes is closed, so too: when Israel performs the will of the Holy One blessed be He, He looks upon them with His two eyes; that is what is written: “The eyes of the Lord are to the righteous” (Psalms 34:16). But when they do not perform the will of the Holy One blessed be He, He looks upon them with one of His eyes, as it is stated: “Behold, the eye of the Lord is toward those who fear Him, [toward those who await His mercy, to deliver their souls from death, and to keep them alive in famine]” (Psalms 33:18–19).⁶²Even when they do not sufficiently fulfill the will of God, He still protects them due to whatever fear of God they still do have, although He does so with “one eye.” He protects them from death and famine but does not grant them abundance.
“On the mountains of spices” – Rabbi Simon said: The Holy One blessed be He said: Wait for Me until I sit in judgment on their mountains, that is, their guardian angels, who are situated with Me in Heaven. That is what is written: “On the mountains of spices.”⁶³The word spices [besamim] can also be vocalized to read bashamayim, in Heaven. Rabbi Yitzḥak said: Like this: “You shall take for yourself chief spices” (Exodus 30:23) – chief.⁶⁴The word “chief” in the verse is unnecessary, as the continuation of the verse details exactly which spices should be brought. This indicates that the word spices refers to that which is “chief,” of primary importance. Consequently, the verse in Song of Songs can be understood to refer to the guardian angels of the nations, even without reading besamim and bashamayim (Yefe Kol). Camels bearing gold, and “spices”⁶⁵This is based on I Kings 10:2, which describes what the Queen of Sheba brought to Solomon, and states that she brought “camels that bore spices and gold.” – gold and spices.⁶⁶This sentence is difficult to understand, and some commentaries suggest that it does not belong in the text (see Yefe Kol). Some suggest that the midrash is highlighting, based on the verse in Kings, that gold and spices are items associated with royalty and greatness. Therefore, the reference to spices in the verse in Song of Songs can refer to the guardian angels of the nations, which represent their ultimate level of power and greatness.
Rabbi Ḥonya [said] regarding the statement of Rabbi Yitzḥak: The Holy One blessed be He does not exact retribution from a nation below until He humbles its guardian angels above. There are five verses in this regard. One, as it is written: “It will be on that day that the Lord will reckon with the host of the heavens in Heaven” (Isaiah 24:21), and thereafter “with the kings of the earth” (Isaiah 24:21). Two, “how have you fallen from the heavens, shining morning star” (Isaiah 14:12), and thereafter, “you have been felled to the ground” (Isaiah 14:12). Three, “For my sword has been sated in the heavens” (Isaiah 34:5), and thereafter, “it shall descend upon Edom” (Isaiah 34:5). Four, “to bind their kings with fetters” (Psalms 149:8), and thereafter, “and their nobles with iron chains” (Psalms 149:8). Rabbi Tanḥuma said: “To bind their kings with fetters” – these are the guardian angels above, “and their nobles with iron chains,” these are the rulers below. Five, “to execute judgment as it is written” (Psalms 149:9), and thereafter, “this is glory for all His devoted ones, Halleluya” (Psalms 149:9).
The greatness of Israel is likened to four matters: to the grain harvest, to the grape harvest, to spices, and to a birthing mother. To the grain harvest: When a field is reaped before its time, even its straw is no good, but at its time, it is good. That is what is written: “Extend the scythe, as the harvest is ripe” (Joel 4:13). It is likened to the grape harvest: When a vineyard is harvested before its time, even its vinegar is no good, but at its time, it is good. So too, “sing about it, a vineyard of wine” (Isaiah 27:2) – when the vineyard becomes [ready to produce] wine, pluck it. It is likened to spices: Just as spices that are harvested when they are soft and moist, their fragrance does not diffuse; but when they are dry and are then harvested, their fragrance diffuses. It is likened to a birthing mother: When a woman gives birth before her time, the offspring does not survive. When she gives birth at her time, it lives. Thus, it is written: “Therefore, He will give them up until the time that the birthing mother gives birth” (Micah 5:2). Rabbi Aḥa said in the name of Rabbi Yehoshua ben Levi: “I am the Lord, at its time I will hasten it” (Isaiah 60:22) – if you do not merit, at its time. If you merit, I will hasten it.⁶⁷Redemption will come by a particular time, but if Israel merits, it will come sooner. So may it be His will, speedily in our days, amen.

Another explanation of Hath he thrown into the sea. That is, He saw the guardian angel of Egypt falling. You find that the Holy One, blessed be He, will exact retribution from nations in the future only after He has punished their guardian angels, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (Isa. 24:21). Similarly, How art thou fallen from heaven, O day star, son of the morning! is followed by How art thou cut down to the ground, that didst cast lots over the nations! (ibid. 14:12). And My sword hath drunk its fill in heaven is followed by Behold, it shall come down upon Edom (ibid. 34:3).

“My beloved spoke up, and he said to me” (Song of Songs 2:10). He answered me by means of Daniel, and said to me by means of Ezra. What did He say to me? “Rise, my love, my fair one” (Song of Songs 2:10). “For, behold, the winter is past” (Song of Songs 2:11), these are the seventy years that Israel spent in the Diaspora. “The rain is over and gone” (Song of Songs 2:11), these are the fifty-two years from when the Temple was destroyed until the kingdom of the Chaldeans was uprooted. But were they not seventy years? Rabbi Levi said: Subtract the eighteen years during which a Divine Voice was thundering and saying to Nebuchadnezzar: ‘Bad slave, rise up and destroy the house of your Master because the children of your Master do not heed Him.’¹¹²Although the Chaldeans, also known as the Babylonians, ruled for seventy years, only fifty-two of those years were after the destruction of the Temple. “The blossoms have appeared in the land” (Song of Songs 2:12), like Mordekhai and his associates and Ezra and his associates.
“The time of the nightingale [zamir] has arrived” (Song of Songs 2:12), the time for the foreskin to be cut off [shetizamer] has arrived, the time for the wicked to be broken has arrived, as it is stated: “The Lord has broken the staff of the wicked” (Isaiah 14:5). The time has arrived for the Babylonians to be destroyed. The time has arrived for the Temple to be built, as it is stated: “Saviors will ascend Mount Zion” (Obadiah 1:21), and it is written: “The glory of this [latter] house will be greater [than that of the first]” (Haggai 2:9).
“The sound of the turtledove [hator] is heard in our land” (Song of Songs 2:12), Rabbi Yoḥanan said: The voice of a good explorer [tayar] was heard in our land. Who is that? It is Cyrus; that is what is written: “So said Cyrus king of Persia…all the kingdoms of the earth [has the Lord, God of heaven, given me, and He has commanded me to build Him a Temple in Jerusalem...] Any of you from His entire people…[may go up]” (Ezra 1:2–3). “The fig tree has formed its unripe figs” (Song of Songs 2:13), these are the baskets of first fruits. “The vines in blossom emitted fragrance” (Song of Songs 2:13), these are the libations.

“That which is warped cannot be straightened, and that which is lacking cannot be counted” (Ecclesiastes 1:15).
“That which is warped cannot be straightened.” In this world, one who is warped can be straightened, and one who is lacking can be counted. But in the future, one who is warped cannot be straightened, and one who is lacking cannot be counted. There are those among the wicked who were friends with each other in [this] world. If one of them repented during his lifetime, before his death, and one of them did not repent before his death, the one who did so in his lifetime is privileged to stand in the company of the righteous, and the other one stands in the company of the wicked. He sees his counterpart and says: ‘Is there, perhaps, favoritism in this world? Woe to that man.¹⁰⁷He is referring to himself. The same is true of the third-person reference (“he”) in the next sentence. He and that one, we were together in the world. We were as one, we stole as one, we robbed as one, and we did all the evil deeds in the world together. Why is that one in the company of the righteous and this man is in the company of the wicked?’ They say to him: ‘You great fool, you were repulsive after your death for two or three days. They did not place you into a coffin, and they dragged you to your grave with ropes. “The maggot is spread under you and worms cover you” (Isaiah 14:11). Your counterpart saw your repulsiveness and took an oath to abandon his wicked path, and he repented like a righteous man. His repentance enabled him to take life, honor, and a portion here with the righteous. Why [are you being punished] to this extent? It is because you had the opportunity to repent, and had you repented, all would have been well for you.’
He says to them: ‘Allow me, and I will go and repent.’ They respond to him and say: ‘Oh, you great fool, don’t you know that this world is comparable to Shabbat, and the world from which you came is comparable to the day before Shabbat? If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Don’t you know that the world from which you came is comparable to dry land and this world is comparable to the sea? If a person does not prepare on dry land, what will he eat at sea? Don’t you know that this world is comparable to a wilderness, and the world from which you came is comparable to a settlement? If a person does not prepare in the settlement, what will he eat in the wilderness?’ Immediately, he grits his teeth and eats his flesh, as it is stated: “The fool folds his hands, and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me and I will see the glory of my counterpart.’ They say: ‘You great fool, we are commanded from the mouth of the Almighty that neither will the righteous stand among the wicked, nor the wicked among the righteous, not the pure alongside the impure, nor the impure alongside the pure. What are we commanded regarding this gate? “This is the gate of the Lord, the righteous will enter it” (Psalms 118:20).’ Immediately, he rends his garments and pulls out his hair, as it is stated: “The wicked will see and be angered” (Psalms 112:10).

And you see horse and chariot (Deuteronomy 20:1): And it is stated (Exodus 15:19), "For when the horse of Pharaoh." And why did it not state, "horses and riders?" Rather [it is] because in front of the Holy One, blessed be He, they are only considered like one horse. "A people more numerous than you." The Holy One, blessed be He, said, "They are numerous in front of you. But in front of Me, they are only only considered like one man." And from where [do we know this]? As so did the Holy One, blessed be He, say to Gidon (Judges 6:16), "and you shall smite Midian like one man." And from where [do we know] that they are numerous? As it is stated (Isaiah 17:12), "Ah, the roar of many peoples that roar as roars the sea." And for each one of you, a hundred [to] five, but you are victorious, as it is stated (Leviticus 26:8), "And five of you shall give chase to a hundred." Therefore it is written, "a people more numerous than you." "Do not be afraid of them." Your forefathers were not afraid of them and they were victorious. What is written about our father, Avraham? "At night, he and his servants deployed against them and defeated them" (Genesis 14:16). And he was not afraid of them, as I told him (Genesis 15:1), "Fear not, Avram, I am a shield to you; your reward shall be very great." And I made him a shield, as it is stated, "I am a shield to you." And in the same way that I did [this] for him, so [too] will I do it for you. As it is stated (Isaiah 14:24), "As I have designed, so shall it happen; what I have planned, that shall come to pass." What is [the meaning of] "As I have designed?" As I have done for Avraham, so shall I do for you.

[Another interpretation] (of Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH A SWELLING (S'T) OR A SORE OR A BRIGHT SPOT, < AND IT BECOMES > … THE PLAGUE OF LEPROSY. < The verse > is speaking about four empires.⁷⁰Tanh., Lev. 11; Lev. R. 15:9. The SWELLING represents Babylon, since it is stated (in Is. 14:4): AND YOU SHALL TAKE UP (NS'T) THIS SONG OF SCORN AGAINST THE KING OF BABYLON AND SAY…. The SORE (rt.: SPH) represents Media, because Haman conspired (rt.: SPH) with Ahasuerus to devastate, kill, and destroy. The BRIGHT SPOT represents the Greek empire.⁷¹According to the parallel in Tanh., Lev. 11, the BRIGHT SPOT (rt.: BHR) represents Greece because that empire “lorded” it (rt.: BHR) over Israel and said: Whoever has an ox, let him write on the horns of the ox that he has no share in the God of Israel.” So also Lev. R. 15:9; Gen. R. 2:4; cf. 16:4. THE PLAGUE OF LEPROSY represents the wicked empire of Edom (i.e., of Rome), because the Holy One afflicted it and its prince with leprosy, as stated (in Jer. 46:15): WHY HAS ABBIREKA BEEN WASHED AWAY?….⁷²See above, Tanh. (Buber), Exod. 3:19, and the note there. In the world to come the Holy One shall sit in judgment over the wicked empire. He will say to them: Why did you oppress my children? They will say: It was you that acted, when you delivered them into our hands. Then the Holy One will say to them: Because (to paraphrase Is. 47:6) I delivered them into your hands, did you not show them mercy? Instead (according to Is. 47:6, cont.): UPON THE AGED YOU MADE YOUR YOKE EXCEEDINGLY HEAVY. This < aged one > is Rabbi Aqiva, whom the empire oppressed, < the empire > which has no end.⁷³Gen. R. 13:5.

Nebuchadnezzar made himself into a deity, as stated (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; <I WILL BECOME LIKE THE MOST HIGH >. The Holy One informed him that he was flesh and blood, as stated (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND.

Sennacherib and all his hosts did likewise, as it is said: By thy servants hast thou taunted (Isa. 37:24); I have digged and drunk water (ibid., v. 5). Therefore it states: Then the Lord sent an angel, who cut off all the mighty men of valor, and the leaders and the captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, they that came forth of his own bowels slew him there with his sword (II Chron. 32:21–22). Nebuchadnezzar did likewise when he said: I will ascend above the heights of the clouds (Isa. 14:14); and therefore the Holy One, blessed be He, told him: Since you wish to separate yourself from mankind, mankind will ultimately separate itself from you. At the end of twelve months he was walking upon the royal palace at Babylon… . While the word was in the king’s mouth, there fell a voice from heaven: “O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field.” … The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, etc. (Dan. 4:26–30). And all this came upon the king Nebuchadnezzar (ibid., v. 25).

"And Balak son of Zippor saw": The Torah says (Deuteronomy 32) "The Rock--perfect is His work for all of His ways are justice." Hashem did not give the non-Jews an opening to say in the future "You have distanced us." What did Hashem do? Just like He set up kings and sages and prophets for the Jews, He set these up for the non-Jews. He set up Shlomo as a king over the Jews and the entire earth, and He did the same for Nebuchadnezzar. This one built the Beit Hamikdash and said "How many praises and supplications there are!" and this one destroyed it and scoffed and said (Isaiah 14): "I will ascend to the heights of the clouds." He gave David riches, and he took his house for His Name. And he gave Haman riches, and he took an entire nation to be slaughtered. All the greatness that the Jews took, you find that the nations took. Another example: He set up Moshe for the Jews and Bilaam for the nations. Understand what the difference is between Jewish prophets and non-Jewish prophets? Jewish prophets exhort the people about their sins, as it says (Ezekiel 3): "And you, son of man, I have appointed you as a watchman etc." And the prophet from among the nations caused a breach to drive the creations from the world. Not only this, but all the prophets were [given prophecy] from the attribute of mercy on the Jews and the non-Jews, as Yirmiyah said (Jeremiah 48): "My heart to Moav is as pipes moan." And as Yechezkel said (Ezekiel 27): "Son of man, lament for Tyre." And this cruel one stood to uproot an entire nation for no reason. Therefore the passage of Bilaam was written, to make it known why Hashem took away the holy spirit from non-Jews, for this one was from them and see what he did.

(Fol. 139a) We are taught that R. Jose b. Elisha said: "If thou seest a generation in which many troubles come, go and investigate the Judges of Israel, for it is said (Micah 3, 9.) Hear this, I pray you, O ye heads of Jacob, and ye princes of the house of Israel, that abhor justice, and make crooked all that is straight. And it is further written; They built up Zion with bloody guilt, and Jerusalem with wrong. Her chiefs judge for bribes, and her priests teach for reward, and her prophets divine for money, and yet will they lean upon the Lord, etc. They are all wicked, yet they all lean upon Him who created the world with his command. Therefore will the Holy One, praised be He! bring upon them three misfortunes for the three sins of which they are guilty; as it is said (Ib. ib. 12.). Therefore for your sake, shall Zion he ploughed up as a field, and Jerusalem shall become ruinous heaps, and the mount of the house, forest-covered high places. And the Holy One, praised be He! will not cause the Shechina to rest in Israel until such wicked judges and officers shall be destroyed from Israel, as it is said (Is. 1, 25.) And I will turn my hand against thee, and purge away as with lye thy dross, etc. And I will restore thy judges as at the first, and thy counsellors as at the beginning." Ulla said: "Jerusalem will not be redeemed except through righteousness, as it is said (Ib. ib. 27.) Zion shall be redeemed through justice, and her converts through righteousness." R. Papa said: "When the haughty will cease to exist, then the magicians (Sadducees) will cease; when the corrupt judges will cease, then also will the bribed officers cease to exist. When the haughty will cease, then will the magicians cease to exist, as it is said (Ib. ib. 25.) And I will purge away, as with lye thy dross etc. When the corrupt judges will cease to exist, then also will the bribed officers cease, for it is written (Zeph. 3, 15.) The Lord hath removed thy punishment, he hath cleared away thy enemy." R. Malai, in the name of R. Eliezer, the son of R. Simon, said: "What is meant by the passage (Is. 14, 5.) BroJcen hath the Lord the staff of the wicked, the sceptre of rulers? The staff of the wicked, refers to the judges who make themselves a staff (of support) to their sextons; The sceptre of rulers, refers to the learned men that are in the families of the wicked judges." Mar Zutra said: "This refers to teachers who give instruction in communal laws to ignorant disciples, who afterwards become judges [incapable of judging rightfully]." R. Elazar b. Malai, in the name of Resh Lakish, said: "What is meant by the passage (Is. 59, 3.) For your hands are defiled with blood and your fingers with iniquity; your lips have spoken falsehood, and your tongue uttereth deception? For your hands are defiled with blood, refers to the judges. And your fingers with iniquities, refers to the scribes of the judges [who write false documents] Your lips have spoken falsehood. refers to the attorneys [who teach people to plead falsely"]. And your tongue uttereth deception, refers to the litigants themselves."

(Exodus 14:25) "And He removed their chariot wheels": R. Yehudah says: Because of the fire on high, the wheels below were broken, the yokes and the chariots ran of themselves, being filled with vessels of silver and gold and precious gems and pearls for Israel to take as spoil. R. Nechemiah says: Because of the thunders on high, the pivots below flew off, viz. (Psalms 77:19) "The rumble of your thunder caught the wheel; lightings lit the world", and the yokes and the chariots ran of themselves. In the past, the mules would pull the chariots. Now, the chariots were pulling the mules. "and He led them with hardness": R. Yehudah says: As they meted it out, so did He mete it out to them. (Exodus 5:9) "Let the labor be hard on the men" — "and He led them with hardness." "And Egypt said: 'I shall flee from before Israel'": The wicked and the fools among them said: "Shall we flee these toils and tempests?" The sober among them said: "I shall flee from before Israel, for the L rd wars for them against the Egyptians." They realized that He who wrought miracles for them in Egypt was doing so at the sea. R. Yossi says: Whence do you derive that with the plagues that these were plagued at the sea, the others were plagued in Egypt and that they saw each other (at the time)? From "And Egypt said: "I (at the sea) shall flee from before Israel; for the L rd is warring for them in Egypt (too)!" And (this obtains) not with Egypt alone, but with all who afflict Israel throughout the generations. As it is written (Psalms 78:66) "And He beat back His foes. Eternal disgrace did He inflict upon them, viz. (Psalms 81:15-16) "In a moment I would humble their foes … and their time (of punishment) will be eternal", and (Isaiah 14:25) "to break Ashur in My land, etc." And thus, throughout the generations, viz. (Ibid. 26) "this is the counsel for all of the earth, and this is the hand stretched forth against all the nations" (that afflict Israel). Why so? (Ibid. 27) "For the L rd of hosts has counseled, and who will annul it? And His hand is stretched forth, and who will turn it back?" Not Egypt ("Mitzrayim") alone, then, (is intended), but all who afflict ("meitzarim") them, throughout the generations. Thus — "for the L rd wars for them against Mitzrayim (- "meitzarim").

R. Abin declared: In the future the Holy One, blessed be He, will establish the elders of Israel as a court, and He will appoint their head as chief judge of the Beth Din, and with them will judge the heathens, as it is said: The Lord will enter into judgment with the elders of his people, and the princes thereof (ibid. 3:14). It is not written “over the elders of His people” but with the elders of His people. That is, He will sit with them and judge the heathens. What will He say to them? You have eaten up the vineyard, namely, Israel, as it is said: For the vineyard of the Lord of hosts is the house of Israel (Isa. 5:7); The spoil of the poor is in your houses (ibid. 3:14), for it is said: That the Lord hath founded Zion, and in her shall the poor of His people take refuge (ibid. 14:32).

Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face like the face of the Chayyah, which is on the Throne of Glory. Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, as it is said, "And behold the angels of God were ascending and descending on it" (ibid.). The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit" (Isa. 14:15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).

Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face like the face of the Chayyah, which is on the Throne of Glory. Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, as it is said, "And behold the angels of God were ascending and descending on it" (ibid.). The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit" (Isa. 14:15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).

“And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.” (Bereshit 33:19) R’ Yudan bar Simon said: this is one of the three places about which the nations of the world cannot defraud Israel and say ‘this is stolen property in your hands.’ They are – the cave of the Machpela, the Holy Temple and the grave of Yosef. The cave of the Machpela, as it is written “And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver…” (Bereshit 23:16) The Holy Temple, as it is written “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) The grave of Yosef, as it is written ““And he bought the part of the field where he had pitched his tent…” (Bereshit 33:19)

"and its captivity": for what they did with the captives of My people, viz. (Isaiah 14:2) "and they will be captors of their captors."