느헤미야 8:78의 미드라쉬

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related to [the verse] (in Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.” Who is this?¹Cf. Tanh. (Buber), Gen. 2:4. Aaron, of whom it is said (in Lev. 8:33, 35), “And you (i.e., you and your sons) shall not go out from the door of the tent of meeting for seven days […]. And you shall remain at the door of the tent of meeting day and night for seven days.” Moses said to them, “Observe mourning for seven days, before it comes to you.” (Lev. 8:35, cont.) “And you shall observe the charge of the Lord.” Moses said to them, “Observe the charge of the Lord, for so did the Holy One, blessed be He, observe seven days of mourning before He brought the flood.” Where is it shown that He mourned [before the flood]? Where it is stated (in Gen. 6:6), “Then the Lord regretted that He had made humanity on the earth, and He was grieving in his heart.” [The expression] “He was grieving” can only mean, He mourned. For so it says concerning David (in II Sam. 19:3), “And the victory [on that day] was turned into mourning for all the people because [on that day they heard it being said,] ‘The king was grieving over his son.’”²Tanh. (Buber), Gen. 2:4; Gen. R. 27:4. So also Ezra said to Israel when they were weeping, each one for his brother and each one for his child (in Neh. 8:10), “Go, eat choice foods and drink sweet drinks…. Do not be grieving, for the joy of the Lord is your strength.” It is therefore stated (in Gen. 6:6), “and He was grieving in his heart.” At that time the Holy One, blessed be He, observed the seven days of mourning, before He brought the flood. Thus it is stated (in Gen. 7:10), “And it came to pass after seven days [that the waters of the flood came upon the earth].” And so Moses was saying to Aaron the priest and to his sons, “Just as the Holy One, blessed be He, mourned over His world before He brought the flood, so [you are to] observe the [required] mourning before it touches (i.e., harms) you.” So they observed [the mourning], but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) “Whoever observes a commandment shall not know anything evil.” (Eccl. 8:5, cont.:) “And a wise heart shall know [there is] a time of judgment.” This is Moses, to whom the Holy One, blessed be He, had already said (in Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification³This translation leaves in doubt who or what is sanctified. A more traditional translation would read, “It (i.e., the door of the Tabernacle) shall be sanctified.” through My glory.” [In other words,] I (the Holy One, blessed be He,) will be sanctified there through My glory. Now Moses ministered during the seven days of priestly ordination, but he was afraid, saying, “Perhaps divine judgment will strike him (i.e., Aaron).” Thus it is stated (ibid.), “and there shall be sanctification through My glory.” Still he did not act, but said to Aaron, “Observe seven days of mourning.” [Aaron] said to him, “Why?” [Moses] said to him, “For so the Holy One, blessed be He, has told me – (in Lev. 8:35) “for so I have been commanded.” When they had observed the seven days of mourning and [when] the eighth day had come, Nadab and Abihu went in to make an offering (rt.: qrb). Divine judgment struck them, and they were destroyed by fire. It is so stated (in Lev. 10:2), “So fire came forth from before the Lord and consumed them, so that they died before the Lord.” Moses came and said to Aaron (in Lev. 10:3), “This is what the Lord spoke, ‘Through those who are near (rt.: qrb) to Me, I will be sanctified.” Where did he speak? In the Sinai Desert. (Exod. 29:43), “And there I will meet with the Children of Israel, and there shall be sanctification through My glory.” And so did Moses say to Aaron, “The time that He said to me, ‘Through those who are near to Me, I will be sanctified,’ I thought that He would strike me or you. But now I know that they are greater than I and than you.” (Lev 9:3:) “And Aaron was silent” – the thing was consolation for him. Ergo (Eccl. 8:5), “Whoever observes a commandment shall not know anything evil.”

(Lev. 9:1:) AND IT CAME TO PASS ON THE EIGHTH DAY…. This text is related (to Eccl. 8:5): WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL. Who is this?¹Tanh., Lev. 3:1; cf. above, Tanh. (Buber), Gen. 2:4. Aaron, of whom it is said (in Lev. 8:33, 35): AND YOU (i.e., you and your sons) SHALL NOT GO OUT FROM THE DOOR OF THE TENT OF MEETING FOR SEVEN DAYS < …. > AND YOU SHALL REMAIN AT THE DOOR OF THE TENT OF MEETING DAY AND NIGHT FOR SEVEN DAYS. Moses said to them: Observe mourning for seven days. (Ibid., cont.:) AND YOU SHALL OBSERVE THE CHARGE OF THE LORD. Moses said to them: Observe THE CHARGE OF THE LORD, for so did the Holy One observe seven days of mourning before he brought the flood. Where is it shown that he mourned? Where it is stated (in Gen. 6:6): THEN THE LORD REGRETTED THAT HE HAD MADE HUMANITY ON THE EARTH, [AND HE WAS GRIEVING IN HIS HEART]. HE WAS GRIEVING can only mean "he mourned," for so it says concerning David (in II Sam. 19:3): AND THE VICTORY [ON THAT DAY] WAS TURNED INTO MOURNING FOR ALL THE PEOPLE BECAUSE [ON THAT DAY THEY HEARD IT BEING SAID:] THE KING WAS GRIEVING OVER HIS SON.²Above, Tanh. (Buber), Gen. 2:4; Gen. R. 27:4. So also Ezra said to Israel, when they were weeping, each one for his brother and each one for his child (in Neh. 8:10): GO, EAT CHOICE FOODS AND DRINK SWEET DRINKS…. DO NOT BE GRIEVING, FOR THE JOY OF THE LORD IS YOUR STRENGTH. It is therefore stated (in Gen. 6:6): AND HE WAS GRIEVING IN HIS HEART. At that time the Holy One observed the seven days of mourning, before he brought the flood. Thus it is stated (in Gen. 7:10): AND IT CAME TO PASS AFTER SEVEN DAYS [THAT THE WATERS OF THE FLOOD CAME UPON THE EARTH]. And so Moses was saying to Aaron the Priest and to his sons: Just as the Holy One mourned over his world before he brought the flood, so < you are to > observe the < required > mourning before he touches (i.e., harms) you. So they observed < the mourning >, but they did not know for what reason they were observing it. Why? (Eccl. 8:5:) WHOEVER OBSERVES A COMMANDMENT SHALL NOT KNOW ANYTHING EVIL; AND A WISE HEART SHALL KNOW < THERE IS > A TIME OF JUDGMENT.

Again said R. Jeremiah and, according to others, R. Chiya b. Abba: "The Targum (Chaldaic version) of the Torah was composed by Onkelos, the proselyte, by dictation of R. Eliezer and R. Joshua; the Targum of the Prophets was composed by Jonathan b. Uzziel by dictation of [the prophets] Haggai, Zeehariah and Malachi. At that moment the land of Israel quaked [as if by earthquake] four hundred Parsaoth (miles) square, and a heavenly voice went forth saying: 'Who is the one that has revealed My secrets to man?' Thereupon Jonathan b. Uzziel arose and said: 'I am the one who hath revealed Thy secrets to man, but it is known and revealed unto Thee that not for my honor, nor for the honor of the house of my father, have I done this, but merely for Thy glory, to prevent controversies in Israel.' He intended to reveal the Targam of the Hagiographa, when a heavenly voice went forth and said: 'Enough for thee!' Why so? Because therein (in the Hagiographa) are contained intimations about the Messianic period [the Book of Daniel]." And the Targum of the Torah, you say, was composed by Onkelos, the proselyte? Behold! R. Ika, in the name of R. Cliananel, who quoted Rab, said: "What is the meaning of the passage (Neh. 8, 8) So they read in the Book, in the law of God distinctly, and exhibited the sense; so that they [the people] understood what was read; i.e., so they read in the Book of God, refers to the Biblical text; distinctly, refers to the Targum; and exhibited the sense, refers to the division of the verses; so that they understood what was read, refers to the signs of punctuation, and according to others, it refers to the Massoroth." Hence the Targum existed already in the days of Ezra? It was forgotten and Onkelos merely restored it. Why was it that at the translation of the Pentateuch, the land of Israel did not tremble, but at the translation of the Prophets, it did tremble? Because in the Pentateuch everything is explained; but in the Prophets some things are explained and some are not sufficiently explained; as for example, (Zec. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadarimmon in the valley of Megiddon. And R. Joseph said: "Were it not for the Targum, I would not have understood the meaning of this passage." How does the Targum translate it? "On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, that was killed by Hada-rimmon ben Tabrimon in the city of Ramoth Gilead, and as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon."

(Fol. 15b) Our Rabbis have been taught: It once happened that R. Eliezer was sitting the entire day on a festival and lecturing about holiday laws. When the first division of his audience arose and went out, R. Eliezer said: "These people are counting their wine by barrels, [and are in a hurry to drink them]." When the second division went out, he said: "These people are counting their wine by jugs." Of the third part he remarked: "These people are counting their wine by pitchers." The fourth, he said: "These people are counting their wine by bottles." When the fifth arose, he said: "These people are counting their wine by goblets." When the sixth began to depart, he said: "These are the poor people who can afford neither social nor spiritual enjoyment." He then turned his attention toward his disciples and noticed that the color of their faces began to change. "My children, I did not mean you," he said to them. "I spoke only about those people who leave eternal life for temporary affairs." When his disciples started to go, he said to them (Nehem. 8, 10), Go your way, eat fat things, drink sweet drinks, and send portions unto him for whom nothing is prepared; for this day is solely unto our Lord: and do not grieve yourselves; but let the joy of the Lord be your stronghold.

Because you said: Let now a little water be fetched, and wash your feet, and recline yourselves under the tree (Gen. 18:4), I will give the precept of the paschal lamb to thy descendants, as it is said: They shall fetch to them every man a lamb (Exod. 12:3). Because you said to them Let now (na), I will give your descendants the ordinance of the Passover: You shall not eat of it raw (na) (ibid., v. 20). Because you did say A little, I will drive their enemies away little by little, as it is said: By little and little I will drive them out from before you (ibid. 23:30). Inasmuch as you said water, I will give them a well in the desert, as is said: Spring up, O well (Num. 21:7). Since you said wash your feet, I will wash away all the impurity of your descendants, as it is said: When the Lord shall have washed away the filth of the daughter of Zion (Isa. 4:4). Because you did say: Recline yourselves under a tree, I will give them the precept of the sukkah, as it is written: Go forth unto the mount and fetch olive branches (Neh. 8:15). In return for your saying: I will fetch a morsel of bread, I will cause to rain bread from heaven (Exod. 16:4). And inasmuch as you offered curd and milk, I will give you curd of kine and milk of sheep (Deut. 32:14).

Rabbi Abba bar Kahana [said], and some say it in the name of Rabbi Ada bar Ḥunya: The generation that comes should be in your eyes like the generation that has passed, so you should not say: ‘Were Rabbi Akiva alive, I would study Bible before him; were Rabbi Zeira and Rabbi Yoḥanan alive, I would study Mishna before them.’ Rather, the generation that comes during your lifetime and the Sage that is in your lifetime are the equivalent of the generation that passed and the early Sages who preceded you.
Rabbi Yoḥanan said: It is written: “The Lord who made Moses and Aaron…” (I Samuel 12:6), and it is written: “The Lord sent Yerubaal, Bedan, Yiftaḥ and Samuel” (I Samuel 12:11). Yerubaal, this is Gideon; Bedan, this is Samson; Yiftaḥ as its plain meaning. And it is written: “Moses and Aaron among his priests, and Samuel among those who call His name” (Psalms 99:6) – the verse parallels three of the insignificant people of the world to three of the prominent people of the world,²⁰The verse in I Samuel (12:11) refers to Gideon, Samson, and Yiftah in the same listing as Samuel, thus equating them, and the verse in Psalms is understood to equate Samuel to Moses and Aaron. to teach you that Yerubaal’s court is as great and significant before the Holy One blessed be He as Moses’s court; Samson’s court is the equivalent of Aaron’s court; and Yiftaḥ’s court is the equivalent of Samuel’s court. This teaches you that anyone who is appointed a leader of the community, even if he is extremely insignificant, he is like the noblest of their noble predecessors, as it is stated: “You shall come to the priests, the Levites, and to the judge who will be in those days…” (Deuteronomy 17:9). I have [the ability to come] only to the judge that is in your generation; where [would you be able to find] the judge that is not in your generation? Why does the verse state: “To the judge who will be in those days”?²¹Clearly, one can go only to a judge who is in his generation. It teaches that the judge in your generation, in his time, is the equivalent of the judge who was in earlier days, and so, it says: “Do not say: How was it that the former days were better than these?” (Ecclesiastes 7:10).
Rabbi Shimon ben Lakish said: You should heed only the judge that is in your generation, as it is written: “The heads of the fathers [ha’avot] of the family of the children of Gilad, son of Makhir, son of Manasseh [came near and spoke before Moses and before the princes; the heads of the fathers’ [avot] houses of the children of Israel]” (Numbers 36:1). Rabbi Yudan said: “The fathers [ha’avot],” “fathers [avot].”²²Regarding the family of Gilad, the verse uses the definite article ha’avot, while regarding the leaders of entire tribes, the verse writes simply avot, without the definite article. Rather, these entered into leadership and these were removed from leadership, and that is why the verse presented then deficiently.²³The heads of the families of Gilad were from the younger generation, and were entering leadership positions, whereas the tribal princes were from the older generation and were concluding their terms of leadership.
Rabbi Berekhya said: It is written: “Yehoyada was the leader of Aaron” (I Chronicles 12:28). Was Yehoyada the leader of Aaron? Rather, had Aaron been alive in the generation of Yehoyada, Yehoyada would have been greater than he was at the time.²⁴The verse is interpreted to mean that Yehoyada was greater than Aaron. However, that is impossible, as Aaron was in fact greater than Yehoyada. The midrash therefore explains that had Aaron been alive in the generation when Yehoyada was the leader of the priests, Aaron would have been subordinate to him and accepted his leadership despite Aaron’s personal superiority. Rabbi Simai said: It is written: “Aaron and his sons were offering on the altar of the burnt offerings…” (I Chronicles 6:34). Were Aaron and his sons alive? Was it not Tzadok and his sons who were [offering these offerings]? Rather, had Aaron and his sons been alive, Tzadok would have been greater than he was at the time.²⁵Aaron and his sons would have accepted Tzadok’s leadership because he was the High Priest at the time. Rabbi Hillel derived it from here: “The entire congregation that returned from captivity made booths, and they dwelled in the booths, as since the days of Joshua [Yeshua] bin Nun, to that day, the children of Israel had not done so. There was very great rejoicing” (Nehemiah 8:17). The verse compromised the honor of the deceased righteous one for the sake of so-and-so at the time.²⁶The verses minimizes the honor of Joshua by writing his name in a deficient manner, Yeshua, instead of the common spelling of his name, Yehoshua. This is in order allude to the fact that the then leader, Ezra, had to be accorded more honor than Joshua, the great leader of the past. The Rabbis derive it from here: “The son of Avishua, son of Pinḥas ben Elazar, [son of Aaron the priest, the chief;] he, Ezra, ascended from Babylon…” (Ezra 7:5–6). Rather, had Aaron been alive, Ezra would have been greater than he was at the time.²⁷The simple reading of the verse is that the word chief refers to Aaron, and thus identifies him as the High Priest. The midrash reads the verse as though the word chief refers not to Aaron but to Ezra, because he was the leader in his generation.

“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.”²⁸This would indicate that the earth is transient, and the people last forever. Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth? Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away.
Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.
Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).²⁹The term omadet literally means standing, implying that it has feet.
What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).

(Ib. b) Where was the High-priest during the reading of the scrolls? In the Temple court. But R. Eliezer b. Jacob says on the Temple mount, as it is said (Nech. 8, 3) And he read therein in the open place, which is before the water-gate, from daylight until mid-day, before the men and the women, and those that could understand; and the ears of all the people were directed unto the book of law. Whereupon R. Hisda said: "He was then in the women's court [where all could sit]." (Nech. 8, 6) And Ezra blessed the Lord, the great God, and all the people answered 'Amen, Amen,' with the lifting up of their hands; and they bowed their heads, and fell down before the Lord with their faces to the ground. What is meant by Hagadol (the great)? R. Assi said: "He then magnified Him by uttering the Tetragrammaton." R. Gidel said: "By reciting (I Chron. 16, 36) Blessed be the Lord, the God of Israel, from everlasting even unto everlasting." Abaye said to R. Dimi: "Why not say because He was exalted through the utterance of the Tetragrammaton?" "Because," answered R. Dimi, "the Tetragrammaton must not be pronounced outside the Temple [and was therefore not used]." Is that so? Is it not written (Neh. 8, 4) Ezra the expounder stood upon an elevated stand of wood? Whereupon R. Gidel said, [Elevated implies that] he then exalted Him by pronouncing the Tetragrammaton. It was only on that special occasion and no more. (Ib. 9, 4) There stood upon the stairs of the Levites, Joshua, and Buni, Kadmiel, Shebaniya, Boni and Kanami, and they cried with a loud voice unto the Lord. What did they say? R. Juda, and according to others R. Jochanan, said they cried: 'Woe, woe, it is this (the evil inclination) that destroyed the Temple, burnt the Hechal, killed all the just men, and exiled Israel from their land, and still dances among us! Why hast thou given it to us? Is it not in order to give us greater reward for overcoming it? We wish neither this nor the great rewards.' Then a tablet fell down from Heaven, whereon Emeth (Truth) was written. "We infer from this," said R. Chanina, "that the seal of the Holy One, praised be He! is Truth." They fasted three days and three nights, and then he (the evil inclination) was delivered into their hands. The result was that a flame in the shape of a young lion came out of the Holy of Holies. "Here he is, the evil inclination of idolatry," the prophet called to Israel, as it is said (Zech. 5, 8) This is the wickedness. While they were catching him, a hair was torn out of his mane; he issued a cry which was heard for a distance of four hundred parsas. They said: "If he cries so loudly', what can we do to him? Lest he be pitied in Heaven, what shall we do that his voice be not heard?" They were then advised by the Prophet to throw him into a leaden boiler, as lead absorbs (deadens) sound. They put him into a leaden boiler, which they covered with a leaden lid, as it is said (Ib.) And he said, this is the wickedness. And he cast it into the midst of the ephah, and he cast the weighty lead cover upon the mouth thereof. They then said: "Since it is a moment so favorable (to Heaven), let us pray against sensual desire." So they prayed, and it was delivered to them. The prophet said to them: "Take heed. If ye kill this spirit, the entire world will be destroyed." They kept him imprisoned three days. In all Palestine they sought for a sick person an egg laid on that day, but it could not be found. They said among themselves: "What shall we do? If we kill him. the world will be destroyed. Shall we pray for a part [that sensual desire should exist only in legal cases]? We have a tradition that things are not given by halves from Heaven." So they rendered him blind in both of his eyes, and left him. The good result was, that since then he does not excite desire toward relatives.

(Ib. b) Where was the High-priest during the reading of the scrolls? In the Temple court. But R. Eliezer b. Jacob says on the Temple mount, as it is said (Nech. 8, 3) And he read therein in the open place, which is before the water-gate, from daylight until mid-day, before the men and the women, and those that could understand; and the ears of all the people were directed unto the book of law. Whereupon R. Hisda said: "He was then in the women's court [where all could sit]." (Nech. 8, 6) And Ezra blessed the Lord, the great God, and all the people answered 'Amen, Amen,' with the lifting up of their hands; and they bowed their heads, and fell down before the Lord with their faces to the ground. What is meant by Hagadol (the great)? R. Assi said: "He then magnified Him by uttering the Tetragrammaton." R. Gidel said: "By reciting (I Chron. 16, 36) Blessed be the Lord, the God of Israel, from everlasting even unto everlasting." Abaye said to R. Dimi: "Why not say because He was exalted through the utterance of the Tetragrammaton?" "Because," answered R. Dimi, "the Tetragrammaton must not be pronounced outside the Temple [and was therefore not used]." Is that so? Is it not written (Neh. 8, 4) Ezra the expounder stood upon an elevated stand of wood? Whereupon R. Gidel said, [Elevated implies that] he then exalted Him by pronouncing the Tetragrammaton. It was only on that special occasion and no more. (Ib. 9, 4) There stood upon the stairs of the Levites, Joshua, and Buni, Kadmiel, Shebaniya, Boni and Kanami, and they cried with a loud voice unto the Lord. What did they say? R. Juda, and according to others R. Jochanan, said they cried: 'Woe, woe, it is this (the evil inclination) that destroyed the Temple, burnt the Hechal, killed all the just men, and exiled Israel from their land, and still dances among us! Why hast thou given it to us? Is it not in order to give us greater reward for overcoming it? We wish neither this nor the great rewards.' Then a tablet fell down from Heaven, whereon Emeth (Truth) was written. "We infer from this," said R. Chanina, "that the seal of the Holy One, praised be He! is Truth." They fasted three days and three nights, and then he (the evil inclination) was delivered into their hands. The result was that a flame in the shape of a young lion came out of the Holy of Holies. "Here he is, the evil inclination of idolatry," the prophet called to Israel, as it is said (Zech. 5, 8) This is the wickedness. While they were catching him, a hair was torn out of his mane; he issued a cry which was heard for a distance of four hundred parsas. They said: "If he cries so loudly', what can we do to him? Lest he be pitied in Heaven, what shall we do that his voice be not heard?" They were then advised by the Prophet to throw him into a leaden boiler, as lead absorbs (deadens) sound. They put him into a leaden boiler, which they covered with a leaden lid, as it is said (Ib.) And he said, this is the wickedness. And he cast it into the midst of the ephah, and he cast the weighty lead cover upon the mouth thereof. They then said: "Since it is a moment so favorable (to Heaven), let us pray against sensual desire." So they prayed, and it was delivered to them. The prophet said to them: "Take heed. If ye kill this spirit, the entire world will be destroyed." They kept him imprisoned three days. In all Palestine they sought for a sick person an egg laid on that day, but it could not be found. They said among themselves: "What shall we do? If we kill him. the world will be destroyed. Shall we pray for a part [that sensual desire should exist only in legal cases]? We have a tradition that things are not given by halves from Heaven." So they rendered him blind in both of his eyes, and left him. The good result was, that since then he does not excite desire toward relatives.

(Fol. 39) Raba b. R. Huna said: "As soon as the scrolls are opened [in the synagogue to read the portion of the week], it is prohibited to speak even in Halacha, as it is said (Meh. 8, 5) And as he opened it, all the people became Amadu, and the word Amadu means silent, as it is said (Job. 32, 16) And should I wait longer, because they cannot speak, (Amadu) they stand still." R. Zera said: "We may infer that Amadu means silent from here (Neh. 8, 3) And the ears of the people were directed unto the book of the Law."

(Fol. 39) Raba b. R. Huna said: "As soon as the scrolls are opened [in the synagogue to read the portion of the week], it is prohibited to speak even in Halacha, as it is said (Meh. 8, 5) And as he opened it, all the people became Amadu, and the word Amadu means silent, as it is said (Job. 32, 16) And should I wait longer, because they cannot speak, (Amadu) they stand still." R. Zera said: "We may infer that Amadu means silent from here (Neh. 8, 3) And the ears of the people were directed unto the book of the Law."

11) And thus does Ezra say (Nechemiah 8:15) "and that they must announce and proclaim throughout all their cities and Jerusalem, saying: Go out to the mountains and bring olive leaves, and olive-tree leaves and hadas leaves, and date-palm leaves, and plaited-tree leaves to make succoth, as it is written" (Vayikra 23:43) "So that your generations know that I caused the children of Israel to dwell in succoth when I took them out of the land of Egypt." R. Eliezer says that they were booths, literally; R. Akiva says that they were clouds of glory. "when I took them out of the land of Egypt." We are hereby taught that even the succah is a reminder of the exodus from Egypt.

"and bailiffs for your tribes": wielders of the lash, viz. (II Chronicles 19:11) "and the Levite bailiffs before you," and (Nechemiah 8:11) "and the Levites silenced all the people."

(Lev. 23:40:) “And you shall take for yourselves on the first day.” After all the wisdom which is ascribed to Solomon (since according to I Kings 5:11), “He was the wisest of all people,”⁹³See PRK 4:3; PR 14:9. he left everything and sat wondering about these four species.⁹⁴Lev. R. 30:15. This is related (to Prov. 30:18), “Three things are too difficult for me; and four I do not understand.” These are the four species which are in the lulav, which he sought to understand. Now if you say that (in Lev. 23:40) the “beautiful tree fruit” is an ethrog, all trees bear fruit. (Ibid., cont.:) “Branches of palm trees.” One needs to take two branches and their hearts, but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) “Boughs of dense trees.” Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15), “Go out to the mountain and bring leafy branches of olive trees, leafy branches of oil-giving trees, leafy branches of myrtle, leafy branches of palms, and leafy branches of dense trees to make the sukkot (huts), as is written.” (Lev. 23:40, cont.:) “And willows of the brook”; [yet] all the trees grow in the water. (Prov. 30:18:) “And four I do not understand.” But in another place it says (i.e., in Prov. 30:29), “Three things have a stately stride, and four have a stately walk.” These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord, so that he be acceptable to Him and make atonement for all his sins. “A stately walk.” The one who sees these same four species, disparages them, and [yet] they loom large before the Holy One, blessed be He. (Prov. 30:24:) “Four things are tiny on earth.” They are these four species. (Ibid., cont.:) “But they are the wisest of the wise,” because they deal wisely, when they plead merit and wisdom before the One who spoke and the world came into being. Another interpretation (of Prov. 30:24), “But they are the wisest of the wise”: And who gave us the interpretation that these four species are ethrog, lulav, myrtle, and willow? The rabbinic sages (hakhamim), “but they are the wisest (hakhamim) of the wise.”

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES. After all the wisdom which is ascribed to Solomon (in I Kings 5:10–11 [4:31–32]): [AND SOLOMON'S WISDOM WAS GREATER < THAN THE WISDOM OF ALL THE CHILDREN OF THE EAST >…. ] FOR HE WAS THE WISEST OF ALL PEOPLE; he forsook all these things (i.e., astrology, ornithomancy, and the other elements of eastern wisdom)¹⁰⁵See PRK 4:3; PR 14:9. and sat wondering about these four species.¹⁰⁶Tanh., Lev. 8:20; Lev. R. 30:15. This text is related (to Prov. 30:18): THREE THINGS ARE TOO DIFFICULT FOR ME, [< i.e., > Paschal lamb, unleavened bread, and bitter herbs; AND FOUR I DO NOT UNDERSTAND.] These are the four species which are in the lulav, which {he was unable} [he sought] to understand. Now (in Lev. 23:40) if you say that the BEAUTIFUL TREE FRUIT is an ethrog, all trees bear fruit. (Ibid., cont.:) BRANCHES OF PALM TREES. One needs to take two branches [and offer praise with them], but one only takes the heart of the palm, i.e., the lulav. (Ibid., cont.:) BOUGHS OF DENSE TREES. Who says to you that it is the myrtle, since it is written in another place (i.e., in Neh. 8:15): GO OUT TO THE MOUNTAIN AND BRING LEAFY BRANCHES OF OLIVE TREES, [LEAFY BRANCHES OF OIL-GIVING TREES, LEAFY BRANCHES OF MYRTLE, LEAFY BRANCHES OF PALMS, AND LEAFY BRANCHES OF DENSE TREES]? (Lev. 23:40, cont.:) AND WILLOWS OF THE BROOK; < yet > all the trees grow in the water. (Prov. 30:18:) AND FOUR I DO NOT UNDERSTAND. It also says in another place (i.e., in Prov. 30:29): THREE THINGS HAVE A STATELY STRIDE, AND FOUR HAVE A STATELY WALK. These are the four species which are in the lulav, for each and every person from Israel goes running to buy one of them for himself in order to give praise to the Lord. < Doing so > is acceptable to him and makes atonement to him for all one's sins. A STATELY WALK: The one who sees these same four species, rejoices over them, and they loom large before the Holy One.¹⁰⁷Cf. the parallel in Lev. R. 30:15, which expands the final clause with the following: “And although they seem small in human eyes, they loom large before the Holy One.” (Prov. 30:24:) FOUR THINGS ARE TINY ON EARTH. They are these four species. (Ibid., cont.:) BUT THEY ARE THE WISEST OF THE WISE, [because¹⁰⁸The section marked by Buber’s outer brackets extends to the end of the next paragraph. they deal wisely, when they plead merit {and wisdom} [and love] before the one who spoke, and the world came into being.

Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees). "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."

"And he said, “Blessed be Hashem, the God of Shem; let Canaan be a slave to them (Genesis 9:26)": Reish Lakish said: "Yet from Japheth they stood in the tents of Shem". "And he said, “Blessed be Hashem, the God of Shem; Let Canaan be ", "May God enlarge Japheth (Genesis 9:27)": this is Cyrus who decreed the rebuilding of the Temple. " And let him dwell [veyishkon] in the tents of Shem": the shekhinah does not rest except "in the tents of Shem". Bar Kappara said: "Let the words of the Torah be spoken in the [Greek] language of Japheth in the midst of the "tents of Shem". Rabbi Yudan said: "This applies to a translation of the Torah. See! It is written: "They read from the scroll of the Teaching of God" (Nehemiah 8:8)": this is the Torah reading. "Translating it": this is the translation. "And giving the sense": these are the accents. "So they understood the reading": these are the beginnings of the verses". Rabbi Huna son of Lollianus says: "These are the grammatical constructions and pieces of evidence". The Rabbis of Caesarea said: "A reference to the vocalic tradition". Rabbi Zeira and Rabbi Chananel in the name of Rabbi: "Even if a man is knowledgeable in the Torah like Ezra, if there was no scroll of Esther there, he does not read it or write it". There they say: "He wrote two scrolls: he hid the first and published the second".