시편 96:78의 미드라쉬

“Daughters of Jerusalem,” the Rabbis say: Do not read it as “daughters of [benot] Jerusalem, but rather, builders of [bonot] Jerusalem. This is the Great Sanhedrin of Israel, which convenes and instructs them with regard to every question and judgment.
Another matter, “daughters of [benot] Jerusalem,” Rabbi Yoḥanan said: Jerusalem is destined to become a metropolis for all countries, and to draw [people] to it in streams, for its glory, as it is stated: “Ashdod, its towns, [benoteha] and its surrounding areas; Gaza, its towns, and its surrounding areas up to ”¹⁹²The word Lasha does not appear in the verse and its inclusion in the text of the midrash appears to be an error (Etz Yosef). (Joshua 15:47). This is the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: It is written: “I will give them to you as daughters [levanot] and not due to your covenant” (Ezekiel 16:61). What is “levanot”? Towns. What is “not due to your covenant”? It is not due to your contract, but rather due to My contract.¹⁹³It is not because you have kept all of the responsibilities incumbent upon you due to our covenant; it is rather a gift from Me. Alternatively, the nations who will come to show honor to Jerusalem are not just the ten nations promised to Abraham in the Covenant of the Pieces, but rather are additional nations (Etz Yosef). Rabbi Beivai said in the name of Rabbi Reuven: “Sing, barren one, [who did not bear]” (Isaiah 54:1). What song is there for barrenness? Rather, “sing, barren one,” who did not bear children for Gehenna.
Rabbi Berekhya said in the name of Rabbi Shmuel bar Naḥman: Israel was likened to a female, just as a female takes one-tenth of the property from her father and leaves, so, too, Israel inherited the land of the seven nations, which is one-tenth of the seventy nations. Because they inherited like a female, they sang songs in the feminine, as it is stated: “Then Moses and the children of Israel sang this song [hashira hazot]¹⁹⁴These terms are in the feminine form. to the Lord” (Exodus 15:1). But, in the future, they are destined to inherit like a male, who inherits all his father’s property; that is what is written: “From the eastern side to the western side, Judah, one portion” (Ezekiel 48:7). “Dan one portion…Asher one portion” (Ezekiel 48:1–2), and all of them so, and they speak in the masculine, as it is stated: “Sing to the Lord a new song [shir ḥadash]” (Psalms 96:1); shira ḥadasha is not written, but rather shir ḥadash.
Rabbi Berekhya and Rabbi Yehoshua ben Levi [said]: Why was Israel likened to a female? Just as a female loads and unloads,¹⁹⁵This means that she becomes pregnant and gives birth. loads and unloads, and then unloads and does not load again, so, too, Israel is enslaved and redeemed, enslaved and redeemed, and is then redeemed and is never enslaved again. In this world, because their trouble is like the trouble of a female who gives birth,¹⁹⁶Their redemption is not permanent. they sing songs in the feminine; however, in the World to Come, where their trouble is not like the trouble of one who gives birth, they sing songs in the masculine. That is what is written: “On that day this song [hashir] will be sung” (Isaiah 26:1).

(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>. This is what is stated through the Holy Spirit at the hands of David (in Ps. 97:7): ALL WHO WORSHIP AN IMAGE, WHO BOAST IN IDOLS, ARE PUT TO SHAME.³⁵Tanh., Deut. 5:9. With reference to whom were they speaking? They were only speaking with reference to the works of the Holy One. R. Hanina said: The Holy One is going to show his glory to all who have come into the world; for he will lower his throne in the middle of the firmament and again set it in place where the sun rises during the period of <the month of> Tebeth. R. Hanina the Elder said to him: Is it possible to see his glory, even the one of whom it is written (in Exod. 33:20): FOR NO HUMAN MAY SEE ME AND LIVE? Now you are saying: The Holy One is going to show his glory to all who have come into the world. He said to him: See, it is written (in Ps. 84:12 [11]): FOR THE LORD {OF HOSTS} [GOD] IS SUN AND SHIELD [….] Just as A SUN AND SHIELD denotes a shield over one in time of war, so also will Holy One be a shield over his children in time of war, at that time <of his appearing>.³⁶Even though the Holy One on his throne shines with the blinding rays of the sun, he will also provide a shield from these rays. R. Hanina said: In the time that the Lord judges the peoples of the world, he seizes them for judgment, them, their gods, and the one who sets up images³⁷The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. Cf. also the parallel in Tanh., Deut. 5:9, which seems to read partomin (“small portions”) but should probably be voweled as protomin. for them. Next he brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets): Have they all paid attention to you? Then they say to him: From the day that you created us, no one has paid attention to us with the lone exception of your people Israel. (Ps. 96:7): WHO BOAST IN IDOLS. <It would be> more fitting for Scripture to say: WHO TRUST. What is the meaning of WHO BOAST? That they did not perform idol worship until they had honored each other (for doing so). The Holy One said: On each and every day you will feel shame before me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken. There are those among you who serve fish, and a lot of fish are sold in the marketplace. Immediately the Holy One put them to shame, as stated (in Micah 7:16):THE NATIONS SHALL SEE ME AND BE ASHAMED.

“Look from the peak of Amana” – Rabbi Ḥunya said in the name of Rabbi Yusta: The exiles are destined to reach Mount Amana¹¹¹This is the same as the Mount Hor mentioned in Numbers 34:7–8 (see Targum Yerushalmi there). and recite song, and the nations of the world are destined to bring them like ministers to the messianic king. What is the reason? “Look [tashuri] from the peak of Amana.” Tashuri means nothing other than offering, just as it says: “We have no gift [teshura] to bring to the man” (I Samuel 9:7). It is fitting, but it is not fitting for Me.¹¹²This is stated from the perspective of God: Whereas it is fitting for the nations of the world to bring valuable gifts to the messianic king, that is not sufficient from God’s perspective. Did I not do this to you already in the days of Ḥazael? “Ḥazael went to meet him, taking with him as tribute all the good of Damascus, forty camel-loads” (II Kings 8:9). Rabbi Yehuda said: Was all the good of Damascus a burden borne by forty camels? Rather, it is to teach you that he had in his possession a gem and pearls that were worth the monetary value of all the good of Damascus, and [thus] it says: “Taking with him as tribute all the good of Damascus.”¹¹³If it already occurred that Ḥazael brought such a valuable gift to Elisha, the gift to the messianic king will have to be that much greater. Therefore, the nations of the world will bring him the Jewish exiles as a gift.
Rather, they are destined to bring [the Jews] themselves as gifts to the messianic king. What is the reason? “They will bring all your brethren from all the nations as an offering to the Lord, with horses and with chariots and with covered wagons [uvakirkarot]” (Isaiah 66:20). What is uvakirkarot? Rabbi Berekhya said in the name of Rabbi Yehuda: Like those elders who are unable to ride covered wagons and they carry them on sedan chairs. That is what is written: “Render to the Lord, families of the peoples, [render to the Lord glory and splendor]” (Psalms 96:7). Rabbi Aḥa said: It is not written here, “Peoples, render to the Lord families,” but rather, “families of the peoples, render to the Lord glory and splendor” – when you bring them, do not bring them in a demeaning way, but rather with glory and splendor.
By what merit? By the merit that they recited song at the sea. Rav Naḥman said: By the merit of the faith that Abraham had, as it is stated: “And he believed in the Lord” (Genesis 15:6). Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: It is written: “Israel saw the great power […and they believed in the Lord]” (Exodus 14:31). He was still leading them; could they not believe? Is there a person who sees and does not believe? Rather, it is due to the merit of the faith that Israel had while in Egypt, as it is stated: “The people believed” (Exodus 4:31).

(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.’” This is what is stated with the holy spirit through David (in Ps. 97:7), “All who worship an image, who boast in idols, are put to shame.” With reference to whom was he saying it? He only said it with reference to the Holy One, blessed be He. R. Hanina said, “The Holy One, blessed be He, is going to show His glory to all who have come into the world; for He will lower His throne in the middle of the firmament and again set it in place where the sun rises during the period of [the month of] Tebeth.” R. Hanina the Elder said to him, “Is it possible to see His glory, even the One of whom it is written (in Exod. 33:20), ‘for no human may see Me and live?’ Now you are saying, ‘The Holy One, blessed be He, is going to show His glory to all who have come into the world.’” He said to him, “See, it is written (in Ps. 84:12), ‘For the Lord God] is sun and shield […].” Just as a sun and shield denotes a shield over one in time of war, so also will the Holy One, blessed be He, be a shield over His children at that time [of His appearing].²⁰Even though the Holy One on his throne shines with the blinding rays of the sun, He will also provide a shield from these rays. R. Hanina said, “In the time that the Lord judges the peoples of the world, He seizes them for judgment; them, their Gods, and the one who sets up images²¹The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. for them. Next He brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets), ‘Have they all paid attention to you?’ Then they say to him, ‘From the day that You created us, no one has paid attention to us with the lone exception of Your people Israel.’” (Ps. 96:7:) “Who boast in idols.” [It would be] more fitting for Scripture to say, “who trust.” What is the meaning of “who boast?” That they did not perform idol worship until they had honored each other (for doing so). The Holy One, blessed be He, said, “On each day you will feel shame before Me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken in the marketplace. There are those among you who serve fish, and a lot of fish are sold in the marketplace.” Immediately the Holy One, blessed be He, put them to shame, as stated (in Micah 7:16), “The nations shall see Me and be ashamed […].” R. Hama bar Hanina said, “What is the meaning of (Is. 43:9), ‘All the nations are gathered together […].’ In the world to come the Holy One, blessed be He, brings the book of Torah and puts it on His lap.²²‘AZ 2a-3b. Then He says, ‘Let anyone who is occupied with this, come and receive his reward.’ Immediately all the peoples gather in confusion, as stated (ibid.), ‘All the nations are gathered together […].’ The Holy One, blessed be He, says to them, ‘Do not be gathered in confusion, but [have] every nation [come separately] with its scribes,’ as stated (ibid, cont.), ‘and let the peoples assemble.’ Edom (the Roman Empire) entered. The Holy One, blessed be He, says to them, ‘With what were you occupied?’ They say to Him, ‘We have established a lot of marketplaces, produced a lot of baths, and multiplied silver and gold. And everything was [done] so that Israel would [have leisure to] be occupied with Torah.’ He [then says] to them, ‘Everything that you did, you did for your own needs. Marketplaces are for settling harlots in. Baths are to refresh yourselves. Silver and gold are mine, as stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”’ The Persian Empire entered. He says to them, ‘With what were you occupied?’ They say, ‘We have conquered a lot of cities, established a lot of bridges, waged a lot of wars. And everything was [done] for the sake of Israel.’ He [then] says to them, ‘Everything that you did, you did for the sake of yourselves. Cities were for producing forced labor²³Gk.: angareia; Lat.: angaria. in them. Bridges were for collecting tolls. Wars [are what] I have waged, as stated (in Exod. 15:3), “The Lord is a man of war.” Are there any among you declaring “this?”’ It is so stated (in Is. 43:9, cont.), ‘who among them will declare this?’ Now ‘this’ can only be Torah, since it is stated (in Deut. 4:44), ‘And this is the Torah which Moses set.’ They say to Him ‘Did you give us anything that we have not accepted?’ [But] it says about them (in Deut. 33:2), ‘The Lord came forth from Sinai, and shone upon them from Seir….’ [This] teaches that the Holy One, blessed be He, brought [the light of Torah] to all the peoples of the world, but they did not want to accept it. [So] they say to Him, ‘Did You overturn the mountain above us like a basin like you did to Israel, as stated (in Exod. 19:17), “And they stood at the nether part of the mount,” and You said to them, “If you accept the Torah, excellent, but if not, there [under the mountain], will be your burial.” As if it were not for this, they [too] would not have accepted it.’ The Holy One, blessed be He, says to them, ‘But did they not say from the beginning (in Exod. 24:7), “we shall do and we shall heed?”’ They [then] say to Him, ‘Master of the world, give it to us in advance, and we will carry it out.’ He says to them, ‘I am giving you an easy commandment. If you observe it, I will give you a reward like [that of] Israel.’ He says to them, ‘Go and make a sukkah (booth).’ Immediately each and every one goes and builds a sukkah for himself. [But] when the Holy One, blessed be He, brings out the sun from its case,²⁴Gk. and Lat.: narthex, where it originally denoted a shrub. each one tramples down his sukkah and goes away, as stated (in Ps. 2:3), ‘Let us break their bonds asunder.’ Then the Holy One, blessed be He, sits and laughs at them, as stated (in vs. 4), ‘The One sitting in the heavens will laugh; the Lord will deride them.’” (Ps. 97:7, end:) “And all the powers will bow down to Him.” When He judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16), “For in fire will the Lord execute judgment….” When they are unable to remain in the fire, they fly away. Then the Holy One, blessed be He, sends out angels with [prisoner] collars²⁵Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the fire, as stated (in Mal. 3:19), “’And that day is coming burning like an oven,’ said the Lord of Hosts, ‘[(it) shall burn them to ashes] and leave of them neither stock nor boughs.’” Another interpretation (of Ps. 97:7), “And all the powers bow down to Him”: All the idolaters say to their gods, “Come and bow down before the Holy One, blessed be He, for you have led us astray.” Immediately (according to Is. 2:18), “And the idols shall completely vanish,” and the idolaters bring them down into Gehinnom. It is therefore stated (in Ps. 97:7), “All who worship an image are put to shame.” (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,” these are those that say there are two powers in the Heavens; “but one-third (shelishit) shall remain in it,” these are Israel, who are from a third (shelishit) of the world, [as they are] the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8) “but one-third shall remain in it”: [These words mean] that they shall only settle in their land in the third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of [in the time of] Ezra. The third has no interruption. R. Simlay said, “Six hundred and thirteen commandments were spoken to Moses on Sinai.²⁶Makk. 23b-24a; M. Pss. 17(addendum):18-25. David came and established them upon eleven [principles], as stated (in Ps. 15:1), ‘O Lord, who shall dwell in Your tent,’ and all [of that] psalm.²⁷The five verses to this psalm contain exactly eleven stipulations (in vss. 2-4a) for dwelling with the Holy One without being shaken. Isaiah came and established them upon six, as stated (in Is. 33:15), ‘(1) One who walks righteously and (2) speaks uprightly, (3) who detests the unjust gain of oppression, (4) who shakes his finger (literally, his hand) against grasping at a bribe, (5) [who shuts off his ears against hearing of bloodshed, and (6) closes his eyes against looking at evil].’ And it is written after that (in vs.16), ‘Such a one shall dwell on the heights; the strongholds on cliffs shall be his refuge, with his food supplied and his water assured.’ Micah came and established them upon three, as stated (in Micah 6:8), ‘He has told you, O human, what is good; so what does the Lord demand of you but to practice justice, love kindness, and to walk humbly with your God.’ Amos came established them upon two, as stated (in Amos 5:4), ‘For thus says the Lord […], “seek Me and live.”’ Habakkuk came and established them upon one, as stated (in Hab. 2:4), ‘but the righteous person shall live by his faithfulness.’”

Our masters have said (concerning Exod. 26:28): THE CENTER BAR < THROUGH THE MIDDLE OF THE BOARDS > came down to Egypt at the hands of Jacob, the one which served <as a bolt> FROM END TO END.⁴²On the miraculous bending of the bar around three sides of the Tabernacle, see Rashi and the Tosafot on Shab. 94b. It did not do so without the cedars uttering⁴³So also Yalqut Shim’oni, Exod. 369–370. Cf. Codex Vaticanus, Ebr. 34; Tanh., Exod. 7:9; etc., which read, “Not only that, but the cedars uttered….” a song, <i.e.> that which David utters (in I Chron. 16:33 // Ps. 96:12): THEN (az) SHALL ALL FOREST TREES SHOUT FOR JOY. THEN (az) is nothing but a song which one utters to the Holy One⁴⁴Tanh., Exod. 7:9 adds Exod. 15:1 as another example of this use of az. and says: When will the Tabernacle be made? Now when the Holy One said [to Moses] that he should make the Tabernacle, what did he say to him (in Exod. 26:15)? AND YOU SHALL MAKE THE BOARDS INTO A TABERNACLE <OF ACACIA WOOD>,⁴⁵The traditional vocalization of the verse would be translated: AND YOU SHALL MAKE THE BOARDS FOR THE TABERNACLE OF ACACIA WOOD; but the midrash assumes that the boards were already prepared. Cf. Tanh., Exod. 7:9, which inserts the following clarification here: “And you shall make boards” is not stated here, but AND YOU SHALL MAKE THE BOARDS. the same boards which their father (Jacob) had prepared for them. R. Samuel bar Nahmani said: There were twenty-four kinds of cedar; but from all of them, only seven were chosen.⁴⁶yKet. 7:11 (31d). Thus it is stated (in Is. 41:19): IN THE WILDERNESS I WILL PLANT THE CEDAR, THE ACACIA, THE MYRTLE, AND THE OLIVE; IN THE DESERT I WILL SET THE CYPRESS, THE PLANE TREE, AND THE ELM TOGETHER. Cypress is silver fir;⁴⁷Gk.: elate, i.e., pinus picea. plane is maple;⁴⁸Gk.: sphendamnos, i.e., acer. elm is boxwood,⁴⁹Gk.: pyxinon or pyxos, i.e., buxos. which is more approved than all species of cedar. But of them all, none was selected except the acacia alone. [It is so stated] (in Exod. 26:15): <AND YOU SHALL MAKE THE BOARDS FOR THE TABERNACLE> OF ACACIA (shittim) WOOD. And why did he call it shittim? Simply in order to heal what Israel did in Shittim (Numb. 25:1–9). Another interpretation (of Exod. 26:15): ACACIA (shittim) WOOD. They sinned in Shittim, and they were stricken in Shittim. They sinned in Shittim (according to Numb. 25:1): WHILE ISRAEL WAS STAYING AT SHITTIM, <THE PEOPLE BEGAN TO GO WHORING WITH THE DAUGHTERS OF MOAB>. And they were stricken in shittim (according to Numb. 25:9): AND THOSE WHO DIED FROM THE PLAGUE WERE <TWENTY-FOUR THOUSAND >. Moreover, they did not move from there until they were healed. Phinehas arose and turned back the wrath from them, as stated (in vs. 11): PHINEHAS BEN ELEAZAR <BEN AARON THE PRIEST HAS TURNED AROUND MY WRATH FROM UPON THE CHILDREN OF ISRAEL >…. The Holy One said: In the world to come I will heal the shittim, as stated (in Joel 4:18 [3:18]): AND IT SHALL COME TO PASS ON THAT DAY THE MOUNTAINS SHALL FLOW WITH FRESH GRAPE JUICE, THE HILLS SHALL RUN WITH MILK, AND [ALL] THE WATERCOURSES OF JUDAH SHALL RUN WITH WATER. THEN A SPRING SHALL ISSUE FROM THE HOUSE OF THE LORD AND SHALL WATER THE WADI OF THE ACACIAS (shittim).

Our sages of blessed memory said: And the middle bar in the midst of the boards (ibid., v. 28). They went down to Egypt with Jacob our patriarch, for it was difficult for them to bolt the boards from end to end. Furthermore, these cedars intoned a song before the Lord. Whence do we know that they sang a song? Because it is written: Then shall all the trees of the world sing for joy before the Lord (Ps. 96:12). The word then is employed in reference to a song, as is said: Then sang Moses (Exod. 15:1). When did that occur? At the time the Sanctuary was erected from them. The Holy One, blessed be He, commanded Moses concerning the Tabernacle: And thou shalt make the boards for the Tabernacle of acacia wood, standing up (ibid. 26:15). “Thou shalt make boards” is not written here, but rather Thou shalt make the boards standing, that is, they should use those boards that their fathers had previously prepared for them. The word standing refers to the boards that were already in existence.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

(Lev. 23:40:) “And you shall take for yourselves.” [Take (rt.: lqh) implies] by a full purchase (rt.: lqh), for you are not to persist in stealing it.⁸⁴ySuk. 3:1 (53c); Suk. 43a; Lev. R. 30:6; PRK 27:6; cf. Lev. R. 30:5. Then it would turn out that his advocate⁸⁵Gk.: synegoros. has become his accuser.⁸⁶Gk.: kategor. (Lev. 23:40:) “And you shall take (rt.: lqh) [ for yourselves ].” R. Hiyya taught in a baraita, “Through buying (mqh) and not through stealing, through buying (mqh) and not gratIs. [Such prohibitions serve] to exclude what is borrowed and to exclude what is stolen. A parable: To what is the matter comparable? To a royal agent who went to collect [taxes] in the city. After he had collected them, a certain townsperson found him on the road [and] he was a bandit.⁸⁷Gk.: lestes. He beat him and took everything belonging to him plus the collected tax money which was in his possession. After some time that townsperson came to be on trial before the governor. He went to hire himself someone who would plead his case. The [tax] collector said to him, ‘What are you doing here?’ He said to him, ‘There is a lawsuit, and I wish to hire myself someone who will plead my case.’ He said to him, ‘Give me that gold and those articles and that baggage⁸⁸Lat.: tapeta and Gk.: tapetes (“carpets”), from which comes the English, “tapestries.” which you took from me. Then I will plead your case. And tomorrow when you stand for trial in front of the governor and he will say to you, “Do you have someone to plead your case,” say, “Such and such a person,” and I will go and plead your case.’ [So] he took that gold and that baggage from him, [but only] a part [of it,] and he went away.⁸⁹Cf. the reading in Codex Vaticanus Ebr. 34: He said to him, “What will you give me, if I plead your case?” He said to him, “You then give me the baggage.” So he gave him a rug and other garments which he had taken from him. The next day, when he stood before the governor, he said, ‘Do you have someone who is pleading (melamed) your case.’ He answered and said, ‘Such and such a person.’ The governor said to him, ‘What case are you making (melamed) for this person?’ He said to him, ‘My Lord, I am telling the things that this companion of mine did to me. When I went to collect taxes in such and such a city, he rose up against me, robbed me, and took everything that I had. And the things which you see in my hands are some of the things which he returned to me so that I would plead his case.’ Then they all began to say, ‘Woe to that one, for his advocate has become his accuser.’ Thus, no one from Israel should give praise with a stolen lulav. [He should not use one] unless he buys (rt.: lqh) it for himself with money, as stated (in Lev. 23:40), ‘And you shall take (rt.: lqh) for yourselves.’” (Lev. 23:40:) “And you shall take for yourselves on the first day.” This text is related (to Ps. 96:12 // I Chron. 16:33), “Then shall all forest trees shout for joy.” About whom does Scripture speak? About Israel and about the peoples of the world, when the Holy One, blessed be He, judges them on the Day of Atonement. The former and the latter come [for a verdict], but we do not know who has prevailed. To what is the matter comparable?⁹⁰Lev. R. 30:2; PRK 27:2. To two humans who came before the king for a verdict. Now no one except the king himself knew what [the issue] was between them. The king judged them, but the people did not know who had prevailed against his companion. [However], the king said, “You should know that whoever leaves with a lance⁹¹Agon. Buber, p. 99, n. 190, points out the variant readings for this word in various mss. and parallel texts. He suggests that the reading may be, bayyon, which comes from the Greek baion, and means “palm branch.” Certainly this reading makes more sense in the context here. in his hand has prevailed.” So Israel and the peoples of the world come for a verdict on the Day of Atonement, and the people do not know who is victorious. The Holy One, blessed be He, said, “Take your lulavim in your hand, so that everyone may know that you have won in the judgment.” Therefore David said (in Ps. 96:12–13; // I Chron. 16:33), “Then shall all forest trees shout for joy [before the Lord ]” When? (Ibid., cont.:) “When He comes, when He comes to judge the earth,” on the Day of Atonement. What does Israel do? They wait for him five more days in order that everyone may hear that Israel won. It is therefore stated (in Lev. 23:40:) “And you shall take for yourselves on the first day [beautiful tree fruit, branches of palm trees].”

What is the sense of “I am with him in his affliction?” (Psalms 91:15)... Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs. As her mother heard her crying downstairs, she cried upstairs. Her neighbors said to her, “What is the matter, that you are screaming. Are you giving birth with her?” She said to them, “My daughter is in pain. How can I stand her screaming? I am screaming because my daughter’s pain is my pain.” Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6) God said to them, “Has my house not been destroyed and my children have been carried off in chains. Shouldn’t I be in pain? This is the meaning of, “I am with him in his affliction.”

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

Rabbi Yoḥanan began: “A prophecy of the Valley of Vision” (Isaiah 22:1) – the valley about which all the seers prophesy, the valley from which all the seers originated, as Rabbi Yoḥanan said: Every prophet the name of whose city was not articulated was a Jerusalemite. “Valley of Vision” – as they cast the words of the seers to the ground.⁹³The residents treated the prophecies with derision, reflected in the term valley, as a valley is low ground. “What, indeed, happened to you, that you all ascended to the roofs?” (Isaiah 22:1). Did they in fact ascend to the roofs? Rabbi Levi said: These are the arrogant.
“Full of tumult [teshuot]” (Isaiah 22:2) – Rabbi Elazar ben Yaakov said: This expression is used in three senses: Troubles, tumult, and gloom. Troubles, as it is stated: “Does not hear the troubles [teshuot] caused by the oppressor” (Job 39:7); tumult, as it is stated: “Full of tumult [teshuot].” Gloom, as it is stated: “Darkness, gloom [shoa], and desolation” (Job 30:3).
“Clamorous city” (Isaiah 22:2) – a city of commotion; “merry town” (Isaiah 22:2) – a lively city; “your slain are not slain by the sword and they did not die in war” (Isaiah 22:2) – what are they? “Bloated by famine and ravaged by plague” (Deuteronomy 32:24).
“All your officers wandered together; from the bow [mikeshet] they were bound” (Isaiah 22:3) – due to their stubbornness [kashyutam], they were delivered to the kingdoms. Alternatively, “all your officers wandered together; from the bow they were bound” – as [the enemies] would untie the strings of their bows and bind with them. “All those found among you were bound together, they fled afar” (Isaiah 22:3) – they distanced themselves from hearing the words of Torah, just as it says: “From afar the Lord has appeared to me” (Jeremiah 31:2).
“Therefore, I said: Turn from me, I will weep bitterly” (Isaiah 22:4) – Reish Lakish said: On three occasions the ministering angels sought to recite song before the Holy One blessed be He but He did not allow them to do so. These are: In the generation of the Flood, at the sea, and upon the destruction of the Temple. Regarding the generation of the Flood, what is written? “The Lord said: My spirit shall not abide in man forever” (Genesis 6:3).⁹⁴The midrash interprets the word abode [yadon] in the sense of singing praise [yaron], such that the verse means that God’s praise will not always be able to be sung over the occurrences regarding mankind. This interpretation is based on the fact that the Hebrew letters dalet and resh look very similar and are sometimes interchanged (Etz Yosef). At the sea it is written: “One did not approach the other the entire night” (Exodus 14:20).⁹⁵The terminology of this verse is reminiscent of the verse in Isaiah (10:3) describing the angels singing song to God. Regarding the destruction of the Temple it is written: “Therefore, I said: Turn from me, I will weep bitterly; do not rush to comfort me” (Isaiah 22:4). It is not written here: Do not continue [to comfort me], but rather, “do not rush [ta’itzu].” The Holy One blessed be He said to the ministering angels: The words of comfort that you are reciting before Me, they are insults [ni’utzin] for Me. Why? “For it is a day of turmoil, trampling and confusion [mevukha] from the Lord, God of hosts” (Isaiah 22:5) – a day of turbulence, a day of plundering, and a day of weeping [bekhiya]. “Of the Valley of Vision” (Isaiah 22:1) – it is the valley about which all the seers prophesy. “Breaching the wall and crying [vesho’a] to the mountain” (Isaiah 22:5) – for they were breaching the walls of their houses, using [the materials] for shields, and placing them atop their citadels [sho’eihem].
“Elam carried the quiver” (Isaiah 22:6) – Rav said: This is a collection of arrows. “Among chariots of men are horsemen, and Kir bared a shield” (Isaiah 22:6), for they were breaching the walls [kirot] of their houses and using [the materials] for shields. “And it was that your choicest valleys [amakayikh] filled with chariots” (Isaiah 22:7) – Rav said: To the full depth of [umkah] the sea waters. “And the horsemen directed themselves [shot shatu] to the gate” (Isaiah 22:7) – like weaving [mishteyei] they went and like weaving they came,⁹⁶They crossed like the warp and woof strings on a loom. and they appeared to be many.
“He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered. “You looked on that day to the weapons in the house of the forest” (Isaiah 22:8) – Rabbi Shimon ben Yoḥai taught: The Israelites had a weapon at Sinai, and the ineffable name was etched upon it. When they sinned it was taken from them. That is what is written: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). How was it taken from them? Rabbi Aivu and the Rabbis: Rabbi Aivu said: It peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“You saw that the breaches of the city of David were many.… And you counted the houses of Jerusalem, and you broke the houses to fortify the wall” (Isaiah 22:9–10) – this teaches that they would shatter their houses and add to the wall. But did Hezekiah not already do so? Is it not written: “He took courage and rebuilt the entire breached wall…” (II Chronicles 32:5)?⁹⁷Isaiah criticized the people for adding to the wall, whereas Hezekiah similarly rebuilt the walls as protection from his enemies and was not criticized. Hezekiah, however, put his trust in the Lord, God of Israel, but you did not put your trust in Him. That is what it says: “You did not look to the One who planned it, and you did not see the One who fashioned it long ago” (Isaiah 22:11).
“The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12) – the ministering angels said before Him: ‘Master of the universe, it is written: “Majesty and glory are before Him” (Psalms 96:6), and You say this?’ He said to them: ‘I will teach you. That is what it says: “Disrobe and bare yourselves, and place a belt upon your waist” (Isaiah 32:11) – this is how you shall lament. “Smiting upon the breasts” (Isaiah 32:12) – on the first destruction and on the second destruction. “Over pleasant fields” (Isaiah 32:13) – on the house of My delight, which I made like a field. That is what it says: “Zion will be plowed like a field” (Micah 3:12). “Over a fruitful vine” (Isaiah 32:12) – this is Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9).’
Another matter: “The Lord, God of hosts, called on that day…” (Isaiah 22:12) – that is what was stated in the verse by the sons of Koraḥ through the Divine Spirit: “These I remember, and pour out my soul within me, [how I passed on with the throng and led them to the house of God]” (Psalms 42:5). Regarding whom did the sons of Koraḥ recite this verse? Regarding the congregation of Israel, as the congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, I remember the security, tranquility, and calm in which I existed, and now it has grown distant from me. I am weeping and moaning and saying: If only I could be restored to the earlier times when the Temple was built, and You would descend to it from heaven On High and rest Your Divine Presence upon me. The nations of the world would laud me, and when I would request mercy for my iniquities, You would answer me. But now I am in shame and humiliation.’ They also said before Him: ‘Master of the universe, my soul is desolate within me when I pass by Your Temple and it is destroyed, and a still small voice within it says: The place where the descendants of Abraham sacrificed offerings before You, the priests would stand on the platform, and the Levites would laud with their lyres, shall foxes prance in it? That is what is written: “On Mount Zion, which is desolate; foxes walk upon it” (Lamentations 5:18). But what shall I do? My iniquities have brought this upon me, the false prophets who were in my midst misled me from the path of life to the path of death.’ That is why it is stated: “These I remember, and pour out my soul within me…”
Another matter: “The Lord, God of hosts, called on that day for weeping and for lamentation…” (Isaiah 22:12) – when the Holy One blessed be He sought to destroy the Temple, He said: As long as I am inside it, the nations of the world will not touch it. So, I will avert My eyes from it, and I will take an oath that I will not attend to it until the time of the end of days. Then the enemies will come and destroy it. Immediately, the Holy One blessed be He took an oath by His right hand, and withdrew it behind Him. That is what is written: “He withdrew His right hand from before the enemy” (Lamentations 2:3). At that moment, the enemies entered the Sanctuary and burned it. Once it was burned, the Holy One blessed be He said: I no longer have an abode on the earth; I will remove My Divine Presence from it, and I will ascend to My original location. That is what is written: “I will go and return to My place, until they will be punished and they seek My presence” (Hosea 5:15). At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for what I have done. I rested My Divine Presence below for the sake of Israel. Now that they have sinned, I have returned to My original place. Heaven forbid that I have become a laughingstock to the nations and a mockery to the people. At that moment, Metatron⁹⁸This is the name of an important angel. came and fell on his face and said before Him: ‘Master of the universe, I will weep but You shall not weep.’ He said to him: ‘If you do not allow Me to weep now, I will enter a place into which you have no authorization to enter, and I will weep, as it is stated: “But if you will not heed it, my soul will weep in concealed places due to your arrogance…”’ (Jeremiah 13:17).
The Holy One blessed be He said to the ministering angels: ‘Come and let us go, you and I, and let us see what the enemies did in My Temple.’ Immediately, the Holy One blessed be He and the ministering angels went, with Jeremiah before Him. When the Holy One blessed be He saw the Temple, He said: Certainly, this is My Temple and this is My resting place that enemies entered and did in it as they pleased. At that moment, the Holy One blessed be He was weeping and saying: Woe is Me for My Temple. My children, where are you? My priests, where are you? My beloved, where are you? What could I do for you? I warned you but you did not repent. The Holy One blessed be He said to Jeremiah: ‘Today I am like a person who had an only son, made a wedding canopy for him, and he died within his wedding canopy; do you not feel pain for Me or for My son? Go and call Abraham, Isaac, Jacob, and Moses from their graves, as they know how to weep.’ [Jeremiah] said before Him: ‘Master of the universe, I do not know where Moses is buried.’ The Holy One blessed be He said to him: ‘Go, stand on the bank of the Jordan, raise your voice, and call: Son of Amram, son of Amram, arise and see your flock who have been consumed by enemies.’ Immediately, Jeremiah went to the Cave of Makhpela and said to the patriarchs of the world: ‘Arise, as the time has arrived that you are summoned before the Holy One blessed be He.’ They said to him: ‘Why?’ He said to them: ‘I do not know,’ because he feared that they would say: In your days this befell our children? Jeremiah left them and stood on the bank of the Jordan, and called out: ‘Son of Amram, son of Amram, arise, the time has arrived that you are summoned before the Holy One blessed be He.’ He said to him: ‘What is different about today that I am summoned before the Holy One blessed be He?’ Jeremiah said to him: ‘I do not know.’ Moses left him and went to the ministering angels, as he was familiar with them from the time of the giving of the Torah. He said to them: ‘Ministers On High, do you know why I am summoned before the Holy One blessed be He?’ They said to him: ‘Son of Amram, do you not know that the Temple has been destroyed and Israel has been exiled?’ He was screaming and weeping until he reached the patriarchs of the world. Immediately, they rent their garments, placed their hands on their heads, and were screaming and weeping until the gates of the Temple. When the Holy One blessed be He saw them, immediately, “the Lord, God of hosts, called on that day for weeping and for baldness and for donning sackcloth” (Isaiah 22:12). Had it not been for the verse that is written, it would have been impossible to say it. They were weeping and walking from this gate to that gate like a person whose deceased relative is lying before him. The Holy One blessed be He was lamenting and saying: Woe to a king who was successful in his youth and in his old age was not successful.
Rabbi Shmuel bar Naḥman said: When the Temple was destroyed, Abraham came before the Holy One blessed be He weeping, pulling out his beard, tearing out the hair of his head, striking his face, rending his garments, ashes on his head, and he was walking in the Temple and lamenting and screaming. He said before the Holy One blessed be He: ‘Why am I different from all nations and tongues that I have come to this state of shame and humiliation?’ When the ministering angels saw him, they too composed lamentations standing in rows and saying: “[Behold, their angels cry out outside.…] The highways are desolate, wayfarers have ceased; [he breached the covenant, rejected cities, regarded no man]” (Isaiah 33:7–8). What is “the highways are desolate”? The ministering angels said before the Holy One blessed be He: ‘The highways to Jerusalem that You prepared so that travelers would never cease from them, how have they become desolation?’ “Wayfarers have ceased” – the ministering angels said before the Holy One blessed be He: ‘The ways upon which Israel would travel on the festivals, how have they become idle?’ “Breached the covenant” – the ministering angels said before the Holy One blessed be He: ‘Master of the universe, the covenant of their patriarch Abraham has been breached, by means of whom the world was settled, and by means of whom You were recognized in the world as God on High, Maker of the heavens and the earth.’ “Rejected cities” – the ministering angels said before the Holy One blessed be He: ‘Have You rejected Jerusalem and Zion after You chose them?’ That is what is written: “Did You reject Judah, did Your soul loathe Zion…?” (Jeremiah 14:19). “Regarded no man [enosh]” – the ministering angels said before the Holy One blessed be He: ‘You did not consider Israel even like the generation of Enosh, who were the originators of idol worshippers.’ At that moment, the Holy One blessed be He attended to the ministering angels. He said to them: ‘Why are you composing lamentations like this, standing in rows?’ They said to Him: ‘Master of the universe, why did You not pay attention to Abraham, Your beloved, who came to Your House and lamented and wept?’ He said to them: ‘From the day that My beloved passed away from before Me to his eternal home, he did not come to My House, and now: “What has My beloved to do in My House?”’ (Jeremiah 11:15).
Abraham said before the Holy One blessed be He: ‘Master of the universe: Why did You exile my children, deliver them into the hand of the nations, kill them with all kinds of uncommon deaths, and destroy the Temple, the place where I elevated my son Isaac as a burnt offering before You?’ The Holy One blessed be He said to Abraham: ‘Your children sinned and violated the entire Torah and the twenty-two letters that are in it.’ That is what is written: “All Israel have violated Your Torah” (Daniel 9:11). Abraham said before the Holy One blessed be He: ‘Master of the universe, who will testify against Israel that they violated Your Torah?’ He said to him: ‘Let the Torah come and testify against Israel.’ Immediately, the Torah came to testify against them. Abraham said to it: ‘My daughter, you have come to testify against Israel that they violated your mitzvot, and you have no shame before me? Remember the day that the Holy One blessed be He circulated you among every nation and they did not want to accept you, until my descendants came to Mount Sinai and accepted you and honored you. Now you come to testify against them on their day of distress?’ Once the Torah heard this, it stood to one side and did not testify against them.
The Holy One blessed be He said to Abraham: ‘Let the twenty-two letters come and testify against Israel.’ Immediately, the twenty-two letters came. Alef came to testify against Israel that they violated the Torah. Abraham said to it: ‘Alef, you are the leader of all the letters, and you come to testify against Israel on their day of distress? Remember the day that the Holy One blessed be He revealed Himself on Mount Sinai and began with you, “I am [anokhi]⁹⁹Anokhi begins with the letter alef. the Lord your God” (Exodus 20:2) – no nation other than my descendants accepted you, and you come to testify against my descendants?’ Immediately, alef stood to one side and did not testify against them.
Bet came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants, who are diligent in the five books of the Torah, as you are at the head of the Torah?’ That is what is written: “In the beginning [bereshit]¹⁰⁰Bereshit, the first word of the Torah, begins with a bet. God created” (Genesis 1:1). Immediately, bet stood to one side and did not testify at all.
Gimel came to testify against Israel. Abraham said to it: ‘My daughter, have you come to testify against my descendants that they violated the Torah? Is there any nation who fulfills the mitzva of ritual fringes, which you appear at its head?’ That is what is written: “You shall make for yourselves twisted threads [gedilim]” (Deuteronomy 22:12).¹⁰¹Gedilim, which in Hebrew is the first word of this verse, begins with a gimel. Immediately, gimel stood to one side and did not testify at all. When all the letters saw that Abraham had silenced them, they were ashamed, stood by themselves, and did not testify against Israel.
Immediately, Abraham began [speaking] before the Holy One blessed be He and said: ‘Master of the universe, at one hundred years You gave me a son. When he achieved cognition and was a thirty-seven-year-old young man, You said to me: Sacrifice him as a burnt-offering before Me. I became like a cruel person to him and had no mercy on him. Rather, I, myself, bound him. Will You not remember this on my behalf and have mercy on my descendants?’
Isaac began and said: ‘Master of the universe, when my father said to me: “God, Himself, will see to the lamb for a burnt offering, my son” (Genesis 22:8), I did not delay fulfillment of Your words, and I was bound willingly upon the altar and extended my neck under the knife. Will You not remember this on my behalf and have mercy on my descendants?’
Jacob began and said: ‘Master of the universe, did I not remain in Laban’s house for twenty years? When I departed from his house, the wicked Esau encountered me and sought to kill my children, and I endangered my life on their behalf. Now they are delivered into the hand of their enemies like sheep to slaughter after I raised them like chicks and suffered the travails of child raising on their behalf, as most of my days I experienced great suffering for their sake. Will You not now remember this on my behalf to have mercy on my descendants?’
Moses began and said: ‘Master of the universe, was I not a loyal shepherd over Israel for forty years? I ran before them like a horse in the wilderness, yet when the time came for them to enter the land, You decreed against me that my bones would fall in the wilderness. Now that they have been exiled you sent to me to lament them and weep over them.’ This is the parable that people say: From the goodness of my master it is not good for me, and from his evil it is bad for me.
At that moment, Moses said to Jeremiah: ‘Go before me so I may go and bring them. I would like to see who is going to restrain them.’¹⁰²If I bring them back no one will dare stand in their way. Jeremiah said: ‘It is impossible to go on the way due to the corpses.’¹⁰³I am a priest, and it is prohibited for me to contract impurity imparted by a corpse. He said to him: ‘Nevertheless.’ Immediately, Moses went and Jeremiah was before him, until they reached the rivers of Babylon. They saw Moses and said to each other: ‘The son of Amram has come from his grave to redeem us from the hand of our adversaries!’ A Divine Voice emerged and said: ‘It is a decree from before Me.’ Immediately, Moses said to them: ‘My children, to return you is impossible, as the decree has already been issued. Rather, the Omnipresent will return you speedily.’ He left them. At that moment, they raised their voice in great weeping until their weeping ascended On High. That is what is written: “By the rivers of Babylon, there we sat and also wept” (Psalms 137:1).
When Moses came to the patriarchs of the world, they said to him: ‘What have the enemies done to our descendants?’ He said: ‘Some of them they killed, some of them they tied their hands behind them, some of them were bound in iron chains, some of them were stripped naked, some of them died on the way and their carcasses were left for the bird of the heavens and the animals of the earth, and some of them were cast in the sun hungry and thirsty.’ Immediately, they all began weeping and lamenting: ‘Woe over what has befallen our children! How have you become like orphans without a father; how do you lie in the afternoon and in the summer without garment and without covering; how have you walked on mountains and on gravel with shoes removed and without sandals; how have you carried bundles filled with sand; how have your hands been bound behind you; how have you been unable to swallow even the spittle in your mouths?’ Moses began and said: ‘Cursed sun! Why did you not darken when the enemy entered the Temple?’ The sun responded to him: ‘Moses, loyal shepherd, how could I darken, they did not allow me and did not relent from me, as they took me with sixty rods of fire and said to me: Go and shine your light.’
Again Moses began and said: ‘Woe over your radiance, Temple, how has it gone dark? Woe that its time to be destroyed arrived, the Sanctuary was burned, schoolchildren killed, and their fathers sent to captivity, exile, and the sword.’ Again Moses began and said: ‘O captors, by your lives! You killers, do not kill cruelly and do not implement total annihilation, do not kill a son in the presence of his father, or a daughter in the presence of her mother, for the time will come when the Master of heaven will settle the score with you.’ But the wicked Chaldeans did not do so, but rather, would seat the son on his mother’s lap and say to his father: Rise and slaughter him. The mother would cry and her tears would fall on him, and his father would hang his head. He also said before Him: ‘Master of the universe, You wrote in Your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). But have they not killed many, many children and their mothers, and yet You are silent!’
At that moment, Rachel our matriarch interjected before the Holy One blessed be He and said: ‘Master of the universe, it is revealed before You that Your servant Jacob loved me abundantly and worked for my father seven years for me. When those seven years were completed and the time for my marriage to my husband arrived, my father plotted to exchange me with my sister for my husband. The matter was extremely difficult for me when I became aware of that plot, and I informed my husband and gave him a signal to distinguish between my sister and me so that my father would be unable to exchange me. Afterward, I regretted what I had done and suppressed my desire. I had mercy on my sister, so that she would not be led to humiliation. In the evening they exchanged me with my sister for my husband, and I transmitted to my sister all the signals that I had given to my husband, so that he would think that she is Rachel. Moreover, I entered beneath the bed on which he was lying with my sister. He would speak with her and she would be silent, and I would respond to each and every matter that he said, so that he would not identify my sister’s voice. I performed an act of kindness for her, I was not jealous of her, and I did not lead her to humiliation. If I, who is flesh and blood, was not jealous of my rival, and I did not lead her to humiliation and shame, You who are a living and eternal merciful King, why were You jealous of idol worship that has no substance, and You exiled my descendants, and they were killed by sword, and the enemies did to them as they pleased?’ Immediately, the mercy of the Holy One blessed be He was aroused and He said: ‘For you, Rachel, I will restore Israel to its place.’ That is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping. Rachel is weeping for her children; she refuses to be consoled for her children, as they are not” (Jeremiah 31:14). And it is written: “So said the Lord: Restrain your voice from weeping, and your eyes from tears, as there is reward for your actions.… And there is hope for your future, the utterance of the Lord, and your children will return to their borders” (Jeremiah 31:15–16).

[Another interpretation (of Lev. 23:40): AND YOU SHALL TAKE FOR YOURSELVES ON THE FIRST DAY….] This text is related (to Ps. 96:12–13 // I Chron. 16:33): THEN SHALL {THE TREES OF THE FOREST} [ALL FOREST TREES] SHOUT FOR JOY < BEFORE THE LORD, WHEN HE COMES, WHEN HE COMES TO JUDGE THE EARTH. > About whom does the scripture speak? About Israel and about the peoples of the world, when the Holy One judges them on the Day of Atonement. The former and the latter come [for a verdict], but we do not know who will prevail. To what is the matter [comparable]?¹⁰²Tanh., Lev. 18; Lev. R. 30:2; PRK 27:2. To two humans who came before the King for a verdict. Now no one except the king himself knew what the issue was between them. [The king] judged them, but the people did not know who had prevailed against his companion. However, they all know that the one who prevails is the one who leaves with a nut¹⁰³Agoz. Buber, p. 99, n. 190, points out the variant readings for this word in various mss. and parallel texts. He suggests that the reading may be, bayyon, which comes from the Greek baion, and means “palm branch.” Certainly this reading makes more sense in the context here. in his hand. So Israel and the peoples of the world come for a verdict on the Day of Atonement, and the people do not know who is victorious. The Holy One said: Take your lulavim in your hand, so that everyone may know that you have been acquitted in the judgment. Therefore David said (in Ps. 96:12–13; // I Chron. 16:33): THEN SHALL < ALL FOREST TREES > SHOUT FOR JOY < BEFORE THE LORD >…. {When?} (Ibid., cont.:) WHEN HE COMES TO JUDGE THE EARTH. > [When?] On the day of Atonement. What does Israel do? They wait for him four days more in order that everyone may hear that Israel has been acquitted. It is therefore stated (in Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES ON THE FIRST DAY < BEAUTIFUL TREE FRUIT, BRANCHES OF PALM TREES, BOUGHS OF DENSE TREES, AND WILLOWS OF THE BROOK; AND YOU SHALL REJOICE BEFORE THE LORD YOUR GOD FOR SEVEN DAYS. >

Another interpretation of, "And you shall take for yourselves on the first day" (Leviticus 23:40). This is [the understanding of] that which is written (Psalms 96:12), "The fields exult and everything in them": "The fields exult" - that is this world, as it is stated (Genesis 4:8), "and it was when they were in the field." "And everything in them" - these are the creatures, like you say (Psalms 24:1), "The earth is the Lord’s and all that it holds, [the world and its inhabitants]." "Then shall the trees of the forest shout for joy" (I Chronicles 16:33). Rabbi Acha said, "[Here it states,] 'the forest,' [but in Psalms 96:12 above, it states,] 'and all the trees of the forest.' 'The forest' - those are the trees that produce fruit; 'all the trees of the forest' - those are the trees that do not produce fruit." In front of whom? "In front of the Lord" (Psalms 98:9). Why? "For He is coming," on Rosh Hashanah and Yom Kippur. To do what? "He will judge the world with righteousness, and its peoples with equity."