Midrasz do Rodzaju 46:35

(Is. 41:2:) WHO HAS AROUSED RIGHTEOUSNESS FROM THE EAST, IS CALLING HIM TO HIS FEET?⁵Cf. Gen. R. 43:3. The Holy One said: Abraham enlightened my world with his righteousness. Why? Because his whole generation was wicked; and from all of it I found only one, as stated (in Ezek. 33:24): ABRAHAM WAS ONE. Were there two? Only one with his righteousness. And so the Holy One said to him (in Gen. 22:11): ABRAHAM! ABRAHAM! Why two times? Because Abraham was righteous from his beginning to his end. Similarly < we read > (in Gen. 46:2): JACOB! JACOB! similarly (in Exod. 3:4): MOSES! MOSES! and similarly (in I Sam. 3:10): SAMUEL! SAMUEL! They were righteous from their beginning to their end. < Where is it shown >? From what we read on the matter (in Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH: NOAH < WAS A RIGHTEOUS MAN>.⁶Cf. Gen. R. 30:4; M. Pss. 9:7.

"This is my G d and I will extol Him": R. Eliezer says: Whence is it derived that a maid-servant beheld at the Red Sea what was not beheld by Ezekiel and the other prophets, of whom it is written (Hoshea 12:11) "And to the prophets I appeared (in various) guises," and (Ezekiel 1:1) "The heavens opened and I saw visions of G d"? An analogy: A king of flesh and blood comes to a province, a circle of guards around him, warriors at his right and at his left, armies before him and behind him — and all asking "Who is the king?" For he is flesh and blood as they are. But when the Holy One was revealed at the sea, there was no need for anyone to ask "Who is the King?" For when they saw Him, they knew Him, and they all opened and said "This is my G d, and I will extol Him ("ve'anvehu," lit.: "I will 'host' Him")!" R. Yishmael says: Is it possible to "host" one's Master? Rather, (read "ve'anvehu" as) "I shall beautify myself (from the root "na'eh") before Him with mitzvoth — with a beautiful lulav, beautiful tzitzith, a beautiful shofar, beautiful prayer. Abba Shaul says: "I will liken myself to Him" (i.e., "ve'anvehu" = ani vehu ["I and He"]) Just as He is merciful and gracious, you, too, be merciful and gracious. R. Yossi Haglili says; "Beautify and praise the Holy One Blessed be He before all the peoples of the world." R. Yossi b. Dormaskith says: "I shall make a Temple before Him," "navth" being the Temple, as in (Psalms 79:7) "and they have destroyed navehu" (His Temple)", and (Isaiah 33:20) "But you will regard (with deference) Zion, the city of our assemblies. Your eyes will see Jerusalem, the peaceful habitation" (neveh sha'anan). R. Akiva says: "I shall speak of His beauty" — of the praise of the Holy One Blessed be He, who spoke and brought the world into being. The peoples of the world ask Israel (Song of Songs 5:9) "How is your Beloved (different) from the beloved (of all the other nations) that you have thus besworn us? (see Ibid. 8) that you thus die for Him and are thus murdered for Him, viz. (Ibid. 1:3) "alamoth have loved You" — they have loved You "al maveth" ("above death"), and (Psalms 44:23) "for over You we are slain all the day"? You are comely, you are strong. Come and join us. And Israel says to them: Do you know Him? Let us tell you part of His praise (Song of Songs 5:10) "My Beloved is white and ruddy, distinguished among legions." When they hear this, they say to Israel: Let us go with you, viz. (Ibid. 6:1) "Where did your Beloved go, you loveliest among the women? Whither has your Beloved turned? Let us seek Him with you." And Israel says to them (Ibid. 2:16) "My Beloved is mine, and I am His," and (Ibid. 6:3) "I am my Beloved's, and my Beloved is mine, who grazes His flock among the lilies." And the sages say (on "ve'anvehu"): "I shall accompany Him ("alavenhu") until I come with Him to His Temple. An analogy: A king's son goes abroad — he goes after him and attends upon him. He goes to a different city — he goes after him and attends upon him. Thus with Israel. When they went down to Egypt, the Shechinah was with them, viz. (Genesis 46:4) "I shall go down with you to Egypt." When they went up, the Shechinah went up with them, viz. (Ibid.) "and I shall also bring you up." When they went down to the sea, the Shechinah was with them, viz. (Exodus 14:19) "And the angel of G d, who went before the camp of Israel, etc." When they went out to the desert, the Shechinah was with them, viz. (Ibid. 13:21) "And the L rd went before them by day, etc." — until they brought Him with them to His holy Temple, viz. (Song of Songs 3: "I had almost passed them (Moses and Aaron) by, when I found Him whom my soul loved. I held onto Him and did not let go of Him until I had brought Him to the house of my mother and the chamber of my conception." "my G d" (Keli): With me He manifested the attribute of mercy, and with my fathers, the attribute of justice. And whence is it derived that "keli" connotes the attribute of mercy? From (Psalms 22:2) "Keli, Keli, why have You forsaken me?" and (Numbers 12:13) "Kel, I pray You, heal her, I pray You," and (Psalms 118:27) "The L rd is 'Kel,' and He has lighted (the way) for us." And whence is it derived that "Elokim" (as in [Exodus, Ibid] "the G d ['Elokei'] of my father") connotes justice? From (Devarim 1:17) "For the judgment is to 'Elokim.'" "the G d of my father, and I will exalt Him": I am a queen, the daughter of kings; a beloved one, the daughter of beloved ones; a holy one, the daughter of holy ones; a pure one, the daughter of pure ones. An analogy: A man goes to betroth a woman. Sometimes he is embarrassed in her; sometimes, in her kin. But I am not so, but a queen, the daughter of kings, etc. R. Shimon b. Elazar says: When Israel do the will of the L rd, His name is exalted in the world, as it is written (Joshua 5:1) "And it was, when all the kings of the Emori heard, etc." And thus did Rachav say to Joshuah's emissaries, (Ibid. 2:10) "for we heard how the L rd dried up, etc.", and (Ibid. 17) "and we heard and our hearts melted, and no man's spirit endured within him before you. For the L rd, He is G d in the heavens above, etc." And when they do not do His will, His name, as it were, is demeaned in the world, viz. (Ezekiel 36:20) "And they came to the nations … and they profaned My holy name when it was said of them: These are the peoples of the L rd, and from His land did they go forth …" and (Ibid. 23) "And I shall sanctify My great name which has been profaned among the nations, etc." "the G d of my father, and I will exalt Him": The congregation of Israel said before the Holy One Blessed be He: L rd of the world, it is not for the miracles that You performed with Me that I chant song before You, but for the miracles that You performed with my fathers and with me in all of the generations — thus: "This is my G d and I will extol Him; the G d of my father, and I will exalt Him."

Rabbi Berekhya said: Performing acts of kindness is in the Torah at its beginning, in its middle, and at its end. It is at its beginning, as it is written: “The Lord God built the rib [that he took from the man, into a woman, and He brought her to the man]” (Genesis 2:22). [This verse] teaches that the Holy One Blessed be He braided Eve’s hair, and brought her to Adam, and he became the groomsman for them; as in the coastal towns, they call braiding, building. It is in its middle, as it is written: “The Lord appeared to him in the plains of Mamre” (Genesis 18:1), teaching that He visited him.²⁸God visited Abraham, who was recovering from his circumcision. “God blessed Isaac his son” (Genesis 25:11), this is the blessing of the mourners.²⁹He came to console Isaac upon the death of Abraham. At its end, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).³⁰God buried Moses.
Rabbi Ḥanin said: What is the measure of recompense [for acts of kindness]? Jacob died in the land of Egypt. For whom was it fitting to tend to him? Is it not the Holy One blessed be He, who said to him: “I will descend with you to Egypt [and I will also take you up]” (Genesis 46:4)? Joseph came and snatched the mitzva for himself, as it is written: “Joseph ascended to bury his father” (Genesis 50:7). Joseph died in Egypt. For whom was it fitting to tend to him? Is it not the tribes, to whom he administered an oath, as it is stated: “Joseph administered an oath [to the sons of Israel, saying: God will surely remember you, and you shall carry up my bones from here]” (Genesis 50:25). Moses came and snatched the mitzva for himself, as it is stated: “Moses took Joseph’s bones” (Exodus 13:19). Moses died, and the Holy One blessed be He, in His glory, repaid him, as it is stated: “He buried him in the valley” (Deuteronomy 34:6).

These are the accountings of the children of Israel according to their fathers' house etc (Numbers 2:32). On ten occasions were Israel counted: Once when they went down to Egypt "all the persons of Yaakov’s household who came to Egypt: seventy" (Genesis 46:27). A second time when they came out" The Children of Israel moved on from Ra’amses to Sukkot, about six hundred thousand on foot, menfolk apart from little-ones" (Exodus 12:37). A third time after the incident of the Golden Calf: "when you take up the head-count of the Children of Israel, in counting them, they are to give, each-man, a ransom for his life, for Ad-nai, when they count them, that there be no plague on them, when they count them. (Exodus 30:12). Twice in the Book of Numbers [chumash hapekudim]: once in connection with the formation of the camps (Numbers 1:2) and once in connection with the division of the land (Numbers 26:2). Twice in the days of Shaul "[Shaul] mustered them in Bezek, and the Israelites numbered 300,000, the men of Yehudah 30,000" and "Shaul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Yehudah" (1 Samuel 11:8, 15:4). The eighth time in the days of David "Yoav reported to the king the number of the people that had been recorded: in Israel there were 800,000 soldiers ready to draw the sword, and the men of Yehudah numbered 500,000" (2 Samuel 24:9). The ninth time in the days of Ezra "The sum of the entire community was 42,360" (Ezra 2:64; see also Nehemiah 7:66). The tenth time will be in the future era, when, "the sheep shall pass again under the hands of One who counts them [said Ad-nai]" (Jeremiah 33:13).

And Moshe was a shepherd and a gentleman in a fire out of the bush. Rashbi tells what God Almighty discovered from my name and would talk to Moshe out of the bush, what this bush is tougher than any tree in the world and every bird that enters it does not go right out of it but cuts limb organs, so that Egyptian labor is difficult before the place of every slave in the world. A slave or slave Ben Horin never left Egypt but only Hagar said (Genesis 2: 2) and Pharaoh would go on him and send him and his wife and all that he had: Merom and he would talk to Moshe out of the bush as long as Israel was in such trouble

Regarding that which the verse states: “Shaḥarayim begot children in the field of Moav [after he had sent them away, Ḥushim and Baara his wives]” (I Chronicles 8:8), Elijah, of blessed memory, asked Rabbi Nehorai, he said to him: ‘What is this that is written: “Shaḥarayim begot in the field of Moav”?’ [Rabbi Nehorai] said to him: ‘A great man begot in the field of Moav.’ “After he had sent them away” (I Chronicles 8:8) – as they were from the tribe of Benjamin, as it is written: “The tribes of Israel sent men through all the tribe of Benjamin, saying” (Judges 20:12).¹⁴³Just as the term “sent” appears in Judges regarding the tribe of Benjamin, the verse in Chronicles is hinting to the fact that the man’s wives were from the tribe of Benjamin.
Another interpretation, “Shaḥarayim,” this is Boaz. Why was his name called Shaḥarayim? It is because he was free [meshuḥrar] of iniquities. “Begot in the field of Moav,” as he begot from Ruth the Moavite. “After he had sent them away,” as he was from the tribe of Judah, as it is stated: “And he sent Judah before him to Joseph” (Genesis 46:28). “Ḥushim and Baara his wives,” does a man beget his wives? Rather, he was swift like a leopard and articulated the halakha:¹⁴⁴He expounded the verse: “An Amonite and a Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4). An Amonite but not an Amonite woman, a Moavite but not a Moavite woman. “He begot from Ḥodesh his wife” (I Chronicles 8:9) – it should have stated only, “from Baara his wife.” Rather, in his days, the halakha of an Amonite but not an Amonite woman, a Moavite and not a Moavite woman, was introduced [nitḥadsha].
One verse says: “Yitra the Ishmaelite” (see I Chronicles 2:17), and one verse says: “Yitra the Israelite” (II Samuel 17:25). Rabbi Yehoshua ben Levi said: He is Yitra the Ishmaelite, he is Yitra the Israelite.¹⁴⁵Both verses refer to the same person. Rabbi Shmuel bar Naḥman and the Rabbis: Rabbi Shmuel said: He was an Ishmaelite, and you say Israelite? Rather, he was an Ishmaelite. He entered the study hall and found Yishai sitting and expounding thus: “Look to Me, and be saved, all the ends of the earth…” (Isaiah 45:22).¹⁴⁶Anyone from all the ends of the earth can look to God and be saved. He converted, and [Yishai] gave him his daughter. The Rabbis say: He was an Israelite, and you say Ishmaelite? Rather, he was an Israelite and he girded his sword like an Ishmaelite. He stuck his sword in the middle of the study hall and said: I will either kill or be killed until I establish the halakha for the multitudes, so that anyone who abrogates this halakha, I will behead him with this sword: An Amonite but not an Amonite woman, a Moavite and not a Moavite woman.

(Exod. 1:1, cont.:) EACH ONE COMING WITH HIS HOUSEHOLD. R. Huna said: This teaches that Jacob did not go down to Egypt until he had numbered <in his family > Perez and Hezron. The one was a year old, and the other was two years old.²⁰But cf. Gen. 46:12, according to which Perez was the father of Hezron. Then he paired²¹Gk.: zeugnumi; cf. zugon, zeugos. them with wives.²²The interpretation is derived from the word HOUSEHOLD. Of course, in earlier times such early betrothals were not unusual.

Abraham also pleaded for death with his own lips, as it is said: What wilt thou give me, seeing I go hence childless (Gen. 15:2). Thereupon the Holy One, blessed be He, said to him: Thou shalt go to thy fathers in peace (ibid., v. 15). Isaac likewise sought death, as is said: That I may eat, and bless thee before the Lord before my death (ibid. 35:29). Similarly, Jacob asked for death, as is said: Now let me die (ibid. 46:30). The Holy One, blessed be He, told him: You have said: Now let me die, but you will live seventeen additional years. After that time had passed he became ill and died.

"To these apportion the land" (Numbers 26:53). And who are they? The ones standing on the Plains of Moav. And was the land not apportioned to those that left Egypt? As it is written (Exodus 6:8), "and I will give it to you as a possession." [So] for what reason was it [actually] apportioned to [the ones standing on the Plains of Moav]? Because the Holy One, blessed be He, foresaw that six families from [those that left Egypt] would be destroyed. And who are they? [Of] those written above (Genesis 46:10), "And the children of Shimon were Yemuel, Yamin, Ohad, Yakhin, Tsohar and Shaul," when you read "to Nemuel, the Nemeulite family" (Numbers 26:12-13), neither Ohad or Tsohar are there. Rather they were lost. And so [too,] with Binyamin: "Bela, Bekher, etc." (Genesis 26:21), behold there are ten. But when you come to count them [you read], "to Belaa, the Belaaite family [etc.] (Numbers 26:38-40), they are only seven. Behold [those missing] were lost. And so [too,] with the "children of Gad. Tsifion, Chagi, Shuni, Etsbon [etc.]" (Genesis 26:16); but when you count "to Tsafon, the Tsafonite family [etc.]" (26:15-17), Etsbon is not there. Behold six families got lost from the licentiousness of the counsel of Bilaam. And there is no licentiousness that does not accomplish its [end]. Hence the Holy One, blessed be He, said, "[Why should] I apportion the land to people who will be destroyed in the future?" And [so] He [rather] apportioned it [only] to the one that stood resilient. Hence it is stated, "To these apportion the land" (Numbers 26:53).

And he sent Judah before him (Gen. 46:28). May our master teach us: When is the blessing over the light offered at the expiration of the Sabbath? Thus do our masters teach us: The blessing over the light (i.e., the Havdalah ceremony) is not pronounced until one benefits from the light (for reading). Whence do we learn this? From the Holy One Himself, blessed be He, as is said: And God saw that the light was good (Gen. 1:4). After that Scripture states: And God divided the light from the darkness (ibid.). R. Ze’era the son of Abahu said: Thus we learn that we do not bless the light at the expiration of the Sabbath until one can benefit from the light.

These are the accounts of the Tabernacle. It is written elsewhere: Now these are the names of the sons of Israel (Gen. 46:8). Observe how very precious the Tabernacle was to the Holy One, blessed be He, that He left the upper sphere to dwell in the Tabernacle. R. Simeon held that He dwelt in the lower sphere (at first), as is said: And they heard the voice of the Lord God walking in the garden (ibid. 3:8), but that after Adam sinned He ascended from earth to heaven. When Cain arose and killed his brother, He ascended from the first firmament to the second; when the generation of Enoch angered Him, He ascended from the second to the third; when the generation of the flood perverted His teaching, He ascended from the third to the fourth; when the generation of the separation (i.e., the Tower of Babel) became arrogant, He went from the fourth to the fifth sphere; when the Sodomites behaved immorally, He went from the fifth to the sixth; and when Amraphel and his companions appeared, He ascended from the sixth to the seventh. However, after Abraham came and performed good deeds, the Shekhinah descended from the seventh to the sixth firmament; after Isaac He went from the sixth to the fifth; after Jacob from the fifth to the fourth; after Levi, his son, from the fourth to the third; after Kohath the son of Levi, from the third to the second; after Amram from the second to the first; and on the day that Moses erected the Tabernacle: The glory of the Lord filled the Tabernacle (Exod. 40:34). Scripture states: For the upright shall dwell in the land (Prov. 2:21). This should be read: “They caused the Shekhinah to dwell in the land.”

Another interpretation (of Gen. 6:9): THESE ARE THE GENERATIONS OF NOAH; NOAH: Why two times? The Holy One said: < It was > in order to persuade²³Gk.: peithein, peisai in the aorist. all those who enter the world, lest they think of saying: He was only righteous in his generation. The Holy One said: For me he is the equal of Abraham. R. Judah bar Shallum [the Levite] said: < His name > is stated two times (in Gen. 22:11): ABRAHAM, ABRAHAM. So also with Jacob (in Gen. 46:2); so also with Moses (in Exod. 3:4); so also with Samuel (in I Sam. 3:10); so also with Noah (here in Gen. 6:9). < The double name is used > in order to give equality to the righteous ones.

Another interpretation (of Gen. 44:18): When Judah saw that Joseph was not appeased, he began saying to his brothers: [Why] are we standing around? We will begin with this one and wind up with Pharaoh! Now they did not know that Joseph understood their language, as stated (in Gen. 42:23): NOW THEY DID NOT KNOW THAT JOSEPH UNDERSTOOD. When Joseph saw that, he began to talk to them with supplications and with gentle language. He said to them: About this Benjamin, I want only to know who < it was that > advised him to steal the goblet. Did you perhaps advise him to steal the goblet? When Benjamin heard that, he said: They did not give me advice, and I did not touch the goblet. He said to them: Swear to me. He began to swear to him. By what did he swear to him? By the separation of my brother Joseph from me,¹⁵This clause may also be translated as follows: “By the scriptural section on the separation of my brother Joseph from me (in Gen. 37:18-36).” I did not touch it. Now < I swear > neither by the launching of arrows which were sent against him, as stated (in Gen. 49:23): ARCHERS HAVE HATED HIM (Joseph); nor by the stripping with which they stripped him, as stated (in Gen. 37:23): THEY STRIPPED JOSEPH OF HIS TUNIC; nor by the throwing with which they threw him into the cistern, as stated (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; nor by the selling with which they sold him to the Ishmaelites (in vs. 28); nor by the dipping with which they dipped his tunic in the blood (in vs. 31). < By none of these do I swear > that they did not give me advice, and I did not touch the goblet. Joseph said: Who will make known to me that you are swearing truthfully about your brothers? He said to him: You can know how much I love him from the names of my sons, since I set names for them on the basis of what I feared for < each one >.¹⁶Sot. 36b (bar); Gen. R. 93:7; Tanh., Gen. 11:40. He said to him: And what were the names of your sons? He said to him (in agreement with Gen. 46:21): BELA, BECHER, ASHBEL, GERA, NAAMAN, EHI, ROSH, MUPPIM, HUPPIM, AND ARD. He said to him: Why Bela (BL')? He said to him: Because my brother was swallowed up (rt.: BL') from me. Becher (BKR)? Because he was my mother's first-born (rt.: BKR). Ashbel ('ShBL)? Because my brother was captured (NShBH). Gera? Because my brother was a sojourner (ger) with < merely > the privileges of a transient.¹⁷Gk.: xenia, i.e., “rights of a foreigner” or “guest privileges.” Naaman (N'M)? Because his words were pleasing (N'M). Ehi ('HY)? Because he was my brother ('HY) from < the same > mother, and I had none but him. Rosh (which means "head")? Because he was older than I. Muppim (MPYM)? Because he learned Torah from our father's mouth (MPY) and taught it to me. When all his brothers would return to shepherding, he would sit with my father and learn the traditions which he had received from Shem and Eber. Huppim (rt.: HPP)? Because he has been covered over (rt.: HPP) until this day. Another interpretation of Huppim: Because I did not see his wedding canopy (huppah) nor did he see my wedding canopy. Another interpretation of Huppim (rt.: HPP): Because until now I have been mourning over him and going barefoot (rt.: YHP). And Ard ('RD)? Because he brought (rt.: YRD) all of us down here. Another interpretation of ARD (from Gen. 37:35): NO, I WILL GO DOWN ('RD) MOURNING TO MY SON IN SHEOL. Will you please not bring down ('RD) Daddy to Sheol through grief! And so Judah said (in Gen. 44:34): FOR HOW SHALL I GO UP UNTO MY FATHER < IF THE LAD IS NOT WITH ME >? When Joseph heard that, he was not able to suppress his compassion, as stated (in Gen. 45:1-3): JOSEPH COULD NOT RESTRAIN HIMSELF…. AND HE WEPT ALOUD…. THEN JOSEPH SAID UNTO HIS BROTHERS: I AM JOSEPH. When he said to them: I AM {YOUR BROTHER JOSEPH} … (in vs. 3, cont.): HIS BROTHERS COULD NOT ANSWER HIM BECAUSE THEY WERE DISMAYED BECAUSE OF HIM. R. Eleazar b. R. Simeon said in the name of R. Eleazar ben Azariah:¹⁸Gen. R. 93:11. Now, if in the case of Joseph, when he said to his brothers: I am Joseph, they knew what they had done with him and were unable to answer him; how much the less will a creature be able to stand when the Holy One comes to dispute with each and every one of < his > creatures and to tell him his deeds, just as it is written (in Amos 4:13): FOR BEHOLD, THE ONE WHO FORMS THE MOUNTAINS, < CREATES THE WIND, AND TELLS ONE WHAT HIS THOUGHT IS > … !

And Joseph made ready his chariot (Gen. 46:29). R. Yudan said in the name of R. Aibu: Two men were accorded more homage than any other men in all the world; they were Jethro and Jacob. It is written that when Jethro came to Moses, Moses went out to meet his father-in-law (Exod. 18:7). Who would imagine Moses going out and other people not going out with him? Would not the leaders of the thousands and the hundreds go out, and would not the seventy elders and Aaron, the high priest, go out? Indeed, if he went out, would not all Israel go out with him to meet Jethro? Similarly, when Jacob came to live with Joseph, it is written: Joseph made ready his chariot and went out. Who, upon observing Joseph going out to meet his father, would fail to accompany him? Would not Pharaoh’s servants go out, would not the elders of his household and the elders of Egypt go out? He went out to fulfill the verse The wise shall inherit honor (Prov. 3:35).

And he sent Judah before him (Gen. 46:28). Scripture says elsewhere in reference to this verse: The wolf and the lamb shall feed together (Isa. 65:25). Observe that whomever the Holy One, blessed be He, afflicts in this world, He heals in the world-to-come. The blind, for it is written: The eyes of the blind shall be opened, and the ears of deaf shall be unstopped (Isa. 35:5); the lame: Then shall the lame man leap as a hart, and the tongue of the dumb shall speak (ibid., v. 6). In the same way all others shall be healed.

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

“You shall bring them and plant them” Our Sages said: Praised be the name of the Holy One, who in the greatness of His love for Israel called them ‘My firstborn son Israel.’ (Shemot 4:22) Come and see how great is the loving generosity of the Holy One! A slave dresses his master, but the Holy One dresses Israel, as it says “And I clothed you with embroidered garments…” (Yechezkel 16:10) A slave washes his master, but the Holy One washes Israel, as it says “And I washed you with water…” (Yechezkel 16:9) A slave places the shoes on his master, but the Holy One shoed Israel, as it says “…and I shod you with the skin of the badger…” (Yechezkel 16:10) And beyond all this, when they were exiled to Egypt the Divine Presence was with them, as it says “I will go down with you to Egypt…” (Bereshit 46:4) When they were exiled to Elam the Divine Presence was with them, as it says “And I will place My throne in Elam…” (Yirmiyahu 49:38) They were exiled to Bavel and the Divine Presence went with them, as it says “Because of you, I sent to Babylon…” (Yeshayahu 43:14) In the future the Holy One will return Israel to His holy mountain, as it says “I will bring them to My holy mount…” (Yeshayahu 56:7) and it is written after this “And I will plant them on their land…” (Amos 9:15) Since Moshe saw the love of the Holy One for Israel he said before Him ‘Master of the World! Bring them and plant them there and let that planting be complete, which will never be uprooted. Bring down Jerusalem from the heavens and let it never be destroyed. Gather together there the exiled of Israel and let them settle upon the land in security. This is why it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.” (Shemot 15:17)

Abba Chalipa Cruyah questioned R. Chiya b. Abba: "Of Jacob's children who came to Egypt in the total sum, you will find only sixty-nine." And he answered: "There was a twin with Dinah, as it is written (Ib. 46, 15) V'eth (with) Dinah their sister." According to your theory there (Ib. b) was a twin with Benjamin also, for it is also written (Ib. 43) Eth Benjamin. Whereupon R. Chiya said: "A valuable pearl was in my hand, and you wanted to deprive me of it? So said R. Chama b. Chaninah: 'This refers to Jochebed, whose mother was pregnant, and bore her within the walls, as it is said (Num. 26, 59) Whom her mother bore to Levi in Egypt; i.e., she was born in Egypt, but her pregnancy was not in Egypt.'"

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere in reference to this verse: The envy also of Ephraim shall depart … Ephraim shall not envy Judah (Isa. 11:13). Jacob our patriarch sent Judah before him because he believed that Judah had killed Joseph at the time he brought him the coat of many colors, as it is said: And he knew it, and said: “It is my son’s coat; an evil beast hath devoured him” (Gen. 37:33). An evil beast refers to Judah, since it is said: Judah is a lion’s whelp. And Jacob said to Judah: “Thou art the one who hath rent him asunder.” Whereupon Jacob rent his garments … and all his sons and daughters rose up to comfort him (ibid., vv. 34–35).

(Gen. 46:28:) NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH. This text is related (to Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER….³⁰Tanh., Gen. 11:8; Gen. R. 95:1. Come and see how whatever the Holy One has smitten in this world is healed in the world to come. The blind are healed, as stated (in Is. 35:5): THEN THE EYES OF THE BLIND SHALL BE OPENED. The lame also are healed, as stated (in vs. 6): THEN THE LAME SHALL LEAP LIKE A HART. And the dumb shall be healed, as stated (ibid., cont.): AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Everyone shall be healed, but just as one goes (to the grave), so he comes < back >.³¹Sanh. 91b; Eccl. R. 1:4:2; see yKil. 9:4 (32b). If he goes blind, he comes < back > blind. If he goes deaf, he comes deaf. If he goes lame, he comes lame. If he goes dumb, he comes dumb. Just as one goes clothed, so one comes clothed. Thus it is written (in Job 38:14): IT IS CHANGED LIKE CLAY UNDER A SEAL; THEY STAND FORTH AS < IN > A GARMENT. From whom do you learn this? From Samuel. When Saul raised him, what did he say to the woman (of Endor)? He said to her: What do you see, AND (according to I Sam. 28:14) SHE SAID: IT IS AN OLD MAN RISING, AND HE IS WRAPPED IN A ROBE; for he had been so clothed, as stated (in I Sam. 2:19): HIS MOTHER WOULD MAKE A LITTLE ROBE FOR HIM. So why is it that, just as one goes (to the grave), so one comes < back > ? So that the wicked of the world will not say: After they died, would the Holy One have healed them and later brought them < back >? It would seem that these are not the same ones (who died), but others. The Holy One said: If so, let them rise just as they went (to the grave), and afterwards I will heal them. Thus it is stated (in Is. 43:10): < SO THAT YOU MAY KNOW THAT > … BEFORE ME NO GOD WAS FORMED. Then later the beasts are healed, as stated (in Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER…. And why? Because it (the serpent)³²For this interpretation, see Gen. R. 95:1 and also 20:5. has brought everything to dust.

They [the Israelites]--the entire congregation--came to the wilderness of Tzin in the first month, and the nation settled there, and Miriam died there and was buried there, and therre was not water for the congregation, and they gathered against Moses and Aaron (Numbers 20:1-2). When the well disappeared, it was Year 40, and it was the first of the month of Nissan, there in the episode when Moses sent messengers from Kadesh to the King of Edom (ibid. 20:14), and Israel made [themselves] there for 3 months. Aaron the Priest went up etc., and Aaron was 123 years old when he died at the hill of the mountain (ibid. 33). When Aaron died, the clouds of glory disappeared, and the Canaanites came to make war against Israel. The Canaanites, King of Arad, heard etc. (ibid. 33:40), but what hearing did he hear? He heard that Aaron died, and he the greatest scout traveled among them, and the cloud of glory disappeared, for he had fought for them, and he came to fight with them, and they retreated seven stations and camped at Moserah, for it says "The Israelites traveled from Be'erot Beney Ya'akan towards Moserah; there Aaron died" (Deuteronomy 10:6). Did Aaron die in Moserah? Lo, did he not die at the hill of the mountain? Rather, starting from the location where Aaron died, they retreated seven stations, until they encamped at Moserah, and, from there they traveled towards HaGidgad, etc. (ibid. 10:7), and, from there, towards Be'er etc. (Numbers 21:16), which is the well to which they returned. The Israelites traveled and encamped in Avot, and they traveled from Avot and encamped in Iyyey Ha'avarim etc., and from there they traveled and encamped at the Wadi Zered, and from there they traveled and encamped beyond Arnon etc. (ibid.). There they fought with Sihon, and Israel struck him with the sword etc., and they turned and arose on the path of Bashan etc., "and the Lord said to Moses: 'Do not fear him etc.' and they struck him and his children etc." (ibid.). "The Israelites traveled and encamped at Arvot Mo'av etc." (ibid. 22:1). "It was after the plague etc." (ibid. 26:19), "for these the land shall be divided etc." (ibid. 26:53), and, when staying in Arvot Mo'av, the children retreated to their parents, and their parents retracted and gave inheritance to their children. Serah bat Asher was among those who came to Egypt and those who left it. [She was] from those who came to Egypt, as it is written, "And Serah their sister" (Genesis 46:17), and [she was] from those who came to the Land [of Israel], as it says, "And there was the daughter of Asher, Serah" (Numbers 26:46). And Yokheved was among those who came to Egypt and those who left it. [She was] from those who came to Egypt, as it is written, "And the name of the wife of Amram was Yokheved, daughter of Levi etc." (ibid. 26:59). Ya'ir son of Menasheh and Makhir son of Menasheh were born in the lifetime of our ancestor Jacob, and they died after the death of Moses our teacher, and Novach was among those born in Egypt, and he died after the death of Moses our teacher, and he was buried beyond the Jordan, but there was no man among them left etc. (ibid. 26:65).

Another interpretation (of Is. 65:25): THE WOLF AND THE LAMB SHALL FEED TOGETHER, < AND THE LION LIKE THE OX SHALL EAT STRAW >. (Ibid.:) THE WOLF: This is Benjamin, as stated (in Gen. 49:27): BENJAMIN IS A RAVENOUS WOLF. (Is. 65:25, cont.:) AND THE LAMB: This represents the tribes, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK…. (Is. 65:25, cont.:) SHALL FEED TOGETHER: When? When Benjamin went down with them, and Jacob said (in Gen. 42:38): LET NOT MY SON GO DOWN WITH YOU. When the hour arrived for him to go down with them, they placed him in their midst and watched over him. And so Joseph (in Gen. 43:29): LIFTED HIS EYES AND SAW HIS BROTHER BENJAMIN, THE SON OF HIS MOTHER…. (Is. 65:25, cont.:) THE LION: This is Judah, as stated (in Gen. 49:9): JUDAH IS A LION'S WHELP. (Is. 65:25, cont.:) LIKE THE OX: This is Joseph, since it is stated (in Deut. 33:17): LIKE A FIRSTLING BULL HE HAS MAJESTY. (Is. 65:25, cont.:) SHALL EAT STRAW, when they have been found eating together, as stated (in Gen. 43:33): AND THEY SAT DOWN BEFORE HIM FROM THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT. Therefore (in Gen. 46:28): NOW HE (Jacob) HAD SENT JUDAH AHEAD OF HIM.

What is meant by the words Nay, but I will go down to the grave to my son mourning (ibid.)? Jacob said: “Surely I shall die the death of a wicked man in the world-to-come. The Holy One, blessed be He, promised me twelve tribes, and now one of them has been torn asunder. Perhaps I was not worthy of them, and I shall perish in both worlds.” That is why he said: I will go down to the grave to my son mourning. You know this to be so from the fact that when he saw that Joseph was alive, he exclaimed: Now let me die (Gen. 46:30). When did he say Now let me die? He said to himself: “When my sons came to me, and told me that Joseph was dead, I cried out: ‘I am destined to die twice,’ but now that I see that you are alive, I am assured that I did not die, but only now will I die.” Hence he said: Now let me die.

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART.³³Tanh., Gen. 11:9; Gen. R. 95:2. < He was sent > because our father Jacob thought that Judah had killed Joseph because he had brought him the tunic, about which it is stated (in Gen. 37:33): HE RECOGNIZED IT AND SAID: MY SON'S TUNIC! AN EVIL BEAST HAS EATEN HIM. Now AN EVIL BEAST is nothing but a lion.³⁴According to Gen. 49:9, JUDAH IS A LION’S WHELP. So Jacob said to him: You have torn him to pieces, and you are going to tear his brother to pieces. You would not have torn him to pieces except out of jealousy. Immediately (there follows in Gen. 37:34): THEN JACOB RENT HIS GARMENTS….

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

(Gen. 37:35:) NO, I WILL GO DOWN MOURNING TO MY SON IN SHEOL. What is the meaning of MOURNING TO … SHEOL? Perhaps I shall die the death of the wicked in this world and in the world to come. Why? Because the Holy One had promised to give me twelve tribes, and here one of them is dead. Perhaps I was not worthy of them, and I am to die in both worlds.³⁵The midrash regards Jacob’s mourning as the equivalent of dying in the present world and his descent to Sheol as a second death. For this reason he said (in vs. 35): NO, I WILL GO DOWN MOURNING TO MY SON IN SHEOL. Do you want to know what he said when he saw that he was alive? (Gen. 46:30:) THEN ISRAEL SAID UNTO JOSEPH: NOW LET ME DIE. What was the reason for him to say: NOW LET ME DIE? He simply said: When they came and told me Joseph was dead, I said: I was to die in both worlds. Now that I have seen that you are alive, I am receiving the good news that I am only dying one time. NOW LET ME DIE.

(Gen. 37:35, cont.:) SO HIS FATHER WEPT FOR HIM. What is written next (in vs. 36)? BUT THE MIDIANITES SOLD HIM INTO EGYPT. The Holy One said to Judah: You have no children; therefore you do not know what the pain of children is. Now you have deceived your father and told him: Your son is dead. By your life, when you take a wife you shall bury your sons in order that you may know the pain of children. What is written next (in Gen. 38:1-10): NOW IT CAME TO PASS AT THAT TIME THAT < JUDAH >…. (The verses continue with the story of Judah's marriage to Shua, the birth of three sons, and the death of two of them.) It is also written (in Gen. 46:12): < AND THE SONS OF JUDAH: ER, ONAN, SHELAH, PEREZ, AND ZERAH >; BUT ER AND ONAN HAD DIED < IN THE LAND OF CANAAN >. Now all those years that Joseph had been away from his father, Jacob's mind had been against Judah.³⁶Tanh., Gen. 11:9, specifically states in the parallel account, “It was in Jacob’s heart that Judah had killed him.” See also above. From where do you learn that? From Benjamin, about whom Judah said to Joseph (in Gen. 44:32): FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. Then, as soon as he had set his mind on Benjamin and Joseph had made himself known, Judah was found to be innocent, as stated (in Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART, < AND THOSE WHO HARASS JUDAH SHALL BE CUT OFF >…. Therefore (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH.

(Gen. 37:35, cont.:) SO HIS FATHER WEPT FOR HIM. What is written next (in vs. 36)? BUT THE MIDIANITES SOLD HIM INTO EGYPT. The Holy One said to Judah: You have no children; therefore you do not know what the pain of children is. Now you have deceived your father and told him: Your son is dead. By your life, when you take a wife you shall bury your sons in order that you may know the pain of children. What is written next (in Gen. 38:1-10): NOW IT CAME TO PASS AT THAT TIME THAT < JUDAH >…. (The verses continue with the story of Judah's marriage to Shua, the birth of three sons, and the death of two of them.) It is also written (in Gen. 46:12): < AND THE SONS OF JUDAH: ER, ONAN, SHELAH, PEREZ, AND ZERAH >; BUT ER AND ONAN HAD DIED < IN THE LAND OF CANAAN >. Now all those years that Joseph had been away from his father, Jacob's mind had been against Judah.³⁶Tanh., Gen. 11:9, specifically states in the parallel account, “It was in Jacob’s heart that Judah had killed him.” See also above. From where do you learn that? From Benjamin, about whom Judah said to Joseph (in Gen. 44:32): FOR YOUR SERVANT HAS BECOME SURETY FOR THE LAD. Then, as soon as he had set his mind on Benjamin and Joseph had made himself known, Judah was found to be innocent, as stated (in Is. 11:13): THEN EPHRAIM'S JEALOUSY SHALL DEPART, < AND THOSE WHO HARASS JUDAH SHALL BE CUT OFF >…. Therefore (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH.

And after this Jacob said: I will go down to see my son in Egypt, and then I will return unto the ‎land of Canaan which the Lord hath promised unto Abraham. For I cannot leave my native ‎land. And behold the Lord spoke unto Jacob: Go down into Egypt and dwell there with all thy ‎household. Fear thou not to go down into Egypt, for I will make thee there to a great nation. ‎And Jacob said in his heart: I will go and see my son, whether the fear of his God is still in his ‎heart amongst all the inhabitants of Egypt. And the Lord said unto Jacob: Fear thou not ‎concerning Joseph, for he still continues in his piety to serve me as it will be pleasant in thine ‎eyes. And Jacob rejoiced exceedingly on account of his son. At that time Jacob commanded his ‎sons and his household to go into Egypt, according to the word of the Lord unto him. And ‎Jacob rose up with his sons and all his household, and they went forth from the land of ‎Canaan, from Beersheba, with joy and a cheerful heart they went into the land of Egypt. And ‎when they came near entering the land of Egypt, Jacob sent Judah before him unto Joseph to ‎direct his face towards his location in Egypt. And Judah did according to the words of his father, ‎and he hastened and ran and he came unto Joseph, and they prepared a place in the land of ‎Goshen, for Jacob and all his household, and Judah returned unto his father on the road. And ‎Joseph made ready his chariot and he called all his mighty men and his servants and all the ‎princes of Egypt to go and receive Jacob his father. And Joseph had it proclaimed in Egypt, ‎saying: Whosoever faileth to go and meet Jacob shall be put to death. And in the morning, ‎Joseph went forth with all Egypt, a great and mighty host, all of them dressed in white and ‎purple garments, and with ornaments of gold and silver and their instruments of war with ‎them. And all of them went forth to meet Jacob with all sorts of musical instruments, the ‎drums and fifes, and they scattered myrrh and aloes all along the road. And all of them ‎marched on in that manner, and the earth shook at their voices.‎

And he sent Judah before him (Gen. 46:28). Jacob sent Judah before him to establish an academy wherein he might teach the Torah as he had previously done for the tribes. You know that he taught his sons earlier from the fact that Jacob remembered the chapter of the Torah that Joseph was studying with him at the time of his disappearance. When Joseph’s brothers returned and told him: “Joseph is yet alive” … his heart fainted, for he believed them not (Gen. 45:26). Jacob recalled the chapter of the Torah that Joseph was studying at the time of his departure, and he said to himself: “I know that he was studying the portion devoted to the beheaded heifer.”¹³See Deut. 21:1–9. Whereupon he turned to them and said: “If he gave you something to indicate the chapter he was studying when he departed from here, I will believe you.” Joseph had also remembered the chapter he was studying when he was separated from his father. What did Joseph do? He gave them wagons (ibid., v. 21). When Jacob saw the wagons (‘agalot), the spirit of their father revived forthwith.¹⁴Word-play relating ‘agalot (“wagons”) to kelayot (“kidneys”), stated in the next paragraph to be the organ through which Abraham learned and retained the law. This teaches us that wherever Joseph went, he devoted himself to the law, as his ancestors had done before him, even though the Torah itself had not yet been given. And thus it is written: Because that Abraham hearkened to My voice and kept My laws (Gen. 26:5).

[Gen. 46:28:) NOW HE HAD SENT JUDAH.] The text is related (to Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME…. Come and see. Everything which happened to Joseph happened to Zion.³⁷Tanh., Gen. 11:10. It is written about Joseph (in Gen. 37:3): NOW ISRAEL LOVED JOSEPH; and it is written about Zion (in Ps. 87:2): THE LORD LOVES ALL THE GATES OF ZION. It is written about Joseph (in Gen. 37:4): THEY (Joseph's brothers) HATED HIM; and it is written about Zion (in Jer. 12:8): < MY HOUSE > HAS SET ITS VOICE AGAINST ME, THEREFORE I HAVE HATED IT. It is written about Joseph (in Gen. 37:7): AND HERE WE WERE BINDING SHEAVES; and it is written about Zion (in Ps. 126:6): HE SHALL SURELY COME BACK BEARING HIS SHEAVES WITH REJOICING. It is written about Joseph (in Gen. 37:8): THEN HIS BROTHERS SAID TO HIM: SHALL YOU INDEED REIGN OVER US? And it is written about Zion (in Is. 14:7): WHO SAYS TO ZION: YOUR GOD REIGNS. It is written about Joseph (in Gen. 37:5): ONCE JOSEPH DREAMED A DREAM; and it is written about Zion (in Ps. 126:1): WHEN THE LORD BROUGHT BACK THE RESTORATION OF ZION, WE WERE LIKE DREAMERS. It is written about Joseph (in Gen. 37:10): ARE WE TO COME, I AND YOUR MOTHER AND YOUR BROTHERS, AND BOW DOWN TO THE GROUND FOR YOU? And it is written about Zion (in Is. 49:23): THEY SHALL BOW DOWN FOR YOU, NOSE TO THE GROUND, AND LICK THE DUST OF YOUR FEET. It is written about Joseph (in Gen. 37:11): SO HIS BROTHERS WERE JEALOUS OF HIM; and it is written about Zion (in Zech. 8:2): I AM JEALOUS FOR JERUSALEM WITH A GREAT JEALOUSY. It is written about Joseph (in Gen. 37:14): PLEASE GO AND SEE HOW YOUR BROTHERS ARE FARING (shalom); and it is written about Zion (in Jer. 29:7): AND SEEK THE WELFARE (shalom) OF THE CITY. It is written about Joseph (in Gen. 37:18): NOW THEY SAW HIM FROM AFAR; and it is written about Zion (in Jer. 51:50): REMEMBER THE LORD FROM AFAR. It is written about Joseph (in Gen. 37:18): THEY CONSPIRED AGAINST HIM TO KILL HIM; and it is written about Zion (in Ps. 83:4 [3]): THEY DEVISE INTRIGUE AGAINST YOUR PEOPLE. It is written about Joseph (in Gen. 37:23): THEY STRIPPED JOSEPH < OF HIS TUNIC > ; and it is written about Zion (in Ezek. 23:26): AND THEY SHALL STRIP YOU OF YOUR CLOTHES. It is written about Joseph (in Gen. 37:24): AND THEY CAST HIM INTO THE PIT; and it is written about Zion (in Lam. 3:53): AND THEY HAVE DESTROYED MY LIFE IN THE PIT. It is written about Joseph (in Gen. 37:24): BUT THE PIT WAS EMPTY WITH NO WATER IN IT; and it is written about Zion (in Jer. 38:6): AND THERE WAS NO WATER [IN THE PIT], ONLY MUD. It is written about Joseph (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD; and it is written about Zion (in Lam. 5:6): < WE HAVE HELD OUT A HAND TO EGYPT >, TO ASSYRIA TO BE FILLED WITH BREAD. It is written about Joseph (in Gen. 37:28): THEY PULLED AND RAISED JOSEPH FROM THE PIT; and it is written about Zion (in Jer. 38:13): {AND EBED-MELECH THE ETHIOPIAN BROUGHT JEREMIAH UP}…. [AND THEY RAISED JEREMIAH BY THE ROPES AND BROUGHT HIM UP FROM THE PIT]. It is written about Joseph (in Gen. 37:34): THEN JACOB RENT HIS GARMENTS AND PUT SACKCLOTH ON HIS LOINS; and it is written about Zion (in Is. 22:12): AND IN THAT DAY [THE LORD] GOD OF HOSTS CALLED TO WEEPING AND MOURNING, TO BALDNESS AND TO GIRDING WITH SACKCLOTH. It is written about Joseph (in Gen. 37:35): BUT HE REFUSED TO BE COMFORTED; and it is written about Zion (in Is. 22:4): PRESS NOT TO COMFORT ME. It is written about Joseph (in Gen. 37:36): BUT THE MIDIANITES SOLD HIM INTO EGYPT; and it is written about Zion (in Joel 4:6 [3:6]): AND YOU HAVE SOLD THE CHILDREN OF JUDAH AND THE CHILDREN OF JERUSALEM TO THE CHILDREN OF THE GREEKS. All the bad things which happened to Joseph happened to Zion and likewise the good things. It is stated about Joseph (in Gen. 39:6): NOW JOSEPH WAS BEAUTIFULLY BUILT WITH A BEAUTIFUL APPEARANCE; and it is written about Zion (in Ps. 48:3 [2]): BEAUTIFUL LANDSCAPE, JOY OF THE WHOLE EARTH, < EVEN MOUNT ZION >.³⁸Cf. above, 9:18. It is written about Joseph (in Gen. 39:21): THE LORD WAS WITH JOSEPH; and it is written about Zion (in I Kings 9:3): MY EYES AND MY HEART SHALL BE THERE FOR ALL TIME. It is written about Joseph (in Gen. 39:9): HE IS NO GREATER < IN THIS HOUSE THAN I > ; and it is written about Zion (in Ps. 99:2): THE LORD IS GREAT IN ZION. It is written about Joseph (in Gen. 39:21): AND HE EXTENDED HIS FAITHFULNESS UNTO HIM; and it is written about Zion (in Jer. 2:2): I HAVE REMEMBERED IN YOUR FAVOR THE FAITHFULNESS OF YOUR YOUTH. It is written about Joseph (in Gen. 41:14): HE SHAVED AND CHANGED HIS GARMENTS; and it is written about Zion (in Is. 4:4): WHEN THE LORD SHALL HAVE WASHED AWAY THE FILTH OF THE CHILDREN OF ZION. It is written about Joseph (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU; and it is written about Zion (in Jer. 3:17): THEY SHALL CALL JERUSALEM THE THRONE OF THE LORD. It is written about Joseph (in Gen. 41:42): AND HE CLOTHED HIM WITH CLOTHES OF FINE LINEN; and it is written about Zion (in Is. 52:1): AWAKE, AWAKE, PUT ON YOUR SPLENDOR, O ZION. It is written about Joseph (in Gen. 46:28): NOW HE HAD SENT JUDAH AHEAD OF HIM < UNTO JOSEPH TO SHOW THE WAY BEFORE HIM >; and it is written about Zion (in Mal. 3:1): BEHOLD, I AM SENDING MY MESSENGER TO CLEAR A WAY BEFORE ME.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.

Esau said: How long will I trouble my brother? He arose and went away, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES…. < AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB >. What did Jacob do? When his children and his flocks had crossed over into the land of Israel, he arose and sold all that he had brought with him from outside of the land. Then he made it into piles of gold. He said to Esau: You have a share with me in the cave of Machpelah. Now what do you want, to receive these piles of gold or to share < the cave > with me? Esau began by saying: What do I want with < a share > of this cave? This gold is what I want. Now where is it shown that Jacob sold all that he had brought from outside of the land and that Esau took it? Where Joseph said so (in Gen. 50:5): MY FATHER HAD ME SWEAR, SAYING: SEE, I AM DYING. IN MY GRAVE WHICH I DUG < IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME >. R. Huna b. R. Abbin the Priest said: When Jacob wanted to come to the land of Israel, what is written (in Gen. 31:18)? AND HE DROVE ALL HIS LIVESTOCK < AND ALL HIS GOODS THAT HE HAD ACQUIRED … IN PADDAN-ARAM >. Now, when he wanted to go down into Egypt, what is written (in Gen. 46:6)? AND THEY TOOK ALONG THEIR LIVESTOCK AND ALL THEIR GOODS, WHICH THEY HAD ACQUIRED IN THE LAND OF CANAAN. Now, in regard to what he had brought from the land of Aram-Naharaim, where was that? You simply learn from here that Jacob had sold it and given it to Esau.⁴⁶For an alternative explanation of the same tradition, see Gen. R. 100:5; Exod. R. 31:17; Rashi on Gen. 50:5. Then would you say that something was lacking? The Holy One simply filled his loss and restored everything to him immediately, as stated (in Gen. 33:18:) NOW JACOB CAME WHOLE.

Rabbi Yochanan sat and explicated how the water became for the Jews like a wall [at the splitting of the Sea]. Rabbi Yochanan explicated that it was like lattice-work. Serach bat Asher looked out and said, it wasn't like that - it was like a glass window. ...

And the women of Egypt went up on the roofs and upon the walls to meet Jacob, and they ‎likewise played with drums and with lutes, and thus Joseph and all his people went forth to ‎meet Jacob. And Joseph had upon his head Pharaoh’s royal crown, for Pharaoh had sent it ‎unto him to wear it on the occasion of meeting his father. And when Joseph came near unto ‎his father, within fifty cubits, he stepped down from his chariot and walked towards his father. ‎And all the princes and prominent men of Egypt, when they saw that Joseph went on foot ‎towards his father, they too, dismounted and walked on foot to meet Jacob. And when Jacob ‎and his sons approached Joseph’s camp, and when Jacob beheld the multitude that came to ‎meet him with Joseph his son, it was pleasing in his eyes, and Jacob wondered greatly at the ‎sight. And Jacob said unto Judah: Who is the man whom I see in the Egyptian camp adorned in ‎royal garments with a very red robe around him, and a regal crown upon his head, who hath ‎now stepped down from his chariot to the ground, and who is coming to meet us. Judah ‎answered unto Jacob saying: He is thy son Joseph, the king. And Jacob rejoiced on seeing the ‎glory of his son. And Joseph approached his father and he bowed down before his father, and ‎all the people of his camp with him bowed down before Jacob to the ground. And behold ‎Jacob ran hastily towards his son Joseph, and he fell upon his neck and he kissed him and they ‎wept. And Joseph also embraced his father and he kissed him and they wept. And all the ‎people of Egypt wept with them. And Jacob said unto Joseph: I will gladly die presently after I ‎have seen thy face that thou art still alive and so honored. And all the sons of Jacob and their ‎wives and children and servants and all the house hold of Jacob wept with Joseph, and they ‎kissed him, and they wept with him exceedingly. And after this, Joseph and all his people ‎returned unto Egypt to their places. And Jacob with his sons and his household came with ‎Joseph unto Egypt, and Joseph placed them in the best part of Egypt, in the land of Goshen. ‎And Joseph said unto his father and his brothers: I will go up and inform Pharaoh that my ‎brothers’ and my father's house, and all belonging unto them, and behold they are in the land ‎of Goshen. And Joseph did accordingly, and he took from among his brothers Reuben, and ‎Issachar, and Zebulun, and Benjamin, his brothers, and he presented them before Pharaoh. ‎And Joseph spoke unto Pharaoh saying: My brothers’ and my father's house and all belonging ‎unto them as also their sheep and cattle have come unto me from the land of Canaan to ‎sojourn in Egypt, for the famine was heavy upon them. And Pharaoh said unto Joseph: The ‎best of the land make thy father and brothers to dwell. Do not withhold from them all that is ‎good, and cause them to eat the fat of the land.‎

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

Another interpretation (of Gen. 18:25): FAR BE IT FROM YOU! Abraham said: Sovereign of the World, I see through the Holy Spirit that a certain woman is going to deliver an entire town.⁴⁶See Gen. R. 94:9; Eccl.. R. 9:18:2; M. Sam. 32. So am I not worthy to deliver these five cities? Which woman was that? That was Serah bat Asher, in the time that Sheba ben Bichri rebelled against David and came to Abel, as stated (in II Sam. 20:15): [THEN THEY CAME AND BESIEGED HIM IN ABEL] … AND ALL THE PEOPLE WHO WERE WITH JOAB WERE DESTROYING THE WALL TO THROW IT DOWN. When Serah perceived the situation, she began to cry out < for Joab >. They called Joab to her. When Joab came, she said (in vs. 17): ARE YOU JOAB? AND HE SAID: YES. You are a sage, since the Scripture praises you (in II Sam. 23:8) as ONE WHO SITS IN THE SEAT OF WISDOM (i.e., in the academy)…. ⁴⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE; but this midrash, along with Numb. R. 23:13 and PR 11:3, understands the passage as translated here. The attribution of the verse to Joab, the head of David’s army, is assumed because the person depicted here comes first in a listing of David’s mighty men and is identified as the chief of David’s captains. Moreover, although the listing contains no specific mention of Joab, it does contain the names of Joab’s brothers (in vss. 18 & 24) and even his armor bearer (in vs. 37). Have you not read in the Torah (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY < TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE UNTO IT > ? Thus, was it not up to you to do so? (II Sam. 20:18:) {YOU} [THEY] USED TO SPEAK IN EARLY TIMES, SAYING: LET THEM SURELY ASK IN ABEL. (Deut. 20:10f.:) YOU SHALL OFFER TERMS OF PEACE UNTO IT (a hostile city). < THEN IT SHALL BE, IF IT MAKES YOU AN ANSWER OF PEACE >…. (II Sam. 20:18f.:) < LET THEM SURELY ASK > IN ABEL; AND THAT WAS THE END OF THE MATTER…. SO WHY WOULD YOU DEVOUR THE LORD'S HERITAGE? When he heard that, Joab became afraid and said: There is a requirement here, as stated (in vs. 20): {THEN JOAB SAID:} [THEN JOAB ANSWERED AND SAID: FAR BE IT], FAR BE IT⁴⁸Note that these words return the argument to Gen. 18:25, in which the same expression also occurs. FROM ME < THAT I SHOULD DEVOUR >…. But you, since you are a merciful < God >, is it pleasing for you to destroy these? (Gen. 18:25:) FAR BE IT FROM YOU TO DO SUCH A THING, < TO PUT TO DEATH A RIGHTEOUS PERSON ALONG WITH A WICKED ONE, SO THAT THE RIGHTEOUS ONE FARES LIKE THE WICKED! FAR BE IT FROM YOU > ! Now what did Joab say to her? (II Sam. 20:21:) THE SITUATION IS NOT THE SAME, FOR A MAN FROM THE HILLS OF EPHRAIM NAMED SHEBA BEN BICHRI < HAS RAISED HIS HAND AGAINST KING DAVID >…. Sheba is a man with a blemish, one who serves idols. (II Sam. 20:1:) NOW THERE HAPPENED TO BE THERE A MAN OF BELIAL WHOSE NAME IS SHEBA BEN BICHRI. She said to him (in vs. 19): I AM THE SHELUME (rt.: ShLM) OF THE FAITHFUL IN ISRAEL.⁴⁹Cf. the new JPSA translation here: I AM ONE OF THOSE WHO SEEK THE WELFARE OF THE FAITHFUL IN ISRAEL. I am the one who completed (rt.: ShLM) the number of Israel, as stated (in Numb. 26:46): AND THE NAME OF ASHER'S DAUGHTER WAS SERAH.⁵⁰According to Gen. 46:27, THE TOTAL OF JACOB’S HOUSE WHO CAME INTO EGYPT WAS SEVENTY PERSONS, but those named number only sixty-nine including Joseph, his two sons, and Serah. The extra person comes from counting Serah twice because of her long life. Numb. 26:46 shows that she was still alive at the time of the Exodus. Moreover, it was not too difficult to imagine that so old a woman had lived even longer into the reign of David and identify her with the wise woman of II Sam. 20:16. See the version of this tradition in PRK 11:13. Just stay in your place, and I will make peace (rt.: ShLM). Thus it is stated (in II Sam. 20:21): BEHOLD, HIS HEAD WILL BE THROWN TO YOU OVER THE WALL. And so she had confidence in herself that she would deliver his head to Joab. But see what she did (according to vs. 22)! THEN THE WOMAN CAME UNTO [ALL] THE PEOPLE IN HER WISDOM. What is the meaning of IN HER WISDOM? Simply that she said to them: Understand that Joab and all Israel are standing outside to kill us, our sons, and our daughters. They said to her: Why? She said to them: He would take a hundred people and go. They said to her: Let him take two hundred. She said to them: He only wants fifty people. They said to her: Let him take a hundred. She said to them: He only wants five: They said to her: Let him take ten. She said to them: He only wants one whose name is Sheba ben Bichri. When they heard that, they immediately went and cut off his head. Thus it is stated (in II Sam. 20:22, cont.): SO THEY CUT OFF THE HEAD OF SHEBA BEN BICHRI. Look at the wisdom of this woman! In the same way Abraham came in wisdom before the Holy One. He came < down > from fifty to forty, from forty to thirty, from thirty to twenty, and from twenty to ten. So also with this woman (according to II Sam. 20:22): THEN THE WOMAN CAME UNTO [ALL] THE PEOPLE IN HER WISDOM. Regarding her Solomon gave praise⁵¹Gk.: kalos. (in Eccl. 9:18): WISDOM IS BETTER THAN INSTRUMENTS OF WAR. The wisdom of Serah was better than the instruments of war that were in the hands of Joab. When Joab received the head of Sheba ben Bichri, he immediately went back without touching the city. Abraham said to the Holy One: Sovereign of the World, now if Joab, when he took the head of one person who was guilty, left the city alone, would you, who are merciful, destroy everyone? (Gen. 18:25:) FAR BE IT FROM YOU!

(Gen. 46:28:) NOW HE HAD SENT JUDAH AHEAD OF HIM UNTO JOSEPH TO TEACH BEFORE HIM.³⁹This interpretation is assumed in the midrash. What is the meaning of < TO TEACH BEFORE HIM >? R. Nehemiah said: To establish an academy for him where he would teach Torah so that the tribes might study Torah.⁴⁰Gen. R. 95:3; Tanh., Gen. 11:11; also Gen. R. 94:3. You know that this is so; < for >, when Joseph had left him, Jacob knew at what chapter he had left him because he had taught him. When Joseph's brothers came and said to him (in Gen. 44:26): JOSEPH IS STILL ALIVE < … > HIS HEART GREW FAINT, because he did not believe it, as stated (ibid.): FOR HE DID NOT BELIEVE THEM. Jacob recalled at what chapter Joseph had left him. He said to them: Did he give you a sign⁴¹Gk.: semeion. < indicating > at what chapter Joseph left me? Jacob said in his heart: I know that he left me at the chapter on the heifer ('GLH, i.e., Deut. 21:1-9). He said to them: Say at what chapter he left me, and I will believe you. Joseph also recalled at what chapter he had left him. What did Joseph do? He gave them wagons ('GLH in the singular), as stated (in Gen. 45:21): SO JOSEPH GAVE THEM WAGONS. < This verse is > to teach you that in every place that he went he was busy at Torah, just as his ancestors had been, even though the Torah had not yet been given. Ergo, it is written of Abraham (in Gen. 26:5): AND HE KEPT MY CHARGE: MY COMMANDMENTS, MY STATUTES, AND MY TORAHS. From where did Abraham learn the Torah? R. Simeon ben Johay says: < His > two kidneys became like two full vessels which spouted forth Torah. And where is it shown? Where it says so (in Ps. 16:17): EVEN IN THE NIGHTS MY KIDNEYS ADMONISH ME. R. Samuel bar Nahman said in the name of R. Jonathan ben Eleazar Ish haBirah: Our father Abraham even knew the eruvim of cooked foods.⁴²See above, 3:14; also 3:1. Thus it is stated (in Gen. 26:5): BECAUSE ('QB 'ShR) ABRAHAM HEEDED MY VOICE, < AND KEPT MY CHARGE >…. Now at the age of three Abraham recognized his Creator, as stated (through the first word of this verse): 'QB (with a numerical value of 172). Since all the days of Abraham were one hundred and seventy-five, from here (Gen. 26:5) you learn (by simple subtraction) that at the age of three he had recognized him and that he was even keeping the fine points of Torah. He also taught his children, as stated (in Gen. 18:19): FOR I HAVE CHOSEN HIM SO THAT HE MAY CHARGE < HIS CHILDREN AND HIS HOUSEHOLD AFTER HIM TO KEEP THE WAY OF THE LORD, TO PRACTICE RIGHTEOUSNESS AND JUSTICE >…. The Holy One said to him: You have taught your children Torah in this world, but in the world to come I in my glory will teach them the Torah, as stated (in Is. 54:13): AND ALL YOUR CHILDREN SHALL BE TAUGHT BY THE LORD, AND GREAT SHALL BE YOUR CHILDREN'S PROSPERITY.

And Joseph answered saying: Behold I have placed them in the land of Goshen for they are ‎keepers of sheep and therefore let them dwell in Goshen to feed their sheep away from the ‎face of the Egyptians. And Pharaoh said unto Joseph: All that thy brothers will say unto thee, ‎do thou with them. And the sons of Jacob bowed down before Pharaoh and they went away ‎from him in peace. And After this Joseph brought his father into the presence of Pharaoh, and ‎Jacob came, and he bowed down before Pharaoh, and blessed Pharaoh. And then he left. And ‎Jacob with his sons and all his household dwelt in the land of Goshen. And Joseph gave unto ‎Jacob the land of Goshen. And Joseph gave unto Jacob and his household the best things of ‎the land, and they dwelt securely in the land of Goshen, and Jacob and his sons ate at Joseph’s ‎table all the time, except when they ate in their own houses. And all the Egyptians were eating ‎and drinking in the house of Joseph, through all the days of the famine, for they had sold all ‎belonging to them on account of the famine. And Joseph bought all the land of Egypt for ‎Pharaoh, and Joseph supported them with food through all the days of the famine, and ‎Joseph collected all the silver and the gold and the onyx stones and costly garments, all of ‎which they brought unto Joseph from all the parts of the earth when they had no money. And ‎Joseph took all the silver and gold that came into his hands, about seventy-two talents, as also ‎onyx stones and bdellium in great abundance, and Joseph divided it into four parts and he ‎concealed one part in the wilderness by the red sea, and one part by the river Euphrates; and ‎the other two parts he concealed in the wilderness which was opposite to the wilderness of ‎Persia and Media. And Joseph took the gold and silver that still was left and he gave thereof to ‎all his brothers and unto his father's household and their wives, and the remainder he brought ‎into the house of Pharaoh, about twenty talents of gold and silver. And Pharaoh placed it into ‎his treasure.‎

12) "Moshe, Moshe," "Avraham, Avraham," "Yaakov, Yaakov," "Shmuel, Shmuel" — an expression of affection and of prompting to zeal. Another connotation: "Moshe, Moshe" — He is "Moshe" before being spoken to; he is (the same, righteous) "Moshe" after being spoken to.

Bezalel was called by six names. From his genealogy listed in the Book of Chronicles you learn that he was descended from the tribe of Judah, as is said: And the sons of Judah: Perez, Hezron, and Carmi, and Hur, and Shobal. And Reaiah the son of Shobal begot Jahath, etc. (ibid. 4:1–2). Now Hezron was in fact the grandson of Judah, as it is said: And the sons of Perez were Hezron and Hamul (Gen. 46:12), and it is also written: And after that Hezron was dead in Caleb-ephrath, then Abiah Hezron’s wife bore him Ashhur (I Chron. 2:24). Can a man die within another man that it should say: And after that Hezron died in Caleb? This must mean that after Hezron died Caleb came to Ephrath, who was in fact Miriam, through whom Israel increased and multiplied, as it is written: And Azubah died, and Caleb took unto him Ephrath, who bore him Hur. And Hur begot Uri, and Uri begot Bezalel (ibid., vv. 19–20). And Reaiah the son of Shobal begot Jahath; and Jahath begot Ahumai, and Lahad (ibid. 4:2).

R. Abba the son of Hiyya¹⁷In text: R. Ada the son of Hiyya. said: He was called Lahad because the lowliest (hadal) of the tribes was associated (in the building of the Tabernacle) with him. He was Oholiab the son of Ahisamach, of the tribe of Dan. R. Hanina the son of Pazzi said: No tribe was greater than Judah, and none was more lowly than Dan, which descended from one of the maidservants, as it says: And the sons of Dan: Hushim (Gen. 46:23). The Holy One, blessed be He, declared: Let him come and join with Judah so that no tribe might become arrogant, for both the great and the lowly are equal in the sight of the Holy One, blessed be He. R. Hanina maintained: No man should become arrogant because of the honors bestowed upon him. The Tabernacle and the Sanctuary were erected by these two tribes, for Solomon was of the tribe of Judah, and Hiram was of the tribe of Dan, as it is said: The son of a widow of the tribe of Naphtali (I Kings 7:4), and in the Book of Chronicles: The son of a woman of the daughters of Dan (II Chron. 2:12). These verses indicate that his father was of the tribe of Naphtali and his mother of the tribe of Dan. The Holy One, blessed be He, said: In this world you erected a Tabernacle and a Sanctuary which were walled about, but in the world-to-come I will build a Sanctuary that will be encircled by a wall of fire, as it is said: For I, saith the Lord, will be unto her a wall of fire (Zech. 2:9).

And the days of the famine were over in all the land, and after this they sowed and reaped all ‎over the earth, and they found their yield year after year. They lacked nothing. And Joseph ‎dwelt in Egypt securely, and the whole land was under his counsel, and his father and all his ‎brothers dwelt in the land of Goshen and they obtained possessions in it. And Jacob became ‎very aged and advanced in days and the two sons of Joseph, Ephraim and Manasseh, dwelt ‎continually in Jacob’s house with the children of the sons of Jacob their brothers, to learn the ‎ways of the Lord and his laws. And Jacob dwelt with his sons in the land of Egypt in the land of ‎Goshen and they gained possessions therein and they were fruitful and they multiplied ‎exceedingly. ‎

What is written above of the matter (in Exod. 3:4)? WHEN THE LORD SAW THAT HE HAD TURNED ASIDE TO LOOK, GOD CALLED UNTO HIM FROM THE MIDST OF THE THORN BUSH AND SAID: MOSES, MOSES! R. Abba bar Kahana said: Everyone whose name is doubled has a share in both worlds (i.e., this world and the world to come):⁶⁸Tanh., Exod. 1:18; Tanh. (Buber), Gen. 2:1, 6; Gen. R. 30:4; 38:12; Exod. R. 2:6. NOAH, NOAH (in Gen. 6:9); ABRAHAM, ABRAHAM (in Gen. 22:11); JACOB, JACOB (in Gen. 46:2); MOSES, MOSES (in Exod. 3:4); SAMUEL, SAMUEL (in I Sam. 3:10); and the text TERAH, TERAH (in Gen. 11:27). He said to them: Terah also is to have a share in both worlds, for our father Abraham did not die until he had received the good news about the fact that his father Terah had repented, as stated (in Gen. 15:15): YOU SHALL GO UNTO YOUR ANCESTORS IN PEACE. < Abraham > said to him: Should I go to my ancestors with whatever good works you have saved up for him?⁶⁹Cf. Tanh., Exod. 1:18, which reads: “With whatever good works2have saved up?” At that time the Holy One brought the good news and said to him: By your life, your father Terah has repented. His name is therefore doubled (in Gen. 11:27).

Another matter, “there was a small city” – this is Egypt, “and few men in it” – these are Joseph’s brothers, “and a great king came against it and surrounded it” – this is Joseph, “and built a great siege upon it” – these are the three edicts that he issued: That no slave shall enter Egypt, no person may enter with two donkeys, and no person may enter whose name and his father’s name, and his grandfather’s name, and his grandmother’s name are not documented.⁹²Joseph issued these edicts so that his brothers would have to come to Egypt themselves to procure food, and not send their slaves; so that they would all have to come, instead of sending just some of them; and so that he would be able to identify them (Etz Yosef). “He found in it a poor, wise man” – this is Judah, “and he saved the city in his wisdom” – as he said: “I will guarantee him…” (Genesis 43:9). Moreover, he said to Joseph: “Now please, let your servant remain instead of the lad…” (Genesis 44:33).⁹³Thus, Judah saved the extended family from starvation by convincing Jacob to allow Benjamin to travel to Egypt, and he saved Benjamin from slavery by offering himself as a slave to Joseph instead. “But no one remembered that poor man” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He sent Judah before him…” (Genesis 46:28).⁹⁴God ensured that Judah would still play a lead role among the brothers when they moved to Egypt.

(Numb. 3:15:) “Enroll the Children of Levi….” This text is related (to Ps. 68:7), “God causes individuals to dwell in a home.” A certain matron⁷⁸Lat.: matrona. asked R. Jose ben Halafta, “In how many days [did the Holy One, blessed be He, create the world?” He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six days the Lord made heaven and earth.’”⁷⁹Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2. She said to him, “Ever since the world was created, what does He do?” “He sits [there] arranging marriages and issuing decrees. So He says, ‘So-and-so shall marry so-and-so.’” (Ps. 68:7), “God causes individuals to dwell in a home.” Who are they? This was Amram and his wife Yochebed, since through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and bricks.⁸⁰The Exodus theme is suggested by what follows in Ps. 68:7): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4. What did the Holy One, blessed be He, do? He married Yochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.), “God causes individuals to dwell in a home.” The Holy One, blessed be He, said, “In as much as this tribe is accustomed to be raising up redeemers, go and number them.” (Numb. 3:15:) “Enroll the Children of Levi….” But it is written in another place (i.e., in Numb. 1:49), “However, you shall not enroll the tribe of Levi, nor shall you take a census of them.”⁸¹Cf. Numb. R. 3:7. When Israel had made the calf, what is written there (in Exod. 32:26)? “So Moses stood up in the gate of the camp and said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” Hence the Holy One, blessed be He, said to Moses, (in the words of Numb. 3:15), “Enroll the Children of Levi.” R. Judah bar Shallum said, “The Holy One, blessed be He, is accustomed to numbering [the children of] this tribe in every case while they are young.⁸²Numb. R. 3:8. How is it shown? When the Holy One, blessed be He, told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found [to number] sixty-six, as stated (in Gen. 46:26), “And all the souls of the House of Jacob that came that came to Egypt… were sixty-six.” [In addition were] Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27), “all the souls of the House of Jacob, which came to Egypt, were seventy.” R. Levi said that R. Samuel bar Nahman said, “The Holy One, blessed be He, customarily numbers this tribe while they are in their mother's womb.”⁸³Gen. R. 94:9 and M. Pss. 92:12. R. Berekhyah the Priest said, “There is not enough resin to flow out before they collect it.⁸⁴Rt.: SPG; cf. the Gk.: spoggos (“sponges”). So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her.” Resh Laqish said, “While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27).” And also concerning her children's children, the Holy One, blessed be He, said to Moses (in Numb. 3:15), “you shall enroll every male from the age of a month and upward.” Moses said to him, “Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when You say (ibid.), ‘every male from the age of a month and upward?’”⁸⁵Numb. R. 1:9. The Holy One, blessed be He, said to Moses, “You do your [part], and I will do my [part].” R. Judah bar Shalom the Levite said, “Moses would go and stand at the gate of the tent [in question]. Then the Divine Presence would draw near and say to him, ‘There are five infants in this tent; there are ten infants in that tent.’” Where is it shown? Where it is stated (in Numb. 3:16), “So Moses enrolled them according to the word (literally, according to the mouth) of the Lord, as he had been commanded,” [i.e.,] just as the Divine Presence told him.

(Numb. 3:15:) “Enroll the Children of Levi….” This text is related (to Ps. 68:7), “God causes individuals to dwell in a home.” A certain matron⁷⁸Lat.: matrona. asked R. Jose ben Halafta, “In how many days [did the Holy One, blessed be He, create the world?” He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six days the Lord made heaven and earth.’”⁷⁹Gen. R. 68:4; Lev. R. 8:1; Numb. R. 3:6; PRK 2:4; below, Numb. 9:9; cf. above, Gen. 1:2. She said to him, “Ever since the world was created, what does He do?” “He sits [there] arranging marriages and issuing decrees. So He says, ‘So-and-so shall marry so-and-so.’” (Ps. 68:7), “God causes individuals to dwell in a home.” Who are they? This was Amram and his wife Yochebed, since through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and bricks.⁸⁰The Exodus theme is suggested by what follows in Ps. 68:7): HE BRINGS OUT THE PRISONERS INTO PROSPERITY, Cf. M. Pss. 68:4. What did the Holy One, blessed be He, do? He married Yochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests. It is therefore stated (ibid.), “God causes individuals to dwell in a home.” The Holy One, blessed be He, said, “In as much as this tribe is accustomed to be raising up redeemers, go and number them.” (Numb. 3:15:) “Enroll the Children of Levi….” But it is written in another place (i.e., in Numb. 1:49), “However, you shall not enroll the tribe of Levi, nor shall you take a census of them.”⁸¹Cf. Numb. R. 3:7. When Israel had made the calf, what is written there (in Exod. 32:26)? “So Moses stood up in the gate of the camp and said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” Hence the Holy One, blessed be He, said to Moses, (in the words of Numb. 3:15), “Enroll the Children of Levi.” R. Judah bar Shallum said, “The Holy One, blessed be He, is accustomed to numbering [the children of] this tribe in every case while they are young.⁸²Numb. R. 3:8. How is it shown? When the Holy One, blessed be He, told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found [to number] sixty-six, as stated (in Gen. 46:26), “And all the souls of the House of Jacob that came that came to Egypt… were sixty-six.” [In addition were] Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27), “all the souls of the House of Jacob, which came to Egypt, were seventy.” R. Levi said that R. Samuel bar Nahman said, “The Holy One, blessed be He, customarily numbers this tribe while they are in their mother's womb.”⁸³Gen. R. 94:9 and M. Pss. 92:12. R. Berekhyah the Priest said, “There is not enough resin to flow out before they collect it.⁸⁴Rt.: SPG; cf. the Gk.: spoggos (“sponges”). So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her.” Resh Laqish said, “While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27).” And also concerning her children's children, the Holy One, blessed be He, said to Moses (in Numb. 3:15), “you shall enroll every male from the age of a month and upward.” Moses said to him, “Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when You say (ibid.), ‘every male from the age of a month and upward?’”⁸⁵Numb. R. 1:9. The Holy One, blessed be He, said to Moses, “You do your [part], and I will do my [part].” R. Judah bar Shalom the Levite said, “Moses would go and stand at the gate of the tent [in question]. Then the Divine Presence would draw near and say to him, ‘There are five infants in this tent; there are ten infants in that tent.’” Where is it shown? Where it is stated (in Numb. 3:16), “So Moses enrolled them according to the word (literally, according to the mouth) of the Lord, as he had been commanded,” [i.e.,] just as the Divine Presence told him.

And Moses went, and returned unto Jethro his father-in-law. Prior to this is written: And when the Lord saw that he returned to see … and He said: “Moses, Moses” (Exod. 3:4). R. Abba the son of Kahana said: Everyone whose name is repeated in immediate succession experiences life in both worlds: Noah, Noah (Gen. 6:9); Abraham, Abraham (ibid. 22:11); Jacob, Jacob (ibid. 46:2); Moses, Moses (Exod. 3:4); Samuel, Samuel (I Sam. 3:10); Perez, Perez (Ruth 4:15). However, someone retorted: Is it not also written: These are the generations of Terah, Terah (Gen. 11:27). He replied: Even he had a portion in both worlds, for our patriarch Abraham was not buried until he was assured that his father, Terah, had repented, for it is said: But thou shalt go to thy fathers in peace (ibid. 15:15). Abraham said to the Holy One, blessed be He: Master of the Universe: Shall I go to my fathers, though I have stored up good deeds in this world? The Holy One, blessed be He, answered: Be assured: Thy father hath repented. Hence his name was repeated.

Rabbi Chalafta said, "Blessed is the name of the Holy One, blessed be He; as there is nothing like His miracles and His wonders and there is nothing like His heroic deeds and His actions, as it is stated (Psalms 147:5), 'Great is our master and of abundant power.' The Holy One, blessed be He, is holy and pure and extended His arms against the impure. Why? Because He is great and awesome. And for the sake of Israel, He let His power be known. And why for the sake of Israel? Since He said to Yakov (Genesis 46:4), 'And I will go down with you to Egypt,' and He [fights] the wars of Israel: [Only] one angel overturned Sodom, but here (Isaiah 42:13), 'The Lord will go out like a warrior; like a man of war, He will arouse His jealousy.'"

Another interpretation (of Numb. 3:15): ENROLL THE CHILDREN OF LEVI. But it is written in another place (i.e., in Numb. 1:49): HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI, NOR SHALL YOU TAKE A CENSUS OF THEM.¹⁰¹Tanh., Numb., 1:16, cont.; cf. Numb. R. 3:7. It is simply that the Holy One said: In as much as they have given their souls to me, go and number them separately. Now when had they given their souls to the Holy One? When Israel had committed that act (of the golden calf). It is so stated (in Exod. 32:26): SO MOSES STOOD UP IN THE GATE OF THE CAMP [AND SAID: WHOEVER IS FOR THE LORD, <COME> TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM]. The Holy One said to Moses: In as much as they are standing in their blemishes,¹⁰²Bemumehen. Cf. Buber, n. 154, who notes that the Oxford MS, Michael 577, No. 155 (described on pp. 141-142 of his introduction), reads, betsidqam, i.e., “in their righteousness.” Buber, however, prefers the better-attested reading, bemumehen, which can also mean “by some things of theirs” and which he interprets as the equivalent of “by their vow.” Still the simple translation, “in their blemishes” could mean that the Levites were deficient in not having been enrolled for the Holy One and that their enrollment now made them whole. go and number them. (In the words of Numb. 3:15): ENROLL THE CHILDREN OF LEVI. R. Judah bar Shallum says: The Holy One is accustomed to numbering <the children of> this tribe in every case while they are young.¹⁰³Numb. R. 3:8. How is it shown? When the Holy One told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found <to number> sixty-six, [as stated (in Gen. 46:26): AND ALL THE SOULS… WERE SIXTY-SIX.] In addition were Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27): ALL THE SOULS OF THE HOUSE OF JACOB, WHICH CAME TO EGYPT, WERE SEVENTY. R. Levi said: R. Samuel bar Nahman said: The Holy One customarily numbers this tribe while they are in their mother's womb.¹⁰⁴Gen. R. 94:9 and M. Pss. 92:12. R. Berekhyah [the Priest Berabbi] said: There is not enough resin to flow out before they collect it.¹⁰⁵Rt.: SPG; cf. the Gk.: spoggos (“sponges”). So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her. Resh Laqish said: While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27). And also concerning her children's children, the Holy One said to Moses (in Numb. 3:15): [YOU SHALL ENROLL] EVERY MALE FROM THE AGE OF A MONTH AND UPWARD. Moses said to him: Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when you say (ibid.): EVERY MALE FROM THE AGE OF A MONTH AND UPWARD?¹⁰⁶Numb. R. 1:9. The Holy One said to Moses: You do your <part>, and I will do my <part>. R. Judah bar Shallum the Levite said: Moses would go and stand at the gate of the tent <in question>. Then the Divine Presence would draw near and say to him: There are five infants in this tent; there are ten infants in that tent. Where is it shown? Where it is stated (in Numb. 3:16): SO MOSES ENROLLED THEM ACCORDING TO THE WORD (literally: ACCORDING TO THE MOUTH) OF THE LORD AS HE HAD BEEN COMMANDED, <i.e.,> just as the Divine Presence told him.

Another interpretation (of Numb. 3:15): ENROLL THE CHILDREN OF LEVI. But it is written in another place (i.e., in Numb. 1:49): HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI, NOR SHALL YOU TAKE A CENSUS OF THEM.¹⁰¹Tanh., Numb., 1:16, cont.; cf. Numb. R. 3:7. It is simply that the Holy One said: In as much as they have given their souls to me, go and number them separately. Now when had they given their souls to the Holy One? When Israel had committed that act (of the golden calf). It is so stated (in Exod. 32:26): SO MOSES STOOD UP IN THE GATE OF THE CAMP [AND SAID: WHOEVER IS FOR THE LORD, <COME> TO ME. THEN ALL THE CHILDREN OF LEVI GATHERED UNTO HIM]. The Holy One said to Moses: In as much as they are standing in their blemishes,¹⁰²Bemumehen. Cf. Buber, n. 154, who notes that the Oxford MS, Michael 577, No. 155 (described on pp. 141-142 of his introduction), reads, betsidqam, i.e., “in their righteousness.” Buber, however, prefers the better-attested reading, bemumehen, which can also mean “by some things of theirs” and which he interprets as the equivalent of “by their vow.” Still the simple translation, “in their blemishes” could mean that the Levites were deficient in not having been enrolled for the Holy One and that their enrollment now made them whole. go and number them. (In the words of Numb. 3:15): ENROLL THE CHILDREN OF LEVI. R. Judah bar Shallum says: The Holy One is accustomed to numbering <the children of> this tribe in every case while they are young.¹⁰³Numb. R. 3:8. How is it shown? When the Holy One told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found <to number> sixty-six, [as stated (in Gen. 46:26): AND ALL THE SOULS… WERE SIXTY-SIX.] In addition were Joseph's two sons, plus Joseph, for a total of seventy minus one. But it says (in vs. 27): ALL THE SOULS OF THE HOUSE OF JACOB, WHICH CAME TO EGYPT, WERE SEVENTY. R. Levi said: R. Samuel bar Nahman said: The Holy One customarily numbers this tribe while they are in their mother's womb.¹⁰⁴Gen. R. 94:9 and M. Pss. 92:12. R. Berekhyah [the Priest Berabbi] said: There is not enough resin to flow out before they collect it.¹⁰⁵Rt.: SPG; cf. the Gk.: spoggos (“sponges”). So it was in the case of Jochebed. Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her. Resh Laqish said: While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27). And also concerning her children's children, the Holy One said to Moses (in Numb. 3:15): [YOU SHALL ENROLL] EVERY MALE FROM THE AGE OF A MONTH AND UPWARD. Moses said to him: Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when you say (ibid.): EVERY MALE FROM THE AGE OF A MONTH AND UPWARD?¹⁰⁶Numb. R. 1:9. The Holy One said to Moses: You do your <part>, and I will do my <part>. R. Judah bar Shallum the Levite said: Moses would go and stand at the gate of the tent <in question>. Then the Divine Presence would draw near and say to him: There are five infants in this tent; there are ten infants in that tent. Where is it shown? Where it is stated (in Numb. 3:16): SO MOSES ENROLLED THEM ACCORDING TO THE WORD (literally: ACCORDING TO THE MOUTH) OF THE LORD AS HE HAD BEEN COMMANDED, <i.e.,> just as the Divine Presence told him.

Another interpretation (of Gen. 30:24): MAY THE LORD ADD (yosef) [ANOTHER SON FOR ME. Resh Laqish said:] The addition of the Holy One is greater than the original < gift >.⁶⁵Above, 5:10; see Gen. R. 61:4. From whom do you learn this? From Hezekiah, whose reign was fourteen years; but, when the Holy One made an addition for him, he added fifteen years. Thus it is stated (in II Kings 20:6): AND I WILL ADD FIFTEEN YEARS TO YOUR LIFE. Ergo, the addition is greater than the original. And so you find in the case of Benjamin, when his mother said to him (in Gen. 30:24): MAY THE LORD ADD (yosef) ANOTHER SON FOR ME, the Holy One also added for her ten tribes from him and two tribes from Joseph.⁶⁶Thus the addition (Benjamin) was five times greater than the original (Joseph). Gen. R. 61:4 cites the list of Benjamin’s ten sons in Gen. 46:21. R. Samuel bar Nahman said: The Holy One raised up twelve tribes from Rachel, ten from Benjamin and two from Joseph. And where is it shown that < the ten > were sons of Benjamin? Where it is written (in I Sam. 9:21): THEN SAUL ANSWERED AND SAID: AM I NOT A BENJAMINITE, FROM THE SMALLEST OF THE TRIBES OF ISRAEL, [AND MY CLAN THE SMALLEST OF THE CLANS OF THE TRIBES OF BENJAMIN]? And another verse says (in Jud. 20:12): AND {SAUL} [THE TRIBES OF ISRAEL] SENT [PEOPLE] AMONG ALL THE TRIBES OF BENJAMIN, SAYING. When the prophets saw that the addition was greater than the original, they began to bless Israel with the addition (rt.: YSP). Moses our Master said (in Deut. 1:11): MAY THE LORD GOD OF YOUR ANCESTORS ADD (rt.: YSP) TO YOUR NUMBERS < A THOUSAND TIMES > MORE THAN YOU ARE. David also said (in Ps. 115:14): MAY THE LORD ADD (rt.: YSP) TO YOUR NUMBERS, YOURS AND YOUR CHILDREN'S ALSO. In the world to come as well the Holy One will gather the exiles of Israel by means of this word (with the Hebrew root YSP). Thus it is stated (in Is. 11:11): AND IT SHALL COME TO PASS IN THAT DAY, THE LORD WILL EXTEND (rt.: YSP) HIS HAND A SECOND TIME TO PROCURE THE REST OF HIS PEOPLE.

8 "To these apportion the land" (Numbers 26:53) And who are they? The ones standing on the Plains of Moav. And was the land not apportioned to those that left Egypt? As it is written (Exodus 6:8), "and I will give it to you as a possession." [So] for what reason was it not apportioned to them? Because the Holy One, blessed be He, foresaw that families from [those that left Egypt] would be destroyed. And who are they? [Of] those written above (Genesis 46:10), "And the children of Shimon were Yemuel, Yamin, Ohad, Yakhin, Tsohar and Shaul," when you read "to Nemuel, the Nemeulite family" (Numbers 26:12-13), one is not there. And so [too,] with Binyamin: "Bela, Bekher, etc." (Genesis 26:21), behold there are ten. But when you come to count them [you read], "to Belaa, the Belaaite family [etc.] (Numbers 26:38-40), five of the sons are missing. Behold [those missing] were lost. Behold six families got lost from the licentiousness of the counsel of Bilaam. There is no [licentiousness] that does not accomplish its [end]. Hence the Holy One, blessed be He, said, "[Why should] I apportion the land to people who will be die in the future?" Once they came to the Plains of Moav, and they stood resiliently, the Holy One, blessed be He, said to him, "To these apportion the land" (Numbers 26:53).

8 "To these apportion the land" (Numbers 26:53) And who are they? The ones standing on the Plains of Moav. And was the land not apportioned to those that left Egypt? As it is written (Exodus 6:8), "and I will give it to you as a possession." [So] for what reason was it not apportioned to them? Because the Holy One, blessed be He, foresaw that families from [those that left Egypt] would be destroyed. And who are they? [Of] those written above (Genesis 46:10), "And the children of Shimon were Yemuel, Yamin, Ohad, Yakhin, Tsohar and Shaul," when you read "to Nemuel, the Nemeulite family" (Numbers 26:12-13), one is not there. And so [too,] with Binyamin: "Bela, Bekher, etc." (Genesis 26:21), behold there are ten. But when you come to count them [you read], "to Belaa, the Belaaite family [etc.] (Numbers 26:38-40), five of the sons are missing. Behold [those missing] were lost. Behold six families got lost from the licentiousness of the counsel of Bilaam. There is no [licentiousness] that does not accomplish its [end]. Hence the Holy One, blessed be He, said, "[Why should] I apportion the land to people who will be die in the future?" Once they came to the Plains of Moav, and they stood resiliently, the Holy One, blessed be He, said to him, "To these apportion the land" (Numbers 26:53).

< Once > When he went away from his father's house, as stated (in Gen. 28:13): AND BEHOLD, THE LORD STOOD OVER HIM.
Once with Laban (in Gen. 31:3): < THEN THE LORD SAID UNTO JACOB > : RETURN UNTO THE LAND OF YOUR ANCESTORS.
Once (in Gen. 35:1): < THEN GOD SAID UNTO JACOB >: ARISE, GO UP TO BETHEL.
Once (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN.
And once (in Gen. 46:2,4): THEN GOD SPOKE TO ISRAEL AND SAID…. I MYSELF WILL GO DOWN WITH YOU….

And he fell on his neck. And why didn't Yaakov kiss Yosef? Because he was saying Kriat Shema (recitation of the shema prayer) at that same time.

JOSEPH IN EGYPT
THE fourth descent was (when) He descended into Egypt, (as it is said), "I will go down with thee into Egypt" (Gen 46:4). Jacob heard concerning Joseph that he was living, and he was thinking in his heart, saying: Can I forsake the land of my fathers, the land of my birth, the land of the sojournings of my fathers, the land where the Shekhinah of the Holy One, blessed be He, is in its midst, and shall I go to an unclean land in their midst, for there is no fear of Heaven therein? The Holy One, blessed be He, said to him: Jacob, do not fear; "I will go down with thee into Egypt, and I will also surely bring thee up again" (ibid.).

Jacob heard this word, and he took his wives, and his sons, and his daughters, and the daughters of his sons. Another Scripture says, "With his daughter Dinah" (Gen 46:15). And all that he had, and he brought them to Egypt, as it is said, "His sons, and his sons' sons || with him," etc. (Gen 46:7). Another Scripture says, "With his daughter, Dinah" (Gen 46:15). Whereas another text says, "His daughters" (Gen 46:7), to teach thee that the daughters of Jacob were the wives of his sons. And all the seed of Jacob married their sisters and their blood-relations, so that they should not intermarry with the people of the lands, therefore they were called a true seed, as it is said, "Yet I had planted thee a noble vine, wholly a true seed" (Jer. 2:21).

Jacob heard this word, and he took his wives, and his sons, and his daughters, and the daughters of his sons. Another Scripture says, "With his daughter Dinah" (Gen 46:15). And all that he had, and he brought them to Egypt, as it is said, "His sons, and his sons' sons || with him," etc. (Gen 46:7). Another Scripture says, "With his daughter, Dinah" (Gen 46:15). Whereas another text says, "His daughters" (Gen 46:7), to teach thee that the daughters of Jacob were the wives of his sons. And all the seed of Jacob married their sisters and their blood-relations, so that they should not intermarry with the people of the lands, therefore they were called a true seed, as it is said, "Yet I had planted thee a noble vine, wholly a true seed" (Jer. 2:21).

Jacob heard this word, and he took his wives, and his sons, and his daughters, and the daughters of his sons. Another Scripture says, "With his daughter Dinah" (Gen 46:15). And all that he had, and he brought them to Egypt, as it is said, "His sons, and his sons' sons || with him," etc. (Gen 46:7). Another Scripture says, "With his daughter, Dinah" (Gen 46:15). Whereas another text says, "His daughters" (Gen 46:7), to teach thee that the daughters of Jacob were the wives of his sons. And all the seed of Jacob married their sisters and their blood-relations, so that they should not intermarry with the people of the lands, therefore they were called a true seed, as it is said, "Yet I had planted thee a noble vine, wholly a true seed" (Jer. 2:21).

When they came to the border of Egypt, all the males were enrolled (in genealogical lists to the number of) sixty-six, Joseph with his two sons in Egypt (made the total) sixty-nine. And it is written, "With seventy persons thy fathers went down into Egypt" (Deut. 10:22). What did the Holy One, blessed be He, do? He entered into the number with them, and the total became seventy, to fulfil that which is said, "I will go down with thee into Egypt" (Gen. 46:4). When Israel came up from Egypt all the mighty men were enrolled, (amounting to) 600,000, less one. What did the Holy One, blessed be He, do? He entered into the number with them, and their total amounted to 600,000, to fulfil that which is said, "I will go down with thee into Egypt, and I will also surely bring thee up again" (ibid.).

Another explanation. “See, I have called by name Bezalel the son of Uri …” (Shemot 31:2) This is one of the seven people called by multiple names. There are those that were called by four names, which is Eliyahu, Bezalel had six, Yehoshua six, Moshe seven, Mordecai two, Daniel five, Hananiah, Mishael and Azariah had four. Eliyahu had four: R’ Elazar ben Padat said ‘Eliyahu was from Jerusalem and was among those who sat in the Court of Hewn Stones. He was from the city of Yehudah and his portion was in two tribal lands – five in Benyamin, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) and three in Yehudah, as it says “Zenan, and Hadashah, and Migdal-gad.”

Another explanation. “See, I have called by name Bezalel the son of Uri …” (Shemot 31:2) This is one of the seven people called by multiple names. There are those that were called by four names, which is Eliyahu, Bezalel had six, Yehoshua six, Moshe seven, Mordecai two, Daniel five, Hananiah, Mishael and Azariah had four. Eliyahu had four: R’ Elazar ben Padat said ‘Eliyahu was from Jerusalem and was among those who sat in the Court of Hewn Stones. He was from the city of Yehudah and his portion was in two tribal lands – five in Benyamin, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) and three in Yehudah, as it says “Zenan, and Hadashah, and Migdal-gad.”

...And Avraham rose early in the morning, and saddled his donkey (Genesis 22:3). Rabbi Simeon b. Yohai said: Love upsets the natural order, and hate upsets the natural order. Love upsets the natural order: "And Avraham rose early in the morning, etc".: surely he had plenty of slaves? But the reason was that love upset the natural order. Hate upsets the natural order: "And Bilam rose up in the morning, and saddled his donkey" (Num. 22:21): surely he had plenty of slaves? Hate, however, upsets the natural order. Love upsets the natural order: "And Yosef made ready his chariot, etc." (Gen. 46:29): yet surely Yosef had plenty of slaves? But love upsets the natural order. Hate upsets the natural order: "And he made ready his chariot" (Ex. 14:6); yet surely he had plenty of slaves? Thus hate upsets the natural order. Rabbi Simeon b. Yohai said: Let saddling counteract saddling. Let the saddling done by our father Avraham in order to go and fulfill the will of the One at whose word the world came into existence counteract the saddling done by Bilam in order to go and curse Israel. Let preparing counteract preparing. Let Yosef’s preparing [of his chariot] to meet his father counteract Pharaoh’s preparing to go and pursue Israel. Rabbi Ishmael taught: Let the sword of the hand counteract the sword of the hand. Let the sword taken in the hand of our father Avraham, as it says, "And Avraham stretched forth his hand, and took the knife to slay his son" (Gen. 22:10), come and counteract the sword grasped by Pharaoh’s hand when he said, "I will draw my sword, my hand shall destroy them" (Ex. 15:9). "And took two of his young men with him, and Itzchak his son." (Gen. 22:3) Rabbi Abbahu said: Two people behaved with derech eretz (decency), Avraham and Saul: Avraham, as it says, "And took two of his young men with him"; Saul, as it says, "And Saul … went, he and two men with him" (I Sam. 28:8). "And he cleaved the wood for the burnt-offering," (Gen. 22:3) Rabbi Hiyya b. Rabbi Yosei said in the name of Rabbi Meyasha, and it was also repeated in the name of Rabbi Benaiah: As a reward for the two cleavings with which our father Avraham cleaved the wood of the burnt-offering, he earned that God should cleave [divide] the Sea before his descendants, as it says, And the waters were divided (Ex. 14:21). Said Rabbi Levi: Enough of this! In truth Avraham acted according to his powers an the Holy One of Blessing according to His powers. "And he rose up, and went to the place." (Gen. 22:3) Avraham was rewarded for rising up and for going.

And her name was Keturah: Rav said, "She is Hagar." Rabbi Nechemiah said to him, "And is it not written, 'he added.'" He said to him, "[That signifies that] he [now] married her according to the [Divine] word; like that which you say (Isaiah 8), 'And the Lord added to speak to me more.'" He said to him, "And is it not written, 'And her name was Keturah?'" He said to him, "[It is] since she was fragrant (mekuteret) with commandments and good deeds." He said to him, "And is it not written, 'And to the sons of the concubines that Avraham had?'" He said, "It is [actually] written, 'concubine' (in the singular, such that there only be one concubine - Hagar)." "While he was still alive (chai)" - [this is a reference to] the one that sat by the well and said to the Life (chai) of the worlds, "Look at my embarrassment!" Rabbi Berakhia said, "Even though you say (Genesis 21:14), 'and she went and strayed in the wilderness, etc., [such that] you would say that she was suspected with any [other man]; hence we learn to say, 'And her name was Keturah' - like a type of knot (ketur) like this, [with which] he seals a storehouse and opens it with a seal, [that is] tied and sealed." Bar Kapra said, "The addition of the Holy One, blessed be He, is greater than the main part: Kayin was was the main part and as a result of Hevel being the addition - as it is is written (Genesis 4:2), 'And she added to give birth' - he and his two twins were born; Yosef was the main part, and as a result of it being written, addition, with Binyamin, he established ten [children], as it is written (Genesis 46:21), ' And the children of Binyamin were Bela and Becher, etc.'; Er was the main part, and as a result of Shelah being [born] with the language of addition, he established ten [courts], behold, it is written in I Chronicles 4:21, 'And the sons of Shelah the son of Yehudah were Er, the father (a term that is also used for the head of a court) of Lecha, and Ladah, the father of Maresha, and the families of the house Avodat HaButs of the house of Ashbea'; the main part of the years of Iyov were only seventy years, [and] one hundred and forty years were added to him, as it is written (Job 42:16), 'And Iyov lived after this one hundred and forty years'; the main part of the reign of Chizkiyahu was only fourteen years, and fifteen years were added to him, as it states (Isaiah 38:), 'behold, I will add fifteen years to your days; Yishmael is the main part, and as a result of the children of Keturah being [born] with the language of addition, 'And she gave birth for him to Zimran, etc.'"

And they took Dina (Gen. 34:26), Rabbi Yudan said: they dragged her and went out. Rav Huna: a woman who was penetrated by an uncircumcised man is difficult to separate. Said Rav Huna: she kept saying 'and I, where will I go with my shame?' until Shime'on swore to her that he would take her [as wife], since it is written "and Sha'ul the son of the Canaanite woman" (Genesis 46:10) - he was the son of Dinah, who was penetrated by a Canaanite. Rabi Yehudah and Rabi Nechemiah and the rabbis: Rabi Yehudah said that she did the act of a Canaanite. Rabbi Nechemiah said that she was penetrated by a Chivi that is considered a Canaanite. And the rabbis say: Shime'on took her as a wife and she died in the land of Canaan.