Midrasz do Ozeasza 10:78

R. Jochanan said in the name of R. Simon b. Jochai: "What does the passage (Is. 32, 20) Happy are ye that sow beside all waters, freely sending forth the feet of the ox and the ass, mean? Those who occupy themselves with the study of the Torah with loving kindness will be rewarded with the inheritance of two tribes; as it is said (Ib., ib., ib.) Happy are ye who sow. Sowing, refers to charity, as it is said (Hos. 10, 12) Sow then for yourselves after righteousness, that you may reap [the fruit] of kindness. Water, refers to the Torah, as it is said (Is. 55, 1) Ho, everyone of ye that thirsteth, come ye to the water — will be rewarded with the inheritance of two tribes; i.e., he will be rewarded with a canopy [of honor] as Joseph was, concerning whom it is written (Ex. 79, 22) Joseph is a canopy [of honor] … the daughters [of Egypt] run over the walls; and he will also be rewarded with the inheritance of Issachar, concerning whom it is written (Ib.) Issachar is a strong-boned ass. Others explain this to mean that he will overcome his enemies as the tribe of Joseph, concerning whom it is written (Ib., ib. 17) With them shall he push nations together to the ends of the earth — and he acquires understanding as the tribe of Issachar, concerning whom it is written (I. Chr. 12, 32) And of the children of Issachar, those who had understanding of the times to know what Israel ought to do."

R. Jochanan said in the name of R. B'na'a: "What is the meaning of the passage (Is. 32, 20) Happy are ye that sow beside all waters, that send forth freely the feet of the ox and the ass? [This means] Happy is Israel! For at the time when they are occupied with the study of the Torah and with loving kindness, the evil spirit is delivered into their hands, and not vice versa; for it is said, Happy are ye that sow beside all waters. The word, sow, refers to charity, as it is said (Hos. 10, 12) Sow to yourselves according to righteousness; and water refers to the Torah, as it is said (Is. 5, 1) Ho, every one that thirsteth, come ye for water. Concerning that send forth freely the feet of the ox and the ass, it was taught at the college of Elijah: One should always consider himself in his relations to the laws of the Torah, as an ox to its yoke, and an ass to its load.

When Rabbi Yosei of Milḥaya died, Rabbi Yoḥanan and Reish Lakish went up to perform an act of kindness¹³⁶They went to participate in the funeral. and Rabbi Yitzḥak Pesaka went up with them. There was a certain elder there who sought to ascend and begin eulogizing him, but they did not allow him to do so. Rabbi Yitzḥak Pesaka said to him: ‘Before these lions of Torah you open your mouth?’ Rabbi Yoḥanan said to them: ‘Leave him, as he is an elder. Let him ascend and be honored in his place.’¹³⁷Since he is an elder and a local, let him deliver the first eulogy. He ascended, began, and said: ‘We find that the departure of the righteous is more difficult before the Holy One blessed be He than the ninety-eight rebukes in Mishne Torah¹³⁸This is a reference to the book of Deuteronomy. The reference is to the warnings of punishment in Deuteronomy 28:15–68. and the destruction of the Temple. In the rebukes it is written: “The Lord will render your blows extraordinary [vehifla]” (Deuteronomy 28:59).¹³⁹The Lord will strike you with extraordinary blows. Regarding the destruction of the Temple it is written: “She has declined extraordinarily [pela’im].” However, regarding the departure of the righteous it is written: “Therefore, behold, I will continue to bewilder [lehafli] this people, bewilderment [hafleh] upon bewilderment [vafeleh]” (Isaiah 29:14). Why to that extent? “The wisdom of her wise will be lost and the understanding of her men of understanding will be concealed” (Isaiah 29:14).’ Rabbi Yitzḥak Pesaka said: ‘May the mouth of this man be blessed.’ Rabbi Yoḥanan said to him: ‘Had we not allowed him, from where would we have heard this pearl?’
The Divine Spirit was shouting and saying: “See, Lord, my affliction, for the enemy has expanded.”¹⁴⁰The midrash has returned to explicating the verse in Lamentations 1:8. The point is that the first part of the verse is a description of what has happened, whereas the phrase “see, Lord…” is the prophet, influenced by the Divine Spirit, calling out to God. “Evildoers dig pits for me that do not accord with Your Torah” (Psalms 119:85). Rabbi Abba bar Kahana said two [examples]: It is written: “Do not take the mother with the young” (Deuteronomy 22:6), and here: “A mother was torn apart with her children” (Hosea 10:14);¹⁴¹The Torah prohibits trapping the mother bird while she is with her young, but the enemies attacked mothers in the presence of their children. that is, “that do not accord with Your Torah.”
Rabbi Abba bar Kahana said another: It is written: “To eradicate an infant from the street” (Jeremiah 9:20), but not from the synagogues; “young men from the squares” (Jeremiah 9:20), but not from the study halls. But here, “the wrath of the Lord arose against them…[He struck down the young warriors among them]” (Psalms 78:31);¹⁴²The “young warriors” refers to those involved in the study of Torah. At times the debate of matters of halakha in the course of study is compared to war (see, e.g., Megilla 15b). Alternatively, some suggest that the correct version of the text is as cited in Yalkut Shimoni, Tehillim 877, which provides a different prooftext: “Who slew their young men with the sword in the house of their sanctuary” (II Chronicles 36:17) (Rabbi David Luria; Etz Yosef). that is, “that do not accord with Your Torah.”
Rabbi Yehuda ben Rabbi Simon said two [examples]: It is written: “An ox or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28), but here, child and mother were killed on one day, as it is stated: “A mother was torn apart with her children” (Hosea 10:14); that is, “that do not accord with Your Torah.”
Rabbi Yehuda ben Rabbi Simon said another: It is written: “Who will hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). But here, “They spilled their blood like water around Jerusalem, and there was no one to bury them” (Psalms 79:3); that is, “that do not accord with Your Torah.”
Rabbi Berekhya said: The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, You afforded burial to donkeys, but to Your children You did not afford burial.’ You afforded burial to donkeys, these are the Egyptians. That is what is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). And Rabbi Berekhya said: Because the sea would cast them to the dry land and the dry land cast them to the sea. The sea said to the dry land: ‘Accept your people,’ and the dry land said to the sea: ‘Accept your people.’ The dry land said: ‘If when I accepted only Abel’s blood, it is stated in my regard: “Cursed is the land” (Genesis 3:17), how can I accept the blood of this entire multitude?’ [This continued] until the Holy One blessed be He took an oath to it that He would not place it on trial. That is what is written: “You extended Your right hand; the earth swallowed them” (Exodus 15:12). The right hand is nothing other than an oath, as it is stated: “The Lord took an oath by His right hand” (Isaiah 62:8). But to your people, you did not afford burial, that is, “that do not accord with Your Torah.”

[partial transl.] - [regarding II Sam. 23:1] [regarding II Sam. 23:1] "The utterance of is David the son of Ishai, and he utterance of the person who stands" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written "Ho, everyone who thirsts, come for water" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written "The spirit of Ad-nai has spoken through me, His message is on my tongue" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field. ...

“How the Lord has clouded [ya’iv] the daughter of Zion in His wrath.” Rabbi Ḥama bar Rabbi Ḥanina said: How did the Lord condemn in His wrath the daughter of Zion?⁸Rabbi Ḥama interprets the word ya’iv as to condemn rather than clouded. There are places where they call one who is liable [ḥayava], ayava. Rabbi Shmuel bar Naḥmani said: How did the Lord cause pain [kayev] in His wrath? There are places that call pain [keiva], eiva. The Rabbis say: How did the Lord cloud in His wrath the vision of the daughter of Zion?
“He cast the splendor of Israel from the heavens to the earth.” Rabbi Huna and Rabbi Aḥa, in the name of Rabbi Ḥanina son of Rabbi Abahu: This is analogous to a king who had a son. [The son] wept and he placed him on his knees. He wept and he placed him in his arms. He wept and he placed him on his shoulders. He made a mess upon him and he immediately cast him to the ground. His descent was not like his ascent. His ascent was in increments, but his descent was all at once. So too, “I have coddled [tirgalti]⁹This is from the root reish gimmel lamed, and is an allusion to placing the child on his knees, as the Hebrew word for leg is regel. Ephraim, taking them by their arms” (Hosea 11:3). Then, “I have elevated¹⁰This is an allusion to placing the child on his shoulders. Ephraim; Judah has plowed, Jacob has harrowed for him” (Hosea 10:11). Then, “He cast the splendor of Israel from the heavens to the earth.”
Another matter, “He cast the splendor of Israel from the heavens to the earth.” Rabbi Yehoshua ben Rabbi Naḥman said: This is analogous to residents of a province who crafted a crown for the king. They provoked him and he tolerated them. They provoked him and he tolerated them. Then the king said to them: ‘Are you not provoking me only due to the crown with which you crowned me? Here it is, thrown in your faces.’ So too, the Holy One blessed be He said to Israel: ‘Are you not provoking Me only due to the image of Jacob that is engraved on My throne? Here it is, thrown in your faces.’ That is: “He cast [the splendor of Israel]¹¹According to this interpretation, “the splendor of Israel” is a reference to that image of Jacob, who was also called Israel. from the heavens to the earth.”

R. Elazar said: "Great is charity, even more so than sacrifices; as it is said (Prov. 21, 3) To exercise righteousness and justice is more acceptable to the Lord than sacrifice." R. Elazar said again: "Loving kindness is worth more than alms giving; as it is said (Hos. 10, 12) Sow then for yourselves righteousness, that you may reap the fruit of kindness. If a man sows, it is doubtful whether or not he will eat from his sowing; but if a man reaps, he is sure to eat of it." R. Elazar said again: "Charity is rewarded only according to the kindness with which it is done; as it is said Sow for yourselves righteousness, that you may reap kindness."

... “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)

(Exodus 15:9) "The foe said: I shall pursue, etc.": This appertains (chronologically) to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Isaiah 6:1) "In the year of the death of King Uzziahu, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Ezekiel 2:1) "Son of man, stand on your feet" (Some say [Ibid. 17:1] "Son of man, propose a riddle.") This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Jeremiah 2:2) "Go and call out in the ears of Jerusalem." This belongs in the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Hoshea 10:1) "Israel is (like) a vine that has shed, etc." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah." Similarly, (Koheleth 1:12) "I, Koheleth, was king over Israel in Jerusalem." This appertains to the beginning of the parshah. Why is it written here? For "there is no before and after in the Torah."

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

What is written about one who takes interest? He that hath given forth upon interest, and hath taken increase; shall he then live? He shall not live (Exod. 18:13). This may be compared to a king who makes his treasures available to a certain individual who later begins to oppress the poor, kill the widows, embarrass the needy, despoil the naked, do violence and theft, indulge in falsehood, and squander the king’s treasures. Similarly, the Holy One, blessed be He, opens His treasure to the wealthy, with all that He possesses in it, as it is said: Mine is the silver, and Mine the gold (Hag. 2:8). Then the rich man begins to loan money on interest. And he starts to taunt the widows and oppress them with interest, to embarrass the poor, and to humiliate the naked who seek charity from him, even though the Holy One, blessed be He, had declared: Whoso mocketh the poor blasphemeth his Maker (Prov. 17:5). If a man’s neighbor is in debt to him for a hundred zuzim, he beats him, strips him, does violence to him, steals from him, and destroys the pledges he entrusted to him. Then the Holy One, blessed be He, says: Woe to thee that spoilest, and thou was not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled (Isa. 33:1). The Holy One, blessed be He, gave him wealth from His treasure house, which was a treasure house of truth, and he made it into a treasure house of falsehood, as it is said: Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, for thou didst trust (Hos. 10:13). Hence, when the whirlwind passeth, the wicked is not more (Prov. 10:25). And that is why Solomon proclaimed: Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause (ibid. 22:22).

(Lev. 22:28:) “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring on the same day.”⁶⁶Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10), “A righteous one regards the life of his beast, but the compassion of the wicked is cruel.”⁶⁷Lev. R. 27:11: PRK 9:11. “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Deut. 22:6 with reference to birds), “you shall not take the mother with the young.”⁶⁸Cf. Tos. Meg. 25a. “But the compassion of the wicked is cruel.” This refers to Sennacherib, of whom it is written (in Hos. 10:14), “the mother was dashed to pieces with the children.” “A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Lev. 22:28), “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring….” “But the compassion of the wicked is cruel.” This refers to Haman, of whom it is written (in Esth. 3:13), “to destroy and to annihilate [all the Jews].” R. Levi said, “Woe to the wicked, because they devise secret plans against Israel.⁶⁹M. Ps. 2:4. Each and every one says, ‘My plan is better than your plan.’ Esau said, ‘Cain was stupid to kill [his brother] Abel during his father's lifetime.⁷⁰Cf. Gen. R. 75:9. Did he not know that his father would be fruitful and multiply [afterwards]? I am not acting like that. Instead (in Gen. 27:41), “Let the days of mourning for my father come; then I will kill my brother Jacob.”’ Pharaoh said, ‘Esau was stupid to say, “Let the days of mourning for my father come.” Did he not know that his brother would be fruitful and multiply during his father's lifetime? I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them.’ Thus it is written (in Exod. 1:22), ‘Every son born you shall throw into the Nile.’ Haman said, ‘Pharaoh was stupid to say, “Every son born [you shall throw into the Nile, but every daughter you shall keep alive].” Did he not know that, when the daughters are married to men,⁷¹According to Yafat Toar, this means foreign men, but it appears to me to be speaking about older Jewish men who were born before this decree (Ed. FN). they are fruitful and multiply through them. I will not act like that. Instead, [I will act] (in Esth. 3:13), “to destroy and to annihilate [all the Jews, young and old, children and women, on a single day].”’” R. Levi said, “Gog and Magog as well are going to say the same, ‘The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a Patron⁷²Lat.: patronus. in the heavens? I will not act like that. First I will join in battle with their Patron, and after that I will join in battle with them.’” Thus it is written (in Ps. 2:2), “The kings of the earth take their stand, and the rulers take counsel together against the Lord and against his anointed.” The Holy One, blessed be He, said to him, “O wicked one, have you come to Me to join in battle?⁷³Rt.: ZWG. The root more commonly refers to joining in wedlock as does the Greek verb, zeugnunai. By your life I will wage war with you,” as stated (in Is. 42:13), “The Lord shall go forth like a warrior […].” It also says (in Zech. 14:3) “Then the Lord will come forth and fight with those nations.”

(Lev. 22:28:) IN THE CASE OF AN ANIMAL FROM THE HERD OR THE FLOCK, YOU SHALL NOT SLAUGHTER IT AND ITS OFFSPRING ON THE SAME DAY.⁷⁵Although the nouns here are masculine singular and would normally read: IN THE CASE OF A BULL OR A SHEEP, Rashi understands the verse as only prohibiting the slaughter of a female beast and its offspring on the same day. Others like Ibn Ezra understand the prohibition in the verse as referring to both sexes. For a discussion of the two interpretations, see Hul. 78b-80a. This text is related (to Prov. 12:10): A RIGHTEOUS ONE REGARDS THE LIFE OF HIS CATTLE….⁷⁶Tanh., Lev. 8:13; Lev. R. 27:11: PRK 9:11. This refers to the Holy One, who said (in Deut. 22:6 with reference to birds): YOU SHALL NOT TAKE THE MOTHER WITH THE YOUNG.⁷⁷Cf. Tos. Meg. 25a. (Prov. 12:10, cont.:) BUT THE COMPASSION OF THE WICKED IS CRUEL. This refers to Sennacherib, of whom it is written (in Hos. 10:14): THE MOTHER WAS DASHED TO PIECES WITH THE CHILDREN.

When you approach a town to attack it, [you shall offer it terms of peace]: See how great is the power of peace; as the Holy One, blessed be He, said to open with peace even to the enemies. So did our Rabbis teach, "We inquire about the welfare of the gentiles for the sake of the ways of peace." R. Eliezer HaKappar beRabbi said, "The power of peace is great; as at the time that Israel makes itself one group, the trait of strict judgement does not reach them, even [if there is] idolatry among them, as it is stated (Hosea 4:17), 'Ephraim is addicted to images; let him be.' But at the time that they are divided, the trait of strict judgement reaches them, as it is stated (Hosea 10:2), "Their heart has been divided, now they will be guilty." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "See how great is the power of peace, as Scripture [added] two or three words because of peace and these are them: When our father Yaakov departed, the [brothers] were afraid, as it is stated (Genesis 50:15-17), 'When Joseph’s brothers saw that their father was dead, they said, "What if Joseph still bears a grudge against us, etc.?" So they sent this message to Joseph, "Before his death your father commanded saying, 'So shall you say to Joseph, "Forgive, I urge you, etc."'"' But we do not find that our father Yaakov commanded these words. Rather they said them on their own." Our Sages, may their memory be blessed, said, "How many quills are broken, and how much ink is spilled to write these things that were not. And because of what? Because of peace." As even [with] our mother Sarah, the Holy One, blessed be He, dictated something about her that never was, for the sake of peace. As it is stated (Genesis 18:12), "And Sarah laughed to herself (bekirbah), saying." She observed her innards (bekeraveah) and said, "These innards are to carry a fetus, these shriveled breasts are to draw milk? And even if I am [to do] this, is Avraham not old, as it is stated (Genesis 18:12), 'and my lord is old.'" But when the Holy One, blessed be He, came to rebuke her, he [only] said to Avraham (Genesis 18:13), "Why did Sarah laugh, [saying, 'Shall I in truth bear a child, old as I am]?'" And why so? So that he should not hate her and there be hatred between Avraham and Sarah.

Another interpretation (of Hab. 3:17, cont.): < HE HAS DECREED A FLOCK FROM THE FOLD >. This is the decree which you have decreed concerning me when you said (in Gen. 15:5): SO (i.e., like the stars) SHALL YOUR SEED BE. Would you destroy them so that (according to Hab. 3:17, cont.:) THERE SHALL BE NO HERD IN THE STALLS?¹²²The rhetorical question speaks against interpreting the phrase from Hab. 3:17: HE HAS CUT OFF A FLOCK FROM THE FOLD. Have you not raised up from her the tribe of Ephraim? About that < tribe > there is written (in Hos. 10:11): EPHRAIM IS A TRAINED HEIFER. NO HERD, says our mother Sarah; nevertheless (according to Hab. 3:17, cont.): YET I WILL REJOICE IN THE LORD. Some say: Sarah was not bearing, and others say: Abraham was not begetting; nevertheless, she trusts in the LORD. The Holy One said to her: Since you have put your trust in me, by your life, I am visiting you. Thus it is written (in Gen. 21:1): THEN THE LORD VISITED SARAH.]¹²³This single bracket stands alone in the Buber text.

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

ELISHA AND THE SHUNAMMITE WOMAN
"AND Isaac sowed in that land" (Gen. 26 12). Rabbi Eliezer said: Did Isaac sow the seed of corn? Heaven forbid ! But he took all his wealth, and sowed it in charity to the needy, as it is said, "Sow to yourselves in righteousness, reap according to love" (Hos. 10:12). Everything which he tithed, the Holy One, blessed be He, sent him (in return) one hundred times (the value) in different kinds of blessings, as it is said, "And he found in the same year an hundredfold: and the Lord blessed him" (Gen. 26:12).

Variantly: "And Israel sat in Shittim": in the place of sitoth ("straying" [from the L-rd]). When Israel were in the desert, a place devoid of seed, figs, wine, and pomegranates, they came and waged war against Sichon and Og, who fell into their hands, and they took all that was theirs. That kinG-dom was proud and haughty, though they had only four provinces worthy of the name — Asia, Alexandria, Carthaginia, and Antiochia, while these (Sichon and Og) had sixty cities, all worthy of "kingdom," viz. (Devarim 3:4) "… sixty cities, the entire province of the palace, the kingdom of Og in the Bashan." Israel came and waged war against them and they fell into their (Israel's) hands. But when Israel was surfeited with the spoils, they began "spoiling" the spoils — they tore apart garments and cast them away and tore apart beasts and cast them away — for they sought only vessels of silver and gold, viz. (Devarim 3:7) "and every beast and the spoil of the cities we 'spoiled' unto ourselves." "They came and sat in Shittim," in the place of sitoth. At that time Ammonim and Moavim arose and built markets for themselves from Beth Hayeshimoth until Har Hashaleg, where they installed harlots, old ones outside and young ones within, who sold flaxen garments. When an Israelite would eat and drink and make merry and go out to promenade and to buy something from the old one, she would offer it to him at cost, whereupon the young one would call out to him from within, saying "Come and buy it for less," and he did so. The same, the next day and the day after. The third day she would say to him "Come inside and pick for yourself — you're like one of the family." He obliged. The pitcher near her was full of Ammoni wine, the wine of idolators having not yet been forbidden to Israelites. She: "Would you like to drink some wine?" He obliged, and when the wine burned in him he said to her "Consent to me," at which she took an image of Peor from under her breast-band and said to him: "My master, if you want me to consent to you, bow down to this." He: "Can I bow down to idolatry?" She: "What difference does it make to you? I am only asking that you bare yourself before him." (The sages ruled that baring oneself to Peor is its mode of worship.) The wine burned in him and he said "Consent to me." She: "If you want me to consent to you, 'veer off' from the Torah of Moses." And he did so, as it is written (Hoshea 10:10) "They veered off to shame (i.e., to idolatry); and they became detestable (to Me) in loving (the daughters of Moav)." In the end, they reverted to (their practice of) making idolatrous banquets for them to which they invited them, as it is written (Bamidbar 25:2) "And they (the Moavite women) called the people to the sacrifices of their gods, etc." R. Elazar b. Shamua says: Just as a nail cannot be removed from a door without wood (attached), so, an Israel cannot leave Peor without souls (i.e., without adhesions thereof). Once, Pinchas from the district of Ariach was rolling (wine-) jars, when the spirit of Peor assaulted him, whereupon he brandished the spit against it and it fled. It returned to him the second night, saying "Why did you curse me." Pinchas: "I won't do it again." Once, Sabbatia of Ullas hired out his donkey to a gentile woman. When she came to the outskirts of the province, she said to him: "Wait until I bare myself in its temple." After she left, he said to her "Wait for me until I go in and do as you did." She: "But you are a Jew!" He: "What difference does it make to you?" He went in, (did his "devotions,") and wiped himself on the nose of Peor — whereupon the gentiles praised him, saying "No one ever equaled you in this (worship)." Once, a governor came from abroad to bow down to Peor. When he said to them "Bring a bullock or a ram, which we sacrifice to it," they said to him "We don't worship him in that manner. All you have to do is bare yourself before it" — whereupon he loosed his cohorts upon them, who split their skulls, (the governor) saying "Woe unto you and to your error!" Not so, (i.e., not as the governor) the Israelites, of whom it is written (Bamidbar 25:3) "And Israel attached itself to Ba'al Peor (at that time) and the L-rd was wroth with Israel." (4) "And the L-rd said to Moses: Take all the heads (i.e., judges of the people, and hang them (the Peor worshippers) up … in the face of the sun." (5) "And Moses said to the judges of Israel: Slay each (of you) his (two) men that have joined themselves to Ba'al Peor." The tribe of Shimon came to Zimri: "You are sitting in peace while we are being slaughtered!" — whereupon he gathered 24,000 of his tribe, came to Kozbi, and said to her: "Consent to me." She: I will consent only to the greatest of you, (someone) like Moses your master." He: "I, too, am the chief of a tribe. And, what is more, I am greater than he, (Shimon) being second (of the womb of Leah), while he (Levi) is (only) third," saying which he seized her and stood her in the midst of all of Israel, viz. (Ibid. 6) "And, behold, a man of the children of Israel came, and he brought near to his brothers the Midianite woman in the sight of Moses and in the sight of the entire congregation of the children of Israel, and they wept at the door of the tent of meeting." At that time Pinchas cried out "Is there no one here who is ready to kill and to be killed! Where are the lions?" (Bereshit 48:9) "A lion's whelp is Judah," (Devarim 33:32) "Dan is a lion's whelp" — whereupon he began to shout. Seeing that all remained silent, he arose from his sanhedrin, took out his spear and placed it (i.e., the blade) in his (hollow) belt, supported himself on its haft, and left. (Seeing him about to enter her tent,) they called out to him "Pinchas, where are you going?" He replied: "Is Levi always to be greater than Shimon?" ("Zimri can do it, so can I,") — at which they said "Let him go in" — whereupon the perushim (the "devout" among them) permitted the thing. Once he entered, the L-rd performed six miracles: the first: Normally they would have separated (upon his entrance), but the angel kept them joined. The second: The angel sealed their mouths so that they could not cry out. The third: He transfixed them (with the spear) in their (conjoined) genitals, for the "benefit" of the skeptics, so that they not deny their cohabitation and maintain that he had gone in for the same purpose. The fourth: They did not slide off from the spear but remained in their places. The fifth: The angel lifted the lintel so that they both could appear to all slung from his shoulders. The sixth: When he left, the men of his (Zimri's) tribe, rose up to kill him, and the angel fought them off. When Pinchas saw that too much havoc was being wrought by the angel, he cast them to the ground and stood up and intervened, viz. (Psalms 106:30-31) "And Pinchas arose and intervened, and the plague ceased, and it was reckoned to his merit." And six more miracles were performed for him: The seventh: The blade of the spear was lengthened until it transfixed both bodies and projected upwards. The eighth: The arm of Pinchas was strengthened (to support such a burden). The ninth: The haft did not break. The tenth: Their blood did not descend on Pinchas so that he not become tamei. The eleventh: The Holy One Blessed be He kept them alive so that they not die and cause Pinchas to become tamei. The twelfth: The uppermost (to be thrust through) is the lower on the spear (when it is lifted), but in this instance, Zimri was overturned upon Kozbi, as in the act, so that all of Israel could see that their death was ordained.