Midrasz do Królów I 8:67

(Numb. 5:12),¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of Biblical Studies”; New York: Ktav, 1971), p. LX. “If anyone has his wife go astray.” Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her? Thus have our masters taught (in Sot. 1:4-5; 2:2-3.):²The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. One accusing his wife brought her to the great court which was in Jerusalem, and they would alarm her in the way that they would alarm witnesses in capital cases.³See Sanh. 4:5. Then afterwards they would bring her up to the eastern gate, to the Gate of Nicanor, where they would purify birthing mothers and lepers and give drink to suspected adulteresses. A priest would bring an earthenware bowl⁴Gk.: phiale; Lat.: fiala. and put a half log of water into it from the basin. He would enter the Temple and turn to his right. Now a place was there one cubit square with a marble flagstone⁵Gk.: tabla (“tablet”); Lat.: tabula. and a ring fixed in it. He would raise it, take dust from underneath, and put it upon the water, as stated (in Numb. 5:17), “and some of the dust which is in the floor of the Tabernacle, [the priest shall put it into the water].” Then he would write the scroll (in the wording of Numb. 5:19), “If no one has slept with you […].” From here our masters have taught, “When one opens capital cases, one begins with [the case for] acquittal.” Then he writes further (in vs. 20), “And if you have gone astray […].” What is written after it (in vs. 21)? “May the Lord make you a curse […].” And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23), “Whenever one sins against his neighbor, and he gives him an oath for him to swear, then when he comes for the oath before Your altar in this house; You will hearken in heaven, take action, and judge Your servant, in order to condemn the wicked so as to set his conduct upon his own head and justify the righteous so as to render to him according to his righteousness.” (Numb. 5:28:) “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” If she was defiled, (according to Sot. 3:4; 5:1) she would not have finished drinking before her face turns green, her eyes protrude, and she is full of [swollen] veins. Then the priest says, “Take her out, take her out,” so that she does not defile the Temple court. Just as the water tests the woman, so does the water test the man, since it is stated [twice] (in Numb. 5:22 & 24), “And it (i.e., the water that causes the curse] shall go.” Just as she is forbidden to her husband, so is she forbidden to the lover, since it is stated [twice] (in Numb. 5:13 & 14), “she has defiled herself.”⁶The Gemara (Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks [the potion] and is found pure; then if she was barren, she is [now] visited (i.e., given conception).⁷Sot. 26a. If she used [to] give birth in pain, she [now] gives birth with tranquility; if she used [to] bear ugly [children], she [now] bears beautiful ones; [instead of] dark [children], she bears fair ones; [instead of] short [children], she bears tall ones; [instead of] females, she bears males. Thus it is stated (in Numb. 5:28), “But if the woman has not defiled herself [and is pure, she shall be guiltless and shall conceive seed].” The Holy One, blessed be He, said to Moses, “Write a section on the adulteress so that she may know which name the priest blots out for her⁸On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. and how it will be made public.”⁹Gk.: parresiazesthai. How is this shown? From what they have read on the matter (in Numb. 5:12), “If anyone has his wife go astray.” If she has merit, it suspends [the effect of the bitter water] a year or two or three.¹⁰The whole section comes from the Mishnah, but again there are several variants from the standard text. R. Simeon says, “Merit does not [suspend the effect of] the [bitter] water; for if you say so, you will be found postponing [the effect] for all women who drink it and spreading slander about undefiled women who have drunk it. [This slander] says, ‘They were [really] defiled, but the merit has suspended [the effect of the water] for them.’” R. Meir says,¹¹The traditional Mishnah text reads “Rabbi says.” “Really, the merit suspends the [effect of] the bitter water. If she was defiled, however, she will never again bear [children] and prosper but degenerate more and more, and in the end she will die of the same death, as stated (in Prov. 6:16), ‘Six things the Lord hates, and seven are an abomination for His soul.’” R. Jose the Galilean says,¹²Numb. R. 9:11. “[These] seven things were said about the adulteress. (Prov. 6:17:) ‘Haughty eyes,’ in that the adulterous woman raises her eyes to another man; and so it says (in Is. 3:16), ‘Because the daughters of Zion are haughty, and walk with extended neck and roving (mesakarot) eyes.’ That is an expression of untruth (sheker), in that she commits adultery with another man and becomes pregnant from him, and then lies and says to her husband, ‘I am pregnant from you.’ (Prov. 6:17, cont.:) ‘Hands that shed innocent blood,’ in that the adulterer goes in on condition that, if he is caught, he will kill or be killed. (Prov. 6:18:) ‘A heart devising wicked thoughts,’ in that the adulterer and the adulteress have thoroughly wicked thoughts all the time, when they sin in telling each other in which place and at what time. (Prov. 6:18, cont.:) ‘Feet quick (memaharot) to run to evil,’ in that they certainly are hastening (memaharim) to commit the sin. (Prov. 6:19:) ‘A false witness that spreads a lie,’ in that, if they are caught, they speak falsely and lie, when they swear and say, ‘We were talking about other things.’ (Prov. 6:19, cont.:) ‘And one that instigates a quarrel among brothers,’ in that all Israel are brothers, as it stated (in Ps. 122:8), ‘For the sake of my brothers and friends’; and in the case of one who commits adultery with his friend's wife, when her husband hears of it, he hates him. Moreover, this adulterer cannot look at [the husband]. Ergo, ‘and one that instigates a quarrel among brothers.’” Ergo, [there are] seven injurious things which the adulteress does.

(Numb. 5:11–12):¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of biblical Studies”; New York: Ktav, 1971), p. LX. THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: IF ANYONE HAS HIS WIFE GO ASTRAY. Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her?²Tanh., Numb. 2:1. Thus have our masters taught (in Sot. 1:4–5; 2:2–3.):³The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. ONE ACCUSING HIS WIFE BROUGHT HER TO THE GREAT COURT WHICH WAS IN JERUSALEM, AND THEY WOULD ADMONISH HER IN THE WAY THAT THEY WOULD ADMONISH WITNESSES IN CAPITAL CASES< … >.⁴See Sanh. 4:5. Then afterwards: THEY WOULD BRING HER UP TO THE EASTERN GATE, TO < … > THE GATE OF NICANOR, WHERE THEY WOULD PURIFY THE LEPERS AND GIVE DRINK TO SUSPECTED ADULTERESSES< … >. A PRIEST WOULD BRING AN EARTHENWARE BOWL⁵Gk.: phiale; Lat.: fiala. AND PUT A HALF LOG OF WATER INTO IT FROM THE BASIN< … >. HE WOULD ENTER THE TEMPLE AND TURN TO HIS RIGHT. NOW A PLACE WAS THERE ONE CUBIT SQUARE WITH A MARBLE FLAGSTONE⁶Gk.: tabla (“tablet”); Lat.: tabula. THERE AND A RING FIXED IN IT. HE WOULD RAISE IT, TAKE DUST FROM UNDERNEATH, AND PUT IT UPON THE WATER, AS STATED (in Numb. 5:17): AND TAKING SOME OF THE DUST WHICH IS IN THE FLOOR OF THE TABERNACLE, THE PRIEST SHALL PUT IT INTO THE WATER. THEN HE WOULD WRITE THE SCROLL (in the wording of Numb. 5:19): AND IF NO ONE HAS SLEPT WITH YOU…. From here (Numb. 5:19) our masters have taught: When one opens capital cases, you begin with <the case for> acquittal. Then he writes further (in vss. 20–21): AND IF YOU HAVE GONE ASTRAY …, MAY THE LORD MAKE YOU A CURSE…. And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23): WHENEVER ONE SINS AGAINST HIS NEIGHBOR, AND HE GIVES HIM AN OATH FOR HIM TO SWEAR; THEN WHEN HE COMES FOR THE OATH BEFORE YOUR ALTAR IN THIS HOUSE, YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. In the parashah on the adulteress the text says what is stated (in Numb. 5:23): THEN <THE PRIEST> SHALL WRITE DOWN THESE CURSES <IN A SCROLL>. (I Kings 8:32 // II Chron. 6:23:) YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD. (Numb. 5:27:) SO THAT HER BELLY SHALL DISTEND AND HER THIGH SHALL SAG. (I Kings 8:32/II Chron. 6:23:) AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. (Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. If she was defiled, (according to Sot. 3:4; 5:1) SHE WOULD NOT HAVE FINISHED DRINKING BEFORE HER FACE TURNS GREEN, HER EYES PROTRUDE, AND SHE IS FULL OF <SWOLLEN> VEINS. THEN THE PRIEST SAYS: TAKE HER OUT, TAKE HER OUT, SO THAT SHE DOES NOT DEFLE THE TEMPLE COURT< … >. JUST AS THE WATER TESTS THE WOMAN, SO DOES THE WATER TEST THE MAN, SINCE IT IS STATED <TWICE> (in Numb. 5:22 & 24): AND IT (i.e., the water that causes the curse> SHALL GO< … >. AND IT SHALL GO <INTO HER … >. JUST AS SHE IS FORBIDDEN TO HER HUSBAND, SO IS SHE FORBIDDEN TO THE LOVER, SINCE IT IS STATED <TWICE> (in Numb. 5:13 & 14): SHE HAS DEFILED HERSELF< … >. SHE HAS DEFILED HERSELF.⁷The gemara ([Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks <the potion> and is found pure, then if she was barren, she is <now> visited (i.e., given conception).⁸Sot. 26a. <If> she used [to] bear ugly <children>, she <now> bears beautiful ones. <Instead of> dark <children>, she bears fair ones. <Instead of> short <children>, she bears tall ones. <Instead of> females, she bears males. Thus it is stated (in Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. The Holy One said to Moses: Write a section on the adulteress so that she may know which name the priest blots out for her,⁹On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. what is to be her death, and how it will be made public.¹⁰Gk.: parresiazesthai. Where is it shown? {Where it is stated} [from what they have read on the matter] (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY.

(Numb. 5:11–12):¹Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of biblical Studies”; New York: Ktav, 1971), p. LX. THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: IF ANYONE HAS HIS WIFE GO ASTRAY. Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her?²Tanh., Numb. 2:1. Thus have our masters taught (in Sot. 1:4–5; 2:2–3.):³The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. ONE ACCUSING HIS WIFE BROUGHT HER TO THE GREAT COURT WHICH WAS IN JERUSALEM, AND THEY WOULD ADMONISH HER IN THE WAY THAT THEY WOULD ADMONISH WITNESSES IN CAPITAL CASES< … >.⁴See Sanh. 4:5. Then afterwards: THEY WOULD BRING HER UP TO THE EASTERN GATE, TO < … > THE GATE OF NICANOR, WHERE THEY WOULD PURIFY THE LEPERS AND GIVE DRINK TO SUSPECTED ADULTERESSES< … >. A PRIEST WOULD BRING AN EARTHENWARE BOWL⁵Gk.: phiale; Lat.: fiala. AND PUT A HALF LOG OF WATER INTO IT FROM THE BASIN< … >. HE WOULD ENTER THE TEMPLE AND TURN TO HIS RIGHT. NOW A PLACE WAS THERE ONE CUBIT SQUARE WITH A MARBLE FLAGSTONE⁶Gk.: tabla (“tablet”); Lat.: tabula. THERE AND A RING FIXED IN IT. HE WOULD RAISE IT, TAKE DUST FROM UNDERNEATH, AND PUT IT UPON THE WATER, AS STATED (in Numb. 5:17): AND TAKING SOME OF THE DUST WHICH IS IN THE FLOOR OF THE TABERNACLE, THE PRIEST SHALL PUT IT INTO THE WATER. THEN HE WOULD WRITE THE SCROLL (in the wording of Numb. 5:19): AND IF NO ONE HAS SLEPT WITH YOU…. From here (Numb. 5:19) our masters have taught: When one opens capital cases, you begin with <the case for> acquittal. Then he writes further (in vss. 20–21): AND IF YOU HAVE GONE ASTRAY …, MAY THE LORD MAKE YOU A CURSE…. And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23): WHENEVER ONE SINS AGAINST HIS NEIGHBOR, AND HE GIVES HIM AN OATH FOR HIM TO SWEAR; THEN WHEN HE COMES FOR THE OATH BEFORE YOUR ALTAR IN THIS HOUSE, YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. In the parashah on the adulteress the text says what is stated (in Numb. 5:23): THEN <THE PRIEST> SHALL WRITE DOWN THESE CURSES <IN A SCROLL>. (I Kings 8:32 // II Chron. 6:23:) YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD. (Numb. 5:27:) SO THAT HER BELLY SHALL DISTEND AND HER THIGH SHALL SAG. (I Kings 8:32/II Chron. 6:23:) AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. (Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. If she was defiled, (according to Sot. 3:4; 5:1) SHE WOULD NOT HAVE FINISHED DRINKING BEFORE HER FACE TURNS GREEN, HER EYES PROTRUDE, AND SHE IS FULL OF <SWOLLEN> VEINS. THEN THE PRIEST SAYS: TAKE HER OUT, TAKE HER OUT, SO THAT SHE DOES NOT DEFLE THE TEMPLE COURT< … >. JUST AS THE WATER TESTS THE WOMAN, SO DOES THE WATER TEST THE MAN, SINCE IT IS STATED <TWICE> (in Numb. 5:22 & 24): AND IT (i.e., the water that causes the curse> SHALL GO< … >. AND IT SHALL GO <INTO HER … >. JUST AS SHE IS FORBIDDEN TO HER HUSBAND, SO IS SHE FORBIDDEN TO THE LOVER, SINCE IT IS STATED <TWICE> (in Numb. 5:13 & 14): SHE HAS DEFILED HERSELF< … >. SHE HAS DEFILED HERSELF.⁷The gemara ([Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks <the potion> and is found pure, then if she was barren, she is <now> visited (i.e., given conception).⁸Sot. 26a. <If> she used [to] bear ugly <children>, she <now> bears beautiful ones. <Instead of> dark <children>, she bears fair ones. <Instead of> short <children>, she bears tall ones. <Instead of> females, she bears males. Thus it is stated (in Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. The Holy One said to Moses: Write a section on the adulteress so that she may know which name the priest blots out for her,⁹On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. what is to be her death, and how it will be made public.¹⁰Gk.: parresiazesthai. Where is it shown? {Where it is stated} [from what they have read on the matter] (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY.

(Lev. 16:1:) “After the death of Aaron's two sons.” This text is related (to Eccl. 9:2), “Since everything [happens] to everyone, the same lot [falls] to the righteous and to the wicked […].” Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3), “This is an evil in all which happens under the sun, in that the same lot [falls] to everyone.” (Vs. 2:) “Since everything [happens] to everyone, the same lot [falls] to the righteous.” This refers to Abraham, in that he was called righteous, 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.” (Eccl. 9:2, cont.:) “And to the wicked.” This refers to Nimrod, who incited all the whole world against the Holy One, blessed be He. The former is dead, and the latter is dead. (Ibid., cont.:) “To the good, to the clean, and to the unclean.” “To the good” refers to David, of whom it is stated (in I Sam. 16:12), “So they sent and brought him, reddish, with beautiful eyes and good appearance.” “To the unclean” refers to Nebuchadnezzar. David [laid the foundation of] the Temple, and Nebuchadnezzar destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) “To the one who sacrifices.” This refers to Solomon, of whom it is stated (in I Kings 8:63), “Solomon sacrificed [twenty-two thousand oxen and a hundred and twenty thousand sheep] as peace offerings.” (Eccl., 9:2, cont.:) “And to the one who does not sacrifice.” This refers to Jeroboam, who stopped Israel from going up [to Jerusalem] on pilgrimage, as stated (in I Kings 12:28), “Enough of your going up to Jerusalem.” The latter one reigned after the former one. (Eccl. 9:2, cont.:) “As it is with the good.” This refers to Moses, of whom it is stated (in Exod. 2:2), “and when she saw that he was good.” (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to the spies (in Numb. 13-14), of whom it is stated (in Prov. 13:21), “Evil pursues sinners.” Moses did not enter the land, neither did the spies enter the land. (Eccl. 9:2, cont.:) “And the one who takes an oath (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron. 36:13), “And he also rebelled against King Nebuchadnezzar, who had made him take an oath of God.” (Eccl. 9:2, cont.:) “Is as the one who fears an oath.” This refers to Samson, of whom it is stated (in Jud. 15:12), “then Samson said to them, ‘Swear to me […].’” They put out the eyes of the former, and they put out the eyes of the latter. Hence Solomon said (Eccl 9:3), “This is an evil in all which happens under the sun.” Another interpretation (of Eccl. 9:2), “as it is with the good”: This refers to the children of Aaron. (Eccl. 9:2, cont.:) “So it is with the sinner.” This refers to those who opposed Aaron, [namely] Korah and his congregation. Now they were destroyed by fire, as stated (in Numb. 16:35), “And a fire went forth from the Lord”; [also when] the children of Aaron entered to offer sacrifice, they were consumed by fire, [as stated (Lev. 10:2),] “So fire came forth from before the Lord and consumed them.” R. Abba bar Kahana opened (with Eccl. 2:2), “’Of laughter I said, “It is mad,” and of rejoicing, “What does that do?”’ How confused is the laughter of the evil,²Eccl. R. 2:2:1; PRK 26(27):2. which they produce in their theater³Gk.: theatra. [houses] and racing arenas.⁴Lat.: circi; cf. Gk.: kirkoi (“circles”). ‘And of rejoicing, what does that do?’ What enjoyment would the disciples of the sages have there?”⁵I.e., what confused, popular enjoyment can compare to the delights of Torah study? Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: R. Aha said, “Solomon has said, ‘There are things over which divine justice laughs (that I have confused).’ It is written (in Deut. 17:17), ‘he shall not multiply wives for himself’; but it is written (in I Kings 11:3), ‘So he had seven hundred royal wives.’⁶Cf. Tanh., (Buber) Exod. 2:2; Eccl. R. 2:2:3; PRK 26(27):2; ySanh. 2:6 (20c). It is written (in Deut. 17:16), ‘he shall not multiply horses for himself’; but it is written (in I Kings 5:6), ‘Now Solomon had forty thousand stalls of horses.’ It is written (in Deut. 17:17, cont.) ‘he shall not multiply silver and gold for himself’; but it is written (in I Kings 10:27), ‘And the king made silver in Jerusalem as plentiful as stones,’ and [the ingots] were not stolen.” R. Jose bar Hanina said, “They were like stones of ten cubits and like stones of eight cubits.”⁷I.e., they were too heavy to be stolen. R. Simeon ben Johay said in a baraita, “Even the weights which they had in the days of Solomon were of gold, as it is written, (in I Kings 10:21), ‘silver was not [...] considered to be anything.’” (Eccl. 2:2:) “And of rejoicing, ‘What does that do?’” The Holy One, blessed be He, said to him, “What is this crown doing in your hand? Get down off your throne.” Immediately an angel in the likeness of Solomon descended and sat upon his throne. Then Solomon went around among the synagogues and academies in Jerusalem and said (in Eccl. 1:12), “I, Koheleth, was king over Israel in Jerusalem.” But they said to him, “King Solomon is sitting on his throne, and you are getting crazier and crazier.” Then they struck him with a rod and set a bowl of grits before him.⁸I.e., they fed him like a beggar. In that hour Solomon said (in Eccl. 2:10), “And this was my portion from all my labor.” And some say [he was referring] to the cane in his hand, and some say, to his dish, and some say to his staff. At that time, Solomon said, “’Vanity of vanities,’ said Koheleth.” (Eccl. 2:2:), “Of laughter I said, ‘It is mad!’” R. Pinhas said, “How confused was the laughter, when divine justice laughed over the generation of the flood, as stated (in Job 21:10-13), ‘Their bull breeds and does not fail […].⁹TSot. 3:6-7; Eccl. R. 2:2:1; PRK 26(27):2; cf. Gen. R. 36:1. They send forth their little ones like a flock […]. They sing to timbrel and harp […]. They spend [their days] in prosperity.’ When they said (in vs. 15), ‘What is the Almighty that we should serve him,’ the Holy One, blessed be He, said to them (in Eccl. 2:2), ‘And of rejoicing, “What does that do?”’ By your life, I am destroying your memory from the world, as stated (in Gen. 7:23), “And He wiped out all living things.”’” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over the people of Sodom,¹⁰See also TSot. 3:11. as stated (Job 28:5-8), “The earth, out of it comes forth bread…. Its stones are the place of sapphires…. No bird of prey knows a path [to it]…. Proud beasts have not trodden it.” When they said, “Let us forget the law of the traveler in our midst,” immediately (in Job 28:4), “A stream burst through from its source”; the Holy One, blessed be He, said to them (Eccl. 2:2), “’And of rejoicing, “What does that do?”’ By your life, I will make you forgotten by the world.” This is what is written (in Gen. 19:24), “Then the Lord rained down upon Sodom….” Another interpretation (of Eccl. 2:2), “Of laughter I said, ‘It is mad’”: How confused was the laughter, when divine justice laughed over Elisheba bat Amminadab,¹¹Aaron’s wife and Naashon’s sister according to Exod. 6:23. when she saw four celebrations in one day.¹²Tanh. (Buber), Lev. 3:3; Lev. R. 20:2; Eccl. R. 2:2:2. She saw her [brother-in-law] (Moses) a king, her husband a high priest, her brother (Naashon) a prince (nasi),¹³Naashon is here being identified with Nahshon ben Amminadab, whom Numb. 2:3; 7:11f.; and I Chron. 2:10 call a prince (nasi). and her two sons deputy high priests. When they went in to offer sacrifice, they came out destroyed by fire; and her celebration turned into mourning, as stated (in Lev. 16:1), “Now the Lord spoke unto Moses after the death of Aaron's two sons.”

(Lev. 16:1:) NOW THE LORD SPOKE UNTO MOSES AFTER THE DEATH OF < AARON'S TWO SONS >…. This text is related (to Eccl. 9:2): SINCE EVERYTHING < HAPPENS > TO EVERYONE, THE SAME LOT < FALLS > TO THE RIGHTEOUS AND TO THE WICKED…. Solomon looked and foresaw the righteous and the wicked in all generations, and he saw things that would happen to the righteous and happen to the wicked.¹Tanh., Lev. 6:1; cf. below, Deut. 2:1; Lev. R. 20:1; Eccl. R. 9:2:1; PRK 26:1. Then he said (in vs. 3): THIS IS AN EVIL IN ALL WHICH HAPPENS UNDER THE SUN, IN THAT THE SAME LOT < FALLS > TO EVERYONE. (Vs. 2:) SINCE EVERYTHING < HAPPENS > TO EVERYONE, THE SAME LOT < FALLS > TO THE RIGHTEOUS. This refers to Abraham, in that he was called righteous, 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]. (Eccl. 9:2, cont.:) < AND > TO THE WICKED. This refers to Nimrod, who incited all the whole world against the Holy One. The former is dead, and the latter is dead. (Ibid., cont.:) TO THE GOOD, TO THE CLEAN, [AND TO THE UNCLEAN. TO THE GOOD] refers to David, of whom it is stated (in I Sam. 16:12): < WITH > BEAUTIFUL EYES AND GOOD APPEARANCE TO THE UNCLEAN refers to Nebuchadnezzar. The former laid the foundation of the Temple, and the latter destroyed it. The former reigned forty years, and the latter reigned forty years. (Eccl., 9:2, cont.:) TO THE ONE WHO SACRIFICES. This refers to Solomon, of whom it is stated (in I Kings 8:63): SOLOMON SACRIFICED TWENTY-TWO THOUSAND OXEN < AND A HUNDRED AND TWENTY THOUSAND SHEEP > AS PEACE OFFERINGS, WHICH HE SACRIFICED TO THE LORD. (Eccl., 9:2, cont.:) AND TO THE ONE WHO DOES NOT SACRIFICE. This refers to Jeroboam, who stopped Israel from going up < to Jerusalem > on pilgrimage, as stated (in I Kings 12:28): ENOUGH OF YOUR GOING UP TO JERUSALEM…. The latter one reigned after the former one. (Eccl. 9:2, cont.:) AS IT IS WITH THE GOOD. This refers to Moses, of whom it is stated (in Exod. 2:2): AND WHEN SHE SAW THAT HE WAS GOOD. (Eccl. 9:2, cont.:) SO IT IS WITH THE SINNER. This refers to the spies (in Numb. 13–14)), of whom it is stated (in Prov. 13:21): EVIL PURSUES SINNERS. Moses did not enter the land, neither did those < spies > enter the land. (Eccl. 9:2, cont.:) AND THE ONE WHO TAKES AN OATH (without keeping it). This refers to Zedekiah, of whom it is stated (in II Chron 36:13): < AND > HE ALSO REBELLED AGAINST KING NEBUCHADNEZZAR, WHO HAD MADE HIM TAKE AN OATH [BY] GOD. (Eccl. 9:2, cont.:) < IS > {EVERYONE} [AS THE ONE] WHO FEARS AN OATH. This refers to Samson, of whom it is stated (in Jud. 15:12): THEN SAMSON SAID {UNTO} [TO] THEM: SWEAR TO ME…. They put out the eyes of the former, and they put out the eyes of the latter.

ABODA ZARA (Fol. 2) R. Chanina b. Papa, according to others, R. Simlai, lectured: "In the future, the Holy One, praised be He! will bring the Holy Scroll in His arm, saying: 'Whoever was occupied with the Torah shall appear and receive his reward.' The nations then at once will gather themselves and come motley crowded, as it is said (Is. 43, 9) All the nations are gathered together, etc. The Holy One, praised be He; however, will tell them: 'Do not enter in such confusion, but let each nation (Ib. b) with her scribes enter separately,' as it is said (Ib. ib. ib.) And the peoples (I'umim) are assembled.' And l'umim (people) refers to kingdoms, as it is said (Gen. 25, 23) And the one people shall be stronger than the other people (Ul'om milom ye'ematz). Can there be such a thing as confusion before the Holy One, praised be He? It means they themselves shall not be confused, so that they shall understand what will be said to them. Immediately thereupon the kingdom of Rome will enter first on account of its greatness. And whence do we know that it is great? The passage says, (Dan. 7, 23) And shall devour the whole earth, and shall tread it down, and break it in pieces. And R. Jochanan said: 'This refers to Rome whose government is recognized all over the world.' But whence do we know that the more distinguished come first to judgment? It is as R. Chisda said: 'When a king and the people appear before justice, the king should be considered first; as it is said (I Kings 8, 59) To maintain the cause of his servant (the king David) ); [and after this it says] And the cause of His people. Why so? If you wish, you may say it would not be good ethics to have the king sit outside of the court during the trial of the people! and if you wish you may say, he (the king) should be tried before the court becomes excited with anger.' The Holy One, praised be He! will question her (Rome): 'What was your occupation in the world?' To which she will answer: 'Sovereign of the Universe! We have established many markets, we have constructed many bath-houses, we have multiplied in great mass gold and silver and all this was done for the sake of Israel, to enable them to study the Torah.' To which the Holy One, praised be He! will remark: 'It is foolish of you to state that all you have done was for the sake of Israel, while in reality it was but for yourselves. The construction of markets was for the purpose of prostitution. The establishment of bath-houses was for your own pleasure, and as to gold and silver, it is mine, as the passage says (Hag. 2, 8) Mine is the silver, and Mine the gold. But, are there, then, among ye those who have studied the Law?' They will go out in despair. After Rome has departed, Persia will enter, because she is considered second to Rome. Whence do we know this? From the following passage (Dan. 7, 5) And behold, another beast, a second, like to a bear. To which R. Joseph taught: 'Thereby the Persians are meant, the people who eat and drink like bears, are overgrown with hair and are fleshy like bears, and have no rest, like bears.' The Holy One, praised be He! will ask them: 'What was your occupation?' To which they will answer: 'Sovereign of the Universe! we have built and constructed many bridges, conquered many great cities, we were engaged in many wars, all for the sake of Israel to enable them to study the Torah.' Thereupon the Holy One, praised be He! will say to them: 'Ye foolish people, all that was done by you was done for your own sake. Bridges, for the collection of duties. Great cities, to establish forced labor. And as to wars, I have conducted them, as it is said (Ex. 15, 3) The Lord is a man of war. But are there among ye those who have studied this (the Torah)?' Immediately thereupon they also will leave in despair." But why did Persia enter after seeing that Rome was disappointed? They thought: "We have more chance than Rome, as the latter has destroyed the holy Temple, while we have rebuilt it."

Another matter, “the words of Kohelet, son of David” – three prophets, because their prophecies were matters of rebuke, their prophecy is attributed to them. These are: “The words of Kohelet”; “the words of Amos” (Amos 1:1); “the words of Jeremiah” (Jeremiah 1:1).⁴This stands in contrast to, for example, the beginning of the book of Joel, which states: “The word of the Lord that came to Joel son of Petuel.” God does not attach His name to negative matters.
Why was his name called Jeremiah? It is because in his days, Jerusalem became desolate [irmeia]. Amos, why was his name called Amos? Rabbi Pinḥas said: It is because his tongue was encumbered [amus]. The people of his generation said: The Holy One blessed be He overlooked all His creations and rested His Divine Presence only on this stutterer with a severed tongue? Kohelet, why was his name called Kohelet? It is because his words were stated in an assembly [hak’hel], as it says: “Then Solomon assembled” (I Kings 8:1). Rabbi Aḥa in the name of Rav Huna: One group would enter as another group was exiting, to hear Solomon’s wisdom. That is what the queen of Sheba said to him: “Happy are your people, happy are these servants of yours” (I Kings 10:8), and it is written: “There came from all the peoples to hear Solomon’s wisdom” (I Kings 5:14).
He was called by three names: Yedidya, Kohelet, Solomon. Rabbi Yehoshua says seven: Agur, Yakeh, Lemuel, Itiel.⁵In addition to Yedidya, Kohelet, and Solomon. Shmuel said: The most primary and authentic among them are Yedidya, Kohelet, Solomon. Rabbi Shmuel concedes regarding these [other] four, but they were epithets given to Solomon, and they were given to be expounded: Agur, as he was filled [agur] with matters of Torah. Yakeh, as he would expel [heki] his words, like this basin that at times is full and at times is emptied; so, Solomon, at times he studied Torah and at times he would forget it.⁶This was when his heart strayed from following God. Lemuel, as he spoke [nam] to God [El] in his heart and said: I can increase⁷Horses, wives, and money, see Deuteronomy 17:16–17. and not sin. Itiel, as he said: God is with me [iti El] and I am able.⁸To marry numerous women.
“Son of David” – king, son of a king, wise man, son of a wise man, a righteous man, son of a righteous man, a nobleman, son of a nobleman.
Rabbi Yudan in the name of Rabbi Alexandri: This ox, until its tendons are cut, it can be suspended by even one tendon. Once its tendons are cut, numerous ropes and numerous nails are needed to suspend it. So too, until Solomon sinned, he would depend on his own merit, but once he sinned, he was dependent on the merit of his fathers; that is what is written: “[However, I will not tear away the entire kingdom; I will give one tribe to your son] for the sake of David, My servant” (I Kings 11:13). Rabbi Shimon ben Yoḥai taught: Happy is one who was privileged to reign in a place of royalty. There it is written: “[Og, king of Bashan,] who dwelled in Ashtarot in Edre’i” (Deuteronomy 1:4), but here, “king in Jerusalem,” in a place of royalty.

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it.
Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper. He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’ He said to him: ‘No.’⁸The tailor asked to purchase a small amount, but the traveler wanted to sell his entire stock to one customer. He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’ He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ‘If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’ He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins. If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased? Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’ He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.”
If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’ So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven.⁹Mishna Yoma 2:7. The reference is to the number of priests who participated in all the rituals involved in the sacrifice of these offerings.
That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants.¹⁰One had to register in advance for a paschal offering, and such offerings were generally divided between numerous individuals. Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him. They called that Passover the Passover of the crushed, because they crushed the elderly man.
How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).

(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel: "It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival; for then the seven days of the festival would have served for both?" R. Parnach, in the name of R. Jochanan, said: "In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: 'All of you are destined for the future world'" And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught (See Volume One, page 118, line 9).

(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel: "It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival; for then the seven days of the festival would have served for both?" R. Parnach, in the name of R. Jochanan, said: "In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: 'All of you are destined for the future world'" And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught (See Volume One, page 118, line 9).

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

That is what is written: “Your sons will be in the stead of your fathers” (Psalms 45:17). You find a righteous person begetting a righteous person, a wicked person begetting a wicked person, a righteous person begetting a wicked person, and a wicked person begetting a righteous person. Each of them has [an allusion in] the Bible, has [an allusion in a popular] proverb, and has [an allusion in] common parlance. A righteous person begetting a righteous person has [an allusion in] the Bible and has [an allusion in] a proverb. The Bible, as it is written: “Your sons will be in the stead of your fathers.” It has a proverb: A scion¹¹The scion (a shoot or twig of a plant used to form a graft) of a fig tree. that established a fig tree. A wicked person begetting a wicked person has [an allusion in] the Bible, has [an allusion in] a proverb, and has [an allusion in] common parlance. The Bible, as it is written: “Behold, you have risen in the stead of your fathers, [a brood of sinful men]” (Numbers 32:14). A proverb, [as it is written]: “as the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). [In] common parlance, from where? What does the beetle bear? Ticks that are worse than it. A righteous person begetting a wicked person has [an allusion in] the Bible: “Thistles will emerge in the stead of wheat” (Job 31:40). A proverb, [as it is written]: They¹²Partridges. beget fledglings that are not like them; they raise those that are not similar to them. A wicked person begetting a righteous person has [an allusion in] the Bible: “In the stead of a brier, a cypress will rise” (Isaiah 55:13). [And] a proverb: From the thorn, a rose will emerge.
But Solomon was a king, son of a king; a wise man, son of a wise man; a righteous man, son of a righteous man; a nobleman, son of a nobleman. You find that everything that is written regarding this one is written regarding that one. David reigned forty years, and that one [Solomon] reigned forty years. David reigned over Israel and Judah, and his son reigned over Israel and Judah. His father [David] built the foundations [of the Temple] and he [Solomon] built the superstructure. His father reigned from one end of the earth to [the other] end, and that one reigned from one end of the earth to [the other] end. David wrote books and Solomon wrote books. David recited songs and Solomon recited songs. David said vanities and Solomon said vanities.¹³They instructed the people not to chase after temporal pleasures, which are mere vanities (Midrash HaMevoar). David said words and Solomon said words.¹⁴They spoke words of wisdom inspired by the Divine Spirit. David stated proverbs and Solomon stated proverbs. David lauded with “then” and Solomon lauded with “then.” David built an altar and Solomon built an altar. David sacrificed an offering and Solomon sacrificed an offering. David took up the Ark and Solomon took up the Ark.
David reigned forty years, as it is stated: “The days that David reigned over Israel were forty years” (I Kings 2:11). Solomon reigned forty years, as it is stated: “Solomon reigned in Jerusalem, over all Israel, for forty years” (II Chronicles 9:30). David reigned over Israel and Judah, as it is stated: “The Lord, God of Israel, chose me from all the house of my father [to be king over Israel forever, for He has chosen Judah]” (I Chronicles 28:4). Solomon reigned over Israel and Judah, as it is stated: “Judah and Israel were numerous...” (I Kings 4:20).¹⁵The passage is discussing the reign of Solomon, and begins: “Solomon was king over all Israel” (I Kings 4:1). Thus, the verse cited in the midrash specifically mentions Israel and Judah because he was king over both. David built the foundations [of the Temple], as it is stated: “King David rose on his feet [and said: …it was in my heart to build a resting place for the Ark of the Covenant of the Lord, and for the footstool of our God, and I prepared to build]” (I Chronicles 28:2). Solomon built the superstructure, as it is stated: “I have built an abode for You” (I Kings 8:13). David said words, as it is stated: “These are David’s last words” (II Samuel 23:1). Solomon said words, as it is stated: “The words of Kohelet ben David, king in Jerusalem” (Ecclesiastes 1:1). David said vanities, as it is stated: “Indeed, everyone is vanity, every standing man, Selah” (Psalms 39:6). Solomon said vanities, as it is stated: “Vanity of vanities, said Kohelet; vanity of vanities, everything is vanity” (Ecclesiastes 1:2). David stated proverbs, as it is stated: “As the ancient proverb says: From the wicked, wickedness will emerge” (I Samuel 24:14). Solomon stated proverbs, as it is stated: “The proverbs of Solomon son of David” (Proverbs 1:1). David wrote books, as Psalms is attributed to him. Solomon wrote books: Proverbs, Ecclesiastes, and Song of Songs. David lauded with “then,” as it is stated: “Then our mouths will be filled with laughter, and our tongues with song. Then the nations will say…” (Psalms 126:2). Solomon lauded with “then,” as it is stated: “Then Solomon said: The Lord said…” (I Kings 8:12). David took up the Ark, as it is stated: “David, and the elders of Israel […were walking to take up the Ark of the Covenant of the Lord]” (I Chronicles 15:25). Solomon took up the Ark, as it is stated: “Then Solomon assembled the elders of Israel… [to take up the Ark of the Covenant…]” (I Kings 8:1). David recited songs, as it is stated: “David spoke to the Lord the words of this song…” (II Samuel 22:1). Solomon recited songs, as it is stated: “The Song of Songs that is Solomon’s.”
Rabbi Simon said in the name of Rabbi Yonatan of Bet Guvrin in the name of Rabbi Yehoshua ben Levi: Since you equate them, equate them regarding all aspects. Just as his [Solomon’s] father was forgiven for all his iniquities, as it is stated: “The Lord has also put away your sin; you shall not die” (II Samuel 12:13), so, too, in his regard. Moreover, the Divine Presence rested upon him and he composed three books: Proverbs, Ecclesiastes, and Song of Songs.

(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

With whose opinion does our Mishnah agree? Neither with that of R. Maier, nor with that of R. Juda, nor with that of R. Jose, nor with that of R. Nathan; for we are taught in a Baraitha that R. Maier says: "All are called to account on the New Year's Day, and on the Day of Atonement their sentence is fixed." R. Joshua says: "All are called to account on the New Year's Day, but each sentence is passed upon at its special time: on Passover in respect to grain; at Pentecost in respect to the fruit of the trees; at Tabernacles in respect to rain; and man is called to account on the New Year's Day, and his sentence is passed upon on the Day of Atonement." R. Jose says: "Judgment is every day passed upon men, as it is said (Job 7, 1) Thou rememberest him every morning." R. Nathan holds that men are judged at all times, as it is said (Ib.) Thou triest him every moment. [Hence our Mishnah agrees with no authority]. And if you should say that the Mishnah indeed agrees with the opinion of R. Juda, and our Mishnah refers to the passing of judgment, even so there would still remain difficulty about [the judgment of] men [for R. Juda says it is on the Day of Atonement, while our Mishnah says on New Year's Day]. Said Raba: "The Tana of our Mishnah is in accord with the academy of R. Ishmael; for it was taught in the academy of R. Ishmael: At four periods is the world judged: on Passover, in regard to grain; on Pentecost, in regard to the fruit of trees; on Tabernacles, in regard to rain; but man is judged on New Year's Day and the final sentence is passed upon him on the Day of Atonement. But our Mishnah speaks only about the opening of the trial. Said R. Chisda: "What is the reason of R. Jose's opinion?" Did not R. Jose give as reason the passage (Job 7, 18) Thou rememberest him every moment? We must therefore say that R. Chisda asked as follows: "Why does not R. Jose, in support of his opinion, quote the same passage as R. Nathan? Because trying is not judging, but merely investigating." If so, then remembering is also not judging, but merely investigating the case]. Therefore, said R. Chisda, the opinion of R. Jose is based on the following passage (I Kings 8, 59) That God may maintain the cause of His servant and the cause of His people Israel every day. Another thing said R. Chisda: "When a king and the people appear before justice, the king should be considered first; as it is written (Ib.) To maintain the cause of his servant (David, the king); and after this it says, and the cause of His people." Why so? If you wish, you may say because it would not be good ethics to have the king sit outside of the court during the trial of the people; and if you wish you may say, it [the king] should be tried before the court gets excited with anger. Said R. Joseph: "According to whom do we nowadays pray for the sick and for the faint [scholars]? It is according to the opinion of R. Jose [who maintains that man is judged every day]. And if you wish you can say it agrees even with the opinion of the Rabbis, as, for example, with that of R. Isaac who said that it is well that man should cry for help before as well as after, the divine decree."

(8) With whose opinion does our Mishnah agree? Neither with that of R. Maier, nor with that of R. Juda, nor with that of R. Jose, nor with that of R. Nathan; for we are taught in a Baraitha that R. Maier says: "All are called to account on the New Year's Day, and on the Day of Atonement their sentence is fixed." R. Joshua says: "All are called to account on the New Year's Day, but each sentence is passed upon at its special time: on Passover in respect to grain; at Pentecost in respect to the fruit of the trees; at Tabernacles in respect to rain; and man is called to account on the New Year's Day, and his sentence is passed upon on the Day of Atonement." R. Jose says: "Judgment is every day passed upon men, as it is said (Job 7, 1) Thou rememberest him every morning." R. Nathan holds that men are judged at all times, as it is said (Ib.) Thou triest him every moment. [Hence our Mishnah agrees with no authority]. And if you should say that the Mishnah indeed agrees with the opinion of R. Juda, and our Mishnah refers to the passing of judgment, even so there would still remain difficulty about [the judgment of] men [for R. Juda says it is on the Day of Atonement, while our Mishnah says on New Year's Day]. Said Raba: "The Tana of our Mishnah is in accord with the academy of R. Ishmael; for it was taught in the academy of R. Ishmael: At four periods is the world judged: on Passover, in regard to grain; on Pentecost, in regard to the fruit of trees; on Tabernacles, in regard to rain; but man is judged on New Year's Day and the final sentence is passed upon him on the Day of Atonement. But our Mishnah speaks only about the opening of the trial. Said R. Chisda: "What is the reason of R. Jose's opinion?" Did not R. Jose give as reason the passage (Job 7, 18) Thou rememberest him every moment? We must therefore say that R. Chisda asked as follows: "Why does not R. Jose, in support of his opinion, quote the same passage as R. Nathan? Because trying is not judging, but merely investigating." If so, then remembering is also not judging, but merely investigating the case]. Therefore, said R. Chisda, the opinion of R. Jose is based on the following passage (I Kings 8, 59) That God may maintain the cause of His servant and the cause of His people Israel every day. Another thing said R. Chisda: "When a king and the people appear before justice, the king should be considered first; as it is written (Ib.) To maintain the cause of his servant (David, the king); and after this it says, and the cause of His people." Why so? If you wish, you may say because it would not be good ethics to have the king sit outside of the court during the trial of the people; and if you wish you may say, it [the king] should be tried before the court gets excited with anger. Said R. Joseph: "According to whom do we nowadays pray for the sick and for the faint [scholars]? It is according to the opinion of R. Jose [who maintains that man is judged every day]. And if you wish you can say it agrees even with the opinion of the Rabbis, as, for example, with that of R. Isaac who said that it is well that man should cry for help before as well as after, the divine decree."

We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the sides of a caldron;" while Raba remarked: "Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna."

(12) We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the sides of a caldron;" while Raba remarked: "Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna."

(12) We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2) And many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. 17), but they weep and come up again, as it is said (Zech. 13, 9) And I will bring the third part through the fire, and I will refine them as silver is refined, and will try them as gold is tried; and he shall call on My name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) The Lord causeth to die and maketh alive. He bringeth down to the grave and bringeth up again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice] towards the side of kindness. Concerning this third class of men David said (Ps. 116, 1) It is lovely to me that the Lord heareth my voice; in fact, David applies to them the entire chapter, including Thou hast delivered my soul from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies, descend to Gehenna, and their punishment is to be in Gehenna for a period of twelve months; after that time their bodies are destroyed and their souls burnt, and the winds scatter and turn their ashes under the soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics, informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates, — they all descend to Gehenna, and are judged there from generation to generation; as it is said (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have transgressed against Me; for their worm shall not die, neither shall their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Ps. 49, 15) And their forms wasteth away in the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their own dwelling. Mi-zbul; and the word z'bul refers to the Temple, as it is said (I Kings 8, 3) I have indeed built a dwelling place (z'bitl) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the sides of a caldron;" while Raba remarked: "Those who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna."

It is taught that Abba Benjamin says: "I was always sorry for two things, that my prayer should be in front of my bed, and my bed should be placed between the north and the south." My prayer should be in front of my bed. What is meant by 'in front of my bed'? Shall I say it means to pray near the bed? Has not R. Juda said in the name of Rab, and according to others it was R. Joshua b. Levi who said: "Whence do we learn that he who prays shall have nothing between him and the wall? It is said (Is. 38, 2.) Then did Hezekiah turn his face to the wall, and prayed unto the Lord." [Hence we see, that a man ought not to pray before his bed.] Do not say 'Before the bed,' but say 'Immediately after rising.' And what does he mean by 'My bed shall be placed between the north and the south'? This refers to what R. Chama the son of R. Chanina and according to others R. Isaac said: "He who places his bed between the south and the north will have male children; as it is said (Ps. 17, 14.) And whose belly thou fillest with thy hidden treasury they will be satisfied with sons." Rab. Nachman b. Isaac said: "It will also prevent his wife from having a mis-carriage; for it is written here. Thou fillest their belly, and it is written there (Gen. 25, 24.) And when her days to he delivered were fulfilled." It was taught that Abba Benjamin says: "Two entered the synagogue to pray; one of them finished his prayer first and went out without waiting for his friend; will his prayer be torn to pieces, as it is said (Job 18, 4.) He teareth himself in his anger: shall for thy sake the earth be forsaken? And moreover he causes [by his action] the Shechina to depart from Israel, as it is said (Ib. ib. ib.) And shall the Tzur move away out of His place? And the word Tzur, refers only to the Holy One, praised be He! as it is said (Deu. 32, 18.) Of the Rock (Tzur) that begot thee thou wast unmindful." And if he waits for his friend what shall his reward be? (Fol. 6a) R. Jose the son of R. Chanina said: "He will be worthy of the following blessings which are said (Is. 48, 18.) Oh, that thou hadst but listened to my commandments! Then would have been as a river thy piece. and as the waves of the sea, thy prosperity." We are taught that Abba Benjamin says: "The prayers of men are not heard [by God] save only when they come from the synagogue, for it is written (I Kin. 8, 28.) To listen, unto the song of Thy praise and unto Thy prayer, i.e., in the place where songs of praise are said, there should be the place of prayer." Rabin b. R. Ada said in the name of R. Isaac: "Whence do we learn that God frequents the synagogue? It is said (Ps. 82, 1.) God standeth in the Congregation of God; whence do we learn that when ten men are praying together the Sheehina rests with them? It is said (Ib.) God standeth in the congregation of God; whence do we learn that when three are sitting and discharging judgment, the Sheehina rests with them? It is said (Ib.) In the midst doth He judge. And whence do we learn that when two are sitting together and studying the Torah. the Sheehina is with them? It is said (Malachi 3, 16.) Then conversed they that feared the Lord, one with another; and the Lord listened and heard it, and there was written a book of remembrance before him for those who feared the Lord and for those who respect his name." What should be understood by the words. And for those who respect His name? R. Ashi said: "Even when one intended to observe a commandment but was accidentally prevented from doing so, it is credited to him as if he had actually observed it." And whence do we learn that even if one sits and studies the Torah, the Sheehina is with him? It is said (Ex. 20, 24.) In every place where I shall permit my name to be mentioned, I will come unto thee and I will bless thee. Now let us see, since we know that the Sheehina is even with one, why is it necessary to infer that it rests with two? Because if two study together the Sheehina inscribes their words in the book of remembrances; for one, however, it does not inscribe his words in the book of remembrances. Since we know that when two study, the Sheehina is with them, why do we need any inference for three? Because we should not think that discharging judgment is merely bringing peace and nothing else, and the Sheehina therefore is not with them. It informs us then that discharging judgment is as important as the Torah: and since we know that the Sheehina is with three, why do we need the inference concerning ten? Because in the case of ten people, the Sheehina precedes, but for three, the Sheehina does not appear until the three are together.

R. Chama b. Chanina said: "The day of rain is of equal importance with the day on which heaven and earth were created; as it is said (Is. 46, 8) Drop down, ye heavens, from above and let the skies distill blessing; let the earth open, and let them all be fruitful of prosperity, and let righteousness spring up likewise I the Lord have created it; i.e., created them [the heaven and earth] is not said, but created it [referring to the rain]." R. Oshiya said: "The day of rain is so great that even prosperity is increased because of it; as it is written (Ib.) Let the earth open, and let them all be fruitful of prosperity." R. Tanchun b. Chanilai said: "Rain does not descend unless the sins of Israel are forgiven; as it is said (Ps. 83, 2) Thou hast been favorable, O Lord, unto thy land [with rain, only after]; thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people; thou hast covered over all their sin. Selah." Zeiri of Dehobath said to Rabina: "This ye learn from the above passage. We, however, infer it from the following: (I Kings 8, 34) Then hear Thou in heaven, and forgive the sin, etc."

1. "And I besought the Lord" (Deuteronomy 3:23). Halacha: A Jew who stands and prays [the Amidah prayer], may he pray out loud? The sages teach: (Talmud Berachot 31a) "Someone who stands and prays [the Amidah prayer] should hear his own voice [but others should not]. Chanah already explained: (I Samuel 1:13) "And Chanah spoke to herself..." One might think one can pray the three [Amidah prayers throughout the day] as a single [prayer]? Daniel already taught: (Daniel 6:11) "And three times a day he would kneel on his knees, and he would pray and bow before his God." One might think that one should pray at every moment one fancies? David already explained: (Psalms 55:18) "Evening, morning and afternoon I speak and moan, and He hearkened to my voice."

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

(Fol. 30a) The following question was asked of R. Tanchum of Noy: "Is it permissible to extinguish the light on the Sabbath for the sake of a sick person?" He began his answer by saying: "O thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but [they are at variance with] thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) For a living dog fareth better than a dead lion. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: 'A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of [studying] the Torah and [fulfilling] meritorious deeds and the Holy One, praised be He! accepts no praise of him.' This is what R. Jochanan said: 'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of [studying] the Torah and [fulfilling] meritorious deeds, And when Solomon says (Ecc. 4. 2.) Thereupon praise I the dead that are already dead, he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly Thereupon praise I the dead that are already dead." It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) Thereupon praise I the dead that are already dead! The passage, Thereupon praise I the dead, etc., may also be explained in another way, as R. Juda said in the name of Rab; for R. Juda in the name of Rab said: "What is meant by the passage (Ps. 86, 17.) Display on me a sign for good that those who hate me may see it. Thus said David before the Holy One, praised be He! 'Sovereign of the universe, forgive me this sin [of Bath Sheba].' Thou art forgiven.' answered the Lord. David then said to the Lord: 'Show me a sign while I live.' Whereupon He answered, 'During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.' When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be opened]. Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter. Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah (Ib.). Still he was not answered; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin. Therefore, did not Solomon properly say. Thereupon, praise I the dead, etc. This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.) For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab; for R. Juda in the name of Rab, said: "What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He! 'Sovereign of the universe let me know my end.' Whereupon the Lord answered him: 'It has been decreed by me that the time of the death of mortal man shall not be known; And the measures of my days what are they (Ib.), David again asked. 'It is decreed by me answered the Lord,' that the measure of the days of a man shall not be known.' Again David asked: 'I wish to know when I shall cease to be.' The Lord then said to him: 'Thou wilt die on the Sabbath.' 'Let me die rather on the first day of the week,' begged David. 'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.' 'Let me then die on the Sabbath eve,' pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., 'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.' (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. [Said the angel to himself] What shall I do? There was an orchard in the back of David's house; the angel of death went there and shook the trees. David [hearing the noise] went out to see [the cause of the noise]; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: 'My father died and lies in sun; what shall I do? [Am I allowed to remove him from the sun?] And the dogs of my father's house are hungry, what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.' Did not Solomon, therefore, say properly? For a living dog fareth better than a dead lion. And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished."

(Deut. 3:23:) “I besought the Lord.” This text is related (to I Kings 8:30 // II Chron. 6:21), “And may You harken unto the prayer of Your servant and to his supplication.” See, prayer is designated by many names:¹¹Sifre to Deut. 3:23 (26); Deut. R. 2:1. (1) prayer, (2) beseeching, (3) call, (4) cry, (5) outcry, (6) chant, (7) encounter, (8) falling and (9) amidah.¹²Standing, which is the name given to The Eighteen Blessings (Shemone ‘Esreh) of the daily liturgy. Why did Moses only pray under the word, "beseeching (rt.: hnn)"? [This is the usage here] where it is stated (in Deut. 3:23), “I besought (rt.: hnn) the Lord.” It is simply that when Moses stood there and said to the Holy One, blessed be He, (in Exod. 33:18), “Please show me Your glory,” he said to Him, “Master of the world, please show me by what principle You run Your world.” It is so stated (in Exod. 33:13), “please show me Your principle.” The Holy One, blessed be He, said to him, “Yes, I will show you; (in Exod. 33:19:) ‘I will make all My goodness pass before you, and I will call….’” [The Holy One, blessed be] He, said to him, “I have no obligation to [any] creature. Anytime a person does a commandment, I give him [reward] as a favor. Not that I have any obligation to any creature, but I do it as a favor.” Thus it is stated (ibid., cont.), “I will be gracious (rt.: hnn) to whom I will be gracious […].” Moses said to him, “If so, do me a kindness, make a commandment for me and grant [the reward] to me as a favor (rt.: hnn).” Ergo (in Deut. 3:23), “I besought [the Lord].”

(Deut. 3:23:) I BESOUGHT THE LORD. This text is related (to I Kings 8:30 // II Chron. 6:21): AND YOU SHALL HARKEN UNTO THE {PRAYER} [SUPPLICATION] OF YOUR SERVANT. Prayer is designated by many names.¹³Cf. Tanh., Deut. 2:3; Sifre to Deut. 3:23 (26); Deut. R. 2:1. (1) Prayer, (2) beseeching, (3) call, (4) cry, (5) outcry, (6) chant, (7) supplication, (8) wailing, (9) calling, (10) plea, (11) Amidah,¹⁴The Eighteen Benedictions (Shemone ‘Esreh) of the daily liturgy. (12) entreaty. Why did Moses only pray under the word, "beseeching (rt.: HNN)"? <This is the usage here> where it is stated (in Deut. 3:23): I BESOUGHT (rt.: HNN) THE LORD. It is simply that when Moses stood there and said to the Holy One (in Exod. 33:18): PLEASE SHOW ME YOUR GLORY, he said to him: Sovereign of the World, please show me by what principle you run your world. The Holy One said to him: I will show you. (Exod. 33:19:) AND HE SAID: I WILL MAKE ALL MY GOODNESS PASS [BEFORE YOU]. The Holy One said to him: I have no obligation to <any> creature, but I am giving you <this> as a favor (rt.: HNN). Thus it is stated (ibid., cont.:) I WILL BE GRACIOUS (rt.: HNN) TO WHOM I WILL BE GRACIOUS. [Moses said to him: If so, do me a kindness, and grant it to me as a favor (rt.: HNN). Ergo (in Deut. 3:23): I BESOUGHT THE LORD.]

(Deut. 3:23:) “I besought the Lord.” This text is related (to I Kings 8:30 // II Chron. 6:21), “And may You harken unto the prayer of Your servant and to his supplication.” See, prayer is designated by many names:¹¹Sifre to Deut. 3:23 (26); Deut. R. 2:1. (1) prayer, (2) beseeching, (3) call, (4) cry, (5) outcry, (6) chant, (7) encounter, (8) falling and (9) amidah.¹²Standing, which is the name given to The Eighteen Blessings (Shemone ‘Esreh) of the daily liturgy. Why did Moses only pray under the word, "beseeching (rt.: hnn)"? [This is the usage here] where it is stated (in Deut. 3:23), “I besought (rt.: hnn) the Lord.” It is simply that when Moses stood there and said to the Holy One, blessed be He, (in Exod. 33:18), “Please show me Your glory,” he said to Him, “Master of the world, please show me by what principle You run Your world.” It is so stated (in Exod. 33:13), “please show me Your principle.” The Holy One, blessed be He, said to him, “Yes, I will show you; (in Exod. 33:19:) ‘I will make all My goodness pass before you, and I will call….’” [The Holy One, blessed be] He, said to him, “I have no obligation to [any] creature. Anytime a person does a commandment, I give him [reward] as a favor. Not that I have any obligation to any creature, but I do it as a favor.” Thus it is stated (ibid., cont.), “I will be gracious (rt.: hnn) to whom I will be gracious […].” Moses said to him, “If so, do me a kindness, make a commandment for me and grant [the reward] to me as a favor (rt.: hnn).” Ergo (in Deut. 3:23), “I besought [the Lord].”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert, in the tent of meeting.” Before the tent of meeting was set up, He spoke with him in the bush, as stated (in Exod. 3:4), “and God called him from the bush.¹³Numb. R. 1:3. After that He spoke with him in Midian, as stated (in Exod. 4:19), “Then the Lord said unto Moses in Midian.” After that He spoke with him in Egypt, as stated (in Exod. 12:1), “Then the Lord spoke unto Moses and unto Aaron in the land of Egypt.” After that He spoke with him at Sinai, as stated (in Lev. 25:1), “Then the Lord spoke unto Moses on Mount Sinai.” When the tent of meeting was set up, He said, “Humility is beautiful,” as stated (in Micah 6:8), “and to walk humbly with your God.” [So] He began to speak with him in the tent of meeting. Likewise David also says (in Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” “The king's daughter” – that is Moses, as stated (Exod. 2:10), “and she brought him to the daughter of Pharaoh, and he was a son to her.” And it is written (in Is. 19:4), “And I will deliver the Egyptians into the hand of a harsh lord.” – these¹⁴Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians; (ibid., cont.) “and a strong king shall rule over them” – this is Moses, who was king of Torah, which is called strength, where it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” Ergo (in Ps. 45:14), “All glorious is the king's daughter within.” (Ibid., cont.) “Her clothing is of gold brocade.” This is Aaron, since it is stated (in Exod. 28:13), “And you shall make a gold brocade.” Hence, our masters have said, “Every bride who conceals herself (because of modesty), even though she be an [ordinary] Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14), ‘All glorious is the king's daughter within; her clothing is of gold brocade.’” The Holy One, blessed be He, said, “My honor is like this” – that He speak from within, as stated (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him.” R. Joshua ben Levi said, “If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments¹⁵Lat. castra. in order to protect it,¹⁶Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in I Kings 8:41-42), ‘And likewise, unto the foreigner, who is not of Your people Israel […] may You hearken [unto him] from heaven […] and do according to all that the foreigner cries out unto You.’ But when he comes to Israel, what is written? (In II Chron. 6:30) ‘and You shall give to each one according to all his ways, since You know his heart.’ Solomon said, ‘Master of the universe, if he is worthy, give to him; if he is not worthy, do not give to him.’” Moreover, you should not [only] say that the Temple [was auspicious for them]. In fact, if it had not been for Israel, no rain would ever have come down¹⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that rain falls and that the Holy One, blessed be He, has [the sun] shine in this world. And in the future, the peoples of the world shall see, how the Holy One, blessed be He, clings to Israel, and they shall cling to them [as well], as stated (in Zech. 8:23), “Let us go with you for we have heard that God is with you.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

... The judgment of the wicked in Gehinnom lasts twelve months, as it says “And it shall be from new moon to new moon…” (Yeshayahu 66:23) R’ Yochanan ben Nuri says: from Pesach until Atzeret (Shavuot), as it says “…and from Sabbath to Sabbath…” (ibid.) After twelve months the souls of the sinners of Israel who transgressed the Torah and the commandments are consumed and their bodies are consumed and they are turned to dust. Gehinnom spits them out and the wind scatters them underneath the feet of the righteous, as it says “And you shall crush the wicked, for they will be as ash under the soles of your feet…” (Malachi 3:21) But those who separated from the ways of the community, like the Sadducees, and the betrayers and the hypocrites and the heretics, and those who ‘spread their terror in the land of the living,’ and those who denied the resurrection, and those who say Torah is not from heaven, and those who scoff at the words of the Sages – Gehinnom is locked before them and they are judged there forever, as it says “And they shall go out and see the corpses of the people who rebelled against Me…” (Yeshayahu 66:24) Not only this, but the netherworld will cease to be but they will not cease to be, as it says “…and their form will outlast the grave as his dwelling place (zevul).” (Tehillim 49:15) From His dwelling place He will wear out their form, and their form will wear out the netherworld. What caused this to happen to them? Because they stretched out their hands against the dwelling place, as it says ‘as his dwelling place,’ and there is no dwelling place other than the Holy Temple, as it says “I have surely built You a house to dwell in…” (Melachim I 8:13)

Reuben, Simeon, and all the other tribes were mentioned because of the future redemption of Israel. Reuben: I have surely seen the affliction of my people (Exod. 3:7). Simeon: And God heard their groaning (ibid. 2:24). Levi: Many nations will attach themselves to the Lord (Zech. 2:15). Judah: I will give thanks unto Thee, O Lord, for though Thou wast angry with me, Thine anger is turned away and Thou comfortest me (Isa. 12:1). Issachar: For thy ways shall be rewarded (Jer. 31:16). Zebulun: I have surely built thee a house of habitation (I Kings 8:13). Benjamin: The Lord hath sworn by His right hand (Isa. 62:18). Dan: And also that nation, whom they shall serve, will I judge (Gen. 15:14). Naphtali: Thy lips, O my bride, drop honey (Song 4:11). Gad: Now the manna was like coriander seed (Num. 11:7). Asher: And all the nations shall call you happy (Mal. 3:12). Joseph: The Lord will set His hand again the second time (Isa. 11:1).

If a mortal king engraves his image upon a plaque, the plaque must be larger than the image, but the Holy One, blessed be He, is great and his image is larger than the entire world. In regard to heaven, it is written: Behold, the heavens and the heavens of heavens cannot contain Thee (I Kings 8:27), and concerning the earth, it is said: The whole earth is full of His glory (Isa. 6:3). The fact is that the heavens are contained merely in the span of the Holy One, blessed be He, as it is said: And meted out heaven with the span (ibid. 40:12), and the earth is but a third of his span, as is said: And comprehended the dust of the earth in a measure (ibid.). He measured the seas and the rivers in the hollow of His hand, as it is written: Who hath measured the waters in the hollow of his hand (ibid.).

(Fol. 36b) Our Rabbis were taught: How did the High-priest confess? "I have committed iniquities, transgressed, and sinned;" and so says Scripture regarding the scapegoat (Lev. 16, 21) And confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins. And this arrangement is also used by Moses (Ex. 34, 7) Forgiving iniquity and transgression and sin; so says R. Meir. The sages, however, say. Iniquities (Avonoth) refers to intentional transgressions; and so says Scripture (Num. 15, 31) That person shall be cut off, his iniquity (Avono) is upon him; transgressions (P'sha'im) refers to rebellion, and so says Scripture (II Kings 3, 7) The King of Moab hath rebelled (Pasha) against me. There is also another passage (Ib. 8, 22) Then did Libnah revolt in that time; sin (Chata'oth) refers to unintentional wrong (done in ignorance), and so says Scripture (Lev. 4, 2) If any person sin through ignorance (Yekheta). But, according to the sages, how is it possible that after he has confessed the intentional and rebellious sins, he will confess the unintentional? Therefore we must say that he said them in this order: I have sinned, committed iniquities, and transgressed. And so says David (Ps. 106, 6) We have sinned together with our fathers, ive have committed iniquity, we have done wickedly. And so also says Solomon (I Kings 8, 47; II Chr. 6) We have sinned, we have committed iniquity, we have acted wickedly. So also says Daniel (Dan. 9, 5) We have sinned, we have committed iniquity, we have done wickedly, and we have rebelled. If so, then, why did Moses say (Ex. 34, 6) Forgiving iniquity, and transgression, and sin. Moses said thus to the Holy One, praised be He! "Sovereign of the Universe, when the children of Israel will sin before thee, and then repent, consider their conscious sins as mere inadvertant acts."

“On the seventh day, when the king was merry with wine, he said to Mehuman, Bizzeta, Ḥarvona, Bigta, and Avagta, Zetar, and Kharkas, the seven officials who attended King Aḥashverosh,” (Esther 1:10).
“On the seventh day” – Rabbi Yehoshua ben Levi said: That was the day of Shabbat. “When the king was merry with wine” – idolaters do not have good [tova], as it is written: “And good [vetov] will not be for the wicked…” (Ecclesiastes 8:13). They objected: Is it not written: “When the king was merry [ketov lev hamelekh]¹⁴Literally, when the king’s heart was good. The question arises from the fact that the king’s heart was good even though he was an idolater. with wine”? He said to him [the person who raised the objection]: “In the good [betov] of the king’s heart” is not written here, rather “like the good [ketov] of the king’s heart” – good but not good.¹⁵Ketov is usually translated as “when [the king’s heart was] good,” i.e. when he was merry. The midrash is reading the prepositional prefix ke- to mean approximately, i.e. the king’s heart was approximately good, i.e. good but not good. However, the good for Israel is complete good, as it says [regarding Israel after the inauguration of the first Temple]: “…they went to their tents, joyful and good of heart over all the goodness that the Lord had shown…” (I Kings 8:66).

(Lev. 1:1:) “Then [the Lord] called unto Moses.” From where did He call him? From the tent of meeting. May His name be blessed forever, because He left the upper world and chose to dwell below in the tabernacle out of love for Israel. Solomon said (in I Kings 8:27), “For will God really dwell on the earth; even the heavens and the heavens above the heavens cannot contain You?” Is there a potter who yearns for a clay pot, as it were? (Jer. 10:16) “For He has formed everything.” However, out of love (according to Ps. 84:3), “My soul longs for and even pines for [the courts of the Lord].” And so it says (in Lev. 1:1), “Then [the Lord] called unto Moses [and spoke unto him] from the tent of meeting.” Moses was great. See what is written (in Gen. 1:5), “And God called the light day.” There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say, “The [captor] (captive).”¹⁵See ‘Etz Yosef here on Tan., Vayikra 1:4. Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. “And God called the light day.” Now there is no light but Torah, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19), “You ascended on high; you captured a captive.” The Holy One, blessed be He, said to him, “In this world I have made you head over all Israel; but in the world to come,¹⁶This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all.” It is so stated (in Deut. 33:21), “and he came at the head of the people….”¹⁷This translation is required by the midrash.

Another interpretation: "See I" (Deuteronomy 11:26). I who have chosen goodness, see how different I am from the whole world, such that the creatures should not say, "When Moshe came to bless us, he blessed us a little, but when he came to curse us, he cursed us a lot." How is this? The curses in [Leviticus] were one less than thirty verses, whereas the blessing were [only] eleven. Rabbi Shmuel said, "The one who looks at them finds that the blessing are more than the curses. How is this? With the blessings, it opens with [the first letter of the alphabet,] alef [of] 'Eem bechukotai telechu' (Leviticus 26:3), and it ends with [the last letter,] tav, [of] 'veolech eetchem kommemiut' (Leviticus 26:13), as the blessings come to you from alef to tav. But the curses open with [the letter,] vav [of] 'Ve'em lo tishmaau' (Leviticus 26:14), and ends with [the letter,] hay [of] 'beyad Moshe' (Leviticus 26:46), and between vav and hay, there is nothing (as they are adjacent in the alphabet)." Rabbi Levi said, "There is a [relevant] parable about a king that had a son. He brought him into his palace and showed a kitchen full of good things, and he showed him a palace full of swords. The son said to his father, 'For whom is this kitchen?' [The father] said, 'For the one who praises me.' [The son continued asking,] 'And for whom are the swords?' [The father answered,] 'For the one that rebels against me.' So [too,] the Holy One, blessed be He, shows them blessings and curses, and they see that the blessings are few and the curses are many." Another interpretation: The Holy One, blessed be He, said to them, "If you do My will - even though the the blessings are few - I will increase them for you, and I will not bring the curses upon you. There is a [relevant] parable about a king who took on a servant with a contract. And he wrote in the contract, "If you do my will and serve me as is fit, I will give you food, drink and clothing like the rest of my servants. But if you do not do my will, I will not give you food and I will not give you drink, but I will rather put you in shackles and put you in prison." [So] the servant entered [into the contract] and did his will more than he stipulated. What did the servant do [afterwards]? He stopped doing the will of his master. His master said to him, "I stipulated with you that I would shackle you and kill you. By your life, I will make a compromise with you." So is it with Israel. The Holy One, blessed be He, wrote about them (Leviticus 26:3), "If you walk in my statutes," I will bring you these blessings. But if not, I will bring the curses upon you, as it is stated (I Kings 8:56), "Not one thing of all of His good word shall fail." And when Israel sinned in the days of Yirmiyahu, the Holy One, blessed be He, said, "I stipulated with you that I would bring the curses upon you. [But] I know that you do not have the ability to withstand them. Rather I will make a compromise with you." Rabbi Abba said that Rabbi Yirmiyah said, "'The Lord has done what He purposed, He has carried out His word' (Lamentations 2:17). 'He has carried out,' He has made a compromise with them." Hence it is written (Deuteronomy 11:26), "See I, etc." The Holy One, blessed be He, said to them, "In this world I have ordered in front of you blessings and curses, the good and the bad. But in the world to come, I will remove the curses and the bad from you and I will bless you. And all who shall see you shall say that you are a blessed people, as stated (Isaiah 61:9), 'Their offspring shall be known among the nations, their descendants in the midst of the peoples; all who see them shall recognize that they are a stock the Lord has blessed.'"

Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool.⁶²The reference is to the strip of crimson wool that would be tied to the scapegoat on Yom Kippur (see Yoma 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat.⁶³After the destruction of the Temple these were discontinued. How, then, does Israel achieve atonement? He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [midbarekh] is lovely” (Song of Songs 4:3) – your wilderness [midbarekh] is fine, your utterances [midabrotayikh] are fine.⁶⁴Just as God is pleased with the ritual of sending the scapegoat to the wilderness, He is pleased with words of prayer and repentance in the absence of the ritual of the scapegoat.
Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing.
“Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows⁶⁵The three rows of Sages who sat before the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah.⁶⁶These scholars were unburdened by the responsibilities of the Sanhedrin and could thus be even more focused in advancing in their Torah study (Etz Yosef).
“Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended⁶⁷They held their heads up high proudly. among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple.
Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple.⁶⁸The uniqueness of the priests and the Levites was apparent only when they were able to perform their functions in the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel.⁶⁹This is a euphemism for Israel, to avoid saying there is no life for Israel.
“Built magnificently [letalpiyot]” (Song of Songs 4:3) – with four sides.⁷⁰There were entrances [piyot] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [yofi], and it became a mound [tel]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come.
Another matter: “Magnificently [talpiyot]” – a mound [tel] toward which all mouths [piyot] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [lifnai]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [hapanim] are directed.
To this point, when it is standing;⁷¹It has been proven that one prays facing the Temple when it is standing. in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [letalpiyot]” – this is the Sanctuary, as all mouths [piyot] pray toward it. In Shema, one recites Builder of Jerusalem.⁷²In the second blessing following Shema in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15).⁷³In this verse, God says that He will return to heaven rather than rest His presence on earth. How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [makhon] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [mekhuvan] with your dwelling place, this is the supernal Temple.
Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [mara] emerged to the world from there;⁷⁴It is called Mount Moriah because bitterness was destined to emerge from there due to the destruction of the Temple. and the other said: Because awe emerged to the world from there. Ark [aron] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ora] emerged from there to the world; and one said: Because a curse [arira] emerged from it to the nations of the world.⁷⁵The ark holds the Torah, and the nations of the world are at a disadvantage because they refused to accept the Torah. Sanctum [devir] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [dever] emerged from there to the nations of the world.⁷⁶This is because they demeaned the Torah and destroyed the Temple. One said: Because the precepts [diberot] emerged from there to the world.
“One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired.⁷⁷The Torah was meant to be given after one thousand generations, but it was given after twenty-six generations. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children?⁷⁸This question was in light of God’s statement to Abraham: “I am a shield for you” (Genesis 15:1), in which He did not mention Abraham’s descendants. . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.

Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool.⁶²The reference is to the strip of crimson wool that would be tied to the scapegoat on Yom Kippur (see Yoma 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat.⁶³After the destruction of the Temple these were discontinued. How, then, does Israel achieve atonement? He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [midbarekh] is lovely” (Song of Songs 4:3) – your wilderness [midbarekh] is fine, your utterances [midabrotayikh] are fine.⁶⁴Just as God is pleased with the ritual of sending the scapegoat to the wilderness, He is pleased with words of prayer and repentance in the absence of the ritual of the scapegoat.
Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing.
“Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows⁶⁵The three rows of Sages who sat before the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah.⁶⁶These scholars were unburdened by the responsibilities of the Sanhedrin and could thus be even more focused in advancing in their Torah study (Etz Yosef).
“Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended⁶⁷They held their heads up high proudly. among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple.
Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple.⁶⁸The uniqueness of the priests and the Levites was apparent only when they were able to perform their functions in the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel.⁶⁹This is a euphemism for Israel, to avoid saying there is no life for Israel.
“Built magnificently [letalpiyot]” (Song of Songs 4:3) – with four sides.⁷⁰There were entrances [piyot] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [yofi], and it became a mound [tel]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come.
Another matter: “Magnificently [talpiyot]” – a mound [tel] toward which all mouths [piyot] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [lifnai]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [hapanim] are directed.
To this point, when it is standing;⁷¹It has been proven that one prays facing the Temple when it is standing. in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [letalpiyot]” – this is the Sanctuary, as all mouths [piyot] pray toward it. In Shema, one recites Builder of Jerusalem.⁷²In the second blessing following Shema in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15).⁷³In this verse, God says that He will return to heaven rather than rest His presence on earth. How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [makhon] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [mekhuvan] with your dwelling place, this is the supernal Temple.
Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [mara] emerged to the world from there;⁷⁴It is called Mount Moriah because bitterness was destined to emerge from there due to the destruction of the Temple. and the other said: Because awe emerged to the world from there. Ark [aron] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ora] emerged from there to the world; and one said: Because a curse [arira] emerged from it to the nations of the world.⁷⁵The ark holds the Torah, and the nations of the world are at a disadvantage because they refused to accept the Torah. Sanctum [devir] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [dever] emerged from there to the nations of the world.⁷⁶This is because they demeaned the Torah and destroyed the Temple. One said: Because the precepts [diberot] emerged from there to the world.
“One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired.⁷⁷The Torah was meant to be given after one thousand generations, but it was given after twenty-six generations. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children?⁷⁸This question was in light of God’s statement to Abraham: “I am a shield for you” (Genesis 15:1), in which He did not mention Abraham’s descendants. . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.

Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool.⁶²The reference is to the strip of crimson wool that would be tied to the scapegoat on Yom Kippur (see Yoma 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat.⁶³After the destruction of the Temple these were discontinued. How, then, does Israel achieve atonement? He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [midbarekh] is lovely” (Song of Songs 4:3) – your wilderness [midbarekh] is fine, your utterances [midabrotayikh] are fine.⁶⁴Just as God is pleased with the ritual of sending the scapegoat to the wilderness, He is pleased with words of prayer and repentance in the absence of the ritual of the scapegoat.
Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing.
“Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows⁶⁵The three rows of Sages who sat before the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah.⁶⁶These scholars were unburdened by the responsibilities of the Sanhedrin and could thus be even more focused in advancing in their Torah study (Etz Yosef).
“Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended⁶⁷They held their heads up high proudly. among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple.
Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple.⁶⁸The uniqueness of the priests and the Levites was apparent only when they were able to perform their functions in the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel.⁶⁹This is a euphemism for Israel, to avoid saying there is no life for Israel.
“Built magnificently [letalpiyot]” (Song of Songs 4:3) – with four sides.⁷⁰There were entrances [piyot] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [yofi], and it became a mound [tel]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come.
Another matter: “Magnificently [talpiyot]” – a mound [tel] toward which all mouths [piyot] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [lifnai]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [hapanim] are directed.
To this point, when it is standing;⁷¹It has been proven that one prays facing the Temple when it is standing. in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [letalpiyot]” – this is the Sanctuary, as all mouths [piyot] pray toward it. In Shema, one recites Builder of Jerusalem.⁷²In the second blessing following Shema in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15).⁷³In this verse, God says that He will return to heaven rather than rest His presence on earth. How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [makhon] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [mekhuvan] with your dwelling place, this is the supernal Temple.
Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [mara] emerged to the world from there;⁷⁴It is called Mount Moriah because bitterness was destined to emerge from there due to the destruction of the Temple. and the other said: Because awe emerged to the world from there. Ark [aron] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ora] emerged from there to the world; and one said: Because a curse [arira] emerged from it to the nations of the world.⁷⁵The ark holds the Torah, and the nations of the world are at a disadvantage because they refused to accept the Torah. Sanctum [devir] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [dever] emerged from there to the nations of the world.⁷⁶This is because they demeaned the Torah and destroyed the Temple. One said: Because the precepts [diberot] emerged from there to the world.
“One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired.⁷⁷The Torah was meant to be given after one thousand generations, but it was given after twenty-six generations. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children?⁷⁸This question was in light of God’s statement to Abraham: “I am a shield for you” (Genesis 15:1), in which He did not mention Abraham’s descendants. . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.

Our Rabbis taught: "A blind man or one who cannot determine the direction, let him direct his heart towards his Heavenly Father; for it is said (I Kings 8, 44.) They will pray unto the Lord. If he is outside of Palestine let him direct his heart toward Palestine, for it is said (Ib. 48.) They will pray unto Thee in the direction of their land. If he stand in Palestine let him direct his heart towards Jerusalem, for it is said (Ib. ib. 44.) They will pray unto the Lord in the direction of the city which thou hast chosen. If he stand in Jerusalem then let him direct his heart towards the Temple, for it is said (Ib. ib. 33.) And they will pray and praise unto this house. If he stand in the Temple then let him direct his heart towards the Holy of Holies; for it is said (Ib. ib. 30.) And they will pray towards this place. If he stand in the Holy of Holies let him direct his heart towards the Kaporeth. If he stand behind the cover of the ark, let him consider it as if he were standing in front of the Kaporeth. Hence, if one is in the east, he should face towards west; in the west, he should face towards east; in the south, he should face towards the north; in the north, he should face towards the south. It is thus found that all Israel directs its heart towards one place [towards the Holy of Holies]." Where is the Biblical passage [to refer to this]? Thy neck is like the tower of David built on terraces (Songs 4, 4), i.e., a mound towards which all turn."

(I Kings 18, 3) And Achab called Obadiah, who was the superintendent of the house. Now Obadiah feared the Lord greatly. What was their discussion? R. Isaac said: "Achab said to Obadiah: "Concerning Jacob, it is written (Gen. 30, 27) The Lord hath blessed me for thy sake, and concerning Joseph it is written (Ib. 39, 5) The Lord blessed the Egyptian's house for the sake of Joseph. I, however, keep thee in my house, yet I am not blessed for thy sake. Perhaps thou art not fearing God?" Thereupon a heavenly voice was heard, saying: "Obadiah fears the Lord greatly, but the house of Achab is not destined for blessings." Raba said: "What is said of Obadiah is of greater signifieanee than what is said of Abraliam, for about Abraham it is not written 'greatly,' and about Obadiah 'greatly' is added." R. Isaac said: Why did Obadiah merit to be rewarded with prophecy? Because he hid one hundred prophets in a cave, as it is written (I Kings, 8, 4) And it happened when Isabel cut off the prophets of the Lord that Obadiah took a hundred prophets, and hid them fifty in one cave, and provided them with bread and water." Why fifty?" R. Elazar said: "He learned this from Jacob, as it is said (Gen. 32, 9) Then the other band which is left may escape." R. Abahu, however, said: "Because the cave could not hold more than fifty."

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

“May the Lord recompense your work, and may your reward be complete from the Lord, God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).
“May the Lord recompense your work, and may your reward be complete [shelema] from the Lord.” Rabbi Ḥasa said.¹⁸¹Many commentaries suggest that a word is missing here, and that it should read as per Yalkut Shimoni Ruth 602: “Rabbi Ḥasa said: Solomon.” Thus, Rabba Ḥasa states that the word shelema alludes to the fact that Solomon [Shelomo] would be one of Ruth’s descendants. “Under whose wings [kenafav] you have come to take refuge.” Rabbi Avun said: We have heard that the land has wings, as it is stated: “From the end of [mikkenaf] the earth we have heard songs” (Isaiah 24:16). There are wings to the sun, as it is stated: “The sun of righteousness will shine for you who fear My name, with healing in its wings” (Malachi 3:20). There are wings for beasts, as it is stated: “The sound of the wings of the beasts” (Ezekiel 3:13). There are wings for cherubs, as it is stated: “For the cherubim spread their wings” (I Kings 8:7).There are wings for seraphs, as it is stated: “The seraphim stood above Him; each had six wings” (Isaiah 6:2). Come and see how great is the power of the righteous, and how great is the power of charity, and how great is the power of those who perform kindness, as they do not take shelter in the shadow of [the wings of] morning,¹⁸²The morning is also described as having wings, as in: “If I take the wings of morning” (Psalms 139:9). not in the shadow of the wings of the land, not in the shadow of the wings of the sun, not in the shadow of the wings of beasts, not in the shadow of the wings of cherubs, and not in the shadow of the wings of seraphs, but rather in the shadow of He who spoke and the world came into being, as it is stated: “How precious is Your kindness, God, and men take shelter in the shadow of Your wings” (Psalms 36:8).

ZEBULUN (ZBWLN) is the name of the Sanctuary (in I Kings 8:13): I HAVE SURELY BUILT YOU A CELESTIAL (ZBWL) HOUSE.

GEMARA: The Mishnah says, When the ark was taken away, not when it disappeared. This Mishnah, therefore, agrees with the opinion which contends that the Holy Ark was removed to Babylon; for we were taught that R. Eliezer says: "The Holy Ark was taken in exile into Babylonia, as it is said (II Chr. 36, 10) And with the expiration of the year did King Nebuchadnezzar send, and had him brought to Babylon, with the precious vessels of the house of the Lord (precious refers to the ark)." R. Simon b. Jochai says: "We learn from the following passage that the Holy Ark was taken in exile into Babylonia (II Kings, 20, 6) No thing shall be left, saith the Lord. This refers to the ten commandments." R. Juda b. Ila, however, said: "The Holy Ark disappeared in its place (Temple), as it is said (I Kings 8, 8) And they had made the staves so long, that the ends of the staves were seen out in the holy place in the front of the Debir, but they were not seen without; and they have remained there until this day." And he who says that R. Simon b. Jochai is of the opinion that the ark was taken into exile, differs from Ulla, for Ulla said that R. Mathia b. Cheresh had said to R. Simon b. Jochai in Rome: "Since R. Eliezer infers from two verses that the ark was exiled into Babylonia. (One verse, as quoted above, reads: Had him brought to Babylon, with the precious vessels of the house of the Lord; the other is (Lam. 1, 6) There is gone forth from the daughter of Zion all her splendor (Fol. 54); and what is the meaning of Hadara (her splendor)? Read Chadara (the hidden thing); i.e., the Holy Ark. What hast thou to say thereto?" He replied: "I say the ark was concealed on the spot, as it is said. And they made the staves, … and they have remained there until this day."

5) And thus do we find with all the "confessors." David said (Tehillim 106:6) "We have sinned with our fathers; we have transgressed, and we have been wicked" (i.e., offended). Solomon, his son, said (I Melachim 8:47) "We have sinned, and we have transgressed, and we have been wicked." Daniel said (Daniel 9:5) "We have sinned, and we have transgressed, and we have been wicked and rebelled." He, too, confessed thus: "I have sinned, and I have transgressed, and I have offended before You."

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. From where [did he call him]?¹⁸Tanh., Lev. 1:4. From the Tent of Meeting. May his name be blessed forever, because he left the upper world and chose to dwell below in the Tabernacle out of love for Israel. Solomon said (in I Kings 8:27): FOR WILL {THE LORD} GOD REALLY DWELL ON THE EARTH? [EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU, HOW MUCH LESS THIS HOUSE THAT I HAVE BUILT!] Is there a potter who yearns for vessels of clay? <It is the Holy One>, as it were, (in Jer. 10:16): FOR HE HAS FORMED EVERYTHING. However, out of love (according to Ps. 84:3 [2]): MY SOUL LONGS FOR AND EVEN PINES FOR <THE COURTS OF THE LORD>…. And so it says (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM FROM THE TENT OF MEETING>. Moses was great. See what is written (in Gen. 1:5). AND GOD CALLED THE LIGHT DAY. [There is a "calling" for the one (in Gen. 1:5), and there is a "calling" for the other (in Lev. 1:1). Who is greater, the captor or the captive? You must say: The captive.¹⁹Cf. Gen. R. 78:1; M. Pss. 91:6; 104:3; Sifre, Deut. 11:21 (47); Luke 22:27; also Mekhilta de Rabbi Ishmael, Neziqin 18. See what is written. AND GOD CALLED THE LIGHT DAY.] Now there is no light but Torah, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. Moses captured the Torah, as stated (of him at Sinai in Ps. 68:19 [18]): YOU ASCENDED ON HIGH; YOU CAPTURED [CAPTIVES…. The Holy One said to him: In this world I have made you head <over all Israel >;²⁰The bracketed words come from the traditional Tanh., Lev. 1:4. but in the world to come,²¹This formula normally ends a parashah. Perhaps the fact that the next section jumps to vs. 7 encourages the midrash to use the formula here. when the righteous come to receive their reward, you will come at the head of them all. It is so stated (in Deut. 33:21): AND HE CAME AT THE HEAD OF THE PEOPLE….²²This translation is required by the midrash.

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile:¹⁸From Babylonia. Presumably, this is a way of stating that it is an ancient tradition. Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat,¹⁹Ein Mishpat literally means ‘eye of justice’. which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world.²⁰Abraham. The eye that overcame the attribute of justice in the world you seek to blind?²¹The midrash is rhetorically addressing the kings that attacked Abraham. “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh.²²The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified. He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace.²³See Tanḥuma, Lekh Lekha 6. When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.”
“It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.”
“It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5),²⁴This is the fifth verse of the first chapter of Lamentations. immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.”
“It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22).
The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars.
Haman the wicked sought to uproot the entire egg;²⁵Egg, in the sense of the very origins of Israel. [as] they say buy [the hen] with the egg²⁶A aphorism meaning that he sought to complete the task, leaving no future. – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.”
“It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged;²⁷The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished. that is, “It was during the days when the judges judged.”
Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy.
But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion,²⁸After the Tower of Babel. and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11).
They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6).
They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding.
But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35).²⁹The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting. But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6).³⁰After the setback at Ai. But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1).³¹The day of the dedication of the Temple. He said to them: That too is not joy, as on that day Nadav and Avihu died.³²See Leviticus 10:1–2. But it is written: “It was [vayhi] when the king³³David. dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19).
They said to him: We said ours, now you say yours.³⁴Prove that every place it says vehaya it is an expression of joy. He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed.
Conclusion of the prologue to Rut Rabba

And He called to Moshe: And why does it say, "And He called?" Rather it is is because it stated above (Exodus 40:35), "and Moshe could not come to the Tent of Meeting" - when the Divine Presence rested upon the Tent of Meeting. And he could not come since the cloud [of glory] was resting upon it. Hence the Holy One, blessed be He, called him. "Saying": What is "saying?" To say to the Children of Israel. "A man from you that brings a sacrifice": Why does it state, "a man (adam)" and it does not say, "eesh?" It wants to say, when a man sins like Adam (the first man) started to sin - he should bring a sacrifice. Why does it state, "from the beast," when it [also] states, "from the cattle or the sheep?" Rather, it wanted to say [that we should] distinguish them from the beast; that his soul does not descend to the lowest pit like the beast, the soul of which descends below to the earth - as it is stated (Ecclesiastes 3:21), "Who knows if the [soul] of man ascends above, and the [soul] of the beast is the one that descends below." And truly does a man not know? Rather it is like the verse stated (Joel 2:14), "Who knows, [God] may turn and regret" - and this is its understanding: He "who knows" that he is a sinner, should "turn" to "God," and He will atone for him for all of his iniquities. What is "and regret?" Rather, He will relent about the bad that He planned to do to him. And likewise it is saying [here], "Who is the one that knows and understands and has intelligence and understanding - he will understand and know that the soul of man ascends above to the place from which it was fashioned, and the spirit of the beast descends below to earth." As so did King Shlomo, peace be upon him, state (Ecclesiastes 12:7), "and the spirit returns to God who gave it." And which spirit returns to "God who gave it?" These are the spirits of the righteous ones, the pious ones and the penitents who stand in front of Him in great stature. And that is the life that has no death with it, and the good which has [nothing] bad with it. This is the [meaning of] that which is written in the Torah (Deuteronomy 22:7), "so that it shall be good for you," forever. And we learned from the heard tradition, "'so that is shall be good to you,' in the world that is completely good; 'and you shall have length of days,' in the world that is completely long." And the reward of the righteous is that they will merit and live for the good. Happy is the man that merited good and delight; may the Omnipresent have us merit it with the righteous! And the early sages have already informed us that man does not have the ability to investigate and speak [about] the goodnesses of the world to come, as it has no measure, nor comparison nor model. And so did the verse state (Isaiah 64:3), "no eye has seen, God, but You, who acts for those who wait for Him" - meaning to say, the good that no eye has seen besides You, God. And that which they called it, "the world to come," is not because it is not found now. [Rather,] for us who are in this world now, it is [still] to come. And hence he says, the world to come - after a man leaves this world. And one who says that [first] this world is destroyed, and afterwards comes the world to come - the matter is not like that. Rather, when the righteous depart from the world, they immediately ascend and stand in this stature, as it is stated (Psalms 31:20), "How great is Your goodness that You have stored for those that fear You, that You have done for those that take refuge in You." But [the souls] of the evildoers float throughout the whole world and do not find rest for the soles of their feet. And they only ascend to the place from which they were fashioned [after] twelve months. What does it do [during this time]? It goes to the grave and comes back, and its seeing the body rotten and that it is maggots and worms is difficult for it. To what is the thing comparable? To a man that had a nice house and it fell. He goes to see it every day, that thorns are growing on it, brambles are covering its face and its stone fence is destroyed - and he cries and mourns over it, since he sees it like this. And so is the spirit floating throughout all of the world and coming back to the grave. And so did our Rabbis, may their memory be blessed, say (Berakhot 18b), "Maggots are as harsh for the dead as a needle for the flesh of the living." And from where [do we know] that the soul mourns over it? As it is stated (Job 14:22), "But his flesh pains him, and his soul mourns over it." That is [the meaning of] "the beast" - and it is destroyed like a beast. And therefore it stated, "from the beast," and it stated "from the cattle and from the sheep" - since they will offer from the cattle and from the sheep, so that his soul not descend below like a beast. And why do we offer sacrifices from fowl, from lambs, from sheep and from goats, but not from fish - as it is stated, "if from the fowl is his burnt-offering sacrifice?" Rather, since they are flesh and blood like man and they come out of the belly of their mothers like man, [so too, do] they atone for a man. But fish are eggs - they come out of them and live. Our Rabbis, may their memory be blessed, said "Any image that the Holy One, blessed be He, created on the dry land, He [also] created in the ocean with fish." Rabbi Tarfon said, "The fish was designated from the six days of creation to swallow Yonah, as it is stated (Jonah 2:1), 'And the Lord designated a great fish.'" Yonah fled from his God on the fifth day. And why did he flee? Rather the first time, [God] sent him to restore the border of Israel; and his words were fulfilled, as it is stated (II Kings 14:25), "He restored the border of Israel." The second time, He sent him to Jerusalem to destroy it; but the Holy One, blessed be He, worked up His great mercies and relented from the bad, and did not destroy it. And [so] they would call him a false prophet. The third time, He sent him to Nineveh to destroy it. Yonah judged the case between him and himself - Yonah said: I know that the [other] nations are close to repentance. Now if I go on my mission, they will repent immediately and the Holy One, blessed be He, is long-suffering and of great kindness - at the time that they repent, He will immediately have mercy [on them]. And the Holy One, blessed be He will [resultantly] become enraged towards Israel, as He did at the time of Sancheriv. When Ravshakeh came to blaspheme the living God, he said, "You are saying that mere words of the lips is counsel and valor for war; now, on whom are you relying, that you have rebelled against me? And if you tell me, 'we are relying on the Lord, our God,' He is the one whose shrines and altars Hizkiyahu did away with" (II Kings 18:20, 22) - what did Hizkiyahu do at that time? "And Hizkiyahu prayed to the Lord and said, 'Lord, God of Israel, enthroned on the cherubs - You alone are God of all the kingdoms of the earth; You made the heavens and the earth. Lord, incline Your ear and hear; open Your eyes and see - hear the words that Sancheriv has sent to blaspheme the living God!' And Yishayahu son of Amots sent to Hizkiyahu, saying, 'Thus said the Lord, God of Israel, "I have heard that which you prayed to Me concerning King Sancheriv of Assyria. I will [delude] him, etc."' (II Kings 19:15-16, 20, 7)." And four hundred angels armed with swords and spears came and drove him away, etc. - "And it was on that night that an angel of the Lord went out and smote one hundred and eighty-five thousand in the Assyrian camp, and the following morning behold, they were all dead corpses. And King Sancheriv of Assyria moved and went and returned, and he stayed in Nineveh" (II Kings 19:25-26). He said to [his] sages, "Why is the love of the Holy One, blessed be He, with Israel more than all the nations of the world?" They said to him, "They had an ancient father and his name was Avraham, and he went to slaughter his son to bring up as a burnt-offering." He said to them, "Did he slaughter him?" They said to him, "No." He said to them, "[With] him, it was because it was his will to slaughter [his son, that] there was [such] love between him and his God." He said, "I will [then actually] slaughter my son and bring him up as a burnt-offering." And so did he do, as it is stated (II Kings 3:27), "And he took his first-born son, who was to reign in his place, and brought him up as a burnt-offering." [So] the Holy One, blessed be He, said, "How much do the nations of the world, to whom I did not give statutes and judgments, do for My name; as it is stated (Malachi 1:11), 'and everywhere incense is presented for My name.'" [And] immediately, "and a great wrath came upon Israel" (II Kings 3:27). Therefore Yonah said, "The nations will repent and the anger of the Holy One, blessed be He, will be upon Israel; as He will say, 'The nations, to whom I did not give statutes and judgments - when I make a decree upon them and they know [about it], they immediately repent. But Israel is not like this, as I send them My prophets all the time, yet they are stiff-necked.' And therefore, 'a great wrath [will come] upon Israel.'" And not only does Israel call him a false prophet, but even the nations of the world [will] call him so. Yonah said, "I am fleeing from in front of Him to a place where His glory is not [found]. What shall I do? If I ascend to the heavens, His glory is there, as it is stated (Psalms 113:4), 'upon the heavens is His glory.' And if upon the earth, His glory is there [too], as it is stated (Isaiah 6:3), 'the whole earth is full of His glory.' Behold, I will flee to the sea, as His glory is not stated there." [So] he went down to Jaffa, but he did not find a ship to board there. And the ship that Yonah would board upon was two days' journey away from Jaffa, in order to test Yonah. What did the Holy One, blessed be He, do? He brought a great storm in the sea and brought [the ship quickly] to Jaffa. And Yonah saw this and rejoiced in his heart and said, "Now, I know that my path is straight in front of me." And he did not know that the Holy One, blessed be He, was causing the thing to let him know that His glory was there (in the sea). He said to [the boatsmen], "I will come with you." And the way of all ships is that when a man exits from them, he gives his payment. But in the joy of Yonah's heart, He preceded and gave his wage [right away], as it is stated (Jonah 1:3), "And Yonah arose to flee to Tarshish from in front of the Lord [... and he gave its pay]." And they traveled the distance of a day, and a great storm came upon them in the sea from their right and from their left. And the way of all ships is to come and go in peace and quiet. And the ship upon which Yonah boarded was in great distress to break apart, as it is stated (Jonah 1:4), "And the Lord placed a great wind upon the sea." Rabbi Chaninah said, "[Men of all] the seventy languages were in the ship, and each and every one had his god in his hand." They said, "The god that answers and saves us from this distress, he is the [true] God." And they stood and each man cried out in the name of his god, but they did not help. [Meanwhile,] Yonah dozed off and was sleeping in the distress of his soul; and the captain came to him. He said to him, "Behold, we are standing between death and life, and you are dozing off? From which people are you?" He said to them, "I am a Hebrew." They said to him, "And have we not heard that the God of the Hebrews is great? 'Cry out to your God' (Jonah 1:6). Maybe He will do for us like all of His wonders at the Red Sea." He said to them, "This distress has come upon you because of me, as I am fleeing from in front of Him, as I thought that His glory was not in the sea, and now I see that His glory is on the dry land and in the sea." He said to them, "Because of me; 'Lift me and put me in the sea, and the sea will be quiet upon you' (Jonah 1:12)." Rabbi Shimon said, "The men did not accept from Yonah to drop him into the sea; and [so] they cast lots, as it is stated (Jonah 2:7), 'and they cast lots, and the lot fell upon Yonah.'" What did they do? They took the vessels that were on the ship and threw them to the sea to make themselves lighter, but it did not help a bit. They sought to return to dry land, but they were not able, as it is stated (Jonah 1:13), "And the men rowed, etc." What did they do? They took Yonah and stood him upon the edge of the ship and said, "God of the world, Lord, 'do not put innocent blood upon us' (Jonah 1:14), as we do not know what is the nature of this man; yet he says to us with his mouth, 'because of me has this distress come upon you.'" They placed him [into the sea] until his knees, and the sea stopped from its fury. They [then] took him back towards them, and the sea stormed against them. They placed him [into the sea] until his navel, and the sea stopped from its fury. They [then] took him back towards them, and it stormed against them. They placed him completely [in the sea, and] the sea was immediately quiet from its fury, as it is stated (Jonah 1:15), "And they lifted Yonah and placed him, etc." "And the Lord designated a great fish to swallow Yonah, and Yonah was in the innards of the fish three days and three nights"(Jonah 2:1) - and Yonah entered its mouth, like a man that enters a large synagogue, and the two eyes of the fish were like opened windows giving light to Yonah. Rabbi Meir said, "A pearl was hanging in the innards of the fish, and it would give light to Yonah, like the sun lights up in its strength in the afternoon. And Yonah could see everything that was in the sea and that was in the depths, as it is stated (Psalms 97:11), "Light is planted for the righteous, and joy for the righteous of heart." The fish said to Yonah, "Do you not know that my time has come to be eaten into the mouth of the Leviathan?" He said to it, "Take me there and I will save you, and my soul." It took him to the Leviathan. He said to the Leviathan, "Because of you have I come to see your dwelling place in the sea. And not only that, but in the future I will come down to put a rope on your neck and to bring you up for the great meal of the righteous ones." He showed it his seal from Avraham, our father (his circumcision). The Leviathan saw it and fled the journey of two days from before Yonah. He said to the fish, "Behold, I saved you from the mouth of the Leviathan; [now] show me all that is in the sea and in the depths." And [so] it showed him the great river of the waters of the ocean, as it is stated (Yonah 2:6), "up to my soul was the deep." And it showed him the paths of the Red (literally Reed) Sea, as it is stated, "reeds are twined around my head." And it showed him the place from where the breakers of the sea and its waves go out, as it is stated (Yonah 2:4), "all Your breakers and waves passed over me." And it showed him the pillars of the Earth in its foundation, as it is stated (Jonah 2:7), "the bars of the earth were around me forever." And it showed him Geihinnom, as it is written (Jonah 2:3), "from the belly of the pit I cried out; You heard my voice." And it showed him under the Chamber of God, as it is stated (Jonah 2:7), "I descended to the bases of the mountains." From here we learn that Jerusalem stands on seven mountains. And he saw the Stone of the Foundation there, set in the depths. And he saw the sons of Korach, standing and praying upon it. It said to Yonah, "Behold, you are standing under the Chamber of the Lord; pray and you shall be answered." Immediately Yonah said to the fish, "Stand in the place that you are standing, as I would like to recite a prayer." And the fish stopped. And Yonah began to pray in front of the Holy One, blessed be He, "Master of the Universe, You have been called the One that brings down and raises up - behold, I have gone down, [now] raise me up; You have been called the One that brings death and that brings life - behold, my soul has reached death, [now] bring me life." And he was not answered until [this] came out from his mouth (Jonah 2:10): "that which I have vowed, I will fulfill, etc." - "That which I have vowed" to bring up the Leviathan in front of You, "I will fulfill" on the day of Israel's salvation, as it is stated, "But I, with loud thanksgiving, will sacrifice to You that which I have vowed." And immediately the Holy One, blessed be He, indicated [to the fish], and it spewed Yonah out to the dry land, as it is stated (Jonah 2:11), "And the Lord said to the fish, and it spewed Jonah out to the dry land." When the sailors saw all of the great miracles, signs and wonders that the Holy One, blessed be He, did with Yonah, they got up and every man cast away his god, as it is stated (Jonah 2:9), "They who preserve the vanities of emptiness forsake their kindness." And they went back to Jaffa and went up to Jerusalem, and they circumcised the flesh of their foreskin, as it is stated (Jonah 1:15), "And the men feared a great fear of the Lord, and they slaughtered a sacrifice to the Lord and they made vows" - and did they slaughter a sacrifice? Rather, [this was] circumcision, which is like the blood of a sacrifice. And each man of them vowed to bring his children and everything that he had to the God of Yonah. And they vowed and they fulfilled [it]. And about them is it said, the converts were righteous converts.

(Mal. 1:2:) I HAVE LOVED YOU, SAYS THE LORD. See how he has cherished you. From the earth to the sky is a journey of five hundred years.³²Hag. 13a (bar.); yBer. 1:1 (2c). And likewise from the first sky to the second, from the second to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. Now it is unnecessary to calculate from the hoofs of the beasts (in Ezek. 1:5–13),³³For these calculations, see Hag. 13a (bar.) but the throne is above all of them. See how I cherished you! <I loved you so much> that I forsook³⁴The translation here follows the parallel text in Tanh., Exod. 7:9. The Buber text has the passive (hophal), “I was forsaken.” them all and said to you: Make me tent sheets of goats' hair, and I will come to dwell with you. R. Joshua ben Levi said: If the peoples of the world had known how good the Tabernacle was for them,³⁵Lev. R. 1:11; Numb. R. 1:3. they would have surrounded it with encampments and fortifications.³⁶Lat.: castra. Why? Before the Tabernacle was erected, the divine word went forth and entered into the midst of the tents belonging to the peoples of the world. Then they were seized with panic, since it is stated (in Deut. 5:23 [26]): FOR WHO IS THERE OF ALL FLESH THAT HAS HEARD THE VOICE OF THE LIVING GOD FROM THE MIDST OF THE FIRE, AS WE HAVE, AND LIVED? You heard it and are alive, but the peoples of the world heard it and were seized with panic in the midst of their tents. And you should not only say < this > about the Tabernacle, but even the Temple was good for them. Where is it shown? That is what Solomon ordained in his prayer (in I Kings 8:41, 43 // II Chron. 6:32, 33): AND LIKEWISE, <WHEN> THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL, <COMES FROM A FAR COUNTRY FOR THE SAKE OF YOUR NAME>…, MAY YOU HEARKEN UNTO <HIM IN YOUR> HEAVENLY <ABODE>….³⁷Above, Tanh. (Buber), Gen. 6:14. But when Israel came to worship, what does he say (in vs. 39)? AND GIVE TO EACH ONE ACCORDING TO [ALL] HIS WAYS, SINCE YOU KNOW HIS HEART…. Yet in the case of the foreigner, whether they do or do not do <what is right >, give him whatever he asks, (according to vs. 43, cont.) SO THAT ALL THE PEOPLES OF THE EARTH [MAY KNOW] <YOUR NAME>…. Therefore, the Temple was good for the peoples of the world. [R. Samuel bar Nahman said: Before the Temple was built, the world rested upon a throne³⁸Gk.: thronos. of two legs; but since the Temple has been built, the world is firmly established³⁹Rt.: BSS; cf. Gk.: basis. and stands in its place. And you should not <only> say: The Temple. Even the Tabernacle was good for the peoples of the world.] Therefore the Holy One said to Moses: Make me a tabernacle (rt.: ShKN), because I desire to dwell (rt.: ShKN) with my children. When the ministering angels heard that, they said to him: Sovereign of the World, why are you leaving heavenly beings and descending to earthly beings? Your glory is that you <dwell> in the heavens, YOU WHO (according to Ps. 8:2 [1]) HAVE SET YOUR MAJESTY OVER THE HEAVENS. The Holy One said to them: By your lives, I am doing just as you said. Habakkuk said (in Hab. 3:3): GOD IS COMING FROM TEMAN. Then afterwards (in the same verse): AND THE EARTH IS FULL OF HIS PRAISE. The Holy One said to them: Now how are you surprised over this? Look at how I cherish the earthly beings, so as to descend and dwell under tent sheets of goats' hair. Thus it is stated (in Exod. 26:7): THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR.

(Mal. 1:2:) I HAVE LOVED YOU, SAYS THE LORD. See how he has cherished you. From the earth to the sky is a journey of five hundred years.³²Hag. 13a (bar.); yBer. 1:1 (2c). And likewise from the first sky to the second, from the second to the third, from the third to the fourth, from the fourth to the fifth, from the fifth to the sixth, and from the sixth to the seventh. Now it is unnecessary to calculate from the hoofs of the beasts (in Ezek. 1:5–13),³³For these calculations, see Hag. 13a (bar.) but the throne is above all of them. See how I cherished you! <I loved you so much> that I forsook³⁴The translation here follows the parallel text in Tanh., Exod. 7:9. The Buber text has the passive (hophal), “I was forsaken.” them all and said to you: Make me tent sheets of goats' hair, and I will come to dwell with you. R. Joshua ben Levi said: If the peoples of the world had known how good the Tabernacle was for them,³⁵Lev. R. 1:11; Numb. R. 1:3. they would have surrounded it with encampments and fortifications.³⁶Lat.: castra. Why? Before the Tabernacle was erected, the divine word went forth and entered into the midst of the tents belonging to the peoples of the world. Then they were seized with panic, since it is stated (in Deut. 5:23 [26]): FOR WHO IS THERE OF ALL FLESH THAT HAS HEARD THE VOICE OF THE LIVING GOD FROM THE MIDST OF THE FIRE, AS WE HAVE, AND LIVED? You heard it and are alive, but the peoples of the world heard it and were seized with panic in the midst of their tents. And you should not only say < this > about the Tabernacle, but even the Temple was good for them. Where is it shown? That is what Solomon ordained in his prayer (in I Kings 8:41, 43 // II Chron. 6:32, 33): AND LIKEWISE, <WHEN> THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL, <COMES FROM A FAR COUNTRY FOR THE SAKE OF YOUR NAME>…, MAY YOU HEARKEN UNTO <HIM IN YOUR> HEAVENLY <ABODE>….³⁷Above, Tanh. (Buber), Gen. 6:14. But when Israel came to worship, what does he say (in vs. 39)? AND GIVE TO EACH ONE ACCORDING TO [ALL] HIS WAYS, SINCE YOU KNOW HIS HEART…. Yet in the case of the foreigner, whether they do or do not do <what is right >, give him whatever he asks, (according to vs. 43, cont.) SO THAT ALL THE PEOPLES OF THE EARTH [MAY KNOW] <YOUR NAME>…. Therefore, the Temple was good for the peoples of the world. [R. Samuel bar Nahman said: Before the Temple was built, the world rested upon a throne³⁸Gk.: thronos. of two legs; but since the Temple has been built, the world is firmly established³⁹Rt.: BSS; cf. Gk.: basis. and stands in its place. And you should not <only> say: The Temple. Even the Tabernacle was good for the peoples of the world.] Therefore the Holy One said to Moses: Make me a tabernacle (rt.: ShKN), because I desire to dwell (rt.: ShKN) with my children. When the ministering angels heard that, they said to him: Sovereign of the World, why are you leaving heavenly beings and descending to earthly beings? Your glory is that you <dwell> in the heavens, YOU WHO (according to Ps. 8:2 [1]) HAVE SET YOUR MAJESTY OVER THE HEAVENS. The Holy One said to them: By your lives, I am doing just as you said. Habakkuk said (in Hab. 3:3): GOD IS COMING FROM TEMAN. Then afterwards (in the same verse): AND THE EARTH IS FULL OF HIS PRAISE. The Holy One said to them: Now how are you surprised over this? Look at how I cherish the earthly beings, so as to descend and dwell under tent sheets of goats' hair. Thus it is stated (in Exod. 26:7): THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR.

And it was on the eighth day: Rabbi Tanchuma, Rabbi Chiya, Rabbah and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, "Any place that it is stated, 'and it was (vayehi),' it is nothing but a term of grief [hinting to the sound, (vay), meaning woe]." Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, "This midrash came up to our hands from the exile - 'Any place that it is stated, "and it was in the days of," it is nothing but a term of grief.'" And there are five: (1) "And it was in the days of Amrafel" (Genesis 14:1). What grief was there over there? They made a war to kill Avraham, our father, as it is stated (Genesis 14:2), "made war." [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then people] came and grappled with him with words. And when he wanted to leave, they all said to him, "Woe that the king will no longer be concerned about the province as he was." So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), "the seed of Avraham, My dear one"; and it is written (Genesis 12:3), "and through you shall all the families of the world be blessed." And when the kings came and grappled with him, they all said, "Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake." This is [the meaning of] that which the verse stated (Genesis 14:7), "And they came to Ein Mishpat (which can be understand as the eye of justice)" - Rabbi Acha said, "They sought to grapple with no less than the eyeball of the world." They said, "They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world." [The verse continues -] "It (hee) is Kadesh," [but] it is written, "he (hu) is Kadesh"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) "And it was in the days of Achaz the son of Yoshiah, King of Yehudah" (Isaiah 7:1). What grief was there over there? "It is what is stated by the verse (Isaiah 9:11), "Aram is in front and the Philistines are behind, etc." [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, "If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own." So did the evil Achaz say, "If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?" So did he say, "If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls." What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), "Bind up the message; seal the instruction with My disciples." And when they saw that the things were like this, they all started to cry out, "Woe that the world is being destroyed" - when [study of] the Torah was negated, that was in the days of Achaz. (3) "And it was in the days of Yehoyakim the son of Yoshiyahu" (Jeremiah 1:3). What grief was there over there? "I looked at the earth, and behold it was empty and void; at the heavens and their light was not" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were brought to the provinces of the kingdom. In each and every province, when it came to their hands, everyone would stand on their feet, uncover their heads and read them with fear, trembling and perspiration. But when they were brought to the province of the king, they tore them up and burned them: When the Holy One, blessed be He, sends His messenger to the nations of the world, they repent, cover themselves in sackcloth and fast - as did the people of Nineveh, as it is stated (Jonah 3:7), "from the order of the king and his principals, etc." They, may their memory be blessed, said, "One who had a beam or a stone that was stolen in his house would destroy the house and remove it and return the theft." And because of this did Yonah fear to prophesy to Nineveh. As Rabbi Tarfon said, "The fish was designated, etc." And the nations of the world are afraid in front of the Holy One, blessed be He, and [so, they are] close to repentance, whereas Israel is stiff-necked. This is what the verse stated (Jeremiah 36:23), "And it was when Yehudi would read three columns or four" - meaning to say, he read four verses - and in the fifth verse, he read, "And her tormentors became the head" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), "he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll." And when they saw this, everyone began to cry out, "Woe for the decree that is hanging over us." And the other (4) - "And it was in the days of Achashverosh" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: The king is King of the kings of kings, the Holy One, blessed be He; His vineyard is Israel, as it is stated (Isaiah 5:7), "For a vineyard of the Lord of Hosts is the House of Israel"; [And] their three enemies are Pharaoh, Nevukhadnetsar and Haman. Pharaoh began with the small berries, as it is stated (Exodus 1:22), "Any son that is born, throw him into the river." Nevukhadnetsar ripped the clusters, as it is stated (Jeremiah 29:2), "the craftsmen and the smiths." Who are the craftsmen (charash)? These are the ones that pray the mute prayer silently, and are victorious with their prayer over all the nations of the world. The smiths? That all the nations of the world come in a vice in front of them but [then] flee, as they put a vice on all the nations - and Nevukhadnetsar come to destroy them; and he destroyed the craftsmen and the smiths, and exiled them. The evil Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), "to annihilate, to kill and to destroy." Everyone began to cry out, "Woe," and they mourned in front of the Omnipresent. (5) "And it was in the days when the judges ruled" (Ruth 1:1) - there was famine there; and what grief is greater than famine? And from where [do we know] that there was famine? As it is stated (Ruth 1:1), "and there was a famine in the land." And why was there a famine? Because Israel and the judges were not judging true judgement; as it is is stated, "And it was in the days when the judges ruled" - [and] we find [following it], "he", which indicates evildoers. [As] so do we find, "he was Datan and Aviram" (Numbers 26:9); "he was Achashverosh" (Esther 1:1); "he was [...] Achaz" (II Chronicles 28:22). So too were the judges. And to what is the matter comparable? To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time, as Elimelekh would judge the judges; [since] he was a strongman and there were many men below him. He saw the distress and the famine, but he did not warn the sinners to repent from their evil. And he stopped living in Beit Lechem for himself to live in the field of Moav - to sustain his soul during the famine, and the soul of his wife during the famine, and the soul of his sons; and he did not know that [it is] the Torah that sustains its masters and not the vanities of the world. And he was one who was important, as it is stated (Ruth 1:1), "and a man went from Beit Lechem, Yehudah." And we only say, "man," about an important man, as it is stated (Numbers 12:3), "And the man, Moshe, was very humble." As Elimelekh was an important man, as they would consider him [so] in his place - and [yet] he went to save his soul and the soul of his household, and did not trouble himself about the matters of the community; even as he was an important man and they would have believed his words, [such as] to make them repent from their evil and bring them to repentance. And therefore, it occurred to him as it is written in the verse (Ruth 1:3), "And Elimelekh, the husband of Naomi died." And so [too,] his sons died, as it is stated (Ruth 1:5), "And [...his] two [sons,] Machlon and Khilyon died, and the woman survived her two children and her husband." As so were they judging their judges, like Sodom. Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, "Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it." (The text is missing the following integral part of the midrash, found in Bereishit Rabbah 42:3 and other places: Rabbi Shmuel bar Nachman came and divided it, "Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief.") The Sages responded, "Behold 'And God said, "Vayehi (here used as a command form, and not past tense) light"' [is] joy!" He said to them, "It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), "From the wicked is their light withheld." And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), "Light is sown for the righteous, and joy for the straight-hearted."'" They responded to him further, "It states, 'And it was evening and it was morning, one day.'" He said to them, "On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'" They responded to him, "Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day." He said to them, "They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed." They responded to him, "[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?" He said to them, "It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)." They responded to him, "[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?" He said to them, "It too is not of joy, as Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin, fell at that time; as it is stated (Joshua 7:5), 'And the men of Ai smote of them, like thirty-six men' - and the master said, 'That is Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin.'" They responded to him, "And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?" He said to them, "It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'" They responded to him, "And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?" He said to them, "It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19)." They said to him, "Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy." He said to them, "'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6)." They said to him, "But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!" He said to them, "It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'"

(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed?⁵¹Cant. R. 3:7:2, 4. When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple.⁵²Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.”⁵³This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord⁵⁴This translation follows the common practice of substituting THE LORD for the Divine Name. bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue,⁵⁵There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures.⁵⁶Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable:⁵⁷Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard⁵⁸Pardes. Cf. the Gk.: paradeisos. [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.

Our rabbis teach us that the borrower, the guarantor, the witnesses, and the scribes are all considered culpable, (for without them the moneylender would not have loaned his money on interest). Therefore, all of them shall be punished. Whence do we learn that the borrower is punished? It is written: Thou shalt not cause thy brother to lend upon interest (Deut. 23:20). To what can interest be likened? To a person who does not feel or notice the bite of a snake until the swelling appears. Similarly, interest is not felt until it has increased for the debtor. If thou at all take thy neighbor’s garment to pledge (Exod. 22:25). The Holy One, blessed be He, said to him: If he is in debt to you, you are also in debt to Me, as it is said: If they sin against Thee—for there is no man that sinneth not (I Kings 8:46).

You must not say that the Sanctuary alone was precious to them, for the Temple was also precious. How do we know this? Solomon indicated it in his prayer: Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house, hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built (I Kings 8:41–43). However, when an Israelite prays before You in this Temple, Grant him all that his heart seeks, for You alone know what is in the heart of every man (ibid., v. 39). But if he should ask for children, and You know that they will provoke You to anger, do not give them to him. Similarly, if he desires property, and You know that in the future he will rebel against You because of it, do not give it to him, but for the non-Jew: Do according to all that the stranger calleth to Thee for, that all the people of the earth may know, etc. Israel, however, is aware of Thy name and Thy glory, and You can foresee at the beginning what will finally happen, for You are God, and whatever You desire, You can do.

You must not say that the Sanctuary alone was precious to them, for the Temple was also precious. How do we know this? Solomon indicated it in his prayer: Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name’s sake—for they shall hear of Thy great name, and of Thy mighty hand, and of Thine outstretched arm—when he shall come and pray toward this house, hear Thou in heaven Thy dwelling-place, and do according to all that the stranger calleth to Thee for; that all the peoples of the earth may know Thy name, to fear Thee, as doth Thy people Israel, and that they may know that Thy name is called upon this house which I have built (I Kings 8:41–43). However, when an Israelite prays before You in this Temple, Grant him all that his heart seeks, for You alone know what is in the heart of every man (ibid., v. 39). But if he should ask for children, and You know that they will provoke You to anger, do not give them to him. Similarly, if he desires property, and You know that in the future he will rebel against You because of it, do not give it to him, but for the non-Jew: Do according to all that the stranger calleth to Thee for, that all the people of the earth may know, etc. Israel, however, is aware of Thy name and Thy glory, and You can foresee at the beginning what will finally happen, for You are God, and whatever You desire, You can do.

R. Samuel the son of Nahman said: Prior to the erection of the Temple, the world rested on a foundation of two pillars, but after it was built the world became firmly established and He stood in His dwelling place. How do we know this? (That is what the Holy One, blessed be He, told Gad the prophet when He said: Go and tell My servant David: “Thus saith the Lord: Shalt thou build for Me a house for Me to dwell in?” [II Sam. 7:5]. However, following that it is written: Nevertheless, Thou shalt not build the house, but thy son that shalt come out of thy loins, he shall build the house for My name [I Kings 8:19]. But if you should build it, then, as it is said:)¹⁶Etz Joseph suggests that this text is out of place. I will appoint a place for My people Israel, and will plant it, that they may dwell in their own place (II Sam. 7:10). “I will plant them” is not written in this verse, but rather plant it, indicating that the world would then be firmly established.

Rabbi Yuda son of Rabbi Simon began: “From a hypocritical person’s rule; from snares of the people” (Job 34:30). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: When the king is a hypocrite and rules the people, “from snares [mimokeshei] of the people,” it is due to the stubbornness [kashyuteihen] and the liabilities of the people who do not perform the will of the Creator of the world. Rabbi Shimon ben Lakish said: It is preferable for people to grow themselves wings and fly in the air rather than for them to be turned over and subjugated to a hypocritical king.
Alternatively, “from a hypocritical person’s rule,” that is Aḥashverosh, who was hypocritical, who killed his wife because of his friend, and a different time killed his friend because of his wife.
Abba Oriyan of Sidon said five things in the name of Rabban Gamliel:
When lying judges increase, lying witnesses increase.
When informants increase, the property of the people is plundered.
When brazenness increases, glory, majesty, and honor are taken from the people.
When the actions of beloved children anger their Father in Heaven, He sets over them a hypocritical king who exacts retribution from them.¹⁴Abba Oriyan is said to list five things he heard from Rabban Gamliel, and this list contains only four. In Yalkut Shimoni, Esther, 1,044, the following is inserted here: “When the younger says to the elder: I am greater than you, the lives of people are truncated.”
And who is this? It is Aḥashverosh. When everyone saw that it was so, they began screaming; ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

“He made its pillars of silver, its cushion of gold, its seat of purple wool; its interior is plated with love, from the daughters of Jerusalem” (Song of Songs 3:10).
“He made its pillars of silver,” these are the pillars, as it is stated: “The hooks of the pillars and their bands, silver” (Exodus 27:11). “Its cushion of gold” as it is stated: “You shall plate the planks with gold” (Exodus 26:29). “Its seat of purple wool,” as it is stated: “You shall make a curtain of blue wool and purple” (Exodus 26:31). “Its interior is plated with love,” Rabbi Yudan says: This is the merit of the Torah and the merit of the righteous who engage in it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence.
One verse says: “The priests were unable to stand and serve [due to the cloud]” (I Kings 8:11), and one verse says: “And the courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). How can the two verses be reconciled? Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: To what was the Tent of Meeting comparable? To a cave that was adjacent to the sea. The sea raged and inundated the cave. The cave was filled [with water], but the sea was missing nothing. So too, the Tent of Meeting was filled with the aura of the Divine Presence, but the world was missing nothing of the Divine Presence. When did the Divine Presence rest in the world? On the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished [erecting the Tabernacle]” (Numbers 7:1).

R. Judah the son of Simon stated: Moses heard three things from the lips of the Mighty One that confused and startled him. When the Holy One, blessed be He, said to him: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), he replied: Master of the Universe, the heavens and the heavens of the heavens cannot contain Thee. He responded: Moses, it is not as you think. Erect twenty boards on the northern side and twenty boards on the southern side and eight on the eastern side and eight on the western side, and I will compress My Shekhinah and dwell within them; as it is written: And there I will meet with thee, and I will speak with thee (ibid., v. 22).

Then sang Moses. At times the word then refers to events that happened in the past, and at other times it refers to events that are to transpire in the future. The word then refers to past events in the following verses: Then began man to call upon the name of the Lord (Gen. 4:26), Then she said: “A bridegroom of blood” (Exod. 4:26), Then sang Israel this song (Num. 21:17), Then Solomon spoke (I Kings 18:12). All of these refer to past events. Instances in which the word then alludes to future events are: Then thou shalt see (Isa. 60:5), Then shall thy light break forth (ibid. 58:8), Then shall the lame man leap as a hart (ibid. 35:6), Then the eyes of the blind shall be opened (ibid., v. 5), Then shall the virgin rejoice (Jer. 31:13), Then was our mouth filled with laughter, and our tongue with singing (Ps. 126:2), and Then said they among the nations (ibid.). All these allude to future events. From this we learn that the concept of the resurrection of the dead is derived from the Torah.

This song. Is there only one song? Was it not stated previously that there were ten songs? The eighth song is A psalm, a song at the dedication of the house, of David (Ps. 30:1). The fact is that Solomon was the one who dedicated it, as it is said: So the king and all the children of Israel dedicated the house of the Lord (I Kings 8:63). However, because David had set his heart upon dedicating it, the song was ascribed to him. Similarly, it says: Lord, remember unto David all his afflictions; how he swore unto the Lord, and vowed unto the Mighty One of Jacob: “Surely I will not come into the tent of my house, nor go up into the bed that is spread for me … until I find out a place for the Lord, a dwelling-place for the Mighty One of Jacob.” Lo, we heard it as being in Ephrath; we found it in the field of the wood (Ps. 132:1–6). Observe that it is written concerning it: Now see to this house, O David (I Kings 12:16). Hence you learn that because David desired with all his soul to build the Temple, it was called by his name.

Rabbi Berekhya began: “Who acted and accomplished it? He who proclaimed the generations from the beginning; I, the Lord was first and with the last, I am He” (Isaiah 41:4). From the beginning of the creation of the world, the Holy One, blessed be He, instituted for each and every person what is appropriate for him: Adam, head of the created; Cain, head of the killers; Abel, head of the killed; Noah, head of the survivors; Abraham, head of the circumcised; Isaac, head of the bound; Jacob, head of the wholehearted; Judah, head of the tribes; Joseph, head of the pious; Aaron, head of the priests; Moses, head of the prophets; Joshua, head of the conquerors; Otniel, head of the allocators;¹⁵He completed the allocation of the tribal portions that Joshua did not allocate in his lifetime. Samuel, of the anointers; Saul, of the anointed; David, of the musicians; Solomon, head of the builders; Nebuchadnezzar, head of the destroyers; Aḥashverosh, head of the sellers; Haman, head of the buyers; when everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁷⁰See Sifre, Deut. 7:12 (37). the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).”⁷¹This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.”⁷²This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].”⁷³Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback:⁷⁴Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’⁷⁵Here is the second command that shook Moses. Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],”⁷⁶Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him,⁷⁷See above, Lev. 9:7, and the note there. ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You.⁷⁸Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],”⁷⁹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

R. Levi said: When Solomon brought the ark into the Temple, all the trees and cedars there came to life and bore fruit, as it is said: Planted in the house of the Lord, they shall flourish in the courts of our God (Ps. 92:14). They brought forth fruit and supplied a large share of the provisions for the young priests. But when Manasseh brought the idol into the Temple, the Shekhinah departed from it and the fruit withered, as is said: And the flower of Lebanon languisheth (Nah. 1:4). The Holy One, blessed be He, said to Moses: The staves which you employed in the ark will grow longer during the next (four hundred and) eighty-four years, as it is said: And the staves were so long that the ends of the staves were seen from the holy place (I Kings 8:8).

... Shimon bar Rav Abba said, in the name of Rabbi Yochanan, that "vayehi" serves [to introduce] joy or suffering. If [it comes to introduce] suffering, then the suffering [in question] is unparalleled. If [it comes to introduce] joy, then the joy [in question] is unparalleled. Rabbi Yishmael came and made the [following] division. Every place where it says “vayehi” there is no joy [and every place where it says] “vehaya” there is no suffering. They challenged him [citing Genesis 1:3] “And God said, “let there be light”, and there was [vaheyi] light.” He said to them, “even this case isn’t joyous, since the world didn’t merit to use that light, for Rabbi Yehuda bar Simon said [regarding] the light created by the Holy One, blessed be He, on the first day [of creation], [that] a person could use it to see from one end of the universe to the other [from the beginning of time, to the end of time]. When the Holy One, blessed be he, saw [by this light] the deeds of the generation of Enosh, and the deeds of the generation of flood, that they were destructive, [God] arose and confiscated [the light] from them, as it is written, “Their light is withheld from the wicked,” (Job 38:15). And where was it placed? In the Garden of Eden; at it is said (Psalms 97:11): “Light is sown for the righteous, radiance for the upright” [i.e., the light of the first day of creation is reserved for the righteous in the world to come].” They challenged him [citing Genesis 1:5, which describes the first day of creation]: “And there was [vayehi] evening, and there was [vayehi] morning; day one.” He said to them, “even this case isn’t joyous, since everything that was created on the first day is destined to be destroyed, as it is written (Isaiah 51:6): “when the heavens will melt away like smoke, and the earth wear out like a garment”.” They challenged him [citing all the other days of creation since it is written], “and there was [vayehi] evening, and there was [vayehi] morning” [regarding] the second, third, fourth, fifth, [and] sixth day. He said to them, “even this case isn’t joyous, since [the creation was incomplete such that] everything created in the six days of creation required [human] labour [in order that it should be completed]. The wheat needed grinding. Mustard needed sweetening. The Lupin bean needs sweetening. They challenged him [citing Genesis 39:2, and its description of Jospeh’s success in the house of Potiphar, which reads]: “And it was [vayehi] that God was with Joseph, and it was [vayehi] that he was a successful man.” He said to them: “even this case isn’t joyous since it was because of this [success] that that wicked woman [i.e. Potiphar’s wife] chanced upon him." They challenged him [citing Leviticus 9:1, and its description of the completing of the inauguration of the Tabernacle]: “And it was [vayehi] on the eighth day”. He said to them: “even this case isn’t joyous, since on that day, Nadav and Avihu died.”They challenged him [citing the description, in the book of Numbers (7:1), of Moses completing the building of the Tabernacle]: “And it was [vayehi] on the day that Moses completed the raising of the Tabernacle”. He replied to them: “even this case isn’t joyous, since on the day that it was built it [was also collapsed and] stored away.” [Rabbi Yishmael is alluding to the fact that the Tabernacle was a portable structure, and just as Moses constructed it on that day, he also tested it by taking it apart. Moreover, this symbolises that the Tabernacle was not to be permanent]." They challenged him [by citing the verse from the book of Joshua (6:27)]: “And it was [vayehi] that God was with Joshua”. He replied to them: “even this case isn’t joyous [since it comes just before the military defeat in the city of Ai, in which Yair [son of Menashe], who was equivalent in stature to the majority of a Sanhedrin, was killed. As it says (Joshua 7:5): “And the men of Ai smote about thirty-six of [the Israelites]”. It doesn’t say [that they killed] 36 [men]; rather, it says that they killed "about" 36 men [literally, it says that they killed "something like" 36 men]. Rabbi Yudan said that this refers to Yair son of Menashe who was equivalent to the majority of a Sanhedrin [which would have 71 members; by killing him, it was as if they had killed 36 men].” They challenged him [by citing the verse from I Samuel (18:14): “And it was [Vayehi] that David was successful in all his undertakings, for the LORD was with him.” He replied to them: “even this case isn’t joyous since it is written regarding him, “From that day on Saul kept a jealous eye on David” (Ibid. 18:9).” They challenged him [by citing the verse from II Samuel (7:1)]: “And it was [vayehi] when the king was settled in his palace and God had granted him safety from all the enemies around him”. He replied to them: “even this case isn’t joyous because, on that very day, Nathan the prophet came and said to him, “Only, you will not build the Temple” (I Kings 8:19, and II Samuel 7:5).” They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: “And it was [vehaya – this is an instance of the Prophetic Future Tense, when the Bible uses the past tense to describe the future, presumably because the prophetic future is as certain as the past], on that day: The mountains shall drip with wine, the hills shall flow with milk, and all the watercourses of Judah shall flow with water; A spring shall issue from the house of God and shall water the Wadi of the Acacias” (Joel 4:18); “And it was [vehaya], on that day: each man shall save alive a heifer of the herd and two animals of the flock” (Isaiah 7:21); “And it was [vehaya] on that day: fresh water shall flow from Jerusalem, part of it to the Eastern Sea and part to the Western Sea, throughout the summer and winter” (Zecharia 14:8); “He was [vehaya] like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives” (Psalms 1:3); “The remnant of Jacob was [vehaya – once again used in the prophetic future tense] in the midst of many peoples, like dew from God, Like droplets on grass — Which do not look to any man nor place their hope in mortals” (Micah 5:6). They challenged him. “Is it not written “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28)?” He said to them: “even this case contains no suffering, since on that day Israel received their judgement for their sins. For Rabbi Ishmael ben Rabbi Nachman said, “Israel took a complete judgement for their sins on the day that the Temple was destroyed. For so it is written (Lametation 4:22): “Your iniquity, Fair Zion, is expiated; He will exile you no longer.”

Rabbi Tanḥuma, Rabbi Berekhya, and Rabbi Ḥiyya the Great interpreted in the name of Rabbi Elazar: This midrash came up with us from the Exile. Everyplace that vayhi is stated, it means nothing but trouble. Rabbi Shmuel bar Naḥman interpreted in the name of Rabbi Yonatan: This midrash came into our possession. Everyplace that vayhi bimei is stated, it means nothing but trouble.
Rabbi Shmuel bar Naḥman said: They are five:
“It was during the days of [vayhi bimei] Amrafel king of Shinar, Ariokh, king of Elasar, Kedorlaomer, king of Elam, and Tidal, king of Goyim” (Genesis 14:1). What was the trouble there? “They waged war with Bera, king of Sodom…” (Genesis 14:2). [This is analogous] to the beloved of a king who resided in a province and, for his sake, the king attended to that province. When barbarians came and afflicted him [the beloved of the king], they [the other residents of the province] said: ‘Woe unto us that the king is not attending to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One, blessed be He, “all the families of the earth shall be blessed in you” (Genesis 12:4). For his sake, the Holy One blessed be He attended to His entire world. That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). They sought to afflict only the eye of the world [Abraham]. They sought to blind the eye that acts upon the attribute of justice in the world. ¹⁶ This probably means that Abraham is responsible for the suppression of the attribute of justice, the result of which is that God rules the world through the attribute of mercy. “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu [i.e. he rather than she] is written. He [Abraham] sanctified [kiddesh] the name of the Holy One, blessed be He, and he went into the fiery furnace. When everyone saw that all the kings came to afflict him, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the reign of Amrafel.”
“It was during the days [vayhi bimei] when the judges judged; there was a famine in the land and a man from Bethlehem in Judah went to stay in the field of Moab, he, his wife, and his two sons” (Ruth 1:1). What was the trouble there? “There was a famine in the land.” [This is comparable] to a province that owed a tax to the king, and the king sent a tax collector to collect it. What did the residents of the province do? They suspended him [on a pole] and struck him and extracted it [the money] from him. They said: Woe unto us when the king becomes aware of these matters; we did to the emissary of the king what he sought to do to us. So too, when one of the people of Israel would perform inappropriate actions, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One, blessed be He, said to them: You humiliate your judges; by your lives, I will bring upon you a matter that you are unable to endure. What is that? It is famine, as it is stated: “It was during the days when the judges judged, there was a famine in the land” (Ruth 1:1).
“It was during the days of [vayhi bimei] Aḥaz son of Yotam, son of Uziyahu, king of Judah; Retzin, king of Aram and Pekaḥ, son of Remalyahu, king of Israel, went to war against Jerusalem, but he was unable to make war against it” (Isaiah 7:1). What was the trouble there? It was as it is written: “Aram from the east and the Philistines from the west” (Isaiah 9:11). [This is comparable] to a king who handed his son over to a tutor, and his tutor hated him. He said: If I kill him, I will be condemned to death by the king; instead, I will withhold his nurse from him, and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats there is no flock, and if there is no flock there is no shepherd, and if there is no shepherd, the world cannot exist. So Aḥaz thought and said: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars there are no elders, if there are no elders there is no Torah, if there is no Torah there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One, blessed be He, will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls, so that no one would engage in Torah study. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rav Huna said in the name of Rabbi Elazar: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa derived it from this verse, as it is written: “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17). There was no time that was as grim for Israel as that time, as it is stated: “I will conceal My face on that day because of all the evil that they did…” (Deuteronomy 31:18). But from that moment I hoped for Him,¹⁷A reference to the verse quoted above “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17). as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did you [Aḥaz] accomplish? “Behold, I [Isaiah] and the children whom the Lord gave me are to become signs and wonders in Israel” (Isaiah 8:18). Were they his children? Surely, they were nothing but his students! Rather, from here [we learn] that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: “it was [vayhi] during the days of Aḥaz.”
“It was during the days of [vayhi bimei] Yehoyakim, son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah, son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder; the heavens, and their light is not” (Jeremiah 4:23). [This is comparable] to a king who sent letters from province to province and in each and every province that his letters reached, they would embrace and kiss them, standing on their feet, baring their heads and reading them with reverence, fear, quaking, and trembling. When they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, as Yehudi would read three columns or four,” (Jeremiah 36:23) – three or four verses. When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Yehoyakim.”
“It was during the days of [vayhi bimei] Aḥashverosh; that Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). [This is comparable] to a king who entered a vineyard and encountered three enemies: The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. So too, wicked Pharaoh began picking unripe grapes; that is what is written: “Pharaoh commanded all his people, saying: Every son who is born you shall cast into the Nile…” (Exodus 1:22).
Nebuchadnezzar, may his bones be crushed, began trimming the clusters; that is what is written: “He exiled Yehoyakhin…and the artisans and the smiths, one thousand” (II Kings 24:14). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; the Rabbis said: One thousand artisans and smiths. Rabbi Yuda son of Rabbi Simon said: These are the Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables.
Haman the wicked, may he be crushed and wiped out, began uprooting the vines; that is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel, he wanted to devastate the whole house [of Israel]. Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh.”
Shimon bar Abba in the name of Rabbi Yonatan said: Everywhere that vayhi is stated it refers to trouble or to joy; if it is to trouble, it is unparalleled trouble, if it is to joy, it is unparalleled joy. Rabban Shmuel bar Naḥman came and suggested a different distinction: Everywhere that it says vayhi (it was), it refers to trouble, everywhere that it says vehaya (it will be), joy.
They objected: Is it not written: “God said: Let there be light, and there was [vayhi] light”? He said to them: Even that is not joy, as the world did not merit to use that light. Rabbi Yuda son of Rabbi Simon said: By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One, blessed be He, perceived that the generation of Enosh, the generation of the flood, and the generation of the dispersion (after the Tower of Babel) were destined to sin before Him, He arose and concealed it from them. That is what is written: “From the wicked was withheld their light” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11).
They objected: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to wither; that is what is written: “As the heavens will be eroded like smoke and the earth will be tattered like a garment” (Isaiah 51:6).
They objected: It is written: “It was [vayhi] evening and it was morning, a second day,” “…a third day,” through the sixth day. He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, as they were not completely made, e.g. wheat requires grinding, and mustard and lupines require sweetening.
They objected: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as that resulted in that bear¹⁸Potifar’s wife. confronting him.
They objected: “It was [vayhi] on the eighth day, Moses summoned Aaron and his sons” (Leviticus 9:1). He said to them: That, too, is not good, as on that day, Nadav and Avihu died and all of Israel lamented them, as it is stated: “Your brethren, the entire house of Israel, will lament the burning” (Leviticus 10:6).
They objected: “It was [vayhi] on the day that Moses completed assembling the Tabernacle” (Numbers 7:1). He said to them: That, too, is not joy, as it was put away when the eternal Temple was built.
They objected: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as on that day Ya’ir, who was equivalent to the majority of Sanhedrin, was killed; that is what is written: “The men of Ai smote them, about thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather “like thirty-six;”¹⁹ The verse says: “The men of the Ai killed about thirty-six [ki-shloshim ve-shisha] men…” The prepositional ‘ki-’ can designate approximation, “about thirty-six” or comparison, “like thirty-six.” that is Ya’ir, who was equivalent to the majority of Sanhedrin [of 70 or 71 members]. What is written there? “Joshua rent his garments” (Joshua 7:6).
They objected: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it resulted in what is written: Saul felt enmity to David” (I Samuel 18:9).
They objected: “It was [vayhi] when David dwelled in his house” (I Chronicles 17:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who builds Me the House” (I Chronicles 17:4).
They said to him: We said ours, now you say yours. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar and the hills will flow with milk” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be [vehaya] on that day, each man shall keep a calf of the herd and two sheep alive, and from the abundance of milk produced, he will eat butter, for everyone who remains in the midst of the land will eat butter and honey” (Isaiah 7:21-22). “The remnant of Jacob will be [vehaya] among the nations, in the midst of many peoples like a lion among the beasts of the forest, like a young lion among the flocks of sheep: who, if he passes, tramples and mauls, and there is no deliverer” (Micah 5:7). “It will be [vehaya] on that day, that a great shofar will be sounded, and the lost in the land of Assyria and the outcasts in the land of Egypt will come and bow down to the Lord on the holy mountain in Jerusalem.” (Isaiah 27:13). “He will be [vehaya] like a tree planted near streams of water which yields fruit in season; its leaves shall not wither, and whatever he does will prosper” (Psalms 1:3).
They objected to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Menaḥem²⁰The Messiah. was born and Israel made penance for its sins, as Rav and Shmuel say: Israel made great penance at the moment that the Temple was destroyed. That is what is written: “Your sin is completed, daughter of Zion” (Lamentations 4:22).

One silver basin represents the Torah which has been likened to wine, as it is stated, "And drink of the wine which I have mingled" (Mishlei 9:5). Now because it is customary to drink wine in a basin – as you may gather from the text, "They who drink wine in basins" (Amos 6:6) – therefore, he brought a basin. Why "of seventy shekels, after the shekel of the sanctuary"? As the numerical value of yayin (wine) is seventy, so there are shivim panim la’Torah (seventy facets/sides of Torah).

Further, R. Judah, a descendant of proselytes, and R. Jonathan the son of Akhsai were studying the portion of Vows before R. Simeon the son of Yohai. They bade him farewell in the evening when they departed, and they again bade him farewell in the morning. Whereupon he said to them: “Did you not bid me farewell last night?” They replied: “Our master taught us that when a disciple departs from his mentor, and the mentor remains overnight in the same city, he must greet him once again, as it is written: On the eighth day he sent the people away, and they blessed the king (I Kings 8:66).”⁴⁶They greeted him when they arrived and bade him farewell when they departed.

(Gen. 27:28:) SO MAY GOD GIVE TO YOU. What is the meaning of GOD? < That he acted > in justice. If you were worthy, he will give to you; but if not, he will not give to you. To Esau, however, he did not say this; but (according to Gen. 27:39): OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Whether you are righteous or wicked, he will give to you. Why? Isaac simply said this: Esau is wicked, and Jacob is righteous. Even though he performs a commandment and is afflicted, he does not voice a complaint [against divine justice. However, if the wicked one performs one commandment or prays, and is not answered, he begins to say]: Just as I have prayed to idols and found nothing tangible, [so I have prayed to God and found nothing tangible]. Solomon also said so. When he built the Temple, he prayed to the Holy One, as stated (in I Kings 8, beginning with vs. 12): THEN SOLOMON SAID: THE LORD SAID THAT HE WOULD DWELL IN THICK DARKNESS. He began reciting his prayers and said: Sovereign of the World, when someone from Israel comes to pray in the future and asks for sons or for something else, if he is worthy, give to him; but if not, do not give to him. Thus it is stated (in vs. 39): AND GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. But if a foreigner should come to pray there, give to him whatever he asks. Thus it is stated (in vss. 41 & 43): AND ALSO UNTO THE FOREIGNER … YOU SHALL {ALSO} HEARKEN IN HEAVEN…. For perhaps, if you do not do for him all that he asks, he will talk and say to himself: So it is with this house of Solomon. I have gone from one end of the world to the other and have been worn out from so many journeyings. Then I came and prayed in here and have found nothing tangible in here, just as I did not find it in idolatry. Ergo (in Gen. 27:39): SEE, OF THE FAT PLACES OF THE EARTH < SHALL BE YOUR DWELLING >…. Why? Because he is lacking faith. But to Jacob, since he possessed faith and was righteous, he said (in Gen. 27:28): SO MAY GOD GIVE TO YOU, < i.e., > injustice.

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

Rabbi Huna and Rabbi Aḥa bat Ḥanina interpreted the verse according to the opinion of Rabbi Meir regarding the Tent of Meeting. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Tent of Meeting. “Show me your appearance,” as it is stated: The congregation assembled at the entrance of the Tent of Meeting” (Leviticus 8:4). “Let me hear your voice,” “the people saw and they sang songs of praise” (Leviticus 9:24), they recited a fine song. Because they saw something new, they sang a new song. “For your voice is pleasant,” this is the song. “And your appearance is lovely,” just as it says: “The entire congregation approached and stood before the Lord” (Leviticus 9:5).
Rabbi Tanḥuma said: They interpreted it according to the opinion of Rabbi Meir regarding the Tent of Meeting; I, too, will interpret it according to the opinion of the Rabbis regarding the Temple. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Temple. “Show me your appearance,” just as it says: “Then Solomon assembled [the elders of Israel… and all the men of Israel assembled themselves to Solomon]” (I Kings 8:1–2). “Let me hear your voice,” just as it says: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Avin said in the name of Rabbi Abba Kohen ben Delaya: It is written: “The entire people responded together” (Exodus 19:8), and it is written: “The entire people responded in one voice and said” (Exodus 24:3). Until when did that voice stand to their credit? Until, “it was when the trumpeters and singers were as one, to sound one voice.”¹³⁰Because Israel had united in accepting the Torah, they merited to unite to sing praise to God at the building of the Temple (Maharzu). “For your voice is pleasant,” this is the song. “And your appearance is lovely,” these are the offerings, just as it says: “Solomon brought the peace offering that he offered to the Lord, cattle” (I Kings 8:63). What cattle? It was “four of the wagons and eight of the cattle” (Numbers 7:8).¹³¹These cattle had been used to transport the Tabernacle through the wilderness. Once the Temple was built and the Tabernacle was no longer in use, Solomon offered the cattle as offerings (Maharzu).

Rabbi Huna and Rabbi Aḥa bat Ḥanina interpreted the verse according to the opinion of Rabbi Meir regarding the Tent of Meeting. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Tent of Meeting. “Show me your appearance,” as it is stated: The congregation assembled at the entrance of the Tent of Meeting” (Leviticus 8:4). “Let me hear your voice,” “the people saw and they sang songs of praise” (Leviticus 9:24), they recited a fine song. Because they saw something new, they sang a new song. “For your voice is pleasant,” this is the song. “And your appearance is lovely,” just as it says: “The entire congregation approached and stood before the Lord” (Leviticus 9:5).
Rabbi Tanḥuma said: They interpreted it according to the opinion of Rabbi Meir regarding the Tent of Meeting; I, too, will interpret it according to the opinion of the Rabbis regarding the Temple. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Temple. “Show me your appearance,” just as it says: “Then Solomon assembled [the elders of Israel… and all the men of Israel assembled themselves to Solomon]” (I Kings 8:1–2). “Let me hear your voice,” just as it says: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Avin said in the name of Rabbi Abba Kohen ben Delaya: It is written: “The entire people responded together” (Exodus 19:8), and it is written: “The entire people responded in one voice and said” (Exodus 24:3). Until when did that voice stand to their credit? Until, “it was when the trumpeters and singers were as one, to sound one voice.”¹³⁰Because Israel had united in accepting the Torah, they merited to unite to sing praise to God at the building of the Temple (Maharzu). “For your voice is pleasant,” this is the song. “And your appearance is lovely,” these are the offerings, just as it says: “Solomon brought the peace offering that he offered to the Lord, cattle” (I Kings 8:63). What cattle? It was “four of the wagons and eight of the cattle” (Numbers 7:8).¹³¹These cattle had been used to transport the Tabernacle through the wilderness. Once the Temple was built and the Tabernacle was no longer in use, Solomon offered the cattle as offerings (Maharzu).

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” [You will do so] because in this world they offered [only] a trifle. [It is so stated (in Numb. 7:12),] “And the one who offered his sacrifice on the first day [was Nahshon ben Amminadab of the tribe of Judah].” What did he offer as his sacrifice (according to Numb. 7:13–17)? “One silver bowl […]; one ladle […]; one bull […]; one he-goat […]; and for the peace offering, two oxen, five rams, five he-goats […].” [Here was all of the sacrifice.] There is a parable: To what is the matter comparable? To a king who had set out on the road.⁸⁶Lev. R. 7:2. When they brought him a meal befitting the road and befitting the inn,⁸⁷Gk.: pandokeion. the king said to them, “Are you honoring me like this? Are you treating me like this? Am I not a king? Do I not rule the world?” They said to him, “Our lord king, on the road we render according to the road and bring in [food] for you according to the inn. However, let us enter the capital city. Then when you enter your palace,⁸⁸Palterin. Cf. Lat.: praetorium; Gk.: praitorion; also Lat.: palatium. you shall see how we will honor you.” Similarly when the Tabernacle was erected, the princes offered him a gift,⁸⁹Gk.: doron. one ladle, one bull, one ram, one lamb, one he-goat. The Holy One, blessed be He, said to them, “Is that [fitting for] My glory?” They said to him, “Master of the universe, it is in the desert that we are giving you [our gift], and the offerings before You are in keeping with the desert; however, when we enter Your palace, You shall see how many bulls we offer You.” Thus it is stated (in Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then you shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” And not [merely] one bull. So you find this [to have happened] when Solomon built the Temple and wanted to offer sacrifice for the Temple dedication; look at what is written there (in I Kings 8:63 // II Chron. 7:5)! “Solomon sacrificed twenty-two thousand oxen and a hundred and twenty thousand sheep as peace offerings, which he sacrificed to the Lord.” And likewise in the days of Ezra, what is written there (in Ezra 6:17)? “They offered at the dedication of this house of God one hundred bulls, two hundred rams, four hundred lambs […].” Ergo (in Ps. 51:20 [18]), “Make Zion prosper in your good pleasure….”

Another interpretation (of Numb. 6:23): THUS SHALL YOU BLESS. This text is related (to Cant. 3:7): THERE IS HIS BED, THE ONE BELONGING TO SOLOMON (rt.: ShLM), WITH SIXTY WARRIORS AROUND IT. What reason did <the author of Canticles, i.e.,> Solomon (rt.: ShLM), have to be concerned with a with a bed?⁶⁰Tanh., Numb. 2:9; Cant. R. 3:7:2, 4. When it said: THERE IS HIS BED, it is simply that <the verse> was only concerned with the king to whom peace (rt.: ShLM) belonged. (Ibid.:) THERE IS HIS BED. This is the Temple.⁶¹Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9): THE POLES GREW SO LONG.⁶²This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6): THE GOLD WAS GOLD FROM PARVAIM (as if from PRH), which produced fruit (rt.: PRH). And so it says (in I Kings 7:2): AND HE BUILT THE HOUSE OF THE FOREST OF LEBANON. Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7): THERE IS HIS BED. (Ibid., cont.:) WITH SIXTY WARRIORS. These are the sixty letters that are in the priestly blessing (in Numb. 6:24–26). (Cant. 3:8:) ALL OF THEM EQUIPPED WITH A SWORD, because in each and every <verse of the priestly blessing> the name of the Holy One is mentioned: THE LORD⁶³This translation follows the common practice of substituting THE LORD for the Divine Name. BLESS YOU <…>; THE LORD MAKE <HIS FACE> SHINE< … >; THE LORD LIFT UP HIS <FACE … >. (Cant. 3:8, cont.:) EACH WITH HIS SWORD ON HIS THIGH. What is the reason for the thigh to be mentioned here? simply that, even if one sees in his dream a sword being drawn, placed over his neck, and <then> cutting off his thigh, he rises early in the morning and goes to the synagogue.⁶⁴There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. On the symbolic use of the sword, cf. also Ephesians 6:17. (Cant. 3:8, cont.:) BECAUSE OF FEAR AT NIGHT, <i.e.,> because of a fear which he saw in his dream at night. Then <when> he sees the priests raising their hands, the bad dream passes away from him. It is therefore stated: BECAUSE OF FEAR AT NIGHT. Therefore the holy one told moses to caution Aaron and his children to bless my children, as stated (in numb. 6:23): THUS SHALL YOU BLESS [THE CHILDREN OF ISRAEL].

“Indeed our bed is fresh,” this is the Temple, just as you say: “And his nurse in the bedroom” (II Kings 11:2). What is “the bedroom”? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: The side chambers. Rabbi Shmuel bar Naḥman said: In the upper side chambers. The one who said in the side chambers, it is during the rainy season. The one who said in the upper side chambers, it is during the summer season.³⁰⁶During the hot summer months it is more comfortable in the upper chambers, where there is more of a breeze, whereas in the winter months it is more comfortable in the lower chambers.
Another matter, “indeed our bed is fresh,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who went out to the wilderness, and they brought him a short bed. He began straining himself and cramping his limbs. When he entered the province, they brought him a long bed, [and] he began stretching himself and extending his limbs. So too, until the Temple was constructed, the Divine Presence restricted itself between the two staves of the Ark. Once the Temple was constructed, “the staves were extended” (I Kings 8:8).

(Exodus, Ibid.) "in the mountain of Your inheritance": in the mountain that You promised us, viz. (Ezekiel 20:40) "on My holy mountain, the mountain of the heights of Israel (i.e., the Temple), etc." Four are called "inheritance": the Temple — viz. "in the mountain of Your inheritance." Eretz Yisrael — viz. (Devarim 15:4) "in the land which the L rd Your G d gives You as an inheritance." Torah — viz. (Numbers 21:19) "And from Matanah ('the gift' [of Torah]) Nachaliel ('the inheritance of the L rd'"). Israel — viz. (Yoel 4:2) "My people and My inheritance, Israel." The Holy One Blessed be He said: Let Israel, who are called "inheritance," come to Eretz Yisrael, which is called "inheritance," and build the Temple, which is called "inheritance," in the merit of Torah, which is called "inheritance." Thus — "in the mountain of Your inheritance." (Ibid.) (the sanctuary ["which You have wrought, O L rd"]): Beloved is the Temple by Him who spoke and brought the world into being. For when the Holy One Blessed be He created the world, He did so by pronouncement, viz. (Psalms 33:6) "By the word of the L rd the heavens were made," but the creation of the Temple was by act, viz.

One verse states (Bamidbar 7:89): "And when Moses came to the tent of meeting to speak with him, etc." and another, (Shemoth 40:35): "And Moses could not come to the tent of meeting!" This is resolved by (Shemoth 40:35): "for the cloud rested upon it." Say: Whenever the cloud was there, Moses did not enter. When the cloud departed, he entered and spoke with Him. R. Yossi Haglili says: It is written (I Kings 8:11): "And the Cohanim were not able to stand to minister because of the cloud, for the glory of the L–rd filled the house of the L–rd" — whence it is seen that the angels were given license to destroy (all who would approach). And, similarly, (Shemoth 33:22): "And I shall cover you with My 'palm' until I have passed" — whence it is seen that the angels were given license to destroy. And, similarly, (Psalms 95:11): "So I swore in My wrath that they would not enter My rest" — When My wrath abates, they will enter My rest."

(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

(Ibid. 21) "An altar of earth shall you make for Me": specifically for Me, and not for another (i.e., not for any other purpose). R. Yishmael says: "an altar of earth": fixed upon the earth, and not upon domes or pillars. R. Nathan says: It was hollow (and filled) with earth, viz. (Exodus 23:8) "a hollow, or boards shall you make it. Issi b. Akiva says: an altar of copper filled with earth. As it is written (I Kings 8:64) "For the copper altar before the L rd was too small to contain the burnt-offerings, etc." Now was it too small? Is it not written (Ibid. 3:4) "A thousand burnt-offerings did Solomon sacrifice on that altar"? What is the intent of "small"? As people speak, "He is a dwarf" — i.e., he is unfit for the service. On the day that the new altar was built, the other was secreted.

"And it was on the day that Moses had finished" (Numbers 7:1). Rabbi Yehoshua ben Levi said, "The Holy One, blessed be He, made conditions with Israel before they left Egypt, that He would not take them out, except on condition that they make a tabernacle and that He would have His Divine Presence dwell upon them, as it is written (Exodus 29:46), 'And they shall know that I am the Lord, your God, who took you out of the Land of Egypt, to have Me dwell among you.'" And once the tabernacle was erected, the Divine Presence descended and dwelt among them. At that time all of those conditions were fulfilled. Hence it is written (Numbers 7:1), "the tabernacle," to [indicate] that the Holy One, blessed be He, did what He stipulated.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT <MOSES> HAD FINISHED. This text is related (to Ps. 51:20–21 [18–19]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE; <REBUILD THE WALLS OF JERUSALEM>. [THEN YOU SHALL DELIGHT IN SACRIFICES OF RIGHTEOUSNESS, <BURNT OFFERINGS, AND WHOLE OFFERINGS>….] <You will do so> because in this world they offered <only> a trifle.¹⁰²Tanh., Numb. 2:15. It is so stated (in Numb. 7:12): AND THE ONE WHO OFFERED HIS SACRIFICE ON THE FIRST DAY <WAS NAHSHON BEN AMMINADAB OF THE TRIBE OF JUDAH>. What did he offer as his sacrifice (According to Numb. 7:13–17)? One silver bowl, one ladle, one bull, one ram, one lamb, one he-goat, and for the peace offering, two oxen. Here was all of the sacrifice.¹⁰³The list omits the rest of the peace offering, i.e., five rams, five he-goats, and five yearling lambs. To what is the matter comparable? To a king who had set out on the road.¹⁰⁴Lev. R. 7:2. When they brought him a meal befitting the road and befitting the inn,¹⁰⁵Gk.: pandokeion. the king said to them: Are you honoring me like this? Are you treating me like this? Am I not a king? And am I not a temporal ruler? They said to him: Our Lord King, on the road we render according to the road and bring in <food> for you according to the inn. However, let us enter the capital city. Then when you enter your palace,¹⁰⁶Palterin. Cf. Lat.: praetorium; Gk.: praitorion; also Lat.: palatium. you shall see how we will honor you. Similarly when the Tabernacle was erected, the princes offered him a gift:¹⁰⁷Gk.: doron. one ladle, one bull, one ram, one lamb, one he-goat. The Holy One said to them: Is that <fitting for> my glory? They said to him: Sovereign of the Universe, it is in the desert that we are giving you <our gift>,and the offerings before you are in keeping with the desert; however, when we enter your palace, you shall see how many bulls we offer you. Thus it is stated (in Ps. 51:20–21 [18–19]): MAKE <ZION> PROSPER IN YOUR GOOD PLEASURE; <REBUILD THE WALLS OF JERUSALEM>…. THEN WILL <BULLS> BE OFFERED UPON YOUR ALTAR, and not <merely> one bull. So you find this <to have happened the time of> Solomon. [When he built] the Temple <and> wanted to offer sacrifice for the temple dedication, look at what is written there (in I Kings 8:63 // II Chron. 7:5)! SOLOMON SACRIFICED TWENTY-TWO THOUSAND OXEN AND A HUNDRED AND TWENTY THOUSAND SHEEP AS PEACE OFFERINGS, WHICH HE SACRIFICED TO THE LORD. And likewise in the days of Ezra, what is written there (in Ezra 6:17)? THEY OFFERED AT THE DEDICATION OF THIS HOUSE OF GOD ONE HUNDRED BULLS, TWO HUNDRED RAMS, FOUR HUNDRED LAMBS…. Ergo (in Ps. 51:20 [18]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE….

“You gates, lift your heads…” (Tehillim 24:7/9) You find that at the time when Shlomo built the Holy temple he wanted to bring the ark into the Holy of Holies, but the gate was too small. It was five cubits long and two and a half cubits wide, while the ark was one and a half cubits long, one and a half wide and one and a half tall. Can’t one and a half cubits fit into two and a half?! Rather, at that moment the gates cleaved to one another. Shlomo said twenty four songs of joy and was not answered, he said ‘you gates lift up your heads’ and was not answered. He tried again and said “You] gates, lift your heads…so that the King of Glory may enter. Who is this King of Glory?” (Tehillim 24:7-8) He was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) immediately the gates lifted up their heads, the ark entered and fire descended from heaven. Why did Shlomo suffer all of this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13) Since all of Israel saw this, they immediately said ‘it is certain that the Holy One has given atonement for that sin of David.’ Immediately their expression turned black like the bottom of a pot and they were ashamed. This is what is written “Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.” (Tehillim 86:17) ‘Helped me’ in this world and ‘comforted me’ in the world to come.

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

(Devarim, Ibid. 3:27) "Go up to the top of the height": R. Elazar b. Yaakov said: Better one hour of prayer than good deeds. For because all of the deeds of Moses it was not said to him "Go up, etc.", but here, (after he prayed,) it was said to him "Go up." "and lift your eyes, etc.": From here they ruled: Those who stand outside the land turn their faces to Eretz Yisrael and pray, as it is written (I Kings 8:48) "And they shall pray to You by way of their land." Those who stand in Eretz Yisrael turn their faces to Jerusalem and pray, as it is written (II Chronicles 5:34) "And they shall pray towards this city." Those who stand in Jerusalem turn their faces towards the Temple, as it is written (Ibid. 32) "and they shall pray towards this house." Those who stand in the Temple direct their hearts to the holy of holies and pray, as it is written (Ibid. 26) "and they shall pray towards this place" — whence it is found: those in the north face south; (those) in the south face north; (those) in the east face west; (those) in the west face east — whence it is found that all of Israel pray towards one place.

... Another explanation. “We have not found the Almighty great in power…” (Iyov 37:23) At the moment when the Holy One said to Moshe ‘make me a Tabernacle’ he was dumbfounded and said ‘the glory of the Holy One fills the upper worlds and the lower, and He said to make Him a Tabernacle?’ Further, he gazed into the future and saw that Shlomo would arise and build the Holy Temple which would be greater than the Tabernacle, and he said before the Holy One “But will God indeed dwell on the earth?” (Melachim I 8:27) Moshe reasoned: if in reference to the Holy Temple, which is so much larger than the Tabernacle, Shlomo said this - then when it comes to the Tabernacle all the more so. Therefore Moshe said “He who dwells in the hidden place of the Most High…” (Tehillim 91:1) R’ Yehudah bar R’ Simon said: The One who dwells in the hidden place is above all His creations. What does the continuation “…in the shadow of the Almighty,” mean? In the shadow of Gd (b’tzel el). It is not written as ‘in the shadow of the Merciful’ or ‘in the shadow of the Gracious,’ but rather ‘in the shadow of the Almighty.’ In the shadow which Betzalel made, that is why it says ‘in the shadow of the Almighty’. The Holy One replied to Moshe ‘I do not see things the same way as you do. Rather it says twenty in the north, twenty in the south and eight in the west. Furthermore, I will I will come down and contract my Presence within a space of one cubit by one cubit.’

"I have set My bow [qeshet] (Genesis 9:13)": my appearance [qishuti], a thing that is similar to me. Really? Rather as straw is like grain. "When I bring clouds over the earth (Genesis 9:14)": Rabbi Yudan in the name of Rabbi Yudan son of Simon: "Like one who was holding in his hand boiling flour, he seeks to give it to his son, and his son to his servant". "When the bow is in the clouds, I will see it and remember the everlasting covenant between God (Genesis 9:15): this is the measure of judgment above, "and all living creatures, all flesh that is on earth": Rabbi Yitzchak and Rabbi Yochanan and Rabbi Yudan Giyori were walking to hear the Torah from Rabbi Shimon son of Yochai, some say on parasha Nedarim, others on parashah Nesakhim, and they received farewells but stayed there one more day, and they said "We must receive farewells a second time". One of them interpreted and said to them: "So it is written: "Then Joshua blessed them and dismissed them, and they went to their homes (Joshua 22:6)". Teaching what does it say: "Furthermore, when Joshua sent them off to their homes, he blessed them (Joshua 22:7)"? Rather at the time when Israel was conquering and dividing the land the tribe of Reuben and Gad were with them and did that for fourteen years and they received farewells from Joshua to go "to their tents". And they were there several days further and they repeated the receiving of farewells from him for a second time, and so it is said: "Furthermore, when Joshua sent them". Rabbi Yudan said: "The tribe of Reuben and Gad were the attendants of Joshua and joined with him at the Jordan, and when they saw that his attendants were lessened they returned and joined up with him until his house. The later blessing was greater than the first; see! It is written: "and said to them, “Return to your homes with great wealth—with very much livestock, with silver and gold, with copper and iron, and with a great quantity of clothing. Share the spoil of your enemies with your kinsmen (Joshua 22:8)"". And another interpreted that thus it is written: "On the eighth day he let the people go. They bade the king good-bye (1 Kings 8:66)". Teaching what does it say: "On the twenty-third day of the seventh month he dismissed the people to their homes. They bade the king goodbye (2 Chronicles 7:10)"? Rather they received a farewell from him, and they stayed there several days afterward and they repeated the receiving of farewells a second time, and thus is it said: "On the twenty-third day of the seventh month he dismissed the people". Rabbi Levi said: "It is written: "They observed the dedication of the altar seven days, and the Feast seven days (2 Chronicles 7:9)": do you not have seven days before the festival which had among them Shabbat and Yom Kippur, and Israel was drinking, eating, rejoicing, and lighting lights for seven days? And finally they returned and felt upset about the matter. They said: "You will say that in our hands is a sin because we desecrated Shabbat and did not fast on Yom Kippur". And so to pacify them that the Holy One, blessed be He, was pleased with their deeds, he emitted a divine voice that said to them: "All of you are from the children of the World to Come", and the later blessing was greater than the first, as it is said: "and went to their homes, joyful and glad of heart (1 Kings 8:66)". Rabbi Yitzchak said: ""Joyful" because they found their wives pure, and "glad of heart" because they became pregnant with males". Rabbi Levi said: "He emitted a divine voice that said to them: "All of you are from the children of the World to Come"". And another interpreted that thus it is written: "She went away (2 Kings 4:5)". Teaching what does it say: "She came and told the man of God (2 Kings 4:7)"? Rather "and the oil stopped (2 Kings 4:6)" because the oil was more valuable, and she came to ask if she should sell or not sell. The later blessing was greater than the first: "And you and your children can live on the rest (2 Kings 4:7)": until the dead live. And when Shimon son of Yochai saw them that they were people of refinement, he sent with them one companion of the scholars to know what they were interpreting on the road and one of them interpreted: "As it is written: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them (Exodus 14:19)". Teaching what does it say: "And the pillar of cloud shifted from in front of them and took up a place behind them"? Rather this is the measure of judgment because it was threatening Israel the Holy One, blessed be He, turned it around and it threatened the Egyptians". And another interpreted: "It is written: "When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth (Genesis 9:15): "between God": this is the measure of judgment above, "and all living creatures, all flesh that is on earth": this is the measure of judgment below. The measure of judgment about is hard, and the measure of judgment below is bendable". And one from them interpreted: "Wisdom is better than rubies; no goods can equal her (Proverbs 8:11)" and in another place it says: "She is more precious than rubies; all of your goods cannot equal her (Proverbs 3:15)". "Your goods": these are the commandments and good deeds. "Your goods": these are gemstones and pearls". Rabbi Acha in the name of Rabbi Tanchuma son of Rabbi Chiyya: "My goods and your goods cannot equal her "For only in this should one glory: In his earnest devotion to Me. For I Hashem act with kindness, Justice, and equity in the world; For in these I delight —declares the Hashem (Jeremiah 9:23)". The Parthian King Artaban sent to Rabbi Judah a priceless pearl and he said to him: "Send to me something of a value like the value of this". So Rabbi sent to him a mezuzah. He sent and said to him: "I sent to you an item of great value and you sent to me an item whose value is one polar!" He said to him: "My goods and your goods cannot equal her". And further you sent me something that it is necessary for me to protect, but I sent you something which is full of knowledge and will protect you, as it is said: "When you walk it will lead you; When you lie down it will watch over you; And when you are awake it will talk with you (Proverbs 6:22)": "When you walk it will lead you" in this world. "When you lie down it will watch over you": in the time of death. "And when you are awake it will talk with you": in the future to come".

Jacob rose up early in the morning in great fear, and said: The house of the Holy One, blessed be He, is in this place, as it is said, "And he was afraid, and said, How dreadful is this place ! this is none other but the house of God" (Gen. 28:17). Hence thou canst learn that every one who prays in Jerusalem is (reckoned) as though he had prayed before the Throne of Glory, for the gate of heaven is there, and it is open to hear the prayers of Israel, as it is said, "And this is the gate of heaven" (ibid.).

"And Noah awoke from his wine (Gen 9:24)": he was sobered from his wine. 'And knew what his youngest [qatan] son had done to him.' Here [youngest] means, his worthless son, as you read, 'Because the brazen altar that was before Ad-nai was too small [qatan] to receive the bunt-offering, etc.' (I Kings 8:64). And He said: Cursed be Canaan (Genesis 9:25): Ham disagreed. Rabbi Yehudah said: Since it is written, 'And God blessed Noah and his sons' (Gen. 9:1), while there cannot be a curse where a blessing has been given, consequently. He said: Cursed be Canaan. Rabbi Nehemiah explained: It was Canaan who saw it [in the first place] and informed them, therefore the curse is attached to him who did wrong. Rabbi Berekiah said: Noah grieved very much in the Ark that he had no young son to wait on him, and declared, ‘When I go out I will beget a young son to do this for me.’ But when Ham acted thus to him, he exclaimed, ‘You have prevented me from begetting a young son to serve me, therefore that man [your son] will be a servant to his brethren!’ Rabbi Huna said in Rabbi Yosef’s name: [Noah declared], ‘You have prevented me from begetting a fourth son, therefore I curse your fourth son,’ Rabbi Huna also said in Rabbi Yosef’s name: You have prevented me from doing something that is done in the dark, therefore your seed will be ugly and dark-skinned. Rabbi Hiya said: Ham and the dog copulated in the ark, therefore Ham came forth black-skinned while the dog publicly exposes its copulation. Rabbi Levi said: This may be compared to one who minted his own coinage in the very palace of the king, whereupon the king ordered: I decree that his effigy be defaced and his coinage cancelled. Similarly, Ham and the dog copulated in the Ark and were punished.

Rabbi Elazar of Modein said: From the day when the heavens and the earth were created, the name of the mountain was Horeb. When the Holy One, blessed be He, was revealed unto Moses out of the thorn-bush, because of the word for the thorn-bush (S'neh) it was called Sinai (Sinai), and that is Horeb. And whence do we know that Israel accepted the Torah at Mount Horeb? Because it is said, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. 4:10).

Another [understanding]: And it was in the days of Amrafel: Rabbi Tanchuma in the name of Rabbi Chiya and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, "This midrash came up to our hands from the exile - 'Any place that it is stated, "and it was in the days of," it is nothing but a term of grief.'" "And it was in the days of Amrafel" (Genesis 14:1): What grief was there over there? They made a war. Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, "And there are five": (1) [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then] barbarians came and grappled with him. And when he wanted to leave, they all said to him, "Woe that the king will no longer be concerned about the province as he was": So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), "the seed of Avraham, My dear one"; and it is written (Genesis 12:3), "and through you shall all the families of the world be blessed." And when the barbarians came and grappled with him, they all said, "Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake." This is [the meaning of] that which the verse stated (Genesis 14:7), "And they came to Ein Mishpat (which can be understand as the eye of justice)" - Rabbi Acha said, "They sought to grapple with no less than the eyeball of the world." They said, "They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world." [The verse continues -] "It (hee) is Kadesh," [but] it is written, "he (hu) is Kadesh"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) "And it was in the days of Achaz the son of Yoshiah, King of Yehudah" (Isaiah 7:1). What grief was there over there? "It is what is stated by the verse (Isaiah 9:11), "Aram is in front and the Philistines are behind, etc." [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, "If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own": So did the evil Achaz say, "If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?" So did he say, "If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls." What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), "Bind up the message; seal the instruction with My disciples.".... And when they saw that the things were like this, they all started to cried out, "Woe that the world is being destroyed" - when [study of] the Torah was negated, that was in the days of Achaz. (3) "And it was in the days of Yehoyakim the son of Yoshiyahu" (Jeremiah 1:3). What grief was there over there? "I looked at the earth, and behold it was empty and void; at the heavens and their light was not" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were were brought to the province. What did the people of the province do? They tore them up and burned them. This is what the verse stated (Jeremiah 36:23), "And it was when Yehudi would read three columns or four" - meaning to say, he read four verses - and in the fifth verse, he read, "And her tormentors became the head" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), "he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll." And when they saw this, everyone began to cry out, "Woe for the decree that is hanging over us." (4) "And it was in the days when the judges ruled" (Ruth 1:1) - there was famine there. [And to what is the matter comparable?] To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time.... (5) "And it was in the days of Achashverosh" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: So did Pharaoh began with the small berries, as it is stated (Exodus 1:22), "Any son that is born, throw him into the river." Nevukhadnetsar [ripped the clusters,] as it is stated (Jeremiah 29:2), "the craftsmen and the smiths".... Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), "to annihilate, to kill and to destroy." Everyone began to cry out, "Woe." Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, "Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it." Rabbi Shmuel bar Nachman came and divided it, "Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief." The Sages responded, "Behold 'And God said, "Vayehi (here used as a command form, and not past tense) light"' [is] joy!" He said to them, "It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), "From the wicked is their light withheld." And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), "Light is sown for the righteous, and joy for the straight-hearted."'" They responded to him further, "It states, 'And it was evening and it was morning, one day.'" He said to them, "On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'" They responded to him, "Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day." He said to them, "They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed." They responded to him, "[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?" He said to them, "It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)...." They responded to him, "[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?" He said to them, "It too is not of joy, as he had to rend his garments." They responded to him, "And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?" He said to them, "It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'" They responded to him, "And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?" He said to them, "It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19)." They said to him, "Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy." He said to them, "'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6)." They said to him, "But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!" He said to them, "It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'"

(Devarim 33:4) "Torah was commanded lanu by Moses": This command is only "lanu," only for our sake. Similarly, (I Kings 8:20) "And I have built the house for the name of the L-rd, the G-d of Israel" — What is the purpose of this house? (Ibid. 21) "And I have built there a place for the ark" — This command is only lanu, only for our sake.

Another explanation: formless words of on which the world rests. Another explanation: David said before the Holy One, if you have left and abandoned Ya’akov, who is the foundation of the world, as it says “the righteous is the foundation of the world,” (Mishle 10:25) what acts have You done for the ones who keep the commandments? If wicked ones arise and destroy the foundations which face the deeps, the righteous of the world…R’ Yannai said: When a king of flesh and blood enters into the storeroom, he doesn’t know what is in the bed chamber. Not so the Holy One! “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) Looking out and gazing upon all the dwellers of the earth – but no eye sees Him. This is one of the instances when the throne below is aligned with the throne above, as it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation…” (Shemot 15:17) And so to it says “I have surely built You a house to dwell in…” (Melachim I 8:13)