Midrasz do Hioba 37:26

On the first day He took a lump of snow from beneath the Throne of Glory and threw it on the face of the waters in the middle of the world and it became land as it says, “For He says to the snow, 'Be upon the earth'…” (Iyov 37:6) And He took the foundation stone and cast it onto the place of the Temple and the world was founded upon it as it says, “…or who laid its cornerstone?” (Iyov 38:6) He called to the land and it stood in its place in order that it not move back and forth like a ship on the high seas as it says, “…God, God the Lord, spoke and called to the earth…” (Tehillim 50:1) And since His light shined, it shined first on the land of Israel and from there illuminated the whole world as it says, “From Zion, the perfection of beauty, God appeared.” (Tehillim 50:2) How did He illuminate it? He donned His tallit and wrapped Himself in His light and lit up the world as it says, “[You] enwrap Yourself with light like a garment…” (Tehillim 104:2) All that day the waters covered the land and it was dissolving until He donned the garments of majesty and His glory was seen as it says, “The Lord has reigned; He has attired Himself with majesty…” (Tehillim 93:1) And He girded Himself with a belt of might and established it through His might as it says, “…He has girded Himself with might. The world also is established that it cannot be moved.” (ibid.)

Raba said: "Snow on the mountains is as good as five downpours of rain on the ground; as it is said (Job 37, 6) for to the snow he saith, 'Be thou on the earth'; likewise to the pouring rain, and to the pouring rains of his strength."

R. Chanina b. Papa propounded the following contradiction: "It is written (Job 37, 23) The Almighty, whom we cannot find out, is excellent in power. And again there is a passage (Ex. 15, 6) Thy right hand, O Lord, glorious in power. And again there is a passage (Ps. 147, 5) Great is our Lord, and mighty in power. This presents no difficulty: One deals with the time of judgment. [He then does not use His might]; but the other deals with the time of war [when He does use it]."

Rabbi Yehudah Bar Simon opened with (Daniel 2:22): "He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him." "He reveals the deep"--this is Hell, as it says (Proverbs 9:18): "He does not know there are spirits there," and it says (Isaiah 30:33): "deep and large". "And secret"--this is Paradise, as it says (Isaiah 4:6): "for a cover and refuge from storm and rain," and it says (Psalms 31:21): "You hide them in the cover of Your presence." Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." "And secret"--these are the acts of the wicked, as the verse states. "He knows what is in the dark"--these are the acts of the wicked, as it says in Isaiah: "Their acts are in the dark." "The light dwells with Him"--these are the acts of the righteous, as it is written (Proverbs 4:18): "The path of the righteous is like the light at dawn," and it says (Psalms 97:11): "Light is sown for the righteous." Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come." Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, "he revealed the dark and secret". "In the beginning God created the heavens," but it is not explained. Where is it explained? Here (Isaiah 40:22): "He stretches out the heavens like a curtain." "And the land," but it is not explained. Where is it explained? Here (Job 37:6): "For He says to the snow: 'Fall on the earth.'" and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." "And God said: 'Let there be light,'" and it is not explained. Where is it explained? (Psalms 104:2) "You cover Yourself with light like a garment."

Who are referred to by Jews (who are sinners) with their body? Rab said: "The Karkaphtha (the head of him) who puts no T'fillin on." And who are referred to by non-Jews who transgress with the body? Said Rab: "Those guilty of the sin [of adultery]." Who are referred to by those [rulers] who tyrannize the land of the living? R. Chisda said: "This refers to a ruler who imposes extraordinary fear upon the community not for the sake of God." R. Juda said in the name of Rab: "A leader who imposes extraordinary fear upon the community not for the sake of God, will never have a learned son; as it is said (Job 37, 24) Men do therefore fear him, he respecteth not any that are wise of heart."

(13) Raba expounded what is meant by the passage (Ps. 116, 1) It is lovely to me that the Lord heareth my voice. Thus said the congregation of Israel unto the Holy One, praised be He! "Sovereign of the Universe, when am I beloved of Thee? When Thou harkenest unto my voice of prayer. (Ib. ib., 6) I am poor, yet He helpeth me; i.e., although I am poor in meritorious deeds, yet it is fair that Thou shouldst help me." (14) Who are referred to by Jews (who are sinners) with their body? Rab said: "The Karkaphtha (the head of him) who puts no T'fillin on." And who are referred to by non-Jews who transgress with the body? Said Rab: "Those guilty of the sin [of adultery]." Who are referred to by those [rulers] who tyrannize the land of the living? R. Chisda said: "This refers to a ruler who imposes extraordinary fear upon the community not for the sake of God." R. Juda said in the name of Rab: "A leader who imposes extraordinary fear upon the community not for the sake of God, will never have a learned son; as it is said (Job 37, 24) Men do therefore fear him, he respecteth not any that are wise of heart."

R. Sala said again, in the name of R. Hamnuna: "The man who is insolent will finally stumble into idolatry; as it is said (Ib.) Yet thou hadst a harlot's forehead." And R. Nachman b. Isaac said: "An insolent man must be considered as having already stumbled into idolatry; for the passage says, thou hadst, and not thou wilt have." Rabba b. Huna said: "An insolent man may be classed with the wicked; as it is said (Pr. 21, 29) A wicked man showeth impudence in his face." And R. Nachman b. Isaac said: "It is even permitted to hate him; as it is said (Ecc. 8, 1) Aiid the boldness of his face Yeshuna (is changed). Do not read Yeshuna, but Yisanei (may be hated)." R. Joseph said: "We infer it from here [that rain is withheld on account of neglect to study the Torah] (Job 37, 21) Yet men see not the light which is bright in the skies. But the wind passeth along, and cleanseth them; i.e., light refers to the Torah; as it is said (Prov. 6, 23) For the commandment is a lamp, and the Torah is light; Which is bright in the skies, was explained in the college of R. Ishmael: 'Even when the sky is full of clouds and dew, the wind will clear them away.' "

R. Ami said: "Rains are withheld solely on account of the sin of robbery; as it is said (Job 36, 32) He covereth His hands with the lightning. His hands, refers to the robbery; as it is said (Jonah 3, 8) And from the violence which is in their hands; and light, refers to rain; as it is said (Job 37, 11) He spreadeth abroad the cloud of His lightning. What is its remedy? Increasing prayer; as it is said (Ib. 36, 32) And giveth it a charge B'mafgiah; and Mafgia refers to prayer; as it is said (Jer. 7, 16) Therefore pray not thou for this people, etc., neither Tifga, (shall thou make intercession to Me)."

(Deut. 32, 4) The God of truth, and without iniquity. God of truth, i.e., just as the wicked will be punished in the world hereafter even for the slightest offense which they may commit here on earth, so also are the righteous to be held to account in this world even for the slightest transgression committed; And without iniquity; i.e., just as the righteous will be rewarded in the future world even for the least meritorious act, so also are the wicked rewarded in this world even for the least meritorious act. (Ib.) Just and right in He. They [Our Rabbis] say that when a man dies and comes into the world beyond, all his deeds are laid open before him in detail, and he is told: "So and so hast thou done in that place and on that day." Whereupon he answers: "Yea," and he is told to sign his name, which he signs, as it is said (Job 37, 7) He sealeth it on the hand of every man. And not this alone, but he also acknowledges the justice of the verdict and says: "You have judged me righteously," to justify the passage (Ps. 51, 6) In order that thou mayest he righteous when thou speakest, be justified when thou judgest.

There was an incident involving Miriam daughter of the baker, who was taken captive with her seven sons. The emperor took them and placed them behind seven partitions. He brought the first and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, I will not prostrate myself to the idol.’ He said to him: ‘Why?’ [He responded:] ‘Because so it is written in our Torah: “I am the Lord your God”’ (Exodus 20:2). Immediately, he took him out and executed him.
He took out the second and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘God forbid, my brother did not prostrate himself and I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall have no other gods before Me”’ (Exodus 20:3). Immediately, he issued a decree against him and they executed him. He took out the third and said to him: ‘Prostrate yourself to the idol.’ He said to him: ‘I will not prostrate myself.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “For you shall not prostrate yourself to another god”’ (Exodus 34:14). Immediately, he issued a decree against him and they executed him. He took out the fourth and [the son] recited his verse: “One who sacrifices to gods shall be destroyed” (Exodus 22:19). He issued a decree against him and they executed him. He took out the fifth and he, too, recited his verse: “Hear Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). Immediately, he issued a decree against him and they executed him. He took out the sixth and he, too, recited his verse: “For the Lord your God is in your midst, a God great and awesome” (Deuteronomy 7:21). Immediately, he issued a decree against him and they executed him.
He took out the seventh, who was the youngest of them all. He said: ‘My son, prostrate yourself to the idol.’ He said to him: ‘God forbid.’ He said to him: ‘Why?’ He said to him: ‘Because so it is written in our Torah: “You shall know this day, and restore to your heart, that the Lord, He is the God in the heavens above and upon the earth below, there is no other” (Deuteronomy 4:39). Moreover, we took an oath to our God that we will not exchange Him for another God, as it is stated: “You have exalted the Lord today [to be your God]” (Deuteronomy 26:17). And just as we took an oath to Him, so He took an oath that He would not exchange us for a different nation, as it is stated: “The Lord has exalted you today [to be a people of distinction for Him]”’ (Deuteronomy 26:18).
The emperor said to him: ‘Your brothers had full days, full lives, and experienced goodness, but you are young, you have not had full days, you have not had a full life, and you have never experienced goodness. Prostrate yourself to the idol and I will do good things for you.’ He said to him: ‘It is written in our Torah: “The Lord will reign forever” (Exodus 15:18). And it says: “The Lord is king forever, nations have been eliminated from His land” (Psalms 10:16). You will cease and His enemies will cease. Flesh and blood lives today and dies tomorrow, is wealthy today and poor tomorrow; but the Holy One blessed be He lives and persists forever and for all time.’ The emperor said to him: ‘See your brothers slain before you. I am casting my ring to the ground before the idol, lift it so everyone will know that you heeded my voice.’ He said to him: ‘It is a shame for you, emperor; if you fear people, who are your equivalent, will I not fear the King of kings, the Holy One blessed be He, the eternal God?’ He said to him: ‘Is there a God in the world?’ He said to him: ‘Woe are you, emperor, have you seen a world without a master?’
He said to him: ‘Does your God have a mouth?’ He said to him: ‘Regarding your gods it is written: “They have a mouth but cannot speak” (Psalms 115:5). Regarding our God it is written: “By the word of the Lord the heavens were made; [by the breath of His mouth, all their hosts]”’ (Psalms 33:6).
He said to him: ‘Does your God have eyes?’ He said to him: ‘Regarding your gods it is written: “They have eyes but cannot see” (Psalms 115:5). Regarding our God it is written: “They are the eyes of the Lord ranging throughout the land”’ (Zechariah 4:10).
He said to him: ‘Does your God have ears?’ He said to him: ‘Regarding your gods it is written: “They have ears but cannot hear” (Psalms 115:6). Regarding our God it is written: “The Lord listened and heard”’ (Malachi 3:16).
He said to him: ‘Does your God have a nose?’ He said to him: ‘Regarding your gods it is written: “They have a nose but cannot smell” (Psalms 115:6). Regarding our God it is written: “The Lord smelled the pleasing aroma”’ (Genesis 8:21).
He said to him: ‘Does your God have hands?’ He said to him: ‘Regarding your gods it is written: “They have hands but cannot feel” (Psalms 115:7). Regarding our God it is written: “My hand, too, laid the foundation”’ (Isaiah 48:13).
He said to him: ‘Does your God have feet?’ He said to him: ‘Regarding your gods it is written: “They have feet but cannot walk” (Psalms 115:7). Regarding our God it is written: “His feet will stand that day on the Mount of Olives”’ (Zechariah 14:4).
He said to him: ‘Does your God have a throat?’ He said to him: ‘Regarding your gods it is written: “They cannot produce sound with their throats” (Psalms 115:7). Regarding our God it is written: “Sound emerges from His mouth”’ (Job 37:2).
He said to him: ‘If there are all these attributes in your God, why does He not rescue you from my hand, like He rescued Ḥananya, Mishael, and Azarya from the hand of Nebuchadnezzar?’ He said to him: ‘Ḥananya, Mishael, and Azarya were upright, and Nebuchadnezzar was a king worthy of having a miracle performed through him. But you are not worthy, and we have been condemned to death at the hand of Heaven. If you do not execute us, there are many executioners for the Omnipresent, many wolves, lions, snakes, leopards, and scorpions to attack us and kill us. But ultimately, the Holy One blessed be He is destined to exact retribution from you for our blood.’ Immediately, he issued a decree against him to execute him.
His mother said to him: ‘By the life of your head, emperor, give me my son and I will hug him and kiss him.’ He gave him to her, and she bared her breasts and nursed him with her milk. She said to him: ‘By the life of your head, emperor, execute me first and then execute him.’ The emperor said to her: ‘I will not heed you because it is written in your Torah: “An ox or a sheep, it and its offspring you shall not slaughter on one day”’ (Leviticus 22:28). She said to him: ‘You absolute fool, have you already fulfilled all the mitzvot and only this one remains?’ Immediately, he commanded to execute [the son]. His mother fell upon him and was hugging him and kissing him. She said to him: ‘My son, go to Abraham your patriarch and say to him: So said my mother: Do not be overly impressed with yourself and say: I built an altar and sacrificed Isaac, my son. My mother built seven altars and sacrificed seven sons on one day. Yours was an ordeal, mine was an action.’¹⁸¹Your was a test to see if you were willing to sacrifice your son, but you did not actually sacrifice him. My sons were actually killed. While she was hugging him and kissing him, he issued a decree against him and they executed him upon her. When he was executed, the Sages calculated the age of that child and it was discovered that he was two years, six months, and six and one half hours. At that moment, all the nations of the world screamed out and said: ‘What is the God of these people doing to them that they are killed on His behalf all the time?’ In their regard it is written: “For we are killed all day long for You” (Psalms 44:23).
Sometime later, that woman went mad and she fell from the roof and died, to realize what is stated: “She who bore seven is miserable” (Jeremiah 15:9). A Divine Voice was calling out, saying: “The mother of the children is joyful” (Psalms 113:9). The Divine Spirit was crying out and saying: “For these I weep.”

Another comment on These are the names (Exod. 1:1). Scripture states: As is Thy name, O God, so is Thy praise, unto the end of the earth (Ps. 48:11). Men praise a human king as strong though he may be weak; they acclaim him as handsome though he may be ugly; they extol him as merciful though he may be cruel, but the Holy One, blessed be He, exceeds all the praise heaped upon Him, for He is the great, the mighty, the awe-inspiring God. David exclaimed: Who can express the mighty acts of the Lord, or make all His praise be heard? (Ps. 105:2), while Job declared: Shall it be told Him that I speak? or should a man wish that he were swallowed up? (Job 37:20). The men of the Great Synagogue later proclaimed: Blessed be Thy glorious name that is exalted above all blessing and praise (Neh. 9:5).

Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can utter the mighty acts of the Lord? Who can publish all His praise? This means, Who is fit to utter? He who can publish all His praise; [and as no one can do so, only the prayers that have been ordained should be said]." Rabba b. Ghana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of Him when I speak? Or if a man talk even till he be swallowed up?" R. Juda, of the village Geboriah, according to others of Gibor-Chail, taught: "What is the meaning of the passage (Ps. 65, 2) For Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela and silence two." R. Acha said in the name of R. Elazar: "Whence do we learn that God called Jacob El? (similar to God's name). It is said (Gen. 33, 20) And he erected there an altar and called it El the God of Israel. How can one possibly think that Jacob called the altar El? If so, it ought then be written And Jacob called it El (not him). We must therefore say that this means and Jacob was called El. Who called him so? The God of Israel."

R. Juda said in the name of Rab: "What is the meaning of the passage (Deut. 32, 2) My doctrine shall drop as the rain? This refers to the westerly winds which come from the hind part of the world; my speech shall distill as the dew; this refers to the northerly wind, which causes gold to become cheap (it brings hunger, and that renders gold cheap) and so the verse reads (Is. 46, 6) Those that lavish gold out of the bag; as heavy rains upon the grass, refers to the easterly wind that makes storms in the world; and as showers upon herbs, refers to the southerly wind, which brings beneficient rain and causes the growth of grasses." We are taught in a Baraitha that R. Eliezer says: "The world (Ib. b) is like a balcony (without a fourth wall); and when the sun arrives in the evening at the north west corner, it is diverted by this wind and ascends above the sky." R. Joshua says: "The world is like a tent (which is fenced on all sides), and when the sun arrives in the evening at the northwest corner, it turns around and returns beyond the sky; as it is said (Eccl. 1, 6) Going toward the south, and turning around toward the north, the wind moveth around about continually; and around its circles doth the wind return again; i.e., toward the south during the day; and toward the north during the night. Moveth round about, etc.; i.e. it faces east and west, so that sometimes, when the days are long, it goes through them, and when the days are short, it goes around them." R. Juda, aforementioned, therefore is in accordance with R. Eliezer. (Job. 37, 9) Out of his chamber cometh the whirlwind. This refers to the southern wind; and that of the north, the cold, refers to the northern wind. From the breathing of God ice is given, refers to the westerly wind; and the broad waters become solid, refers to the easterly wind. But did not the master say that the south wind brings beneficient rain, etc? This presents no difficulty: If the rain comes slowly, it makes the grass grow; but if it comes down in torrents, it does harm. R. Chisda said: "What is the meaning of the passage (Ib., ib. 22) The golden light that cometh out of the north? This refers to the northerly wind, which makes gold cheap, as it is written (Is. 46, 6) Those that lavish gold out of the bag." Raphram b. Papa, in the name of R. Chisda, said: "Since the Temple was destroyed, the southerly wind has never brought rain, as it is written (Is. 9, 9) And he snatcheth on the right hand, and is yet hungry; and he eateth on the left hand, and is not yet satisfied; and it is also written (Ps. 89, 13) The north and the south — these hast Thou created." etc. Raphram b. Papa said further in the name of R. Chisda: "Since the Temple was destroyed, the rains do not come from the good treasure; as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land, etc., i.e., when Israel did the will of the Omnipotent, and Israel was in his own land, the rain came from the good treasure; and now that Israel is no more in his own land, the rain does not come from the good treasure."

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY
R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

(Fol. 31 b) (Jon. 4, 8) And it came to pass when the sun arose that God made ready a hot east wind. R. Juda said: This means that when the wind blows it causes furrows in the sea." Raba then said to him: "If so, then what is the meaning of the passage (Ib., ib., ib.) And the sun hit upon the head of Jonah, that he became faint [if there was a wind?] Therefore said Raba, this means that when a hot east wind blows, all the rest of the winds are silenced. And this is the meaning of the following passage (Job. 37, 17) Thou [who] clothest thyself with warm garments when he giveth the earth rest from the south wind." This was explained by R. Tachlipha in the name of R. Chisda: "When are thy clothes warm? When the earth receives a respite from the south wind; for when it blows it silences all the rest of the winds."

Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. 1:2). Some (wise men) say that day and night also, as it is said, And there was evening and morning, one day (Gen. 1:5). Eight things were created on the second day, namely, the Well, the Manna, the Rod, the Rainbow, the art of writing, the written characters, the Garments, and the destroying spirits. Ten things arose in the thought (of the Creator), namely, Jerusalem," the spirits of the patriarchs, the paths of the righteous, Hell (Gehenom), the waters of the flood, the second tables, the shabbat, the temple and the light of the world to come.

Whence was the earth created? He took of the snow (or ice) which was beneath His Throne of Glory and threw it upon the waters, and the waters became congealed so that the dust of the earth was formed, as it is said, "He saith to the snow, Be thou earth" (Job 37:6).

R. Ahawa bar Ze'era opened (with Job 37:1), “At this also my heart trembles and leaps from its place.” What is the meaning of “and leaps?”³³PRK 26(27):5; Lev. R. 20:5. Jumps, as [Scripture] says (in Lev. 11:21), “[which have knees above their feet] with which to jump upon the earth.” Moreover, we translate [the word as] "to jump" (in the Targum Onqelos of Lev. 11:21). When Titus the wicked entered the holy of holies and cut [open] the curtain,³⁴So Sifre, Deut. 32:38; (328); Git. 56b; Gen. R. 10:7; Lev. R. 22:3; Eccl. R. 5:8:4; Josephus, Contra Apionem 2:82; Ant. 20.250; plus the parallels mentioned above. Cf. Exod. R. 51:5, according to which Hadrian committed the sacrilegious act, and M. Pss. 121:3, according to which it was Titus’ nephew. he entered in peace and came out in peace; but the sons of Aaron entered to offer sacrifice and came out destroyed by fire. It is so stated (in Lev. 16:1), “in their approaching in front of the Lord.”

[(Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.] {R. Isaac} [R. Ahawa] bar Ze'era said: (Job 37:1:) AT THIS ALSO MY HEART TREMBLES AND LEAPS FROM ITS PLACE. What is the meaning of AND LEAPS?³⁶Tanh., Lev. 6:4; PRK 26(27):5; Lev. R. 20:5. "Jumps," as < Scripture > says (in Lev. 11:21): < WHICH HAVE KNEES ABOVE THEIR FEET > WITH WHICH TO JUMP UPON THE EARTH. Moreover, we translate < the word > > "to jump" (in the Targum Onqelos of Lev. 11:21). When Titus the Wicked entered the Holy of Holies and {sawed} [cut] < open > the curtain,³⁷So Sifre, Deut. 32:38; (328); Git. 56b; Gen. R. 10:7; Lev. R. 22:3; Eccl. R. 5:8:4; Josephus, Contra Apionem 2:82; Ant. 20.250; plus the parallels mentioned above. Cf. Exod. R. 51:5, according to which Hadrian committed the sacrilegious act, and M. Pss. 121:3, according to which it was Titus’ nephew. Cf. also Mark 25:38 // Matthew 37:51 // Luke 23:45. he entered in peace and came out in peace; but the sons of Aaron entered to offer sacrifice and came out destroyed by fire. [It is so stated (in Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.

The clouds draw water from the depths, as it is said, "He causeth the vapours to ascend from the ends of the earth" (Ps. 135:7), and in every place where the King commands them, there they cause rain (to fall), and forthwith the earth becomes fruitful and yields produce like a widow who becomes pregnant through debauchery. But when the Holy One, blessed be He, desires to bless the produce of the earth, and to give provision to the creatures, He opens the good treasuries in heaven and sends rain upon the earth, namely, the fructifying rain, and forthwith the earth becomes fruitful like a bride who conceives from her first husband and produces offspring of blessing, as it is said, "The Lord shall open unto thee his good treasury the heaven" (Deut. 28:12).

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

(Ib b) "A stone, Shethia." We are taught: It is called Shethia (foundation stone) because from it the world has been created. This statement is according to the one who says that the creation of the world began with Zion, for we are taught in a Baraitha: R. Eliezer says: "The world has been created beginning with the centre, as it is said (Job 38, 38) When the dust is poured out as molten metal, and the clods are made to cling fast together [first the center piece was created, then the other parts adhered to it] ." R. Joshua said: "The world has been created beginning with the extremities, as it is said (Ib. 37, 6) For to the snow he saith. Be thou earth. Like-rains of his strength." R. Isaac said: "The wise to the pouring rain, to the pouring Holy One, praised be He! threw a stone into the sea, in a spot whence the world was created, as it is said (Ib. 38, 6) Upon what are her foundation pillars placed at rest? Or who threw her corner stone?" The sages, however, said: "The world was created beginning with Zion, as it is said (Ps. 50, 1-2) A Psalm of Assaph, the God of Gods. the Lord speaketh, and calleth the earth, from the rising of the sun until its setting. Out of Zion, the perfection of beauty, God dazzleth forth; i.e., from Zion began to spread beauty to the whole world." We have been taught: R. Eliezer says: "(Gen. 2, 4) These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven; i.e., the luminous stars, etc., were created from the heavens, and all earthly things from the earth." But the sages say: "These and those [both] were created from Zion, as it is said (Ps. 50, 1) A Psalm of Assaph, the God of Gods, etc., and again (Ib.) Out of Zion the perfection of beauty; i.e., from it (Zion) was created the beauty of the (entire) world."

(At) the Teḳuphah of Tishri (the sun) begins from the aperture of Nogah and goes through its revolutions towards the south quarter, through one aperture after another until it reaches the aperture of Bilgah. (At) the Teḳuphah of Ṭebeth (the sun) begins from the aperture of Bilgah and continues its course, returning backward through one aperture after another until it reaches the aperture of Ta'alumah, through which the light goes forth, as it is said, "And the thing that is hid bringeth he forth to light" (Job 28:11). (At) the Teḳuphah of Nisan (the sun) begins from the aperture of Ta'alumah, and it goes to the north quarter through one aperture after another until it reaches the aperture No'aman. (At) the Teḳuphah of Ṭammuz (the sun) begins from the aperture No'aman and goes on its course, returning backwards through aperture after aperture until it reaches the aperture Cheder whence the whirlwind goes forth, as it is said, "Out of the chamber cometh the storm and cold out of the scattering winds" (Job 37:9).

The aperture which is in the midst of the firmament is named M'zarim and (the sun) does not go forth or set therein except once in its great cycle; (thereon) it goes through it as on the day when it was created. At night the sun is in the west. At the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth the sun goes on its course in the south quarter and in the waters of the Ocean (which are) between the ends of the heavens and the ends of the earth where it is submerged. For the night is long and the way is long until (the sun) reaches the aperture which is in the east, (even) the aperture through which it desires to go forth, as it is said, "It goeth toward the south, and turneth about unto the north" (Eccles. 1:6). It goes to the south at the Teḳuphah of Tishri and at the Teḳuphah of Ṭebeth, and turns to the north at the Teḳuphah of Nisan and at the Teḳuphah of Tammuz. It goes on its course for six months in the south quarter, and for six months in the north quarter, and owing to its circuits the sun returns to the aperture which is in the east. The sun has three letters of (God's) Name written upon his heart, and the angels lead him; such || as lead him by day do not lead him by night, and such as lead him by night do not lead him by day. The sun rides in a chariot and rises, crowned as a bridegroom, as it is said, "Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course" (Ps. 19:5). The sun's rays and face, which are turned downwards (to the earth), are of hail; and were it not for the hail which quenches the flames of fire the world would be consumed by fire, as it is said, "And there is nothing hid from the heat thereof" (Ps. 19:6). In winter (the sun) turns the upper (half of) his face downwards, and were it not for the fire which warms the face of hail the world could not endure because of the ice (cold), as it is said, "Who can stand before his cold?" (Ps. 147:17). These are the ends of the ways of the sun.

(Lev. 16:1:) “Now the Lord spoke unto Moses after the death [of Aaron's two sons].” This is what Elihu said (to Job 37:1), “At this also my heart trembles and leaps.” Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire.⁵⁵Cf. PRK 26(27):5; Lev. R. 20:5. He was amazed and said (ibid.), “At this also my heart trembles and leaps.” What did he see for him to say this? He said, “At a time when the priesthood had become weak in the hand of Aaron, what is written there (in Numb. 17:21)? ‘Then Moses spoke unto the Children of Israel; and their princes gave him a staff, a staff for each prince.’ So he wrote the name of each and every tribe on its staff. He also wrote the name of Aaron on the staff of Levi and put it in the middle, lest the Children of Israel say, ‘It smelled the Divine Presence and bore fruit.’ Moses said, ‘See, I am putting it in the middle so as not to give a pretext,’ as stated (in Numb. 17:21, cont.), ‘and the staff of Aaron was in the midst of their staffs.’ What is written there (in vs. 22-23)? ‘Then Moses placed the staffs before the Lord in the tent of the testimony. And it was on the morrow that Moshe came to the tent of testimony, and the staff of Aaron had sprouted […] and had borne almonds.’ The scriptural text lacked nothing. Why then, ‘and had born (rt.: gml) almonds (rt.: shqd)?’⁵⁶Numb. R. 18:23. It repaid (rt.: gml) anyone who was bent on (rt.: shqd) evil against the tribe of Levi. So while (in Numb. 17:16-24) even dry pieces of wood emitted an aroma among those who live in the world, sprouted blossoms, came out alive, and produced fruits; [yet] the sons of Aaron, who entered there alive, came out destroyed by fire.” So when Elihu beheld the one and the other, he said (in Job 37:1), “At this also my heart trembles.” When? (Lev. 16:1:) “Now the Lord spoke unto Moses after the death of Aaron's two sons.” As [all] four of [Aaron's sons] deserved to die; but Moses prayed for them, and his prayer produced half [a response]. When? When Israel made the calf, what is written there (in Deut. 9:20)? “And the Lord was very angry with Aaron to destroy (rt.: shmd) him.” Destruction (rt.: shmd) can only be annihilation of children. Thus it is stated (in Amos 2:9), “I destroyed (rt.: shmd) their (the Amorites') fruit above […].” When Moses prayed, his prayer produced half [a response]. (Lev. 16:1:) “After the death of Aaron's two sons.” The Holy One, blessed be He, said to him, “Aaron, did I not write this in My Torah (in Exod. 22:8), ‘In every case of misappropriation, whether for a bull, for an ass or for a sheep….’ Do you not remember what you did with the bull, as stated (in Ps. 106:20), ‘Thus they exchanged their glory for the image of a bull?’”⁵⁷See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 that use the same form, see BQ 54b. (Exod. 22:8, cont.:) “For an ass.” This refers to the Egyptians, about whom it is written (in Ezek. 23:20), “whose flesh is like the flesh of asses.” They (the Egyptians among them) made for them a calf, whom Israel worshiped, as stated (in Numb. 11:4), “Then the rabble⁵⁸I.e., the Egyptians who joined Israel in the Exodus. which was in their midst.” (Exod. 22:8, cont.:) “For a sheep (seh).” This refers to Israel, as stated (in Jer. 50:17), “Israel is a scattered flock (seh).” (Exod. 22:8, cont.:) “For a garment,” [i.e.] that one about which it is written (in Is. 3:6), “you have a garment; you shall be our leader.”⁵⁹According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8, cont.:) “Or any loss,” since it is written of them (i.e., of Israel in Jer. 50:6), “My people were lost sheep.” (Exod. 22:8, cont.:) “Of which one says, ‘This is it.” [This refers to] them when they said (in Exod. 32:8), “These are your gods, O Israel.” (Exod. 22:8, cont.:) “The case of both parties shall come before God (the powers).” This refers to Moses of whom it is written (in Exod. 7:1), “See, I have set you as a power to Pharaoh,” [in that] Moses sat in judgment over them. (Exod. 22:8, cont.:) “The one whom God (the powers) condemns.” This refers to the judges.⁶⁰See above, Exod. 2:1, and the note there. (Exod. 22:8, cont.:) “Shall pay his neighbor double.” This refers to the two sons of Aaron. Ergo (in Lev. 16:1), “after the death of Aaron's two sons.”

And when He said: When shall they give every man a ransom for his soul (Exod. 30:12), he wondered and said: Who is able to give a ransom for his soul, since it is said: No man can by any means redeem his brother, nor give to God a ransom for him, for too costly is the redemption of their soul (Ps. 48:8–9)? He replied: It is not as you imagine. This they shall give indicates that they shall give something like this. R. Huna said in the name of Rab: The Almighty, whom we cannot find out, is excellent in power (Job 37:23) implies that the Holy One, blessed be He, did not impose impossible burdens upon Israel. When Moses realized that he declared: Happy is the people that is in such a case (Ps. 144:15) and Happy is he whose help is the God of Jacob (ibid. 146:5).

That is what is written: “Say to God: How awesome are Your works” (Psalms 66:3). How terrifying are Your wonders. [Those slated to be] killed, kill those who would be their killers, and [those slated to be] hanged, hang those who would hang them. [Those who would be] drowned in the sea, drown those who would have drowned them. So it is, “In the greatness of Your power Your enemies cringe before You” (Psalms 66:3).
You find the benevolent qualities of the Holy One blessed be He are abundant, lasting, and of superior quality.¹⁵The translation of these terms is in accordance with the interpretation of the Etz Yosef. The term abundance in the continuation of the midrash refers to all of the characteristics mentioned here. Benevolence in abundance, kindness in abundance, mercy in abundance, righteousness in abundance, faithfulness in abundance, redemption in abundance, blessing in abundance, praise in abundance, peace in abundance. Benevolence in abundance, as it says: “How abundant is Your benevolence that You have set aside for those who revere You” (Psalms 31:20). Kindness in abundance, as it says: “And abundant in kindness and truth” (Exodus 34:6). Mercy in abundance, as it says: “Your mercy is abundant, O Lord” (Psalms 119:156). Righteousness in abundance, as it says: “And justice and abundant righteousness” (Job 37:23). Faithfulness in abundance, as it says: “New every morning, Your faithfulness is abundant” (Lamentations 3:23). Your redemption is abundant, as it says: “Israel will implore the Lord, for kindness is with the Lord and His redemption is abundant” (Psalms 130:7). Blessing in abundance, as it says: “I will pour out upon you blessing without limit [beli dai]” (Malachi 3:10). What is “without limit” [beli dai]? Until your lips will wear out [yivlu] from saying enough [dai]. Praise in abundance [raba] as it says: “A God dreaded in the great [raba] council of the holy, awesome to all around Him” (Psalms 89:8). And it is written: “How abundant are your works O Lord, You perform them all with wisdom, the earth is full of Your creations” (Psalms 104:24). Peace in abundance, as it says: “All your children will be disciples of the Lord and abundant will be your children’s peace” (Isaiah 54:13). Do not read “your children” [banayikh] but rather “your builders” [bonayikh].¹⁶ “Builders” is understood to refer Torah scholars who build up the world through their teachings. “May there be peace within your walls and tranquility in your palaces. For the sake of my brothers and companions I will say: Peace be with you. For the sake of the house of Lord our God, I will seek your good” (Psalms 122:7–9). “May you see children of your children, peace upon Israel” (Psalms 129:6). “Abundant peace to those who love Your Torah and may they not falter” (Psalms 119:165). May the Lord give might to His people; May the Lord bless his people with peace” (Psalms 29:11).
Midrash Esther is complete.
*!*

(Lev. 16:1:) NOW THE LORD SPOKE UNTO MOSES AFTER THE DEATH < OF AARON'S TWO SONS >. This text is related (to Job 37:1): AT THIS ALSO MY HEART TREMBLES. [Who spoke this verse? Elihu spoke it.] Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire.⁵⁸Tanh., Lev. 6:8; cf. PRK 26(27):5; Lev. R. 20:5. He was amazed and said (ibid.): AT THIS ALSO MY HEART TREMBLES AND LEAPS FROM ITS PLACE. What did he see for him to say this? It is simply at a time when⁵⁹Besha‘ah besha‘ah shennitpaqpeqah, which translates literally as, “In the hour, in the hour that < the priesthood > was shaken.” This repetition may well be an error, which Buber seems to avoid when he cites the passage in his notes. the priesthood was shaken {i.e., when < the priesthood > had become weak} in the hand of Aaron. What is written there (in Numb. 17:21 [6])? THEN MOSES SPOKE UNTO THE CHILDREN OF ISRAEL; AND THEIR PRINCES GAVE HIM A STAFF, A STAFF FOR EACH PRINCE…. So he wrote the name of each and every tribe on its staff. He also wrote the name of Aaron on the staff of Levi and put it in the middle. Moses said < It was > lest the children of Israel say: It smelled the Divine Presence and bore fruit. [Moses said: See, I am putting it in the middle so as not to give a pretext, as stated (in Numb. 17:21 [6], cont.): AND THE STAFF OF AARON WAS IN THE MIDST OF THEIR STAFFS.] What is written there (in vs. 22–23 [7–8])? THEN MOSES PLACED THE STAFFS < BEFORE THE LORD IN THE TENT OF THE TESTIMONY >…. AND THERE THE STAFF OF AARON < OF THE HOUSE OF LEVI > HAD SPROUTED; IT < HAD PUT FORTH SPROUTS, PRODUCED BLOSSOMS, > AND HAD BORNE ALMONDS. The scriptural text lacked nothing. Why then: AND HAD BORN (rt.: GML) ALMONDS (rt.: ShQD)?⁶⁰Numb. R. 18:23. It repaid (rt.: GML) anyone who was bent on (rt.: ShQD) evil against the tribe of Levi. So while (in Numb. 17:16–24 [1–9]) even dry pieces of wood emitted an aroma among those who live in the world, [sprouted blossoms,] came out alive, and produced fruits; the sons of Aaron, who entered there alive, came out destroyed by fire. So when Elihu beheld the one and the other, he said (in Job 37:1): AT THIS ALSO MY HEART TREMBLES. When? (Lev. 16:1:) NOW THE LORD SPOKE UNTO MOSES AFTER THE DEATH OF AARON'S TWO SONS.

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

"And Elokim blessed the seventh day and sanctified it"- Rabbi Yishmael says: "He blessed it" with manna "and sanctified it" with manna, He blessed it with manna-for all the days of the week one omer [portion] fell [per person], on Friday two omer [portions] fell [per person]. He sanctified it with manna [on Shabbat] it didn't fall at all. Rabbi Nosson says: He blessed it with manna and sanctified it with blessing. Rabbi Yitzhak says: He blessed it with manna, and sanctified it with the gatherer [of sticks]. "And He blessed it" with robing. Rav Huna says: [one] must change [one's clothes]. R' Chiyya in the name of Rav Yochanon says: [one] must mingle [a garment along with his weekday clothes for the honor of Shabbat]. Avin son of Chasdai says [one] must [let one's cloak] hang. Rabbi Yermiah and R' Zeirah were walking together, and R' Yermiah's cloak was tucked up and Rabbi Zeirah let it hang. This [reflects] what was said [that] one must lower [one's cloak]. R' Elazar says: "He blessed it" with a candle and this occurred to me, one time I lit a candle on the eve of Shabbat and I came and I found it [still] lit at the end of Shabbat and it wasn't diminished at all. "He blessed it" with the light of the face of man, "He sanctified it" with the light of of the face of man. The light of man's face throughout the week isn't comparable to [his face] on Shabbat. "He blessed it" with luminaries, R' Shimon son of Yehuda the man of Acco says in the name of R' Shimon: even though the luminaries were cursed from the Shabbat eve ... Rabbi Yehudah son of Rabbi Simon said : The light that the Holy Blessed One created on the first day, a person could see with it from one end of the universe to the other. Once God saw the perverse actions of the people of the generation of the flood and the generation of the dispersion, God got up and hid [this light], and reserved it for the righteous in the future. From where do we know that God hid it? As it says (Job 38:15), “And [God] withheld from the wicked their light, and the haughty arm shall be broken.” And from where do we know that [God] reserved it for the righteous in the future? As it says (Proverbs 4:18), “And the path of the righteous is like a glowing light, that grows and shines until the arrival of day.” Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in, Primordial Adam [and exclaimed], “‘Surely darkness comes to bruise/conceal me’ (יְשׁוּפֵנִי; Psalm 139:11); perhaps the one of whom it is said, ‘They shall strike(יְשׁוּפְךָ) at your head’ (Genesis 3:15) will come to attack me?” What did the blessed Holy One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What did the Holy Blessed One do? He presented him with two flints, which he [Adam? God?] struck together and light came forth, whereupon he blessed it, as it is written, “The night was light for my sake” (Psalm 139:11). What blessing did he say on them? “Who creates the lights of fire.” This is consistent with the opinion of Samuel, for Samuel said: “Why do we recite a blessing over light at the end of Shabbat? Because then it was first created.

IN THE BEGINNING GOD CREATED THE HEAVENS: These are heavens. From what was the < earth > created? From a lump of snow, as stated (in Job 37:6): FOR TO THE SNOW HE SAYS: BECOME EARTH. So the Holy One blessed them, and they became fruitful and multiplied. David said (in Ps. 134:3): MAY THE LORD WHO MADE HEAVEN AND EARTH BLESS YOU FROM ZION.

... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...

"Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to Israel, He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written, "As for the Tabernacle, make it of ten curtains." Hence it is written, "The Omnipresent we have not found to be of great power." But when He gives to them, He gives according to His power: In the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion [cloud by day and smoke with a glow of flaming fire by night; indeed] over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he, with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command...." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1), "Arise, My light...." And it is [also] written (Isaiah 30:26), "And the light of the moon shall become like the light of the sun." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month...." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia." And it is [also] written (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY (ShDY). R. Aha said: These heavens were created from a curtain material, and the earth was created from snow.⁷²See above, 1:11; 3:27; 10:12. Thus it is stated (in Is. 40:22): WHO HAS STRETCHED OUT THE HEAVENS LIKE A CURTAIN. And the earth < comes > from snow, as stated (in Job 37:6): FOR TO THE SNOW HE SAYS: BECOME EARTH. When the Holy One told them to be created, they continued to expand. R. Aha said: If the Holy One had not told them: Enough (DY), they would have continued to expand until they were raised along with the dead. Jacob said: The one who said to the heavens and earth: Enough (DY) for you, should say to my afflictions: Enough (DY) for you. (Gen. 43:14:) GOD WHO IS ENOUGH (ShDY).

“Everything goes to one place; everything was from the dust, and everything returns to the dust” (Ecclesiastes 3:20).
“Everything goes to one place…” – Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: Everything that the Holy One blessed be He created in the heavens, their origins are from the heavens, and everything that the Holy One blessed be He created on the earth, their origins are from the earth. What is the reason [for Rabbi Eliezer’s opinion]? [It is based on the verses:] “Praise the Lord from the heavens, praise Him in the heights, praise Him all his angels” (Psalms 148:1–2) until: “Praise the Lord from the earth, sea creatures and all depths, fire and hail, snow and vapor” (Psalms 148:7–8), until the end of the psalm. Rabbi Yehoshua says: Everything that the Holy One blessed be He created in the heavens and on the earth, their origins are from the heavens. Snow, even though it is written in its regard: “For He said to the snow, be on earth” (Job 37:6), its origins are only from the heavens, as it is stated: “Because, just as the rain and the snow fall from the heavens…” (Isaiah 55:10).
Rabbi Ḥiyya bar Yosef said: Everything that is in the heavens and on the earth, their origins are from the earth. Rain, even though it is written in its regard: “Because, just as the rain and the snow fall from the heavens…” – its origins are only from the earth. What is the reason? “A mist ascended from the earth [and watered the whole surface of the ground]” (Genesis 2:6). Rabbi Yudan cites it from here: “Everything goes to one place; [everything was from the dust].” Rabbi Naḥman said: Even the orb of the sun was created only from the earth, as it is stated: “Who says to the sun [ḥeres]⁸⁵Ḥeres, the term used in this verse for sun, typically means earthenware. not to shine…” (Job 9:7).

23 ---

This text is related (to Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE; <HE DOES GREAT THINGS WHICH WE DO NOT UNDERSTAND >. What is the meaning of THUNDERS? It is simply that, when the Holy One gave the Torah on Sinai, the Holy One through his voice showed Israel miracle after miracle. How? When the Holy One spoke, his voice went back and forth throughout all the world. When Israel heard the voice, it came from the south; so they ran {from the south} [southward] to receive the voice <coming> from there. And so it was for <all> the four winds.¹⁰²The parallel accounts (Tanh., Exod. 1:25; Exod. R. 5:9) explain that the voice shifted successively to the north, the east, and the west, with Israel running after it in each case. After that it shifted <so that it came> to them from the heavens; so they were raising their eyes to the heavens. Then the voice shifted <so that it came> to them from the ground. Where is it shown? Where it is stated (in Deut. 4:36): FROM THE HEAVENS HE HAD YOU HEAR HIS VOICE ADMONISH YOU. ON EARTH HE SHOWED YOU HIS GREAT FIRE, <AND FROM THE MIDST OF THE FIRE YOU HEARD HIS WORDS>.

For the small ones it was like milk from their mother's breast, as stated (in Numb. 11:8): AND ITS TASTE WAS LIKE THE TASTE OF FAT CREAM. And the sick savored it as the taste of fine flour mixed with oil and honey like barley grits¹⁰⁷Gk.: ptisane; Lat.: ptisana. as one prepares it for the sick {fankokha' in the Arabic language}. It is so stated (ibid.): BOILED IT IN A POT. It also says (in Ezek. 16:19): ALSO MY BREAD, WHICH I GAVE YOU, FINE FLOUR, [OIL], AND HONEY, WHICH I HAD YOU EAT. R. Jose b. R. Hanina said: If the manna, which was one species, was changed into several varieties and into many species because of Israel's need, how much the more so in the case of the voice in which was < uttered > with power (koah). Ergo (in Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE….

Another interpretation (of Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE; <HE DOES GREAT THINGS WHICH WE DO NOT UNDERSTAND>. When did the Holy One do marvels with his voice?¹⁰⁸Tanh., Exod. 1:26. When the Holy One desired to send Moses on his mission to redeem Israel, he was in Midian <and> afraid of Pharaoh from whom he had fled lest he kill him. It is so stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH…. When the oracle was revealed to him in Midian and told him to return to Egypt, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN: GO BACK TO EGYPT, the oracle was divided into two voices and became two faces.¹⁰⁹Gk.: duo prosopa. In Midian Moses heard (according to Exod. 4:19): GO BACK TO EGYPT, while in Egypt Aaron heard (according to Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. But whoever was in the middle did not hear anything. Ergo (in Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE.

And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture states elsewhere in allusion to this verse: God thundereth marvelously with His voice; great things doeth He, which we cannot comprehend (Job 37:5). What is meant by God thundereth marvelously with His voice? When the Holy One, blessed be He, gave the Torah at Sinai, He revealed untold marvels to Israel through His voice. In what way did He do that? The Holy One, blessed be He, spoke, and His voice reverberated throughout the entire world. When Israel heard the sound of His voice, it appeared at first to come from the south, and so they ran to the south to receive the voice. In the south the sound appeared to reverse itself and to emanate from the north, whereupon they ran to the north. In the north it shifted as though it came from the east, and so they hastened to the east to await the voice; then it appeared to shift once more from the east to the west, and they ran to the west. In the west, it turned about as though it came from the heavens, but when they lifted their eyes toward heaven, it seemed to come from the earth. Whereupon they looked toward the earth, as it is said: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon the earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire (Deut. 4:36).

R. Yosé the son of Hanina stated further that just as the manna, which was actually of one kind, could change into different kinds (tastes), because of the requirements of each of them, so could the voice that went forth change for each of them according to the individual’s ability to hear it, so that no harm might befall him. Whence do we know that the voice divided itself into many sounds? It is said: And all the people perceived the thunderings. The plural thunderings is written, and not the singular “thundering.” Therefore, God thundereth marvelously with His voice (Job 37:5).

Another explanation of God thundereth marvelously with his voice (Job 37:5). When did the Holy One, blessed be He, perform these miracles with His voice? He did so at the time he wished to send Moses to Pharaoh to redeem the Israelites from Egypt. When Moses was in Midian, he was afraid to go to Pharaoh, so the Lord revealed Himself him and told him: Go, return into Egypt (Exod. 4:19). These words divided themselves into two distinct sounds and took two different forms. Moses heard the voice in Midian saying: Go return into Egypt, and Aaron heard it saying: Go, meet Moses (ibid., v. 27), while those in between heard nothing at all. Hence, God thundereth marvelously, etc.

(Job 37:7:) HE SIGNS WITH EACH PERSON'S HAND. What does that mean? That when the Holy One created the human, he had all generations pass before him up until the dead would rise, the righteous and the wicked. He said to him: Look at how you have brought death upon the righteous. When Adam heard that, he began to be depressed. He said to him: Sovereign of the World, have I also done this to your world? I have no concern over the wicked, that they should die, but over the righteous, lest they murmur against me. If you please, just do not record concerning me that I brought death upon them. The Holy One said to him: Thus shall I do: When someone is going to depart from this world, the Holy One appears to him. He says to him: Write down the deeds which you have done, since you are dying for the deeds which you have done. So he writes. When he has written, he says to him: Sign; and he signs, as stated (ibid.): HE SIGNS WITH EACH PERSON'S HAND. Then, in the age to come, when the Holy One sits in judgment with his creatures, he will bring all the books of the children of Adam (mentioned in Gen. 5:1) and reveal their deeds to them. Therefore, it is stated (Job 37:7): HE SIGNS WITH EACH PERSON'S HAND….

... 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.’

Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) "From the rain of the heavens you will drink water" — both the revealed and the concealed. And thus is it written (Job 37:11) "Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems." So that clouds surround it and water it from every side.

Or, because it does drink irrigation water, but not snow-water, it is, therefore, written "From the rain of the heavens you will drink water." Let "water" not be written (i.e., it is superfluous). Why is it written? (To indicate) even snow-water. And thus is it written (Isaiah 55:10) "For as the rain and the snow descend from the heavens … and soaks the earth and makes it bring forth vegetation, etc.", and (Job 37:6) "For to the snow He says 'Descend to the earth, etc.'"

...Rabbi Berechya, Rabbi Chiya, and the Rabbis "from there" [Babylonia] stated in the name of Rabbi Yehudah: Not a day passes that the Holy and Blessed One does not innovate some halacha in the heavenly court. What is the reason [prooftext]? As it is written: "Listen, listen to the roar of His voice, to the sound (hegeh) that issues from His mouth" (Job 37:2). And hegeh is none other than Torah, as it is written "meditate (v'hegita) on it day and night" (Joshua 1:8). And even these halachot was known by our father Abraham.

... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)

“Because Avraham hearkened to My voice…” (Bereshit 26:5) R’ Yochanan and R’ Chanina both said - Avraham came to consciousness of his Creator at age forty-eight. Resh Lakish said - Avraham came to consciousness of his Creator at age three. From where did they learn this? ‘Because (ekev, also meaning heel) Abraham hearkened to the voice of his Creator, “and kept My charge, My commandments, My statutes, and My instructions." (Bereshit 26:5) R’ Yonatan said in the name of R’ Yochanan – even the laws of mixing courtyards were known to Avraham, ‘My instructions (torati)’, Avraham kept two torahs, even the simple commandments of the oral law. R’ Simon said – even the new name which the Holy One would call Jerusalem in the future was known to Avraham, as it is written “And Avraham named that place, The Lord will see…” (Bereshit 22:14), and it is written “…and the name of the city from that day will be ‘The Lord is There.’” (Yechezkiel 48:35), and it is written “At that time, they will call Jerusalem ‘The Throne of the Lord’…” (Yermiyahu 3:17) R’ Berachia said in the name of R’ Yehudah: there is no day on which the Holy One does not innovate law in the heavenly court. What is his proof? “Hear attentively the noise of His voice and the sound (hegeh) that emanates from His mouth.” (Iyov 37:2) Hegeh only refers to Torah, as it says “…you shall meditate (hegita) therein day and night..” (Yehoshua 1:8)

"without wrong": When a man departs from the world, all his deeds come and present themselves to him one by one, saying: "This is what you did on this and this day. Do you believe it?" The man: "Yes, I do." The deed: "Sign!" — and he signs, viz. (Iyyov 37:7): "He makes the hand of every man sign."