Midrasz do Micheasza 4:78

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

“And her tears are on her cheeks [leḥya],” over her priests, just as it says: “He shall give to the priest the foreleg, the jaw [haleḥayayim], and the maw” (Deuteronomy 18:3). Alternatively, over her mighty, just as it says: “He found a fresh jawbone [leḥi] of a donkey [and he put forth his hand and took it and smote a thousand men with it]” (Judges 15:15). Alternatively, over her judges, just as you say: “They strike [the judge of Israel] on the cheek [haleḥi] with a rod” (Micah 4:14). Alternatively, over her lads; you find that when the enemies entered the Temple, they seized the lads and bound their hands behind them. They were weeping and the tears were flowing on their cheeks. They could not wipe them and they fell on their cheeks like the scar of a boil.⁸¹The tears seared their cheeks, similar to a wound, because they could not wipe them off.

It is written in Scripture: Be in pain and labor to bring forth, O daughter of Zion, like a woman in travail; for now thou shalt go forth out of the city and shall dwell (ve-shakhant) in the field, and shalt come into Babylon; there shalt thou be rescued. There shall the Lord redeem thee from the hand of thine enemies (Micah 4:10). Ve-shakhant “(shall dwell) in the field” is written; even though Israel may be banished into the field, My Shekhinah⁷Reading ve-shakhant as shekhinati (my Shechinah). will not depart from you. And thou shalt come even into Babylon; there shalt thou be rescued (ibid.). The word there in this verse indicates that the redemption (of Israel) will commence there, and that from there they will ascend to Jerusalem, as it is said: And saviors shall come up on Mount Zion (Obad. 21). That shall be when the kingdom shall be the Lord’s (ibid.). So may be Your will.

R. Elazar said: "What is the meaning of the passage (Micha 4, 2) And many nations shall come, and say. Come ye, and let us go up to the mountain of the Lord and to the house of the God of Jacob. The God of Abraham and Isaac, is not stated here, but that of Jacob; i.e., neither like that of Abraham, who described it as a mountain, as it is said (Ex. 22, 14) On the mount of the Lord it shall be seen; nor like that of Isaac, who described it as a field, as it is said (Ib. 24, 63) And Isaac was gone out to mediate in the field; but like that of Jacob, who described it as a house, as it is said (Ib. 35, 7) And he called the name of that place Beth-El (the house of God)." R. Jochanan said: "The day on which the reunion of the exiled will occur, will be as great as the day on which heaven and earth were created; for it is said (Hos. 2, 2) Then shall the children of Judah and the children of Israel be gathered together, and they will appoint for themselves one head, and they shall go up out of the land; for great shall be the (Yom) day of Yisre-el. Behold, it is written (Gen. 1, 5) And it was morning and it was evening one (Yom) day."

Observe what is written: Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail; for now thou shalt go forth out of the city and shalt dwell in the field (Micah 4:10). The ketiv (traditional spelling) is “I shall dwell” (rather than the Masoretic “thou shalt dwell” as in the preceding quotation) to indicate that though I shall exile you from its midst, my Shekhinah will not depart from the city. The field mentioned here alludes only to Zion, as it is said: Zion unto a field will be plowed (ibid. 3:12). The Holy One, blessed be He, declared: You shall pray unto me in the direction of the Holy City, and I will hearken from heaven and heal your land. Therefore Jacob said to his sons: Let us arise, and go up to Beth-El. What shall we do there? they asked. And he answered: The Holy One, blessed be He, has commanded me to arise, go up to Beth-El and dwell there.

Rabbi Chanina said: (Men) of the seventy languages were there on the ship, and each one had his god in his hand, (each one) saying: And the God who shall reply and deliver us from this trouble, He shall be God. They arose and every one called upon the name of his god, but it availed nought. Now Jonah, because of the anguish of his soul, was slumbering and asleep. The captain of the ship came to him, saying, Behold, we are standing betwixt death and life, and thou art slumbering and sleeping; of what people art thou? He answered them, "I am an Hebrew" (Jonah 1:9). (The captain) said to him, Have we not heard that the God of the Hebrews is great? Arise, call upon thy God, perhaps He will work (salvation) for us according to all His miracles which He did for you at the Reed Sea. He answered them, It is on my account that this misfortune has befallen you; take me up and cast me into the sea and the sea will become calm unto you, as it is said, "And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you" (Jonah 1:12).

“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness. R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber. Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him.

… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)

(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.

Jacob took his sons and his grandsons, and his wives, and he went to Kirjath Arba (so as to be) near Isaac his father. And he found there Esau and his sons and his wives dwelling in the tents of Isaac. And he spread his tent apart from him; and Isaac saw Jacob, his wives, his daughters, and all that belonged to him, and he rejoiced in his heart exceedingly. Concerning him the Scripture saith, "Yea, thou shalt see thy children's children, peace be upon Israel" (Ps. 128:6).

(Gen. 22:2, cont.:) GO UNTO THE LAND OF MORIAH. R. Jannay and R. Hiyya differ.¹⁵⁶See also yBer. 4:5 (8c); Ta‘an. 16a. R. Jannay says: What is Moriah? The place from which {light} [religious awe] went forth to the world, as stated (in Ps. 68:36 [35]): YOU ARE AWESOME (mora), O GOD, OUT OF YOUR HOLY PLACES.¹⁵⁷I.e., the Sanctuary, the site of which is generally identified with Mount Moriah. R. Hiyya said: The place from which {the Torah} [instruction (hora'ah)] goes forth to the world, as stated (in Is. 2:3 // Micah 4:2): FOR THE TORAH SHALL COME FORTH OUT OF ZION.