Midrash sobre Daniel 3:26

“A good name is better than fine oil, and the day of death than the day of one's birth” (Ecclesiastes 7:1).
“A good name is better than fine oil.” Fine oil descends,¹See Psalms 133:2. a good name ascends.²See Genesis 12:2. Fine oil is temporary, a good name is eternal. Fine oil is finite, a good name is infinite. Fine oil costs money, a good name is free. Fine oil is for the living, a good name is for the living and for the dead. Fine oil is for the wealthy, a good name is for the poor and the wealthy. Fine oil wafts from the inner chamber to the banquet hall, a good name carries from one end of the world to the other end. Fine oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and ferment blended oil” (Ecclesiastes 10:1). A good name falls on the dead and does not putrefy, as it is stated: “He went up and stretched himself upon the boy […and the lad opened his eyes]” (II Kings 4:35).³Elisha’s righteousness, which earned him a good name, allowed him to revive the dead. Fine oil falls on water and disperses, a good name falls on water and does not disperse, as it is stated: “The Lord said to Jonah and it spewed Jonah out” (Jonah 2:11). Fine oil falls onto fire and burns, a good name falls on fire and does not burn, as it is written: “Then…they emerged [from within the fire]” (Daniel 3:26).⁴The reference is to Ḥananya, Mishael, and Azarya.
Rabbi Yehuda ben Rabbi Simon said: We have found those with fine oil who entered a place of life and emerged burned, and those with a good name who entered a place of death and emerged alive. Nadav and Avihu⁵They had been anointed with the anointing oil. entered a place of life and died.⁶Nadav and Avihu, who had been anointed to the priesthood with the anointing oil, entered the Tabernacle and were killed (see Leviticus 10:1–2). Ḥananya, Mishael, and Azarya entered a fiery furnace and emerged alive. Therefore, it is stated: “A good name is better than fine oil…”

Precious oil is possessed by men of wealth, but a good name may be attained by poor and rich alike. A good name adheres to the living and the dead, while precious oil exists for the living alone. The scent of precious oil may travel from the sleeping chamber to the anteroom, but a good name travels from one end of the earth to the other. When precious oil falls upon a corpse, it become putrid, as it is said: Dead flies make the oil of a perfumer fetid and putrid (Eccles. 10:1), but when a good name is possessed by a deceased person, it does not deteriorate, as is said: And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself out upon him; and the flesh of the child waxed warm (II Kings 4:34). Another explanation. When precious oil falls into water it floats away, but a good name does not float away, as is said: And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land (Jonah 2:11). Another explanation. When precious oil falls into a fire, it is consumed, but when a good name falls into fire, it is not consumed, as is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire (Dan. 3:26).

R. Judah the son of Simon stated: We find that one who possesses precious oil may enter a healthy place and come out a corpse, while the owner of a good name can enter a place of death and come out alive: Nadab and Abihu approached the altar to offer sacrifices, but they were consumed even though they were anointed with it, as is written: And there came forth fire from before the Lord and devoured them (Lev. 10:2). Hananiah, Mishael, and Azariah, on the other hand, went into the fire and came out alive, as it is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire. And the day of death rather than the day of one’s birth (Exod. 7:1). When a child is born, no one can foresee the vicissitudes that may befall him, but at the time of his death everything about his life is known. When Miriam was born, no one was aware of it, but at her death the well disappeared.⁴See Taanit 4a. The well in the desert was given for Miriam’s sake. When Aaron was born, no one knew but when he died, the cloud of glory was removed;⁵Indicating that he had died and that his soul was lifted up by the cloud. when Bezalel was born, nobody knew but (before he died) he was called to build the Tabernacle. (After their deaths,) everyone knew these things. A good name is better than precious oil. Bezalel’s good name was more helpful to him than anointing oil to the sons of Aaron, for in the case of Bezalel, the Holy One, blessed be He, declared: See, the Lord hath called by name Bezalel.

There are creatures that thrive in the air but do not thrive in fire, and conversely there are creatures that thrive in fire but do not thrive in the air. If one that lives in the air enters a fire, he cannot survive, and if one that lives in fire ascends into the air, he cannot survive. Yet Hananiah, Mishael, and Azariah were hurled into the fire and went forth unscathed, as it is said: Then Shadrach, Meshach, and Abed-nego came forth (Dan. 3:26). The creature that thrives in fire but does not thrive in the air is the salamander. How do we know this? When glass blowers are about to fashion glass objects, they stoke their furnace for seven days and seven nights. When the fire becomes extremely hot, a creature similar to a lizard that is called a salamander comes out. If a man should smear his hand or any part of his body with its blood, fire will not affect that place, for the animal is created in fire. From this fact our sages taught that the fire of Gehenna does not affect the scholar, (deriving this) a fortiori from a salamander. For if the blood of a salamander, which is merely created in fire, can make a man’s body immune to fire, how much more so would the scholar, who observes the law, which is a fiery law, given by One who is a consuming fire, and of whose teacher (is said): The house of Jacob shall be a fire (Obad. 18), be immune from the fire of Gehenna. Hence it is said: How great are Thy works, O Lord! Thy thoughts are very deep (Ps. 92:6).

“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9).
“I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.⁵⁹God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.⁶⁰Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.⁶¹This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).⁶²This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.⁶³Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.
Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;⁶⁴It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley.
From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.⁶⁵Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.
From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke.
From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.⁶⁶Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).
I have ascertained only that these were there when they descended;⁶⁷They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27).
From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body.
From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1).
From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur.
The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.⁶⁸He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,⁶⁹Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1).
“And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,⁷⁰Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. ⁷¹Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.

Rabbi Yoḥanan interpreted the verse regarding Sodom and Israel. “We have a [little] sister” (Song of Songs 8:8) – this is Sodom. That is what is written: “Your elder sister is Samaria […and your younger sister…is Sodom]” (Ezekiel 16:46). “And she has no breasts” (Song of Songs 8:8) – it did not suckle mitzvot and good deeds. “What shall we do for our sister on the day” (Song of Songs 8:8) that the supernal court decreed that it will burn in fire, as it is stated: “The Lord rained sulfur and fire on Sodom and on Gomorrah” (Genesis 19:24)?
“If she is a wall, we will build upon her” – this is Israel. The Holy One blessed be He said: If Israel stands firm in their deeds like a wall, we will build them up and rescue them. “And if she is a door” – if they sway in their words to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with him only for a short while.
“I am a wall” – Israel said before the Holy One blessed be He: ‘Master of the universe, we are a wall and we will stand firm like a wall in [performing] mitzvot and good deeds.’ “And my breasts are like towers” – as we are destined to establish factions and groups of righteous men like us in the world. “Then I was in his eyes as one who finds peace” – why? Because all the nations of the world were provoking Israel and saying to them: ‘If so, why did He exile you from His land, and why did He destroy His Temple?’ Israel would respond to them: ‘We are comparable to the daughter of a king who hurries to spend the festival in her father’s home. Ultimately, she returns to her home in peace.’²⁵Like a woman who left her husband’s home in order to visit her father’s home for a festival, Israel was sent into exile to the lands from which they had originally come. Eventually, they will return to their real home, the Land of Israel (Yefe Kol).
Another matter: “If she is a wall” – this is [a reference to] Ḥananya, Mishael, and Azarya. The Holy One blessed be He said: If Ḥananya, Mishael, and Azarya stand firm in their deeds, we will build the world upon them and rescue them. “And if [she is] a door” – if they sway in their deeds to and fro like a door, “we will affix [natzur] upon her a cedar panel.” Just as a drawing [tzura] exists only for a short while, so I will stand with them only for a short while.
“I am a wall” – they said before the Holy One blessed be He: ‘We will stand firm in mitzvot and good deeds like a wall.’ “And my breasts are like towers” – as we are destined to establish in Your world factions and groups of righteous men like us. “Then I was in his eyes as one who finds peace” – the Holy One blessed be He said to them: ‘Just as you descended into the fiery furnace intact, so I will extricate you intact.’ That is what is written: “Then Shadrakh, Meshakh, and Aved Nego emerged [from within the fire]” (Daniel 3:26).

The ministering angels were about to descend from heaven to rescue Shadrach, Meshach, and Abed-nego when the Holy One, blessed be He, said to them: “They descended for the sake of My Name, therefore I shall descend to rescue them and release them,” as it is said: Who executeth justice for the oppressed, the Lord looseth the prisoners (Ps. 146:7). Forthwith, He released them by raising the furnace, which was extremely deep, until it was level with the ground. When the angel beheld what had transpired, he said to them: “Depart from this place, for the Holy One, blessed be He, has already released you. He performed miracles in your behalf and has raised the furnace level with the ground.” They replied: “We shall not depart from this place without the king’s permission lest he say we escaped from the furnace. I keep the king’s command; that is, by his command we were cast into the furnace, and only at his command shall we depart.” When Nebuchadnezzar approached and saw what had taken place he was astounded, and he spoke, saying: Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither (Dan. 3:26). The verse does not say “Come up” but merely Come forth, and come hither, thereby indicating that the furnace had been raised level with the ground. Inasmuch as they had been cast into the furnace at his command, they would come forth only at his command. Where did they learn this? They learned it from Noah, who entered the ark at the command of the Holy Omnipotent One, blessed be He, as it is said: Come, thou and all thy house (Gen. 7:1), and finally he left it at His command when He said to him: Go forth from the ark (ibid. 8:16).

The Holy One, blessed be He, told the angels: You shall descend to rescue his descendants Hananiah, Mishael, and Azariah when they are cast into the furnace. The angels did descend to rescue them, as it is said: Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him (Dan. 3:26). Then the guardian angels proclaimed: Forever, O Lord, Thy word standeth fast in heaven. Thy faithfulness is unto all generations; Thou hast established the earth, and it standeth. They stand this day according to Thine ordinances (Ps. 119:89–91). Unto all generations you demonstrated Your faithfulness when You informed us that we would descend to rescue Abraham’s descendants.

Another interpretation (of Gen. 8:16): GO FORTH FROM THE ARK. This text is related (to Eccl. 8:2-3): I < SAY >: KEEP THE KING'S COMMAND, AND BECAUSE OF THE OATH OF GOD, < DO NOT BE DISMAYED >.⁴⁶Tanh., Gen. 2:10; Lev. R. 33:6. The Holy Spirit said to them: I made you swear that if a kingdom makes decrees over you, you shall not rebel against it in respect to anything which it has commanded concerning you. Rather, I < SAY >: KEEP THE KING'S COMMAND. However, if it commands you to abolish the Torah, the commandments and the Sabbath, do not obey them. I < SAY > KEEP THE KING'S COMMAND, in respect to anything which is necessary, but BECAUSE OF THE OATH OF GOD, DO NOT BE DISMAYED. LEAVE HIS PRESENCE; [DO NOT REMAIN IN SOMETHING EVIL]. Why? Because they will not separate you from the commandments, unless you deny the Holy One. Ergo: BECAUSE OF THE OATH OF GOD. And thus did Hananiah, Mishael, and Azariah do when Nebuchadnezzar set up the image. They said to him: What do you think? That when you cast us into the midst of a fiery furnace, the Holy One will not save us? Whether he saves or does not save us, we will not bow down to the image. Thus it is stated (in Dan. 3:17): IF OUR GOD WHOM WE SERVE IS ABLE TO SAVE US, HE SHALL SAVE US FROM THE BURNING FIERY FURNACE AND FROM YOUR HAND. O KING. It is also written after this (in vs. 18): BUT IF NOT, BE IT KNOWN TO YOU, O KING, THAT WE SHALL NOT SERVE YOUR GODS NOR PAY HOMAGE TO THE IMAGE OF GOLD WHICH YOU HAVE SET UP. Nebuchadnezzar said to them: Are you telling the truth? It is so stated (in vs. 14): IS IT TRUE, SHADRACH, MESHACH, < AND ABEDNEGO >? They said to him: WE DO NOT {CARE} [NEED] TO ANSWER YOU IN THIS MATTER. They said to him: With respect to whatever you may decree for us, crop taxes,⁴⁷Lat.: annona. imposts, poll taxes, we shall obey you; but with regard to denying the Holy One, we will not obey you. (Eccl. 8:2f.:) BECAUSE OF THE OATH OF GOD, DO NOT BE DISMAYED. LEAVE HIS PRESENCE. When he heard that from them, he began to be angry, as stated (in Dan. 3:19): THEN NEBUCHADNEZZAR WAS FILLED WITH RAGE. When they had heated the furnace, they threw them in bound. When they had descended into the midst of the furnace, they raised their eyes to the Holy One, Blessed Be He, and said: Sovereign of the Universe, you know that we have not trusted in our works but in your name. (Ps. 115:1:) NOT UNTO US, O LORD, NOT UNTO US, BUT UNTO YOUR NAME GIVE GLORY…. Behold now, this wicked man had assembled all the tongues, as stated (in Dan. 3:3): THEN WERE ASSEMBLED THE SATRAPS…. {(Ps. 115:2:) WHY SHOULD THE NATIONS SAY < WHERE NOW IS THEIR GOD > ?} Immediately the angels wanted to go down to free them. The Holy One said to them: Was it for your name that they descended (into the furnace)? For my name they descended, and I will descend to free them. Thus it is stated (in Ps. 146:7): [THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED]…. THE LORD FREES THOSE WHO ARE BOUND. The Holy One freed them immediately, flooded the furnace, and raised them up.⁴⁸Cf. Sanh. 92b (bar.), according to which the furnace was raised. Then he leveled it (the furnace) to the ground, since it was deep. When the angel saw that, he said to them: Come out of there; for behold, the Holy One has freed you, performed miracles for you, and leveled the furnace to the ground. Come forth! They said to him: We are not coming forth without Nebuchadnezzar lest they say: They fled from the furnace. (Eccl. 8:2:) I < SAY >: KEEP THE KING'S COMMAND: With his permission we entered into here, and with his permission we are going forth. When Nebuchadnezzar came and saw them, he was astonished. He began crying out to them, as stated (in Dan. 3:26): HE SPOKE AND SAID: SHADRACH, MESHACH, AND ABEDNEGO, SERVANTS OF THE GREAT GOD [GET OUT AND COME]. "Get out and come up" is not written here, but GET OUT AND COME. Hence < one may conclude > that the furnace was leveled to the ground. They immediately said to the king: Now we will leave. Thus it is stated (ibid., cont.): THEN SHADRACH, MESHACH, AND ABEDNEGO CAME OUT [FROM THE MIDST OF THE FIRE]. From whom had they learned < what to do >? From Noah, who had entered the ark with the permission of the Holy One. Now it is stated (in Gen. 8:15-16): AND GOD SPOKE UNTO NOAH < … > GO FORTH FROM THE ARK. For when the earth had dried out and the ark had come to rest, as stated (in Gen. 8:4): SO THE ARK CAME TO REST, his sons said to him: Let us go out. He said to them: Heaven forbid! With the permission of the Holy One we entered, and with the permission of the Holy One we will leave. When the Holy One heard that, he immediately gave them permission, as stated (in Gen. 8:15-16): AND GOD SPOKE UNTO NOAH < … > GO FORTH FROM THE ARK.

(Devarim 3:24) "to show Your servant": There are those who call themselves "servants," whom the Holy One Blessed be He calls "servants." And there are those who call themselves "servants," whom the Holy One Blessed be He does not call "servants." And there are those who do not call themselves "servants," whom the Holy One Blessed be He calls "servants." Abraham called himself a "servant," viz. (Bereshith 12:3) "Do not now pass away from Your servant," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 26:24) "for the sake of Abraham, My servant." Jacob called himself a "servant," viz. (Ibid. 32:11) "I am too small for all of the lovingkindnesses and all of the truth that You have done with Your servant," and the Holy One Blessed be He called him a "servant," viz. (Isaiah 41:8) "But you, Israel, are My servant, Jacob, etc." Moses called himself a "servant, viz. "to show Your "servant," and the Holy One Blessed be He called him a "servant," viz. (Joshua 1:2) "Moses My servant is dead." David called himself a "servant," viz. (Psalms 116:16) "Heed, O L-rd, for I am Your servant," and the Holy One Blessed be He called him a "servant," viz. ( II Kings 19:34) "for the sake of David, My servant." Isaiah called himself a "servant," viz. (Isaiah 49:5) "… who formed me from the womb to be a servant to Him," and the Holy One Blessed be He called him a "servant," viz. (Ibid. 20:3) "Isaiah, My servant." Samuel called himself a "servant," but the Holy One Blessed be He did not call him a "servant." Shimshon called himself a "servant," viz. (Judges 15:18) "You have given unto the hand of Your servant, etc.", but the Holy One Blessed be He did not call him a servant. Solomon called himself a "servant," viz. (I Kings 3:9) "Give Your servant an understanding heart," and the Holy One Blessed be He did not call him a "servant," but wrought for his father's sake, viz. (I Kings 15:13) "for the sake of David, My servant." Iyyov did not call himself a "servant," but the Holy One Blessed be He called him a "servant," (viz. Iyyov 2:3) "Have you given heart to My servant, Iyyov"? Joshua did not call himself a "servant," but Scripture called him a "servant," viz. (Joshua 24:29) "and Joshua the son of Nun, the servant of the L-rd, died." Calev did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Bamidbar 14:24) "But My servant Calev, etc." Elyakim did not call himself a "servant," but the Holy One Blessed be he called him a "servant," viz. (Isaiah 22:20) "And I will call My servant Elyakim, etc." Zerubavel did not call himself a "servant," but the Holy One Blessed be He called him a "servant," viz. (Chaggai 2:23) "Zerubavel ben Shaltiel, My servant." Daniel did not call himself a "servant," but Scripture called him a "servant," viz. (Daniel 6:21) "The king spoke and said to Daniel: Daniel, servant of the living G-d." Chananiah, Mishael, and Azaryah did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Daniel 6:23) "Shadrach, Meshach and Aved-nego, servants of the exalted G-d." The early prophets did not call themselves "servants," but the Holy One Blessed be He called them "servants," viz. (Amos 3:7) " … but He revealed His secret to His servants, the prophets."

(Exodus 12:31) "And he called for Moses and Aaron": We are hereby apprised that Pharaoh made the rounds of Egypt, asking "Where is Moses to be found? Where is Aaron to be found?" "And he said: Arise, go out" — to which Moses replied: We are exhorted to go out only in a throng, viz. (Ibid. 22) "And you, do not go out, etc." Variantly: "And he called to Moses and to Aaron": What is the intent of this? Pharaoh had said to him (Ibid. 10:28) "Go from me." (29) "And Moses said: "True have you spoken" (and in the proper time. Indeed,) "I shall not see your face again." (11:8) "And all these servants of yours will come down to me (Moses), etc." What is the intent of "these"? You (Pharaoh) are destined to be at their head and to come down first — whereby we are taught that Moses accorded honor to the ruler, ("these" being euphemistic for "you"). And thus do we find that the Holy One Blessed be He (Himself) accorded honor to the ruler, viz. (6:13) "And the L rd spoke to Moses and to Aaron and he charged them … to Pharaoh." He charged them to accord honor to the ruler. For thus do we find with Joseph, that he accorded honor to the ruler, viz. (Genesis 41:16) "G d will answer (for) the peace of Pharaoh." And thus with Jacob, viz. (Genesis 28:2) "And Israel strengthened himself and sat up on the bed" (to accord honor to Joseph, the ruler at that time). And thus with Eliyahu, viz. (I Kings 18:46) "And he girded his loins and ran before (King) Achav." And thus with Chananiah, Mishael, and Azaryah, viz. (Daniel 3:26) "Then Nevuchadnezzar approached the door of the burning, fiery furnace and called out: 'Shadrach, Meshach, and Aved-Nego, servants of the Most High — Come out! (Only) then (at the behest of the ruler) Shadrach, Meshach, and Aved-Nego came out of the fire?" And thus with Daniel, viz. (Daniel 6:21) "And when he (the king) approached the den, he cried to Daniel in a mournful voice … (22) (Only) then did Daniel speak with the king, etc." "And he said: Arise and go out": I (Pharaoh) said (Ibid. 10:8) "Who and who are the goers?" and you said (Ibid. 9) "With our youth and with our elders will we go" — "Arise go out from the midst of my people, both you (the adults) and the children of Israel." I said (Ibid. 24) "Only your flocks and herds leave in place," and you said (Ibid. 25) "You, too, shall place in our hands sacrifices and burnt-offerings" — (Ibid. 12:32) "Take as you have spoken and go, etc." "and bless me, too": Pray that this calamity depart from me.

...And he dreamed and behold there was a ladder -- Rabbi Abuhu said: The words of dreams do not ascend and do not descend. Once a man went before Rabbi Yossi bar Halafta. He said: I saw in my dream, they said to me, "?????" He [Rabbi Yossi] said: "????". He said to him: "No! He said to him: "..." He said to him: "I don't have 20!" He said to him: "And if you don't have 20, count from their heads to their tails, and from...".... Bar Kapra taught: There is no dream that does not have an interpretation. Behold a ladder, this is a sheep. Placed on the earth, that is the altar (Exodus 20), Make me an altar of earth. And it's head reaches the heavens, those are the offerings, whose scent rises to the heavens. And behold the angels of God, those are the high priests. Rising and descending on it, that rise and descend with a sheep. And behold God is standing on it, (Amos 9): I have seen God standing on the altar. The rabbis interpret it as Sinai: He dreamed and behold there was a ladder, that is Sinai. Resting on the ground, (Exodus 19) and they stood at the bottom of the mountain. And its head reached the heavens, (Deuteronomy 4) And the mountain burned with fire unto the heart of heavens.....