וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל׃ (ס)
И сказал Господь Моисею лицом к лицу, как говорит человек своему другу. И он вернется в лагерь; но его служитель Иисус, сын Навин, молодой человек, не вышел из скинии.
Eikhah Rabbah
“I remember my song in the night; I meditate with my heart, and my spirit searches” (Psalms 77:7). Rabbi Yehuda ben Rabbi Simon and Rabbi Aivu.58The text of the midrash appears to be cut off. The statement of these Sages will be cited below.
The Rabbis say:59This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).60This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).61This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).62In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).63Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).64According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,65The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).66According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].67Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).68The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).69However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.70The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev71This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?72The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’73Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.74In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said: “for you have despised us, [you were exceedingly angry at us]” (lamentations 5:22). if it is despising, there is no hope. if it is anger, there is hope, as one who is angry will ultimately be appeased.>
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.75The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.76Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,77The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.78Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).79Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).
The Rabbis say:59This is a continuation of Chapter 21. Because they sinned from alef through tav, they are consoled from alef through tav. Likewise, you find that for all the harsh prophecies that Jeremiah prophesied regarding Israel, Isaiah preceded him and brought a remedy for them. Jeremiah said: “How [eikha] does…sit solitary”? (Lamentations 1:1). Isaiah said: “You will say in your heart: who bore me these.” (Isaiah 49:21).60This is what Israel will say when its children return and it will no longer sit solitary. The verse stated by Jeremiah begins with the word “how” [eikha], which starts with an alef. The verse stated by Isaiah foresees the time when Jeremiah’s verse will be undone. Jeremiah said: “She weeps [bakho] bitterly at night” (Lamentations 1:2).61This verse starts with the word bakho, which begins with a bet. Isaiah said: “You will weep no longer, He will show you grace…” (Isaiah 30:19). Jeremiah said: “Judah was exiled [galta] due to affliction” (Lamentations 1:3).62In Hebrew, the first word of this verse is galta, which begins with a gimmel. Isaiah said: “He will gather the dispersed of Israel…” (Isaiah 11:12). Jeremiah said: “The ways [darkhei] of Zion are in mourning” (Lamentations 1:4). Isaiah said: “A voice calls in the wilderness, clear the way of the Lord” (Isaiah 40:3). Jeremiah said: “Her adversaries have become [hayu] the head” (Lamentations 1:5). Isaiah said: “The sons of your tormentors will come to you, bowed” (Isaiah 60:14). Jeremiah said: “Gone [vayetze] from the daughter of Zion is all [her splendor] (Lamentations 1:6). Isaiah said: “A redeemer will come to Zion” (Isaiah 59:20). Jeremiah said: “Jerusalem remembered [zakhra] […all her delights]” (Lamentations 1:7). Isaiah said: “For, behold, I am creating new heavens and a new earth and the former will not be remembered and will not come to mind” (Isaiah 65:17). Jeremiah said: “Jerusalem has comitted a sin [ḥet]” (Lamentations 1:8). Isaiah said: “I have wiped away your transgressions like a cloud” (Isaiah 44:22). Jeremiah said: “Her impurity [tumatah] is on the edges of her skirts” (Lamentations 1:9). Isaiah said: “When the Lord will have washed the filth of the daughters of Zion” (Isaiah 4:4). Jeremiah said: “The adversary extended his hand [yado]” (Lamentations 1:10). Isaiah said: “The Lord will once again show His hand” (Isaiah 11:11). Jeremiah said: “All her [kol] people are sighing, [seeking bread]…” (Lamentations 1:11). Isaiah said: “They will not hunger and they will not thirst” (Isaiah 49:10). Jeremiah said: “May it not [lo] befall you, all wayfarers” (Lamentations 1:12) Isaiah said: “Until a spirit will be poured upon us from on high” (Isaiah 32:15).63Maharzu amends the text such that the verse cited here is Isaiah 57:15, whereas Isaiah 32:15 is cited below after Lamentations 1:13. Accordingly, the midrash is understood as follows: Lamentations states “Is there any pain like my pain” (Lamentations 1:12) while Isaiah speaks of healing, as it is stated: “to revive the spirit of the humble and revive the heart of the downtrodden” (Isaiah 57:15). Jeremiah said: “From on high [mimarom] He sent fire into my bones” (Lamentations 1:13). Isaiah said: “Exalted and holy I will rest, and the despondent…” (Isaiah 57:15).64According to the Maharzu,the verse cited here should be Isaiah 32:15, which more directly parallels Lamentations 1:13. Jeremiah said: “The yoke of my transgressions is preserved [niskad] in His hand” (Lamentations 1:14). Isaiah said: “Undo the restraints on your neck” (Isaiah 52:2). Jeremiah said: “[The Lord] trampled [sila] all my mighty” (Lamentations 1:15). Isaiah said: “Pave [solu] the highway, clear it of stones” (Isaiah 62:10). Jeremiah said: “For [al] these I weep; […my eye sheds water]” (Lamentations 1:16). Isaiah said: “With their eyes they will see [the Lord returning to Zion]” (Isaiah 52:8). Jeremiah said: “Zion spread [persa] her hands, [there was no comforter for her]” (Lamentations 1:17). Isaiah said: “I, it is I, who am your Comforter” (Isaiah 51:12). Jeremiah said: “The Lord is righteous [tzadik]” (Lamentations 1:18). Isaiah said: “Your people they are all righteous” (Isaiah 60:21). Jeremiah said: “I called [karati] to my lovers; they deceived me” (Lamentations 1:19). Isaiah said: “You will call Your walls salvation” (Isaiah 60:18). Jeremiah said: “See [re’e], Lord, for I am in distress” (Lamentations 1:20). Isaiah said: “You will see and your heart will be gladdened” (Isaiah 66:14). Jeremiah said: “They heard [shamu] that I sigh” (Lamentations 1:21). Isaiah said: “Comfort, comfort My people” (Isaiah 40:1). Jeremiah said: “Let all their wickedness come [tavo] before You” (Lamentations 1:22) Isaiah said: “I will bring them to the mountain of My holiness” (Isaiah 56:7).
Another matter, “I remember my song [neginati] in the night” (Psalms 77:7). Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu says: The congregation of Israel said before the Holy One blessed be He: ‘I remember how I was broken before You in the night of the kingdoms,65The times during which Israel suffered persecution at the hands of foreign nations is are referred to here as night. just as it says: “Blessed is God, the Most High, who broke [migen] your enemies into your hand”’ (Genesis 14:20). Rabbi Yehuda says: I remember the songs that I sang before You in the nights, just as it says: “[The Lord is to save me] and we will play my songs all the days of our lives” (Isaiah 38:20), this is the night of Pharaoh, as it is written: “It was at midnight” (Exodus 12:29). And the night of Gideon who smote the Midianite and Amalekite camp, as it is written: “It was on that night” (Judges 7:9). And the night of Sennacherib, in whose regard it is written: “It was on that night, and the angel of God emerged” (II Kings 19:35).66According to Rabbi Yehuda, the reference is to the songs Israel sang when they experienced salvation at night. Each of the three verses cited refers to an event in which an enemy of Israel was defeated at night.
“I meditate with my heart” (Psalms 77:7), I speak with my heart. “And my spirit searches” (Psalms 77:7), I examine my actions. And it says: “Will the Lord forsake forever? Will He never again appease?” (Psalms 77:8). God forbid, He has not abandoned and will not abandon, as it is written: “For the Lord will not forsake forever” (Lamentations 3:31).
“Will He never again appease [lirtzot]” or be appeased [leratzot]? In the past He would appease others. When Moses was angry, it says: “And he returned [veshav] to the camp” (Exodus 33:11). Read it as: And return [veshuv].67Despite Moses’s anger in the wake of the sin of the Golden Calf, God implores him to return to the camp. When Elijah was angry, it says: “Go, return on your way to the wilderness of Damascus” (I Kings 19:15); but now, He does not appease, and is not appeased.
“Has His kindness come to an end [he’afes] forever, [is His decision final for all generations]?” (Psalms 77:9). What is he’afes? Rabbi Reuven said: It is a Greek term, just as it says: “He will say none [afes]” (Amos 6:10).68The word afes is a Greek term meaning “let go,” similar to the usage of the term in Amos, where one is asked if there is anyone with him and he says “none,” meaning dismiss the thought from your mind. Thus, It is not God’s kindness that has ceased, but He has let go of it in the sense that He has ceased to implement His kindness in the world. Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina said: Has the matter that the Holy One blessed be He said to Moses, “I will favor whom I favor” (Exodus 33:19), concluded? Rabbi Simon says: It has already been concluded, and this was confirmed by means of Jeremiah: “For I have withdrawn My peace [and kindness and mercy from this people]” (Jeremiah 16:5).
“Has God forgotten to be gracious [ḥanot]” (Psalms 77:10), has God forgotten His encampment [ḥanoto] in the wilderness, “According to the word of God they would encamp” (Numbers 9: 20). Has He forgotten “God, merciful and gracious [veḥanun]”? (Exodus 34:6). “Has He closed in anger His mercy? Sela” (Psalms 77:10); even though He is angry, His mercy is near. Yet Zion said: ‘The Lord has forsaken me and my Lord has forgotten me,’ as it is written: “Zion said: The Lord has forsaken me [and the Lord has forgotten me]” (Isaiah 49:14).69However, God responds: “Yet I will not forget you” (Isaiah 49:15).
“Then I said: This is my weakness [ḥaloti], [the right hand of the Most High has changed]” (Psalms 77:11). Rabbi Alexandrai said: Because we did not entreat [ḥilinu] You in repentance, the right hand has changed.70The right hand signifies God’s support and giving. This has changed from supporting Israel to supporting its enemies (Etz Yosef). Rabbi Shmuel bar Naḥmani said: The oath that He made with us at Ḥorev71This is another name for Sinai. has been violated [nitḥalela], and so the right hand has changed.
Rabbi Simon said: Have you ever heard that the orb of the sun is ill and unable to rise and serve? For His servants there are no illnesses, but before Him there is illness?72The term ḥaloti is expounded to mean illnesses [ḥolayin], such that the verse reads “this is my illness.” As the midrash explains, it cannot be that God’s providence has changed due to His illness, as that is impossible. Rabbi Yitzḥak said: [This is analogous] to a mighty person who was there in a province, and all the residents of the province relied on him and would say: ‘No troops will come here. If troops came to the city, once he would emerge and show his face, they would flee immediately.’ One time the troops came, and he said to them: ‘My right hand hurts.’73Since he is not ready for battle, the enemies are no longer afraid of him. However, the Holy One blessed be He is not so, but rather, “Behold, the Lord’s hand is not too short to save…” (Isaiah 59:1).
“The right hand of the Most High has changed.” Rabbi Shimon ben Lakish said: If it is due to illnesses, there is hope, for one who is hurt will ultimately heal. But if it has changed, there is no hope.74In the case of the change to God’s right hand, as it were, there is hope, because the change is based on something akin to illness. The verse from Isaiah cited above is followed by the following: “But your iniquities have separated between you and your God” (Isaiah 59:2) (Matnot Kehuna). That is the opinion of Rabbi Yehoshua ben Levi <who said: “for you have despised us, [you were exceedingly angry at us]” (lamentations 5:22). if it is despising, there is no hope. if it is anger, there is hope, as one who is angry will ultimately be appeased.>
Rabbi Shimon bar Yoḥai said: The Holy One blessed be He said to Israel: ‘You wept a gratuitous weeping; ultimately, you will weep a weeping of substance.’ Where did Israel weep a gratuitous weeping? “Moses heard the people weeping according to its families” (Numbers 11:10). “The entire congregation raised and sounded their voice [and the people wept that night]” (Numbers 14:1). Where did Israel weep a weeping of substance? Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon, Rabbi Aivu said: Once in Rama and once in Babylon. In Rama, as it is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, [Rachel weeping for her children]” (Jeremiah 31:15). In Babylon, as it is written: “By the rivers of Babylon, [there we sat and also wept]” (Psalms 137:1). Rabbi Yehuda ben Rabbi Simon said: One in the “province of Judah” (Ezra 5:8) and one in Babylon. In the province of Judah, “she weeps bitterly at night” (Lamentations 1:2). In Babylon, “by the rivers of Babylon.”
Rabbi Aivu said: So said the Holy One blessed be He to Israel: ‘As a reward for that weeping, I will gather in your exiles.’ That is what is written: “So said the Lord, restrain your voice from weeping…there is hope for your future, the utterance of the Lord” (Jeremiah 31:16–17).
“She weeps bitterly [bakho tivkeh],” she will weep [bakho] due to one calf; she will weep [tivkeh] due to two calves.75The midrash expounds the doubled Hebrew expression bakho tivkeh (in which the root bet-kaf-heh is used twice consecutively) to refer to two sins: The sin of the Golden Calf in the wilderness and Jeroboam’s two golden calves in the Land of Israel (see I Kings 12:26–30). Another matter, over Judah, and over Zion and Jerusalem.76Zion and Jerusalem count as one. Alternatively, they are separate and there is a third source of weeping expressed in the verse in Lamentations, which continues: “her tears are on her cheeks” (Lamentations 1:2). Another matter, she will weep [bakho] over the exile of the Ten Tribes; she will weep [tivkeh] over the exile of Judah and Benjamin. Another matter, she weeps and causes others to weep with her, she weeps and causes the Holy One blessed be He to weep with her, as it is written: “The Lord, God of hosts, called on that day for weeping and for lamentation” (Isaiah 22:12). She weeps and causes the ministering angels to weep with her, as it is written: “Behold, their angels cry out outside [ḥutza], [the messengers of peace weep bitterly]” (Isaiah 33:7). Rabbi Ze’eira said: Ḥitza is written,77The word ḥutza is written without a vav, such that it can be read ḥitza. it is unnatural [ḥitza] for him to slaughter him.78Rabbi Ze’eira interprets this verse as pertaining to God’s command to Abraham to sacrifice Isaac. The angels responded that this was a command that violated human nature. Rabbi Berekhya said: Just as it says: “He took him outside [haḥutza] [and said: Look now toward the heavens]” (Genesis 15:5).79Rabbi Berekhya cites this verse to demonstrate that ḥutza refers to the heavens. Thus, he interprets the verse in Genesis to mean that God took Abraham outside and directed him to look toward the heavens, and he interprets the verse in Isaiah to mean that the angels cry in the heavens.
“She will weep [bakho],” she weeps and causes the heavens and the earth to weep with her. That is what is written: “The sun and the moon darkened” (Joel 2:10). “She will weep [bakho],” she weeps and causes the mountains and the hills to weep with her. That is what is written: “I saw the mountains [they are quaking, and all the hills have disintegrated]” (Jeremiah 4:24). “She will weep [bakho],” she weeps and causes the seventy nations to weep with her. Rabbi Pinḥas said: The seventy bulls that Israel would sacrifice on the festival of Sukkot correspond to the seventy nations, so that the world would not be vacant of them. “She will weep [bakho],” she weeps and casues the congregation of Israel to weep with her. That is what is written: “The entire congregation raised [vatisa]…[and the people wept that night]” (Numbers 14:1). Rabbi Ḥunya taught it in the name of Rabbi Neḥemya: Vatisa is written, they left a bad debt for the generations, just as it says: “When you lend [tasheh] to your neighbor” (Deuteronomy 24:10).
Shemot Rabbah
“He said: I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face, for he was afraid of looking at God” (Exodus 3:6).
“He said: I am the God of your father” – that is what is written: “A fool [peti] believes everything” (Proverbs 14:15). What is a peti? It is a lad, as in Arabia they call a lad petaya. Alternatively, peti is nothing but an expression of seduction, as it is stated: “If a man seduces [yefateh] a woman” (Exodus 22:15).
Rabbi Yehoshua Ha-Kohen bar Neḥemya said: At the moment that The Holy One blessed be He appeared to Moses, Moses was a novice at prophecy. The Holy One blessed be He said: ‘If I appear to him in loud voice, I will terrify him; in soft voice, he will take prophecy lightly.’ What did He do? He appeared to him with the voice of his father. Moses said: ‘Here I am; what does Abba1The Aramaic term by which Jews to this day refer to their fathers. want?’ The Holy One blessed be He said: ‘I am not your father [Amram], but rather the God of your father. I have come to you with inducements so you will not be afraid.’ “The God of Abraham, the God of Isaac, and the God of Jacob” – Moses was joyful and said: ‘Abba is enumerated with the patriarchs. Moreover, he is greater, as he was mentioned first.’2In the verse, God introduces himself as “the God of your father,” and then as “the God of Abraham, the God of Isaac, and the God of Jacob.”
“Moses hid his face” – he said: ‘The God of my father is standing here and I am not hiding my face?’ Rabbi Yehoshua ben Korḥa and Rabbi Hoshaya, one of them says: Moses did not act properly when he hid his face, as had he not hidden his face, The Holy One blessed be He would have revealed to him what is above, what is below, what was, and what is destined to be. Ultimately, he requested to see, as it is stated: “Please show me Your glory” (Exodus 33:18). The Holy One blessed be He said to Moses: ‘I came to appear to you, and you hid your face. Now I say to you: “For man will not see Me and live” (Exodus 33:20); when I wanted, you did not want.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him.3Even though according to the previous opinion, hiding his face was inappropriate, God showed him the three mysteries mentioned above. As reward for “Moses hid his face” – “the Lord spoke to Moses face to face” (Exodus 33:11); as reward for “For he was afraid,” – “they were afraid to approach him (Exodus 34:30); as reward for “of looking [mehabit]” – “and the likeness of the Lord he beholds [yabit]” (Numbers 12:8).
Rabbi Hoshaya the Great said: He acted properly when he hid his face. The Holy One blessed be He said to him: ‘I came to reveal My face to you, and you honored Me and hid your face; by your life, you are destined to be with Me on the mountain for forty days and forty nights, without eating and without drinking, and you are destined to enjoy the aura of the Divine Presence, as it is stated: “Moses did not know that the skin of his face glowed” (Exodus 34:29). However, Nadav and Avihu uncovered their heads and feasted their eyes on the aura of the Divine Presence, as it is stated: “Against the nobles of the children of Israel He did not extend His hand” (Exodus 24:11), and they did not receive punishment for what they did.
“He said: I am the God of your father” – that is what is written: “A fool [peti] believes everything” (Proverbs 14:15). What is a peti? It is a lad, as in Arabia they call a lad petaya. Alternatively, peti is nothing but an expression of seduction, as it is stated: “If a man seduces [yefateh] a woman” (Exodus 22:15).
Rabbi Yehoshua Ha-Kohen bar Neḥemya said: At the moment that The Holy One blessed be He appeared to Moses, Moses was a novice at prophecy. The Holy One blessed be He said: ‘If I appear to him in loud voice, I will terrify him; in soft voice, he will take prophecy lightly.’ What did He do? He appeared to him with the voice of his father. Moses said: ‘Here I am; what does Abba1The Aramaic term by which Jews to this day refer to their fathers. want?’ The Holy One blessed be He said: ‘I am not your father [Amram], but rather the God of your father. I have come to you with inducements so you will not be afraid.’ “The God of Abraham, the God of Isaac, and the God of Jacob” – Moses was joyful and said: ‘Abba is enumerated with the patriarchs. Moreover, he is greater, as he was mentioned first.’2In the verse, God introduces himself as “the God of your father,” and then as “the God of Abraham, the God of Isaac, and the God of Jacob.”
“Moses hid his face” – he said: ‘The God of my father is standing here and I am not hiding my face?’ Rabbi Yehoshua ben Korḥa and Rabbi Hoshaya, one of them says: Moses did not act properly when he hid his face, as had he not hidden his face, The Holy One blessed be He would have revealed to him what is above, what is below, what was, and what is destined to be. Ultimately, he requested to see, as it is stated: “Please show me Your glory” (Exodus 33:18). The Holy One blessed be He said to Moses: ‘I came to appear to you, and you hid your face. Now I say to you: “For man will not see Me and live” (Exodus 33:20); when I wanted, you did not want.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him.3Even though according to the previous opinion, hiding his face was inappropriate, God showed him the three mysteries mentioned above. As reward for “Moses hid his face” – “the Lord spoke to Moses face to face” (Exodus 33:11); as reward for “For he was afraid,” – “they were afraid to approach him (Exodus 34:30); as reward for “of looking [mehabit]” – “and the likeness of the Lord he beholds [yabit]” (Numbers 12:8).
Rabbi Hoshaya the Great said: He acted properly when he hid his face. The Holy One blessed be He said to him: ‘I came to reveal My face to you, and you honored Me and hid your face; by your life, you are destined to be with Me on the mountain for forty days and forty nights, without eating and without drinking, and you are destined to enjoy the aura of the Divine Presence, as it is stated: “Moses did not know that the skin of his face glowed” (Exodus 34:29). However, Nadav and Avihu uncovered their heads and feasted their eyes on the aura of the Divine Presence, as it is stated: “Against the nobles of the children of Israel He did not extend His hand” (Exodus 24:11), and they did not receive punishment for what they did.
Devarim Rabbah
Another matter, “carve for you” – Rabbi Yitzḥak said: It is written: “It will be when he shall sin and is guilty, he shall restore the robbed item that he robbed, or the proceeds of the exploitation that he exploited, or the deposit that was deposited with him, or the lost item that he found” (Leviticus 5:23). The Holy One blessed be He said to him: ‘Were the Tablets not deposited with you? You shattered them, you replace them.’
Rabbi Yitzḥak said: With the second Tablets, Moses reconciled the Holy One blessed be He with Israel. What did he do? He ascended to the Holy One blessed be He, who was angry. He said to Him: ‘Your children are sinning, and You are imposing a penalty upon me?’ [Moses] presented himself as though he was angry at Israel.27He allowed himself to actually get angry, rather than conquering his anger in order to pray on their behalf (see Etz Yosef; Maharzu). From where is this derived? As it is stated: “Moses returned to the Lord and he said: Please; this people has sinned a great sin, and they made themselves a god of gold. Now, if You would, forgive their sin; but if not, erase me please from Your book that You have written” (Exodus 32:31–32).28Rather than pleading with God to forgive the Israelites, Moses asked God that, if He would not forgive them, He would erase Moses from His book as well. When the Holy One blessed be He saw that it was so, He said to him: ‘There are two beings who are angry; you and I are angry at them.’29If we are both angry at the Israelites, they are doomed. Immediately: “The Lord would speak to Moses face to face, as a man speaks to his friend, and he would return to the camp. But his servant, Joshua, son of Nun, a lad, would not move from within the tent” (Exodus 33:11). The Holy One blessed be He said to him: ‘There shall not be two beings angry, instead, when you see Me pouring boiling water, you pour cold; and when you see Me pouring cold water, you pour boiling.’ Moses said to him: ‘Master of the universe, how shall it be?’ He said to him: ‘You implore for mercy.’ What did he do? Immediately, “Moses implored [vayḥal] the Lord his God and he said: Lord, why shall Your wrath be enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from Your enflamed wrath and reconsider regarding the evil for Your people” (Exodus 32:11–12). He said to Him: ‘Your children are bitter, sweeten [ḥaleh] them.’30They sinned, forgive them.
Another matter, he said before Him: ‘Master of the universe, I know that You love Your children, and You seek only someone to advocate on their behalf.’ Rabbi Simon said: To what is the matter comparable? To a king and his son who were located in an inner chamber, and his son’s tutor was in the hall. The king was shouting: ‘Let me be so I will kill my son!’ He was seeking only that someone advocate on his behalf. So, the Holy One blessed be He said to Moses: “Now, let Me be, and My wrath will be enflamed against them and I will destroy them and I will make you into a great nation” (Exodus 32:10). Moses said: Am I, as it were, grasping the hand of the Holy One blessed be He?31Am I holding Him back, such that He says “Let me be”? He seeks only someone to advocate on their behalf. Immediately, “Moses implored.”
Another matter, “now, let Me be” – Moses said: ‘Master of the universe, do You seek to eradicate them? Uproot the upper worlds and the lower worlds, and then uproot them.’ From where is this derived? As it is stated: “Lift your eyes to the heavens and look to the earth below, as the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will not be daunted” (Isaiah 51:6). First, the heavens will be eroded like smoke…and then: “Its inhabitants, likewise, will die.” Moses said to Him: ‘Even if You uproot the heavens and the earth, it is impossible for You to uproot Israel, as You took an oath to their patriarchs, and You did not take an oath to them by the heavens or by the earth, but by Your great Name.’ From where is this derived? As it is stated: “To whom You took an oath by Yourself” (Exodus 32:13). [Moses said:] ‘Could You, perhaps void Your great Name?’
Moses said before Him: ‘Consider them like Sodom. What did You say to Abraham? “The Lord said: If I find in Sodom fifty righteous people within the city, I will tolerate the entire place for their sake” (Genesis 18:26), and You were willing to concede to him until ten.’ From where is this derived? As it is stated: “He said: Please, let my Lord not be incensed, and I will speak only this time. Perhaps ten shall be found there. He said: I will not destroy for the ten” (Genesis 18:32). [Moses said before Him:] ‘I will produce for You eighty righteous men.’ He said to him: ‘Produce them.’ He said before Him: ‘Master of the universe, there are seventy elders,’ as it is written: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people, and its officers, and you shall take them to the Tent of Meeting, and they will stand there with you. I will descend and speak with you there and I will draw from the spirit that is upon you, and I will place it upon them, and they will bear with you the burden of the people, and you will not bear alone” (Numbers 11:16–17). ‘[And] Aaron, Nadav, Avihu, Elazar, Itamar, Pinḥas, and Caleb – that is seventy-seven.’ The Holy One blessed be He said to him: ‘But Moses, where are three more righteous men?’ [Moses] did not find them. He said before Him: ‘Master of the universe, if those who are alive cannot stand in the breach on their behalf, let the dead stand.’ He said before Him: ‘Do it by the merit of the three patriarchs, and that is eighty – “Remember Abraham, Isaac and Israel, Your servants” (Exodus 32:13).’ Once Moses mentioned the merit of the patriarchs, He immediately said to him: “I have pardoned in accordance with your word” (Numbers 14:20).
When Solomon arose and saw that Moses mentioned seventy-seven living righteous men and it would have been of no avail had he not mentioned the merit of the three patriarchs, he began saying: “I praise the dead who are already dead more than the living who are still alive. Better than both of them is one who has not yet been, who has not seen the evil action that is performed under the sun” (Ecclesiastes 4:2–3).
Another matter, “Remember Abraham, Isaac and Israel, Your servants, to whom You swore by Yourself and said to them: I will multiply your offspring like the stars of the heavens, and this entire land that I said I will give to your descendants, they shall inherit it forever. The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:13–14). Rabbi Levi said: Moses said to Him: ‘Master of the universe, will the dead live?’ He said to him: ‘Are you, too, mistaken? Did I not say to you: “I will kill and I will resurrect”?’ (Deuteronomy 32:39). Moses said to Him: ‘If the dead will live, consider it as though the patriarchs are standing and beseeching on behalf of their descendants; what would You answer them?’ When Moses said this matter to Him, immediately, the Lord reconsidered the evil.
Rabbi Yitzḥak said: With the second Tablets, Moses reconciled the Holy One blessed be He with Israel. What did he do? He ascended to the Holy One blessed be He, who was angry. He said to Him: ‘Your children are sinning, and You are imposing a penalty upon me?’ [Moses] presented himself as though he was angry at Israel.27He allowed himself to actually get angry, rather than conquering his anger in order to pray on their behalf (see Etz Yosef; Maharzu). From where is this derived? As it is stated: “Moses returned to the Lord and he said: Please; this people has sinned a great sin, and they made themselves a god of gold. Now, if You would, forgive their sin; but if not, erase me please from Your book that You have written” (Exodus 32:31–32).28Rather than pleading with God to forgive the Israelites, Moses asked God that, if He would not forgive them, He would erase Moses from His book as well. When the Holy One blessed be He saw that it was so, He said to him: ‘There are two beings who are angry; you and I are angry at them.’29If we are both angry at the Israelites, they are doomed. Immediately: “The Lord would speak to Moses face to face, as a man speaks to his friend, and he would return to the camp. But his servant, Joshua, son of Nun, a lad, would not move from within the tent” (Exodus 33:11). The Holy One blessed be He said to him: ‘There shall not be two beings angry, instead, when you see Me pouring boiling water, you pour cold; and when you see Me pouring cold water, you pour boiling.’ Moses said to him: ‘Master of the universe, how shall it be?’ He said to him: ‘You implore for mercy.’ What did he do? Immediately, “Moses implored [vayḥal] the Lord his God and he said: Lord, why shall Your wrath be enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from Your enflamed wrath and reconsider regarding the evil for Your people” (Exodus 32:11–12). He said to Him: ‘Your children are bitter, sweeten [ḥaleh] them.’30They sinned, forgive them.
Another matter, he said before Him: ‘Master of the universe, I know that You love Your children, and You seek only someone to advocate on their behalf.’ Rabbi Simon said: To what is the matter comparable? To a king and his son who were located in an inner chamber, and his son’s tutor was in the hall. The king was shouting: ‘Let me be so I will kill my son!’ He was seeking only that someone advocate on his behalf. So, the Holy One blessed be He said to Moses: “Now, let Me be, and My wrath will be enflamed against them and I will destroy them and I will make you into a great nation” (Exodus 32:10). Moses said: Am I, as it were, grasping the hand of the Holy One blessed be He?31Am I holding Him back, such that He says “Let me be”? He seeks only someone to advocate on their behalf. Immediately, “Moses implored.”
Another matter, “now, let Me be” – Moses said: ‘Master of the universe, do You seek to eradicate them? Uproot the upper worlds and the lower worlds, and then uproot them.’ From where is this derived? As it is stated: “Lift your eyes to the heavens and look to the earth below, as the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will not be daunted” (Isaiah 51:6). First, the heavens will be eroded like smoke…and then: “Its inhabitants, likewise, will die.” Moses said to Him: ‘Even if You uproot the heavens and the earth, it is impossible for You to uproot Israel, as You took an oath to their patriarchs, and You did not take an oath to them by the heavens or by the earth, but by Your great Name.’ From where is this derived? As it is stated: “To whom You took an oath by Yourself” (Exodus 32:13). [Moses said:] ‘Could You, perhaps void Your great Name?’
Moses said before Him: ‘Consider them like Sodom. What did You say to Abraham? “The Lord said: If I find in Sodom fifty righteous people within the city, I will tolerate the entire place for their sake” (Genesis 18:26), and You were willing to concede to him until ten.’ From where is this derived? As it is stated: “He said: Please, let my Lord not be incensed, and I will speak only this time. Perhaps ten shall be found there. He said: I will not destroy for the ten” (Genesis 18:32). [Moses said before Him:] ‘I will produce for You eighty righteous men.’ He said to him: ‘Produce them.’ He said before Him: ‘Master of the universe, there are seventy elders,’ as it is written: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people, and its officers, and you shall take them to the Tent of Meeting, and they will stand there with you. I will descend and speak with you there and I will draw from the spirit that is upon you, and I will place it upon them, and they will bear with you the burden of the people, and you will not bear alone” (Numbers 11:16–17). ‘[And] Aaron, Nadav, Avihu, Elazar, Itamar, Pinḥas, and Caleb – that is seventy-seven.’ The Holy One blessed be He said to him: ‘But Moses, where are three more righteous men?’ [Moses] did not find them. He said before Him: ‘Master of the universe, if those who are alive cannot stand in the breach on their behalf, let the dead stand.’ He said before Him: ‘Do it by the merit of the three patriarchs, and that is eighty – “Remember Abraham, Isaac and Israel, Your servants” (Exodus 32:13).’ Once Moses mentioned the merit of the patriarchs, He immediately said to him: “I have pardoned in accordance with your word” (Numbers 14:20).
When Solomon arose and saw that Moses mentioned seventy-seven living righteous men and it would have been of no avail had he not mentioned the merit of the three patriarchs, he began saying: “I praise the dead who are already dead more than the living who are still alive. Better than both of them is one who has not yet been, who has not seen the evil action that is performed under the sun” (Ecclesiastes 4:2–3).
Another matter, “Remember Abraham, Isaac and Israel, Your servants, to whom You swore by Yourself and said to them: I will multiply your offspring like the stars of the heavens, and this entire land that I said I will give to your descendants, they shall inherit it forever. The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:13–14). Rabbi Levi said: Moses said to Him: ‘Master of the universe, will the dead live?’ He said to him: ‘Are you, too, mistaken? Did I not say to you: “I will kill and I will resurrect”?’ (Deuteronomy 32:39). Moses said to Him: ‘If the dead will live, consider it as though the patriarchs are standing and beseeching on behalf of their descendants; what would You answer them?’ When Moses said this matter to Him, immediately, the Lord reconsidered the evil.