Мидраш к Берешит 4:8

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).¹As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

“If a man begets one hundred, and lives many years, and the days of his years are many, but his soul is not sated from the good, and he did not have a burial; I say, a stillborn is better than he” (Ecclesiastes 6:3).
“If a man begets one hundred” – this is Cain who begot one hundred sons; “and lives many years” – as [Cain] lived many years; “and the days of his years are many [but his soul is not sated from the good]” – his soul was not sated by his possessions and was not sated from the good of the world; “and he did not have a burial” – he was in abeyance, weakening, and the flood came and washed him away, as it is written: “He obliterated all the yekum” (Genesis 7:23). What is the yekum? It is existence [kiyyum]. Rabbi Bon said: The sustainers [okuminei].⁴Those who develop and sustain the world, namely people (Matnot Kehuna). Rabbi Elazar says: The yekum are the possessions that bolster the standing of their owner.⁵They help him stand [lakum]. Rabbi Shmuel says: The yekum is Cain,⁶In his regard it is written: “Cain arose [vayakom] against Abel his brother, and killed him” (Genesis 4:8). who was washed away. “The stillborn is better than he” – this is Abel, his brother.⁷Although Abel died young, comparable to a stillborn, he was better off than Cain, who suffered greatly and was not buried (Etz Yosef).
Another matter, “If a man begets one hundred” – this is Ahab, who begot one hundred sons. Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1)? Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so, too, he had seventy sons in Yizre’el,⁸Thus, he had more than a hundred sons. and each and every one of them had two palaces, one for the summer and one for the winter, as it is written: “I will smite the winter house with the summer house” (Amos 3:15). Rabbi Yehuda ben Rabbi Simon said: Two for the summer and two others for the winter, as it is stated: “and the ivory houses will perish” (Amos 3:15).⁹He interprets these houses as separate from the winter house and summer house mentioned earlier in the verse. The Rabbis say: Six, as it is stated: “And many houses will be destroyed” (Amos 3:15). “And lives many years” – as he lived many years; “but his soul is not sated from the good” – from his possessions; “and he did not have a burial” – as it is written: “In the place where the dogs licked [the blood of Navot, dogs will lick your blood as well]” (I Kings 21:19). “The stillborn is better than he” – this is the stillborn of a prostitute.¹⁰Although its burial is not particularly honorable, it is buried nonetheless.

[(Gen. 14:1:) NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL.] Thus did R. Tanhuma bar Abba begin: (Ps. 37:14-15:) THE WICKED HAVE DRAWN A SWORD … < TO BRING DOWN THE POOR AND NEEDY >…. THEIR SWORD SHALL ENTER THEIR HEART.²⁶Tanh., Gen. 3:7. What is the meaning of THE WICKED HAVE DRAWN (rt.: PTH) A SWORD? This refers to Cain, for until then no murderer had existed in the world. But Cain came and began (PTH) murder, as stated (in Gen. 4:8): CAIN AROSE [AGAINST HIS BROTHER ABEL AND MURDERED HIM]. The Holy One said to him: O wicked one, you have started using (rt.: PTH) the sword in the world. (Ps. 37:14:) THE WICKED HAVE DRAWN (rt.: PTH) A SWORD. This refers to Cain. (Ibid., cont.:) TO BRING DOWN THE POOR AND NEEDY, < TO SLAY THOSE WHO WAY IS UPRIGHT >. This refers to Abel. The Holy One said to him (i.e., Cain): You have let loose (rt.: PTH) a sword in the world. The sword shall enter the heart of that same person. (Ps. 37:15:) THEIR SWORD SHALL ENTER THEIR OWN HEART.

And Cain spoke unto Abel, his brother (Gen. 4:8). What did he say to him? He said: “Let us divide the world between us, but since I am the eldest, I shall take twice as much.” Abel replied: “Perhaps.” “If we do this,” Cain continued, “I want my share to include the place at which your sacrifice was accepted.” Abel replied: “That, you cannot have.” Thereupon, they began to quarrel, as it is said: And it came to pass while they were in the field that Cain arose (ibid.), and it says elsewhere: Zion shall be plowed as a field (Jer. 26:18).³²There are many explanations of the reason for the struggle. See Bereshit Rabbah 22:7, Pirkei de-Rabbi Eliezer 21, Aggadat Shir ha-Shirim 31:17, Ginzberg, Legends of the Jews 1:108. As a consequence of Cain’s action Zion will be destroyed.

(Exod. 7:8–9:) THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON, SAYING: WHEN PHARAOH SPEAKS UNTO YOU, < SAYING > PRODUCE YOUR MIRACLE, <YOU SHALL SAY UNTO AARON: TAKE YOUR ROD AND CAST IT DOWN BEFORE PHARAOH. IT SHALL BECOME A SERPENT>. This text is related to (Is. 46:10): DECLARING THE END FROM THE BEGINNING, AND FROM OF OLD, THINGS THAT HAVE NOT <YET> HAPPENED, SAYING: MY PLAN SHALL COME TO PASS AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs).⁶⁹Tanh., Exod. 2:11; Exod. R. 9:1. What is the meaning of DECLARING THE END FROM THE BEGINNING? The Holy One declares from the start what is going to happen in the end. Where is it shown? Where he said so to Moses (in Deut. 31:16): BEHOLD, YOU ARE SOON TO SLEEP WITH YOUR ANCESTORS. THEN THIS PEOPLE WILL ARISE AND GO WHORING <AFTER THE ALIEN GODS OF THE LAND>…. He told him what Israel was going to do after Joshua had been dead for some years. (Ibid.:) AND GO WHORING AFTER THE ALIEN GODS OF THE LAND. And so they did (according to Jud. 2:11): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE EYES OF THE LORD AND THEY WORSHIPPED THE BAALS…. (Deut. 31:16, cont.:) THEY WILL FORSAKE ME AND BREAK MY COVENANT. (Cf. Jud. 2:12:) THEY FORSOOK THE LORD {AND DID NOT WORSHIP HIM}. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING. R. Pinhas bar Hama the Priest said: Whoever hears this verse is thinking: Is there a love of strife⁷⁰Gk.: philoneikia. above? (Cf. Is. 46:10, cont.:) SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE. Why so? Because the Holy One does not desire (HPTs) to convict any creature, as stated (in Ps. 5:5 [4]): FOR YOU ARE NOT A GOD WHO DELIGHTS (HPTs) IN WICKEDNESS….⁷¹Tanh., Gen. 4:8; M. Pss. 5:7. And so it says (in Ezek. 33:11): I DO NOT DESIRE (rt.: HPTs) THE DEATH OF THE WICKED <BUT THAT THE WICKED TURN FROM HIS WAY AND LIVE.>… Ergo (in Is. 46:10): SAYING: MY PLAN SHALL COME TO PASS, AND I WILL ACCOMPLISH ALL MY DESIRE (HPTs). Thus the Holy One desires (HPTs) to declare all his creatures righteous, as stated (in Is. 42:21): THE LORD WAS DELIGHTED (HPTs) BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH.⁷²On this interpretation of Is. 42:21, see also Mak. 3:16; ARN, A, 41:21; Targum to Is. 42:21. Ergo (in Is. 46:10): AND I WILL ACCOMPLISH ALL MY DESIRE.

If thou lend money to any of my people (Exod. 22:24). Scripture says elsewhere in reference to this verse: He that hath an evil eye hasteneth after riches, and he knoweth not that want shall come upon him (Prov. 28:22). He that hath an evil eye refers to Cain, who sought to possess the entire world. When was that? When Cain and Abel were (alone) in the world. What was written concerning them? And it came to pass, when they were in the field (Gen. 4:8), that He killed Abel because of the dispute over the field.

Cain said to Abel:²⁴See above, “In the Beginning,” Section 9. “Let us divide the world between us. You take the movable property, and I will take the fields.” He thought that he would thereby be able to drive him out of the world. They divided everything between them. Abel took the movable property, and Cain the fields. Thereafter, wherever Abel went, Cain ran after him, shouting: “Get off my property.” He fled to the mountains, and Cain pursued him, shouting: “This too belongs to me.” Finally he turned upon him, and killed him, as it is said: And Cain rose against Abel his brother, and slew him (ibid.).

Rabbi Zadok said: A great hatred entered Cain's heart against his brother Abel, because his offering had been accepted. Not only (on this account), but also because Abel's twin-sister was the most beautiful of women, and he desired her in his heart. Moreover he said: I will slay Abel my brother, and I will take his twin-sister from him, as it is said, "And it came to pass when they were in the field" (Gen. 4:8). "In the field" means woman, who is compared to a field.

He took the stone and embedded it in the forehead of Abel, and slew him, as it is said, "And Cain rose up against Abel his brother, and slew him" (ibid.).

(7) “And Cain spoke to Abel his brother, and it came to pass when they were in the field…” (Genesis 4:8) What were they arguing about? They said: come let’s divide up the world, one will take the land and one will take the moveable property. This one said: the ground you are standing on is mine. The other one said: what you are wearing is mine. This one said: take it off! The other one said: fly! Because of this “…Cain rose against his brother Abel and killed him.” (ibid.) R’ Yehoshua of Sakhnin said in the name of R’ Levi: they both took the land and the moveable property. What were they arguing about? One said: the Holy Temple will be built in my boundary. The other said: the Holy Temple will be built in my boundary. As it says “…when they were in the field…” (ibid.) and the field only refers to the Holy Temple. This is what it says “…Zion shall be plowed as a field…” (Micah 3:12) Because of this “…Cain rose up against Abel his brother and slew him.” Yehudah bar Ami said: they were arguing about the first Eve. R’ Ibo said: the first Eve returned to the dust. Then what were they arguing about? R’ Huna said: an extra twin sister was born with Abel. This one said: I will take her because I am the first born. The other one said: I will take her because she was born with me. Because of this “…Cain rose up against Abel his brother and slew him.”

Said Rabbi Yochanan: Hevel was stronger [lit. a greater hero] than Kayin. The text only says 'he rose', it teaches that he [Kayin] was stuck under [Hevel], he [Kayin] said to him [Hevel]: 'there are only the two of us in the world, what are you going to tell Daddy?' He [Hevel] had pity on him, immediately he [Kayin] rose and killed him. Out of this we say 'Do not do good for an evil person, and evil will not fall on you.' "And killed him" (Gen. 4:8) - with what did he kill him? Rabban Shimeon ben Gamliel says with a staff he killed him, as it says 'and a child for my bruise' (Gen. 4:23) - a thing that makes a bruise. And the rabbis say - he killed him with a stone, as it says 'because I killed a man for my wound' (Gen. 4:23) something that makes wounds. Rabbi Azaria and Rabbi Yonatan bar Chagai in the name of Rabbi Itzchak, say: Kayin observed closely how his father had killed that ox, as it says 'And it shall please Ad-nai better than an ox' (Psalms 69:32) - and from there he killed him, on the place of the neck, on the place of the signs (gullet and windpipe, see Sanhedrin 37b). And who buried him? Said Rabbi Eleazar ben Pedat: the birds of the sky and temple-acceptable animals buried him, and the Holy One of Blessing gave them two blessings as their reward, one for the slaughter and one for the covering of the blood.

"And He said to him: 'therefore, whoever kills Kayin" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah says: the domestic animals, the wild ones and the fowl entered to demand justice for the blood of Hevel. He said to them: therefore I say 'whoever kills Kayin will be killed'. Said Rabbi Levi: the Primordial Snake entered to demand justice for the blood of Hevel.The Holy One of Blessing said to him: therefore I say 'whoever kills Kayin will be killed'. Rabbi Nechemiah says: Kayin's judgment is not like the judgment of the rest of the murderers, Kayin killed and had no one to learn from, from here onwards 'whoever kills Kayin will be killed'. "And Ad-nai put on Kayin a sign" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah said: He made the Sun shine for him. Said Rabbi Nechemiah: to that evil one the Holy One of Blessing would make the sun shine?! Rather, it teaches that He made tzara'at [a scaly skin condition] shine on him! As you say: 'and if they do not believe you or pay heed to the first sign, [they will believe the second.'] (Exodus 4:8) Rav said: He gave him a dog. Aba Yosi ben Keisari said: He made a horn sprout on him. Rav said: He made him an example for murderers. Rabbi Chanin said: He made him an example for ba'alei teshuvah [penitents, returners, Heb. also shavim]. Rabbi Levi in the name of Rabbi Shime'on ben Lakish said: He suspended his judgment until the Flood came and drowned him, as it is written 'and He blotted out all those standing on the face of the land' (Gen. 7:23), just as you say 'And Kayin stood up/rose' (Gen. 4:8)

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Rabbi <Judah the Prince> says: Every place where it is stated: SO IT CAME TO PASS (wayehi), [<is referring to> something new; but R. Simeon b. Johay says: Every place where it says: SO IT CAME TO PASS (wayehi)] <is referring to something which existed, has ceased <to exist> for a long time, and has returned to be as it was.¹⁰⁸Tanh., Numb. 2:16; Numb. R. 12:6; PR 5:7. This text is related (to Cant. 5:1): WHEN I COME TO MY GARDEN. When the Holy One created the world, he longed to have an abode below just as he had on high.¹⁰⁹Cf. PR 5:5; PRK 1:1; Numb. R. 13:2. Having called Adam, he commanded and said to him (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, YOU MAY NOT EAT OF IT. Then he transgressed against his commandment.¹¹⁰Tanh., Exod. 11:6. The Holy One said this to him: This is what I longed for: Just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One removed his Divine Presence <up> to the firmament. Where is it shown? Where it is stated (in Gen. 3:8): THEN THEY HEARD THE VOICE OF THE LORD GOD MOVING ABOUT IN THE GARDEN AT THE BREEZE TIME OF DAY. [Now when they transgressed his commandment, he had <only> removed his Divine Presence to the first firmament.] <When> Cain arose and killed Abel, he immediately removed his Divine presence from the first firmament to the second firmament. <When> the generation of Enosh arose and became servers of idols, as stated (in Gen. 4:26): THEN THERE WAS PROFANATION IN CALLING <OTHER GODS> BY THE NAME OF THE LORD, he removed his presence from the second to the third <firmament>. The generation of the flood arose, and it is written of them (in Job 21:14): YET THEY SAID TO GOD: LEAVE US ALONE. Immediately he removed his Divine Presence from the third firmament to the fourth. When the generation of the dispersion <of the nations> arose, they said: He has no right to choose the upper regions for himself and give us the lower regions. What did they say (in Gen. 11:4)? COME, LET US BUILD OURSELVES A CITY. But what did the Holy One do to them (according to vs. 8)? SO THE LORD DISPERSED THEM OUT OF THERE. He arose and removed his Divine Presence from the fourth firmament to the fifth. When the Sodomites arose, what is written of them (in Gen. 13:13)? NOW THE PEOPLE OF SODOM WERE EVIL AND SINFUL [AGAINST THE LORD, EXCEEDINGLY SO]. They were EVIL to each other, SINFUL in sexual matters, AGAINST THE LORD in idolatry, and EXCEEDINGLY SO in bloodshed.¹¹¹Above, Gen. 4:8. Immediately the Holy One removed his Divine Presence from the fifth firmament to the sixth. The Philistines arose and provoked the Holy One; <so> he immediately removed his Divine Presence from the sixth firmament to the seventh. The Holy One said: I created seven firmaments, and up to now there are wicked ones <still> arising. What did the Holy One do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One immediately descended from the seventh firmament to the sixth. <When> Isaac arose and stretched out his neck upon the altar, he descended from the sixth firmament to the fifth. <When> Jacob arose, he descended from the fifth to the fourth. <When> Levi arose, whose works were comely, he descended from the fourth to the third. <When> Kohath (the son of Levi and Grandfather of Moses) arose, he descended from the third <firmament> to the second. <When> Amram arose, he brought him down from the second to the first firmament. <When> Moses arose, he brought down the Divine Presence <to earth>. When? When the Tabernacle was set up. The Holy One said (in Cant. 5:1): WHEN I COME TO MY GARDEN for something for which I was longing. And this is (the context of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Hence R. Simeon ben Johay said: SO IT CAME TO PASS (wayehi) can only be something which existed, has ceased <to exist> for a long time, and has returned <to be> as it was.

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

Another interpretation of, "And you shall take for yourselves on the first day" (Leviticus 23:40). This is [the understanding of] that which is written (Psalms 96:12), "The fields exult and everything in them": "The fields exult" - that is this world, as it is stated (Genesis 4:8), "and it was when they were in the field." "And everything in them" - these are the creatures, like you say (Psalms 24:1), "The earth is the Lord’s and all that it holds, [the world and its inhabitants]." "Then shall the trees of the forest shout for joy" (I Chronicles 16:33). Rabbi Acha said, "[Here it states,] 'the forest,' [but in Psalms 96:12 above, it states,] 'and all the trees of the forest.' 'The forest' - those are the trees that produce fruit; 'all the trees of the forest' - those are the trees that do not produce fruit." In front of whom? "In front of the Lord" (Psalms 98:9). Why? "For He is coming," on Rosh Hashanah and Yom Kippur. To do what? "He will judge the world with righteousness, and its peoples with equity."