Midrash sa Deuteronomio 12:1: Eikhah Rabbah, Pesikta Rabbati, Shemot Rabbah & Midrash Tehillim

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

For it will carry the head of the children of Israel to their commandments (Exodus 30:12). Our Rabbis will teach us how many times a year we should raise the tabernacle. Our Rabbis taught in three chapters a year [we should raise the tabernacle during the Passover, the Atzeret, and the Festival] (Shelikim 33:41). And where was the tabernacle offering? They always took from it the shekels of all Israel, which they weighed so that all Israel would share in it. They would start from Adar, from the beginning of Adar to the beginning, and they raised them at the beginning of Nissan, so as not to push Israel away. They would (remind) Israel from the beginning of the new month of Adar. Solomon said, "The path of the lazy is like a tent of a thornbush" (Proverbs 15:19). Rabbi Yaakov ben Yossi in Elohim and Esau, the scripture speaks of the path of the lazy. This Esau is like a tent of a thornbush, except that just as this tent of thorns narrows (his clothes) [with the clothes of a man] and he loosens them on one side and it narrows on the other side, so is the kingdom of Esau, which raises the Arnon until it does not The Arnon will be raised, the mountains of the Galgalites will come upon them, and until it is wiped out, the Tirvas will come upon them, but the Holy One, blessed be He, is not like that, but a righteous way paved (there) before Israel, they will be heard on one of the days of Adar and wiped out on one of the days of Nissan. Woe to the righteous way paved. If you say they wipe out more than they can, they would not wipe out anything greater than half a shekel, Ar Hanina, half the rock. And if you say this half for the shops of the Temple, it would be wiped out, it would not be wiped out except for the atonement of Israel, which they would always take from them. The Holy One, blessed be He, said, It is expected before every number of Israel that will be counted that there is a deficiency in them. But what am I doing? I am fixing a cure for them. Every number that will be counted will have an atonement for them. And what was their atonement? This is the atonement of shekels from the number [of] that they read about, because you will bear: For you will bear the head of the children of Israel. Thus began Rabbi Tanhuma, my father, this is what was said in the Holy Spirit by Solomon, who stretched out the basin of the crescent moon, so that the temper would not be lacking, etc. (Shahs.) 7. 3) What is the great Sanhedrin that was in Jerusalem that discussed the laws of souls and why is it ruled like the umbilical cord? What is the umbilical cord? This is how the Sanhedrin sat in Jerusalem, which is the center of the world. I.e., the crescent basin, the umbilical cord, what is the umbilical cord? This is how all this people were by the merit of the Sanhedrin that sat and dealt with the laws of the Torah: The crescent basin (his father) [Avin] Ben Hasda said, "They read the moon, Sihara. This is the Sanhedrin that did not sit (in a long row) [in trigonin], but rather an astroniglon, half a round threshing floor, so that they could see each other. If they sat (in trigonin), those who sat at angles would be sorry to see which one was which and could not ask each other. What is the crescent basin? This basin is the cup, as it is written, and Moses took half the blood and put it in basins (Exodus 24:6) What is this cup, round and strong? They would sit like this. What is the crescent moon that at the time they would sit, the goods and wages were in the world. The measure they would sit and pour out the laws should not be lacking. This is forbidden and this is permitted. This is impure and this is pure. In other words, the measure that is poured out should not be lacking. When a craftsman gives a third of a cup of wine and two parts of water, thus There was never a Sanhedrin lacking twenty-three, as seventy Sanhedrin members would sit in it, and since they would ask to go and eat, they would not all be taken in as one, but from them they would go and eat, and from them they would be preserved until they came, and then they would go and there was no shortage (of them) of twenty-three: [Another thing] Let there be no lack of temperance, do not be one who reads like that, but the temperance is the Holy One, blessed be He, by whose merit His world was not lacking, but His glory was present among them, because when the Sanhedrin was idle, the Shekhinah departed: Your belly is a heap of wheat (Shah"sh there) these are Israel, and why were Israel likened to wheat that is cracked in the middle, which is not found in lentils or in all the other fruits, and why is the wheat cracked, every parasite to them: i.e. Your belly is a heap of wheat, Ar Huna, in the name of Rabbi Idi, and is not a heap of astrobladia or a heap of peppers more beautiful than wheat, since the Blessed One loves them He will call them a pile of peppers, but (it is) impossible for the world to live without istrobalit and without peppers, and it is impossible for the world to live without wheat, and if the world lacks istrobalit and peppers, they don't care, but if it lacks wheat, they don't live even for a single hour: In your belly is a pile of wheat, Rabbi Yochanan is a pile of sins. How did a spread of figolim, leftovers, and milk come before Israel? And he came to eat, thinking that it was fat, and he said to him, "It is milk." He immediately finished eating. Who is stopping him from eating? What is the restriction between him and the Tamchu? But let's look at the words of the Torah, such as roses (Shah"sh there)? The Bible does not say, but I preached to you, "There is a man who fences in roses." People fence their vineyards or fields with thorns and thorns, in pots and in hedges. Have you seen a man from among you who fences a field with roses? But if these are words of the Torah, which are soft like lilies, how would he desire to see his canopy? He has no great day from that day, that he rejoiced with his wife. He brought out his departure and offered his canopy. He came to beg with his wife, she said. If I saw a red rose, I immediately interpreted it. This one turned his face this way and this one turns her face this way. Who separated it? What snake stung it? What scorpion (stung) it? What fence stood before them? But these are the words of the Torah. Ferns are like a rose in your belly. A pile of wheat. A kind of roses: Another thing in your belly. A pile of [wheat]. Rabbi Levi. Why were the Knesset of Israel likened to wheat? But the owner of the house has a householder. When he comes to think with him, what does he calculate? What does he say to him? Give your mind to how many heaps of straw do you put in the treasury? Or how many heaps of straw do you put in the treasury? Where does he put the thorns in the fire? Where does he throw the garbage? Put it in the trash? Where does he scatter the chaff to the wind? But what does he say to his householder? Give your mind to how many heaps of wheat do you put in the treasury? For they are the animals of the world. Thus the Holy One, blessed be He, is the owner of the house. The entire world is His, as it is said to the Lord: The earth and the fullness of the world and those who dwell in it. In it (Psalms 24:1) and his household is Moses, he is faithful in all my house (Numbers 12:7) the Blessed One said to him, "Give your mind to number the nations (lamites) [not] that they were likened to straw, who would they be if the Egyptians were sent forth with your wrath? They would be devoured like straw (Exodus 15:7) and the house of Esau to straw (Obadiah 1:18) What do they do to straw? They flood them with water, and Pharaoh shook them and they were drowned in the Red Sea (Psalms 16:15) they were likened to thorns, as it is said, "And there were nations that burned lime, thorns, etc. (Isaiah 33:12) What do they do to thorns, they throw them into the fire? Thorns are like straw that is burned in the fire (ibid.) they were likened to stubble, what do they do to straw, they scatter it to the wind, as it is said, "They will be stubble before the wind like chaff, the end of which is stolen by a storm" (Job 21:18) but Israel was likened to wheat, which is the grain of the world in your belly, a heap of wheat. Therefore the Holy One, blessed be He, said to Moses: Give your mind to number Israel to know how many there are in them, for you will bear the head of the children of Israel: [Another thing in your belly is a heap of wheat] (the ears) [the ears] of wheat that turn and rise (and the ears) [the ears] are long and have broad and long leaves, and the ears are at the head of the stalk and its stalk is proud and says, "For me the field was sown." The ears said to them, "Behold, the threshing floor is coming, and all are reconciled."For whom was the field sown? When the threshing floor comes, they bring the straw into the light and scatter the chaff to the wind, leaving the wheat for the threshing floor, and all the fruit is taken and kissed. Thus, God tells Israel in this world that the world was created for the future to come, and the nations were like burning lime [thorns cut in the fire, they will burn it] (Isaiah 33:12). But Israel, the Lord alone, will rest, etc. (Deuteronomy 32:12). He sent out the sickle at the time of harvest (Joel 4:13), therefore they were likened to wheat. [In your belly is a heap of wheat] Rabbi Yitzchak says, "Why is it like wheat? What is the business of these wheats? When they enter the treasury, they enter by measure and calculation. They come to take them from the treasury, they take them out by calculation. And when they come to sow them, they sow them by calculation. And in this way, when they entered Egypt, the Blessed One said, "Your fathers went down from Egypt with seventy souls" (Deuteronomy 10:22). All the souls who came from Egypt were seventy (Genesis 46:27). They came to leave Egypt, as it is said, and they traveled from Rameses to Succoth, about six hundred thousand footmen (Exodus 12:37). And so they went out into the wilderness again. And the Lord spoke to Moses in the wilderness of Sinai [and] "Take the head of the children of Israel" (Numbers 1:1 and 2). And even here, when you take the head: [When you take the head of the children of Israel] Rabbi Levi said, "Why did he count them at every hour for the king, who had tsabilats and did not supervise them in counting? He had one small gold plumb bob, and it was Every hour they took it and counted how many there were in it and left it for a few days. They said to him, "O my people, do you not care about counting them? You are not watching over them except for the one who is small." He said to him, "All those who are not mine will go down into the pit of defilement. They are but for this one." The little one said to him, "All those who are not mine will go down into the pit of defilement. But this one stood before me with so much sorrow that I did not adapt (them) [him]. Therefore, I do not need any of those who are except for the one who I adapted. Thus, the Holy One, blessed be He, has many nations in the world, and how many populations of nations? And God, the Lord of the universe, does not watch over them. How many nations do you have in the world? And you do not watch over them. But at every hour, they raised the head of the children of Israel. The Holy One, blessed be He, has many populations that you see. They are not mine, they are but for their hell. And they were peoples who burned lime (Isaiah 33:12). But these Israel, whom I count at every hour, are my special possession, as it is said, "And you were my special possession above all the peoples." (Exodus 33:12) 19:5) And how many (virtues) of a man are dear to him, so are they dear to me in sorrow, that they stood before me in how many exits they stood before God, or did God try to come and take a nation for Him from among the nations (Deuteronomy 4:34) said the Blessed One, Ephraim is dear to me (Jeremiah 31:20) the son (who stood) [who stood] dear to me, therefore I do not need to list all the nations except Israel because it will carry the head of the children of Israel: another thing, when it will carry the head like this, Rabbi Yonatan opened the chapter (of his men) [mighty men] [mighty men], and he will humble a man and do not bear them (Isaiah 2:9) What is it and he will humble a man, if those Israelites were called men, as it is said, And you will give them the sheep of my pasture, a man (Ezekiel 34:31) When did they bow down and humble themselves when they did that deed, the Blessed One humbled them when they stood at Sinai and said, It is done, and it is heard, a crown was given to them on their heads, Rabbi Abba bar Kahana in the name of Rabbi Levi, because they received Israel The Ten Commandments were descended by one hundred and twenty thousand ministering angels, with crowns in their hands, and two of them were in need, each one giving crowns and one girding himself with fornication. And because they did the same thing, the angels descended and passed the crowns (and beat) [and untied] the fornicators, and the children of Israel apologized [to the witnesses on Mount Horeb] (Exodus 33:6) and were saved. It is not written here except that they apologized for their good and for their bad. What is a witness? It is a language of ornament, and I am your witness (Ezekiel 16:11). At that time, Israel became humble and a man bowed down, if Israel were a man (Ibid. 34:31). And this man Moses bowed down, and the man Moses was very humble (Numbers 12:3). Why did the angels immediately stand up to kill him when he went up to take down the tablets from above? Israel corrupted them down below. What did the Holy One, blessed be He, do to him? He said, "Stand here, you have no power over them. Arise, get down quickly from here, for you have corrupted your people, etc." (Deuteronomy 9:11) 12) When they were victorious and ascended, you ascended with them, as it is said, "Moses ascended" (Exodus 19:3). Now that they have sinned in descending, you too will go. Why?You are dependent on them. Immediately Moses descended. He took the calf and made it dance and threw it on the surface of the water and watered the pigs. Then he taught his defense. Why will the Lord be angry, etc. (Ibid. 32:11) and why will the Egyptians say, etc. (Ibid. 32:12) and if you kill them, how will you fulfill what you covenanted with the fathers? Remember Abraham, Isaac, and Israel, your servants (Ibid. 33:13) since Moses was accepted and pleased with him, the Blessed One began. Moses said to him, "O Rabshal, please make me know your ways" (Ibid. 33:13) He said to him, "In what way have we transgressed and justified ourselves?" The Holy One, blessed be He, answered. And the Lord said to Moses, "I will do even the thing you have spoken" (Ibid. 37). Why, since you have found favor in my sight (Ibid. 34:17) since he was accepted at first, he began to demand otherwise. Please show me your glory (Ibid. 38:18) He said to him, "You cannot." And he said, "You will not be able to see my face" (Ibid. 30) Moses urged him in prayer. And the Blessed One received him, saying to him, "Because you have pressed this, (and) I will put you in the cleft of the rock, and as I pass by, I will cover my hand over you from the angels of wrath, lest they harm you. And it shall be for my glory, and I will put you in the cleft of the rock, and my tabernacles shall be upon you, as I have done until I pass by." (Ibid., 22) What did Moses do? He sat in the cleft of the rock until the Holy One, blessed be He, passed by? Angels came to harm Moses. What did the Blessed One do? He stretched out his hands over him, and from there Moses took the horns of glory, as it is said, "And horns" (Habakkuk 3:4) from where did he get them? (Ibid.) And when Moses went down toward Israel, they saw that excellent and excellent thing, so much so that no one could look at it on the day when he ascended. Similarly, no one could look at Moses, except that he would give a rebellious face, as it is said, "And he put a veil over his face" (Exodus 34:33). At that time, it was bad for Israel. They said, "We are going down because we did the same thing, and even the Holy One, blessed be He, was pleased with us and forgave our sins, and even you." Moses was with us, and Moses' horns were erect, and our horns were low. Immediately Moses came to the Blessed One. The Rabbi Sha'ar said to him, "When you humbled them, I also humbled myself with them, as it is said, 'And a man bowed down, and a man bowed down.' Now that you have raised my head, even so have their heads been raised." The Holy One, blessed be He, said to him, "Go, raise their heads." Rabbi Yonatan Dabyt (Gabriel) said, "No, my Rabbi, except that as you raised it, so do you hang the heads of your sons. Where does it say, 'And do not lift them up, do not be a reader, and do not lift their heads up,' and God said to him, "No, but I have raised your head up.'" [Thus] I will also raise the heads of my sons, because you lift the heads of the children of Israel. That is, because you lift the head, because it is a duty. There is no writing here except that you lift it up. What is the language of taking a head? Why is this similar to the son of a king who was angry with his father? The king said, "Go, take his head." Go, hang his head. Listen to the Kostners. And they took him to cut him off. His head, when he heard the pedagogue, he said to him, "You are a man who is destroying your son from the world. No, you have a man who is a man. You do not need to do this. God, the king, and I am doing this. I have already taken out a kiluwi on him. They will carry his head and hang him. He said to him, "Your kiluwilosio is there, and your son is in his place and is not harmed." He said to him, "In this language that you took out on him, you are raising him in the world. Why (he said to us) [You said, go] take his head, they will go and raise his head from what it is, and we will find that your kiluwilosio is there. And your eldest son, the king said to him, "Live, since you taught me to be a defender and gave him his life in your hand, I will raise him up and hang his head like this." The son, "Israel, are you sons of the Lord your God?" (Deuteronomy 14:1) They rebelled against the Holy One, blessed be He, and angered Him. The Holy One, blessed be He, said, "I will destroy them from the world. Depart from me and destroy them." (Ibid. 9:14) When Moses heard this, he girded his loins. In defense and he came to the Blessed One, the Lord of the universe said to him, "Are you destroying your children from the world? Remember how much I toiled over them until I brought them out of Egypt, and no longer reminded their fathers. Because he taught them, the Holy One, blessed be He, was comforted. And she had already issued a decree to lift up their heads. Turn your tongue and lift up their heads. The Blessed One said to him, "Live, since you taught them defense with your hands, I will lift up and lift up their heads, because you will lift up the heads of the children of Israel." [Another thing] Because you will lift up the heads of the children of Israel, thus began Rabbi Tanhuma, Rabbi Yonah of Metzura, for God is a judge, this one will humble.And this is the one who will be raised (Psalms 55:8) What does it mean that God judges except when Israel did that act? Immediately Moses came down and shook it and threw it on the surface of the water and it was drunk, etc. (Exodus 32:20) Our rabbis said that everyone who had witnesses and was warned would be killed. Witnesses and not warned would drink (them) from that water and they would be tested as deviants, and everyone who did not have witnesses and not warned would die of the plague, as it is said that God judges. This one will humiliate and this one will elevate, humiliating everyone who participated in the act of the calf and exalting everyone who did not participate in the act of the calf (because you will bear it): This one [because you will bear it, etc.] Rabbi Tanchuma began with Rabbi Menachem ben Yaakov, who said in the name of his father, 25. If there is an angel to advise him, one out of a thousand, etc. (Job 33:23) Job speaks against people when their sins are causing them and they are vile, their flesh is frail from youth, he will return to the days of his youth (ibid. 25) and it will approach To destroy a soul and make it dead (ibid. 22) What is that except that immediately angels of destruction come and punish him, and the Holy One, blessed be He, said, "There is no angel who will teach him merit, as it is said, 'If there is an angel [who advises] one of a thousand of our rabbis,' they said, 'Even if there are nine hundred and ninety-nine binding parts there, and one from the Holy One, blessed be He, supposedly a line of merit,' and Rabbi Eliezer in Rabbi Yossi of Galilee says, 'Even if there are in that angel who grants merit nine hundred and ninety-nine binding parts there, and one from the Holy One, blessed be He, supposedly a line of merit,' and why did Rabbi Yochanan, when you heard the word from Rabbi Eliezer, son of Rabbi Yossi of Galilee, make your ear ring like this eardrum, to receive it immediately, and be merciful to him, and say, 'His redemption is a rebellion against corruption, I have found a disbeliever.'" (ibid. 24) What is his redemption except that angel who teaches him merit, said to the Holy One, 'His redemption is in torment, and you bring him to repentance.'" Against Israel, when they made the calf, the angels came and rebuked them (at that) [time], and Moses said, "I will be ashamed because of the smell and the heat" (Deuteronomy 9:10). Immediately Moses stood up (at that) [time], girding his loins in prayer, and he taught merit for Israel and sought mercy before the Holy One, blessed be He. And Job explained whether there was an angel who interceded for him, and there was no angel but Moses, as it is said, "And he sent an angel and brought them out of Egypt" (Numbers 20:16). And what mercy did he seek for them, but he said before the Holy One, Lord of the universe, why is your anger burning against your people? (Exodus 32:11) And he was moved with pity and said, "Revenge, you rebelled against me, what is this?" But Moses said to him, Lord of the universe, "I know that they are worthy of death, for you have said to me, 'A sacrifice to God will be rejected' (Ibid. 22:19). But at your request, redeem them from the angels of destruction. Remember the merit of their fathers. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by you (Ibid. 32). 13): For you lift up your head like this, Rabbi Tanchuma began, in the name of Rabbi Shmuel. Many say, "My soul has no salvation in God, and you, the Lord, are my shield, my glory, and you lift up my head." Many say, "When David failed in that act, his enemies rejoiced over him and said, "There is no salvation for him. From now on, he says about himself. Many say, "My soul has no salvation for him." And you, the Lord, and Many say to themselves, "I will speak in Israel, when they made the calf. All the gods of the world began to rejoice over them and anoint them with oil, saying, "From now on, these will have no standing or salvation." Many say, "My soul has no salvation for them." And you, O Lord, are with them, and you are also with them, as you wrote in the Torah: "A sacrifice to God shall be condemned" (Exodus 22:19). And since Moses said, "Remember your servants" (Deuteronomy 9:27), "Turn away from your fierce anger and comfort" (Exodus 32:12), and we were comforted and comforted by the Lord for the evil that you had said to do to his people (Exodus 32:14). (We know) that you have defended us, and you, O Lord, are a defender for me, and nothing more than my glory. And the head of my glory is lifted up, this is the tabernacle. They made a sanctuary for me (Exodus 25:8). And the head of my head is lifted up, because you will lift up the head.) [We find in many places] that the Holy One, blessed be He, said to Moses, "Lift up the head of the people of Israel" (Numbers 1:2), because you will lift up your head. And why is that? But the Holy One, blessed be He, said to Moses, "Moses, whatever you can lift up this nation, lift it up, as if it were Me, you lift it up, as it is written, "Lift up the head of the children of Israel." For you will lift up the children of Israel. There is nothing written here except the head, and there is no head of Israel but the Holy One, blessed be He, as it is said, "And their king shall pass before them, and the Lord shall be at their head" (Micah 2:13). Why is this similar to someone who would sit and make a crown and set it with precious stones and pearls? One passed by and saw it. He said to him, "All that you can determine in it, determine that it is destined to be placed on the head of a king." An example is given to an old man who had one tallit and would shake it every hour and pray. He said to him, "I am careful about this one, because (he clothed me) when I was given an old man (I wore it at that time). Thus the Holy One, blessed be He, said to Moses, "Be careful about this nation of all the nations that I created in my world. It is I am king first, as it is said to me, and I am him (Exodus 15:2) to a king who had many purple robes and who had another purple robe and who would place his vestment on that purple robe at all times. He said to him, "My lord the king, how many purple robes do you have, and for this one you are more favored than all others?" He said to him, "I am careful with this one, for it is for this that I married a king's daughter, she is the one I wore at that time." Thus the Holy One, blessed be He, said to Moses, "Be careful with this nation that first made me king over the sea over all the nations, and she said to me, "This one is for me, and I am him" (ibid.). Therefore, lift up their heads because you will lift up your head: I.e., because you will lift up your head. Rabbi Shmuel ben Nachman has three offerings. Here is the first offering of the Lord of the Tabernacle. The Blessed One, blessed be He, said to Moses, "Tell them to bring shekels, bring them immediately and make the pillars, because when the pillars were made, the planks were made, and then they covered the curtains." And why did the Holy One, blessed be He, say so? With the shekels that they brought (Israel), they made [the] Lord of the Tabernacle, and so why? But the Divine Presence came into the Tabernacle and they carried it because it carried the head, and you did not learn from this. You have a minyan to teach that the sacred service was carried on their shoulders (Numbers 7:9): This is what they will give: six shekels of silver, the Holy One, blessed be He, said to him: They sinned for six hours and more, because in six Moses (Exodus 32:1), therefore they will bring six shekels, and our rabbis said: They sinned for half a day and more, they will bring half a shekel, and it will be atonement for them. This is what they will give: [and so] half a shekel, and how much is half a shekel, ten shekels, the Holy One, blessed be He, said: They will give ten shekels, which are half a shekel, so that they may atone for the ten commandments that they have transgressed. This is what they will give: [and so] all who pass by: This is what they will give: The burden of the Holy One, blessed be He, as a kind of coin of a hair of fire, and He said to him: Such shall be given: All who pass by: This is what they will give: Come and see the love of Israel. Their transgressions lead them to great virtues, just as their merits are when Joseph was sent by his father to go to his brothers, when they saw him they thought to kill him, as it is said, And they said each to his brother [and] now go and let us kill him (Genesis 37:19, etc.) And they stood and threw him into the pit and said, Let us eat and drink, and then we will drag him and lift him up and kill him. They ate and drank and came to bless. Judah said to them, "We come to kill and bless the Blessed One. We are only avengers. What is it that we kill our brother? (Ibid., 26) Judah said to them, "The Lord has been forsaken in His mercy (Psalms 10:3) But go and let us be sold to the Ishmaelites (Genesis 37:27) and they sat down to eat bread (Ibid., 24) Rabbi Yehuda HaLevi, in my opinion, Rabbi Shalom, is one reason why the tribes sat down and took counsel against Joseph, because he sold him to the entire world, who was sold to Egypt and sustained the entire world during the two famines. And they sat down to eat bread, to feed bread to the whole world. And if their own transgression caused the whole world to live, their right is even greater. Even here, who caused the shekels' affair, the transgression of the calf? And if their transgression was for a mitzvah, their right is even greater. You are all beautiful, my wife, and there is no blemish in you (Shah"sh 4:7): For you will bear in ten places, Israel was counted as one when they went down to Egypt, as it is said, "All the souls who come to the house of Jacob" Seventy from Egypt (Genesis 46:27) and one of their coming out of Egypt as it is said about six hundred thousand foot soldiers (Exodus 12:37) and one here when you carry it and twice in the book and he spoke and twice in the days of Saul and they were led by Bezek (1 Samuel 11:8) and they were led by lambs (Isa. 15:4) and once in the days of David and Joab gave the number of the census of the people (2 Samuel 24:9) [and once in the days of Ezra as it is said the whole assembly as one four hundred and thirty] (Ezra 2:34) and one for the future to come the flock will still pass by the numbering, says the Lord (Jeremiah 33:13) and whenever we were numbered by word of mouth, no plague touched them and whenever we were numbered not by word of mouth, a plague touched them and whenever we were numbered not by word of mouth, a plague touched them and whenever we were numbered not by word of mouth and a plague touched them in the days of David as it is said And Satan stood up against Israel and provoked David (Deut. 12:1) immediately the plague touched them as it is said and gave The Lord spoke to Israel (Ibid., Ibid., 14) and what was lacking in the days of David was filled in the days of Solomon. Judah and Israel were as numerous as the sand on the seashore (1 Kings 4:20). From what they read in the matter, and Rabbi Tanhuma in Rabbi Pothar said to the grove of walnuts, I went down to see the enemies of the stream (Shahs 6:11): 1. If you bear [and give] and a man gives a ransom for his life, the Holy One, blessed be He, said to him, Moses died. They are obligated because they made the calf, but they will not give a ransom for their lives. And a man gives a ransom for his life. When the Israelites heard this, they were tempted, saying, "We would have come and plundered the houses of Egypt and taken their wealth and thrown away their wealth." It is written in the Torah that a fine be given and they were punished with a hundred pieces of silver. And we violated the word, we accepted it and transgressed against it. Now each one of them must give fifty pieces of silver as if he had raped a woman, but as if he had seduced a virgin, because a man seduced a virgin who was not married (Exodus 22:15). What is his catechism? Silver shall be weighed as the weight of virgins (Isa. 16). Indeed, each and every one of Israel must give him fifty shekels, for we have made him a tempter and have tempted the word and have not kept it, and they shall deceive him with their mouth and with their tongue, and their heart shall not be right with him (Psalms 88:36-37). Neither this nor that, but whoever has an ox that gores a man's servant, what is his punishment? His master gives thirty shekels, he shall give to his master (Exodus 21:32). And we made an ox and they changed [their] glory into the form of an ox that eats grass (Psalms 106:20). Now each and every one of Israel must give thirty shekels of silver, except as one who brings forth a bad name, and they punish him with a hundred shekels of silver (Deuteronomy 22:19). And we have brought forth a bad name against the Blessed One, whom we brought up out of the land of Egypt, and said to the calf, This is your God, who brought you up out of the land of Egypt (Nehemiah 15:18). The Holy One, blessed be He, knows what they said to Moses in their hearts. Tell them why you are afraid. I do not ask you to give me as a rapist, as a tempter, as a bearer of evil, or as a gored ox. Rather, they will give me this. Rabbi Meir took a small coin of fire and called Moses to him and said to him, "This is what they will give." Since David saw that in this they had atonement, he began to say, "Come and see the wonders of the Holy One, blessed be He, and His deeds, in the matter in which they angered Him, He gave them atonement. For God judges, one will humble, and the other will exalt." (Psalms 55:8) He who humbled Israel to the pit of destruction is your God (Israel), and he who exalts [Israel], who exalts their horn, in this they will give.

Another matter, “these are the ordinances,” that is what is written: “So said the Lord: Maintain justice and perform acts of charity” (Isaiah 56:1). That is what the verse states: “These too are for the wise: Showing favor in judgment is no good” (Proverbs 24:23). The Holy One blessed be He said: ‘What caused the judges to know how to judge? It is due to the fact that you received the Torah in which it is written: “These are the statutes, ordinances, and laws”’ (Leviticus 26:46). But know that “showing favor in judgment is no good.” What is “no good”? When a judge sits and judges truthfully, the Holy One blessed be He forsakes the heavens of heavens, as it were, and rests His Divine Presence alongside him, as it is stated: “And that the Lord would establish judges for them, and the Lord would be with the judge” (Judges 2:18). When He sees that he is showing favor, He removes His Divine Presence, as it were, and ascends heavenward. The angels say to Him: ‘Master of the universe, what is disturbing You?’ He says to them: ‘I saw that the judge is showing favor and I departed from there,’ as it is stated: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise” (Psalms 12:6). What does the Holy One blessed be He do? He draws His sword against him, to apprise that there is a Judge on high, as it is stated: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]” (Job 19:29); it is written shadin,⁸⁷The word is traditionally written with a yod, such that it reads shadin, but it is traditionally pronounced shadun, as though written with a vav. that there is justice [sheyesh din] in the world. Therefore, Solomon said: “These too are for the wise: Showing favor in judgment is no good.” The Holy One blessed be He said to him: ‘It is not good for you that I forsake you, as it is stated: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). That is why it is written: “So said the Lord: Maintain justice and perform acts of charity,” and I will bring Myself close to you, as it is stated: “For My salvation is soon to come”’ (Isaiah 56:1).
Likewise you find regarding Nebuchadnezzar. When he saw the dream, Daniel entered to him and saw that [God] was destined to drive him away, as it is stated: “You will be driven from men” (Daniel 4:29). He pretended to be trembling and fearful, as it is stated: “Then Daniel, whose name was Beltshatzar, was astonished for some time [and his thoughts terrified him]” (Daniel 4:16). [Nebuchadnezzar] said to him: ‘Why are you afraid?’ [Daniel] said to him: ‘I see the dream but I am unable to say it,’ and said to him: “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). One who expounds this verse renders Daniel one who spoke impudently vis-à-vis the Most High, as he said to Nebuchadnezzar: “My lord, may the dream be for your enemy.” There was no greater enemy of his than the Holy One blessed be He, as [Nebuchadnezzar] had destroyed His house and exiled His children. Moreover, Israel, too, was his enemy, and he was cursing them.⁸⁸It was as though Daniel was cursing them by wishing upon them Nebuchadnezzar’s dream. However, Daniel directed his heart to the Holy One blessed be He, and said: ‘My Master who is in Heaven, bring this dream upon this enemy of Yours.’ Nebuchadnezzar said to Daniel: ‘I saw in my dream: “Behold, a tree in the midst of the land…and there was food for everyone in it”’ (Daniel 4:7, 9). This [symbolizes] a king who issues an edict, blockades the sea and everyone dies; he lifts the blockade on the sea and everyone lives. Therefore, “there was food for everyone in it.”
Once [Daniel] told him the meaning of the dream, [Nebuchadnezzar] said to him: ‘What is your advice to me?’ He said to him: “Therefore, king, let my counsel be acceptable to you: redeem your sins with charity” (Daniel 4:24). The Holy One blessed be He said to [Daniel]: ‘I conveyed [the value of] charity to Abraham, as it is stated: “For I have known him, so that he will command…[to perform acts of charity]” (Genesis 18:19), and you say to this wicked one: “Redeem your sins with charity”?’⁸⁹God did not want Nebuchadnezzar to know that he could expiate his sins via charity. Rather, he said to Nebuchadnezzar: ‘Perform acts of charity and open your storehouses’ because he saw that Israel had departed Jerusalem naked, without the value of a peruta in their possession. That is why he said to him to perform acts of charity.⁹⁰Daniel’s intention in advising Nebuchadnezzar was to provide for the destitute Jewish refugees for the benefit of the Jews, not for the benefit of Nebuchadnezzar.
He opened his storehouses and he was supporting Israel for twelve months. “At the end of twelve months [he was walking atop the royal palace of Babylon]” (Daniel 4:26). Nebuchadnezzar heard the sound [of a crowd] gathering. He said: ‘From where is that sound coming?’ They said to him: ‘It is those poor people to whom you said to give a portion, and we have been distributing it to them for twelve months, as you said.’ He said: ‘Had it not been for the wealth that I had, with what would I have constructed this entire province in my honor, as it is stated: “The king spoke, saying: Is this not the great Babylon?” (Daniel 4:27), and I am wasting all my property? If my property will be gone, I will have no honor.’ He locked the storehouses. Once he said that, a Divine Voice responded to him from Heaven, as it is stated: “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). What caused you to sit in tranquility for twelve months? It was the charity. If for this wicked one it is so, for Israel all the more so. That is, “maintain justice and perform acts of charity” (Isaiah 56:1).
This is analogous⁹¹This analogy pertains to the continuation of the verse cited above from Isaiah, “for My salvation is soon to come” (Isaiah 56:1). to a person who entered a province and heard that a gladiatorial exhibition was taking place. He went and he asked a gladiator: ‘When will the gladiatorial exhibition take place?’ He said to him: ‘It is far off.’ He went and asked the one staging the exhibition. He said: ‘It is soon.’ That one said: ‘Did I not ask the gladiator, and he said it was far off?’ He said to him: ‘You thought to ask the gladiator? Does he wish me to stage the exhibition? Does he not know that he will participate and be killed?’ So too, Israel asked Bilam: ‘When will the salvation be?’ He said to them: “I see him, but not now; I behold him, but not near” (Numbers 24:17). The Holy One blessed be He said to them: ‘Is this what you thought? Do you not know that ultimately Bilam will descend to Gehenna and does not want My salvation to come? Rather, emulate your patriarch: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near.’ That is why it is stated: “For My salvation is soon to come” (Isaiah 56:1).
Another matter, “for My salvation is soon to come,” ‘for your salvation is soon’ is not written, but rather, “My salvation.” May His name be blessed. Had the matter not been written, it would have been impossible to say it. The Holy One blessed be He said to Israel: ‘If you do not have merit, I will do it for My sake. As it were, all the days that you are there in distress, I am with you, as it is stated: “I will be with him in distress” (Psalms 91:15). And I will redeem Myself, as it is stated: “He saw that there was no man and He was astonished…[His arm brought salvation for Him]”’ (Isaiah 59:16). Likewise it says: “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem: Behold, your king will come to you; he is righteous and redeemed” (Zechariah 9:9). ‘And redeeming,’ is not written here, but rather, “redeemed.”⁹²Although the plain meaning of the verse refers to a human king, the midrash takes it to allude to God, who is described as redeeming Himself. That is, even if you do not have actions to your credit, the Holy One blessed be He will do it for His sake, as it is stated: “For My salvation is soon to come.”
Another matter, “maintain justice and perform acts of charity,” (Isaiah 56:1), that is what is written: “I performed justice and acts of charity; do not leave me to my oppressors” (Psalms 119:121). Israel said to Him: ‘Master of the universe, see that we are seeking to perform justice and acts of charity, but we fear the idolaters; do not deliver us into their hands.’ That is, “I have performed justice and acts of charity.” This is analogous⁹³The following analogy pertains to the conclusion of the verse in Isaiah 56:1, which states “and My righteousness to be revealed.” to a merchant who sought to travel on the road, but heard that there were robbers on the road. What did he do? He took his merchandise and exchanged it for gems and diamonds. He set out on the road and the robbers apprehended him. They said to him: ‘What do you have in your possession?’ He said to them: ‘Glassware.’ They said to him: ‘How much is this worth?’ He said to them: ‘Two for a sela, three for a sela.’ They said to each other: ‘For this will we kill him?’ They left him alone. He entered the city. He began opening the chests and he sat and began selling. Those robbers entered and saw him sitting and selling. They said to him: ‘How much for this?’ He said: ‘This is for twenty gold pieces, that is for thirty gold pieces.’ They said to him: ‘Are you not the one who said to us on the way: Two for a sela, three for a sela?’ He said to them: ‘Yes. However, at that moment I was in a place of death.⁹⁴I said so because my life was in danger. Now, if you do not give me its price, you will not take it.’ So it is for Israel. In this world, one who performs mitzvot does not know the reward to be given for them. However, in the World to Come, when they see the reward given for mitzvot, they will be astonished, as the entire world is not able to contain the reward, as it is stated: “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him]” (Isaiah 64:3). Have they never heard? It is, rather, that they are unable to hear the reward given for mitzvot.⁹⁵In this world, they cannot comprehend the reward given for mitzvot. That is why it is stated: “For My salvation is soon to come, [and My righteousness to be revealed]” (Isaiah 56:1).
The Holy One blessed be He said: ‘I will bring the salvation, as it is stated: “Salvation belongs to the Lord” (Psalms 3:9). One who performs justice, I write in his regard that he brings the salvation near.’ Likewise, you find regarding Yehoshafat, who appointed judges, as it is stated: “Heappointed judges” (II Chronicles 19:5). When the children of Amon and Moav came, they were standing, and the Holy One blessed be He was waging their war, as it is stated: “For the war is not yours, but God’s” (II Chronicles 20:15), just as Moses our master, may peace be upon him, said: “The Lord will wage war for you” (Exodus 14:14). Why? Because they performed justice, they caused the salvation to come. That is why it is stated: “Maintain justice and perform acts of charity, for My salvation is soon to come” (Isaiah 56:1). That is, “these are the ordinances.” What is written thereafter? “If you purchase a Hebrew slave, [six years he shall work, and in the seventh he shall go free]” (Exodus 21:2).