Midrash sa Isaias 32:15: Eikhah Rabbah & Pesikta Rabbati

“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).

“My eye will flow and will not cease, without respite. Until the Lord looks out and sees from Heaven” (Lamentations 3:49–50).
“My eye will flow and will not cease.… until the Lord looks out and sees from Heaven” – Rabbi Aḥa said in the name of Rabbi Shmuel bar Naḥman: In three places we found the Divine Presence connected with the redemption. What is the source? “A stomping ground for wild donkeys, a pasture of flocks” (Isaiah 32:14).⁷⁶This is a reference to the Temple after its destruction. What is written thereafter? “Until a spirit will be poured upon us from on high and wilderness will become fertile land and fertile land will be considered as forest” (Isaiah 32:15). Similarly, “The smallest will become a thousand, and the youngest [a mighty nation; I am the Lord, at its time, I will hasten it]” (Isaiah 60:22), and it is written thereafter: “The spirit of the Lord God is upon me, because the Lord has anointed me” (Isaiah 61:1). And this, “My eye will flow,” and it is written thereafter: “Until the Lord looks out and sees from Heaven.”
“My eye distressed my soul over all the daughters of my city” (Lamentations 3:51).
“My eye distressed my soul” – Rabban Shimon ben Gamliel said: There were five hundred primary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: If our enemies come against us, we will emerge and stab them with these quills. When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. I applied to myself the verse: “My eye distressed my soul over all the daughters of my city.”

Remember what Amalek did to you (Deuteronomy 25:17). May our rabbi teach us how one who passes among the graves is obligated to recite the blessing, "Blessed is He who knows the number of all of you," even though some of our rabbis say that he is obligated to recite the blessing, "Blessed is He who knows the number of all of you." The incident of Rabbi Chayya and Rabbi Nathan, who were walking in the cemetery, and one of them recited the blessing, "Blessed is He who knows the number of all of you." His companion said to him, "Do the dead know anything?" His companion said to him, "There is nothing between the dead and the living but mere talk, as it is written, "The righteous shall rise up in honor, they shall sing praises upon their beds" (Psalms 149:5). Indeed, if a person were to pass among the graves and know that a righteous person is buried there, he should remember him in his deeds. Solomon said, "Remember the righteous for blessings" (Proverbs 10:7). Reish Lakish said, "When God, blessed be He, reminds a righteous person of what He has done, He reminds him of good, as it is written, "And the Lord said, 'I am the One who covers over Abraham, that which I do' (Genesis 18:17)." What does it mean to say, "And Abraham would have been a great and mighty nation, etc." (Ibid., 18) and so on. When the Holy One, blessed be He, reminded him, He reminded him for good, and He remembered the days of eternity. Moses served [and] (Isaiah 63:11). But when He came to mention the wicked, He reminded him for evil, and who was it? It was Amalek. When He came to make war with Israel, what did the Holy One, blessed be He, say to Moses? It is written in the book of Exodus 17:14? Moses said to him, "The Lord of the worlds, the righteous, wrote in them a remembrance." The Holy One, blessed be He, said to him, "He revived the remembrance of the righteous in order to give them a reward in the future. The remembrance of the wicked in order to redeem them and erase their names from what they called in the matter of remembering what is written, etc., and blot out the remembrance of Amalek: [Remember what is written, etc.] Thus Rabbi Tanchuma began in me, Rabbi Abba, in the name of Rabbi Tanchum bar Hanilai, who said, "Your remembrance is like ashes, concerning the dust of your backs" (Job 13:12). Job said this verse against all his companions when those same afflictions befell him and they were harsh words against him. Job said to them, "Your remembrance is like ashes. How can you deceive the people who see you and think that you are righteous like Abraham, who made himself of ashes, as it is said, "I am dust and ashes" (Genesis 18:27) and you are nothing but with regard to the material of your backs, the flood ball, and like those who wrote about them, and the clay was their material (Isa. 11:3)?" Another thing about your remembrance is like ashes, speaking against Israel, to whom the Blessed One said, "I command you to be mindful of two remembrances," as it is said, "Remember what He has done," etc. "Blot out the memory of Amalek," etc. "But know that if you do not remember them and call upon them every year that I will return you to the slavery of Egypt," as it is said in the matter of clay and bricks (Exodus 1:14), "Remember what Amalek did to you." Remember this: Rabbi Tanchuma began, "Rabbi, in the name of Rabbi Job, the one who said, "Do not be like a horse or a mule, who does not understand the bit and bridle, to stop them, for they are near you." (Psalms 11:3) 32:9) The Holy One, blessed be He, says to Israel, "O Israel, be understanding among you. Do not be like a horse that has no understanding. What is the business of a horse that a man goes to give it jewelry or food, and it twists its neck and kicks it? And so is the mule. And you, do not be like that. But be understanding among you. (When you enter) the land, remember to repay it with good (its good) and with evil (its evil)." How is it written, "You shall not abhor an Edomite" (Deuteronomy 23:8)? Why, because he is your brother (there) whether good or bad, your brother is you shall not abhor an Egyptian, for you were strangers in his land (there) whether good or bad, you did with them for a few years. But Amalek, remember what Amalek did to you: 1. Remember [thus], Rabbi Tanchuma opened it with me. Rabbi Zacharias, may he remember the iniquity of his fathers to the Lord, and do not blot out the sin of his mother (Psalms 19:14). He does not say the iniquity of his father, but the iniquity of his fathers, you are the iniquity of his fathers. The origin of Esau the wicked, who did not sin against Israel alone, but many sins, sinned against the Holy One, sinned against Israel, sinned against his brothers, sinned against (his mother) [his father], sinned against Abraham. Let the iniquity of his ancestors be remembered. How he sinned against the Holy One, blessed be He, burned the Torah and burned the Temple. Sinned against Israel, burned, killed, and exiled. Sinned against his brothers. The days of mourning for my father are drawing near [and she killed my brother Jacob] (Genesis 27:41) and fled from him, sinned against (his mother) [his father], he went and carried away the news. And they were smoking before Akkum, and Isaac smelled and his eyes were dimmed, as it is said, And his eyes were dimmed (Ibid., I Revealing incest and shedding blood Therefore, as soon as Abraham had done so, Jacob was sitting and cooking lentils. Esau came and said to him, "What did you see, sitting and cooking lentils?" He said to him, "Because he died in my old age, and I sit and mourn and grieve, so that he may know how I grieved for him, and when the dead live in the future, he will be (loved) [loved]." He said to him, "You are foolish. Do you think that when a man dies and ends up in the grave that he will live in the future? And he denies the resurrection of the dead. Behold, I am going to die." (Genesis 25:32) He said to him, "And what about the birthright that you think is worthless? Give me a bowl of these lentils and I will give it to you." And Jacob gave Esau bread and lentil stew [and] Esau despised the birthright (Ibid. 34) (Why) [did] he not do so but sell it to him? He began to seek (to kill her) [to kill him], and he accepted it for his father. He called his name Jacob [and] he took my birthright (Ibid. 27:36) Rebekah felt that he was foolish and said to Jacob, "Now then, My son, listen to my voice and arise, flee to your place (Ibid. 43). Jacob stands and leaves his father and mother and goes into exile from him to places he did not know and does twenty-two years except for his father, who is found. He says, "Just as he sinned against his mother [his father] and against our elders, so he sinned against his brothers." David, the son of Rabshakeh, said, "Remember the iniquity of his fathers: And the sin of his mother, do not blot out." What is the sin of his mother? Rabbi Yehuda says, "When he comes out of his mother's womb, he cut off her foreskin." Thus says the Lord concerning the three transgressions of Edom [and] and the corruption of his womb. (Amos 1:11) And Rabbi Nehemiah says, "He caused her not to stand. The twelve tribes, and our rabbis said, "What is the sin of her mother that they brought her out at night when she died from his presence." And she obeyed. Thus she said, "Jacob the righteous, my son, is not here. Isaac the righteous, my husband, is sitting in the house because his eyes are like this. He will bring me out by day, and this wicked man will walk before my bed." And they will say, "Oh, how glorious is this that he has suckled, that is why she commanded to bring her out at night, because when mothers died, they would come out by day." And it was made public to them, and everyone came and repaid the bread of charity, Rabbi Yossi ben Hanina, and this is because they brought her out at night, her death was not recorded as Sarah's, as it is said, "And Sarah died, etc." (Genesis 23:2) and Deborah, Rebecca's wet nurse, died (Ibid. 35:8). Deborah's death was published, Rabbi Aba, in the name of Rabbi Yossi ben Hanina, because it was not made public to her as a mother, her death was not published, even the scriptures did not publish her death. And the sin of his mother, do not blot out, and do not remember the sin of his mother, says the Holy One, Blessed be He. All (I will make restitution) [pay] him for all the wrongs of his father. All (his) wrongs of his mother (will make restitution) [pay] him for all the wrongs of our ancestors (will make restitution) [pay] him for all the wrongs of his brothers. All (I will make restitution) [pay] him for all the wrongs that he did in my house. They will remember him to blot out his name from the world. Remember what Amalek did to you. [And] you will blot out the memory of him. Amalek: Another thing to remember is that the Scripture says, "The rebuke of the nations is the destruction of the wicked. Their name shall be remembered forever and ever." (Psalms 9:6) The rebuke of the nations are the nations that counsel evil counsel at all times against Israel, and the Holy One, blessed be He, will thwart them. You have destroyed the wicked. This is the wicked man who remained of the seed of Amalek and sought to destroy Israel. Their name shall be remembered forever and ever. You will blot out the memory of Amalek. Remember what Amalek did to you: And Moses said to Joshua, "Choose for us men" (Exodus 17:9). Hence, a man should give honor to his disciples like him. How many righteous men did you say, "And two men were left in the camp," etc. (Numbers 11:26). That is, valiant men. And the bread came out. Tomorrow I will stand on the top of the hill [with the staff of God in my hand] against Amalek (Exodus 13:13). Moses said to Joshua, "Go out and fight against Amalek, and I will stand on the top of the hill." Rabbi Isaac said to the robbers who had entered the city, a force came out to fight them. There was a widow's son there. He said to them, "Behold, I will go up to the roof and watch while you fight. Go out and fight, and I will stand on the top of the hill." And I (will stand) [stand] It is not written here, and I [will stand] except, and I [will stand] (by right) I [will stand] [by right] I [will stand] [by right] I [will stand] by right of the laws, as it is written, I will stand in the controversy of the Lord and stand in judgment with the peoples (Isaiah 3:13): The head by right of the fathers, for from the head of the mountains I will show myself (Numbers 23:9): The hill is the mother of the mountains, as it is said, and from the hills of Assyria, ours (there), and the staff by right of (Moses and the Gods) [the staff of God] (if) [perhaps] we can stand upon it. Why do we come in the merit of the fathers in this way? They come in the merit of the fathers: i.e. Why did Moses say to Joshua, "Bring out bread, because he is of the sons of Rachel, who was born in the way, and all those who are behind you will be deceived by you [and] and will not fear God (Deuteronomy 25:18). i.e. Why did Esau fall into the hands of Joseph, but Joseph was a little one, the son of old age, and Esau, behold, I have given you among the nations (Obadiah 1:2) Esau, the little one (whom I called), will come and fall into the hands of Joseph, the little one: i.e. All the tribes participated in the sale of Joseph, therefore none of the tribes (could) [could] intermarry with him who they could not marry and give with him. i.e. Esau was the firstborn and through his evil deeds he lost his birthright, Joseph was the little one and through his good deeds he earned the birthright, his good deeds will come and atone for Esau, who was the firstborn and lost his birthright through his evil deeds. Joseph acknowledged the resurrection of the dead, "May God acknowledge you, and you shall carry up my bones from here with you" (Exodus 13:19). And make atonement for the resurrection of the dead, for I am about to die, etc. (Genesis 25:32). The Holy One, blessed be He, said, "Come, Joseph, who acknowledged the resurrection of the dead, and repay Esau, who made atonement for the resurrection of the dead." Joseph grew up between two wicked men, Potiphar [and Pharaoh], and did not learn from their deeds. Esau grew up between two righteous men, and did not learn from their deeds. Said the Holy One, blessed be He, "Come, Joseph, who grew up between two wicked men, and did not learn from their deeds. And repay Esau, who did not learn from their deeds. Joseph came, who repaid his brothers good for evil, and Esau repaid evil for good." Said the Holy One, blessed be He, "Come, Joseph, etc. Joseph gave his life for his mother's honor, and Esau sought to kill his mother [When he left, he cut off his mother's foreskin because he had pursued him with his brother's sword and had destroyed his womb (Ovadiah, there). The Blessed One said, "Joseph, who gave his life for his mother's honor, will come and repay Esau who sought to kill his mother." And where do we find in Joseph giving his life for his mother's honor, except when Jacob returned to his father's house, because he had come to harm Esau? What did he do? He made his sons and the mothers pass by, and each one of them and her sons would pass by and bow down before Esau, as it is said, "And the maidservants and their children drew near and bowed down, and Leah also drew near and her children and bowed down" (Genesis 33:6-7). But Rachel saw what was written, and later Joseph and Rachel drew near (there), and Rachel and Joseph bowed down. It is not written here, but Joseph and Rachel. Why did he say, "There is no woman so beautiful as my mother," and this wicked man is suspected of adultery? He gave himself first and stood before her so that she would not see him, Esau, whose father was Kalsu son of Porat, Yosef son of Porat, Eli-Ein (Ibid. 49:22). What is Eli-Ein (who covered) [who covered] the eye of that wicked one from your mother: I.e. Esau defiled himself with fornication and bloodshed, which Rabbi Avoah demanded for [five] (seven) years, etc. And Yosef fenced himself off from transgression and from shedding blood from his private parts and refused and said to his master's wife, etc. (Ibid. 30:8) and from shedding blood as it is said, "You have thought evil of me," etc. (Ibid. 50:20) and therefore one will fall by the hand of the other. Another thing is that Esau sought to kill his brother for pursuing him with the sword of his brother (Obadiah there), and Yosef comforted his brother and his fornication and his adultery And of Joseph it is written, "I fear God" (ibid. 42:18). Rabbi Yehoshua ben Levi also said, "In the future, the heads of the tribes will come to mate with the she-goat of Esau, and he will not fall into their hands. And since the she-goat of Joseph comes and mates with him, he will immediately fall before him, for which reason all When one by one he came to mate with him, he immediately dismissed him in the answers to Reuben, saying, "You are suspected of your father's wife." To Simeon and Levi, saying, "You also killed Shechem." And to Judah, saying, "You are also suspected of your daughter-in-law." And to all the tribes, he dismissed him by saying, "You have sold your brother." Since Joseph's servant came to mate with him, he immediately fell before him, having nothing to return. And the house of Jacob was a fire, and the house of Joseph a flame (Obadiah 1:18). And immediately they kindled them and devoured them, and there was no remnant of the house of Esau (ibid.). Behold, they were as stubble [fire], which you burned up [they will not save their lives from the hand of the flame] (Isaiah 47:14). With the leaders of all the tribes, Esau's servant could carry and give, but with Joseph they could not save their lives from the hand of the flame. And Moses said to Joshua, "Choose men for us," etc. Until Moses built an altar and called it the name of the Lord, "My miracles" (names there) (You have done) [We have done], he does not say here, but the Lord, "My miracles by His grace were done." Miracles. The Lord tried them, and I will try them, and you will speak of them. Another word from the Lord's miracles, which were great in this assembly of the ship: The Lord tried them, Rabbi Yehoshua the priest, son of Rabbi Nehemiah, to the king whose wife angered him, he was angry with her and went down to the market and went to the goldsmith, and he did for her a miracle. And what about the time when he angered him, a miracle happened to her when she was doing his will? So much the more so if at the time when they were angry and said, "Is the Lord among us or not?" (Ibid., 7) the Lord worked miracles for them, the Lord worked miracles for them when they were doing his will. And Moses' hands were heavy (ibid.) Rabbi Yehoshua said, "Moses' hands will be heavy because of the many sins of Israel, who said, 'There is a God,' and Rabbi Abbahu said, "Moses' hands were heavy like two jars of water, and the priest's knees were hanging on them." Rabbi Bei said, "The Holy One, blessed be He, said, 'Their weights are heavy.'" They received the Torah, they received the Tablets of the Covenant, they received the Ten Commandments, they brought ten plagues upon Pharaoh, they parted the sea and led Israel. And Moses' hands were heavy, and they took a stone. There was no precious stone or pillow to put under it, but a stone. Rabbi Acha, to inform you that when Israel was in trouble, even their elders grieved with them. And Aaron and Hur supported his hands, Aaron by virtue of the priesthood, and Hur by virtue of the kingdom. On one side, one on the other, by virtue of the commandments that he wrote. On the other side, they are written (ibid. 32:15). And his hands were faith, what is faith? By virtue of Moses' hands and by the sorrow that Amalek grieved. He falls before them and his sun does not set and his seed remains (and when will his sun set and his seed remain:) And when will his sun set and his egg be tattooed and his seed takes root from the world when it comes, which he wrote in it and he was a master of the Hadassah (Esther 2:7) the Lord and his hands are a faith from what until the sun comes (when it comes) [when it comes] a master of the sun comes. [And he weakened, etc.] and Joshua did not say so, but Joshua weakened Amalek in such a way that he weakened and remained (and Joshua weakened Amalek). And he said that the hand is on the throne of the Lord, Rabbi Eliezer ben Yaakov, the Blessed One swore by his throne that he would not accept a stranger from the seed of the Amalekites. Therefore, when a messenger came to David and he asked, "Who are you?" (2 Samuel 1:13) and he said, "Son of a man, a stranger, an Amalekite, I am (there)." And they did not accept David, Rabbi Yitzchak, the Edomite, was worried. That is, because the hand is on the throne of the Lord, Rabbi Abba bar Kahana, all While the seed of Amalek existed as if the face was covered, his seed was uprooted from the world, the face that was as if covered was revealed, and your teachers will no longer be afraid, and your eyes will see your teachers (Isaiah 30:20). That is, because Rabbi Yehoshua ben Levi, in the name of Rabbi Alexander, said that since Amalek stretched out his hands against the throne of the Holy One, blessed be He, and Jerusalem became the throne of the Lord (Jeremiah 3:17), immediately he was uprooted from the world. One scripture says, "War for the Lord with Amalek" (Exodus 3:17), and another scripture says, "You shall blot out the memory of Amalek until he stretches out his hand in Jerusalem." You shall blot out the memory of Amalek, because he stretched out his hand against the Lord with Amalek. I.e., on the throne of YHWH, He does not say so, but YHWH, Rabbi Levi, in the name of Rabbi Hama, in the name of Rabbi Hanina, as if to say, as long as the seed of Amalek is in the world, neither the name is complete nor the throne is complete. The seed of Amalek, the throne is complete and the name is complete, David said, "The enemy is destroyed forever, and the cities are destroyed, their memory is lost." (Psalms 9:7) What did he write after him? And YHWH will forever sit, established for judgment on His throne (Ibid., 8): I.e., remember this, Rabbi Tanchuma, in the name of Rabbi Return to our neighbors, the seven times, to their lap, the reproach that they have dishonored you, O Lord (Psalms 9:12). Jeremiah says, "Return to them the recompense of the Lord according to the work of their hands" (Lamentations 3:34). And David said, "Return to our neighbors, the seven times, to their lap." Rabbi Yehuda and Rabbi Nehemiah, may God be pleased with them, say, "They said, 'Israel, Lord of the worlds,' what they have done to us, return to them the recompense of their hands, and what they have done in Your temple." Return to our neighbors, the seven times, to their lap. Rabbi Shuna said, "There is no lap except the Temple, and the lap of the earth to the lowest level." (Ezekiel 43:14). And Rabbi Nehemiah says, "They said, 'Israel, the Lord of hosts, what they have done to us, return to them the recompense of the Lord according to the work of their hands, and for burning Your Torah, which is written in it, 'Refined seven times' (Psalms 12:7). Return to our neighbors, the seven times, to their lap." Rabbi Hanina ben Shalom and Rabbi Yehoshua of Sichnan, in the name of Rabbi Yehoshua ben Levi, what is written, "Return to their lap, the reproach that they have done to them, teaches that they were They cut off the circumcision that is in the bosom and throw it up high and scorn and revile it and say upwards, "This is what you desire, for it is thrown before you." And where did you learn from what was written above about the matter, and she put out her hand and took hold of his private parts (Deuteronomy 23:11) and what was written after the matter, "Remember what Amalek did to you:" 1. Remember our rabbis [from the south] in the name of Rabbi Shmuel (from the necessary) We begin with the parsha, "Did you not know if you did not hear, even since you did not open your ear, for I know that you will commit treachery [and transgression from your womb has called you]" (Isaiah 45:8) Speaking against Amalek and against Haman, who came from the descendants of Amalek, the Blessed One said, "O wicked one, you have intermarried with my sons. Nor did you know the miracles that I performed for them in Egypt, how many times have you been written, and the Egyptians will know that I am the Lord (Exodus 14:4) Nor did you hear the miracles that I performed for them at sea, the nations will hear and be provoked (Isa. 15:14) Even since you did not open your ear, for I know that you will commit treachery [and transgression from your womb has called you]" (Isaiah 45:8) Your ears have not heard the song that my sons have said to me at the sea. Then Moses and the children of Israel will sing (Ibid. Ibid. 1). The Holy One, blessed be He, said to him, "You knew and heard, but you are stubborn, for I know that you will betray with treachery. And from now on you will be stubborn, but until you are in your mother's womb and you are a sinner, but in your lifetime, a craftsman is devoted to you, and what am I preparing for you to hang you on a beam, as it is said, "He calls you." A "R" and fifty cubits, and from where does he call you "L"Kh 30 thirty twenty twenty, then fifty? O remember what Amalek did to you: Ibid. 1. Remember what Rabbi Barachiah said in my rabbi, why is the matter similar to a king who had an orchard and had one dog sitting and guarding the orchard? The son of the king's lover came to steal from the orchard. The dog stood up and bit him. When the king asked his son not to mention the son of his lover who wanted to steal from his orchard, he would say to him, "Remember what that dog did to you." Thus Israel sinned at Rephidim, and they said, "Is the Lord among us?" (Ibid. 17:7). And immediately The dog came and bit him. This was Amalek, as it is said, "And Amalek came and fought with Israel at Rephidim" (Ibid., 8). And when the Holy One, blessed be He, wanted to remind Israel of the sin they committed at Rephidim, He would say, "Do you remember that Amalek who came against you? Remember what Amalek did to you." As for the way, Rabbi Yehuda and Rabbi Nehemiah, and our masters, Rabbi Yehuda says, "As for the way, what did the wicked Amalek do?" He related the genealogy of the names of the Israelites who died in Egypt. And he stood before him in a cloud of honor, and called each one by name, and said, "So-and-so, son of so-and-so, come out, for I want to trade with you." (And he immediately went out.) And he killed the one who called you. And Rabbi Nehemiah says, "As for the way, which made you unclean, as it is said, "It will not be clean if it happens at night" (Deuteronomy 23:11). And our masters said, "As for the way, which made you cold, made you cold as water, as it is said, "Cold water to a weary soul" (Proverbs 25:25). Ar Huna, according to the M.A.D., to boiling baths, from which everyone was fleeing. One of them came and jumped into it and it melted immediately, and they all came and washed (into it) [into it]. Thus Israel, when they were coming out of Egypt, were fleeing from them, when they heard that the nations were angry, then they were afraid, etc. (Exodus 15:14 and 15). Amalek came and melted them. [And he snared at you] What is it, and he snared at you, the stroke of the tail? You learned from Samuel, and Samuel beheaded Agag (1 Samuel 15:33). Rabbi Yitzchak said, Castrate them, as your sword consumed women, so will your mother consume women (ibid.). He said to him, Just as you did to Israel in Egypt, so I have done to you (that I would have) [that you would have] castrated them and made their women sit in a state of aguna. And Rabbi Abba bar Kahana said, He would cut off his body like a censer and feed it to the Naomi, he who wrote, "The Blessed One said to them, 'My son, you have nothing but to be (read) the Amalek parshat every year and above, I am (upon them) [upon you] as if you were wiping out his name from the world.' Rabbi Yitzchak said, 'We find that Joshua sought to wipe out the memory of Amalek, as it is said, "And Joshua defeated Amalek and his people with the edge of the sword" (Exodus 17:13). The Holy One, blessed be He, said, "Your life is up to now. King Saul is destined to rise up from Benjamin and root out the seed of Amalek, as it is said, "From Ephraim, who was written in Amalek after you, Benjamin among your peoples," etc. (Judges 5:14).