וְכָל־קַרְנֵ֣י רְשָׁעִ֣ים אֲגַדֵּ֑עַ תְּ֝רוֹמַ֗מְנָה קַֽרְנ֥וֹת צַדִּֽיק׃
At ang lahat ng sungay ng masasama ay aking puputulin, ngunit itataas ang mga sungay ng matuwid.
Ein Yaakov (Glick Edition)
Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of Amida]? It is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty. And whence do we infer that we should mention [in the Amida the power [of God]? It is written (Ib.) Ascribe unto the Lord glory and strength. And whence do we infer that the K'dusha [His Holiness] must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) Then will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: They also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6, 10) Lest his heart understand, and he will repent, and be healed. If so, we ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction]? This you cannot assume, for it is written (Ib. 55, 7) And let him return unto the Lord, and he will have mercy upon him; and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance]? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year, it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the close of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapter." And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked, as it is said (Is. 1, 25) I will turn my hand against thee, and purge away as with lye thy dross. And further (26) it is written: I will restore thy judges as at the first, and thy counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as it is said (Ib.) But destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as it is written (Ps. 75, 11) And all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as it is said (Lev. 19, 32) Before the hoary head shalt thou rise up, and honor the old man. And immediately it follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? In Jerusalem; as it is said (Ps. 122, 6) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as it is said (Is. 57, 7) Even these will I bring to My holy mountain, and make them joyful in My house of prayer. And as soon as prayer comes, service in the Temple will come with it, as it is said further: Their burnt-offerings and their sacrifices shall be accepted upon My altar. And as soon as service comes, there will come a thanksgiving, as it is said (Ps. 50, 23) Who so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanks giving? Because it is written (Lev. 9, 22) And Aaron lifted up his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is written: He came down after he had offered — it is not written to offer, but after offering. Then why not say it immediately after the Benediction concerning the [restoration of the Temple] Service? You cannot possibly think so, because it is written: Whoso offereth the thanksgiving (glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 21) And they shall put my name upon the children of Israel and I will bless them; i.e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) The Lord will bless His people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order.
Eikhah Rabbah
“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).77The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).78This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).79The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).80The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).81The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”82The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),83This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’84This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.85I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).77The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).78This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).79The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).80The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).81The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”82The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),83This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’84This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.85I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).
Vayikra Rabbah
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities.13Their flourishing; alternatively, their oppression of Israel (Etz Yosef). That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers.
“The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda.14The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef).
“The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14).15He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1).
“The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel.
“The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder.16Isaac’s blessing to Esau, who is considered the progenitor of Edom. Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son.17Israel is referred to as God’s son (see, e.g., Exodus 4:22). Alternatively, which flourished and multiplied and tormented His house.18The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3).19The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom.
Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21).
Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9).
Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest.20The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid.
“Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4).
Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4).21Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13).
“I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written,22The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’
“After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this?23The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. “And...will be doubled.”24He interprets the verse to mean that Edom will be double the triple-sword of the other three nations.
Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity,25It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet.26According to Megilla 9b, Arnevet was his wife. “And the pig” (Leviticus 11:7), this is Persia.
Moses grouped three of them in one verse,27Deuteronomy 14:7. and this in one verse.28In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.”
Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it:29They likened Edom to a pig. Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform.30It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’
Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He.31It pays lip service to the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11).
“And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25).
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues.
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it.32The Babylonian Empire was replaced by the Persian-Median Empire. “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it.33The Medians were succeeded by the Greeks. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it.34The Greeks were succeeded by the Romans. “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
“The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda.14The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef).
“The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14).15He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1).
“The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel.
“The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder.16Isaac’s blessing to Esau, who is considered the progenitor of Edom. Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son.17Israel is referred to as God’s son (see, e.g., Exodus 4:22). Alternatively, which flourished and multiplied and tormented His house.18The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3).19The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom.
Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21).
Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9).
Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest.20The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid.
“Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4).
Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4).21Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13).
“I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written,22The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’
“After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this?23The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. “And...will be doubled.”24He interprets the verse to mean that Edom will be double the triple-sword of the other three nations.
Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity,25It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet.26According to Megilla 9b, Arnevet was his wife. “And the pig” (Leviticus 11:7), this is Persia.
Moses grouped three of them in one verse,27Deuteronomy 14:7. and this in one verse.28In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.”
Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it:29They likened Edom to a pig. Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform.30It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’
Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He.31It pays lip service to the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11).
“And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25).
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues.
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it.32The Babylonian Empire was replaced by the Persian-Median Empire. “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it.33The Medians were succeeded by the Greeks. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it.34The Greeks were succeeded by the Romans. “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).