כִּ֤י נִמְכַּ֙רְנוּ֙ אֲנִ֣י וְעַמִּ֔י לְהַשְׁמִ֖יד לַהֲר֣וֹג וּלְאַבֵּ֑ד וְ֠אִלּוּ לַעֲבָדִ֨ים וְלִשְׁפָח֤וֹת נִמְכַּ֙רְנוּ֙ הֶחֱרַ֔שְׁתִּי כִּ֣י אֵ֥ין הַצָּ֛ר שֹׁוֶ֖ה בְּנֵ֥זֶק הַמֶּֽלֶךְ׃ (ס)
װאָרום מיר זײַנען פֿאַרקױפט געװאָרן, איך און מײַן פֿאָלק, צום פֿאַרטיליקן, צום הרגען, און אומצוברענגען; און װען מיר װאָלטן פֿאַרקױפט געװאָרן פֿאַר קנעכט און פֿאַר דינסטן װאָלט איך געשװיגן, אָבער דער פֿײַנט איז ניט װערט דעם מלך שאָדן.
Esther Rabbah
“The Lord will return you to Egypt in ships [baoniyyot], by the route of which I said to you: You will never see it again; and you will offer yourselves for sale there to your enemies, as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68).
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,4The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.5The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.6The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.7The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”
Rabbi Yitzḥak said: “In ships” [baoniyyot] – in poverty [baaniyyut] of good deeds. Why to Egypt? Because a slave experiences humiliation and mistreatment when he returns to his original master. Rabbi Shimon ben Yoḥai said: In three places, the Holy One blessed be He cautions Israel not to return to Egypt. The first, as it is stated: “For as you saw Egypt [today, you shall not see them ever again]” (Exodus 14:13). The second, it is written: “The Lord said to you: You shall not return again on that way anymore” (Deuteronomy 17:16). This is the third, as it is written: “The Lord will return you to Egypt in ships” (Deuteronomy 28:68).
They [Israel] contravened all three of them and were punished for all three of them. The first, during the reign of Sanḥeriv, as it is stated: “Woe! Those who descend to Egypt for aid” (Isaiah 31:1), and what is written thereafter: “Egypt is man, not god […and all of them will perish together]” (Isaiah 31:3). Second, during the days of Yoḥanan ben Kare’aḥ, as it is stated: “It shall be that the sword which you fear [will overtake you there in the land of Egypt]” (Jeremiah 42:16). The third, during the reign of Trajan, may his bones be crushed: His wife gave birth on the Ninth of Av when all Israel was mourning. The baby died on Hanukkah. Israel said: Shall we light [Hanukkah lamps], or not light? They said: We shall light, and anything that he seeks to inflict upon us, let him inflict. They lit. They went and slandered them to Trajan’s wife: Those Jews,4The reference is possibly to the Jews of Egypt who participated in the Kitos War (115-117), a rebellion against the Romans during Trajan’s reign. when you gave birth, they were mourning, when the baby died, they lit lamps. She sent a missive to her husband: Before you conquer the barbarians, come and conquer these Jews who have rebelled against you. He boarded the ship and expected to arrive in ten days, and the wind brought him in five days. He arrived and found them engaged in this verse: “The Lord will bring a nation against you from afar, from the end of the earth, as the eagle will swoop” (Deuteronomy 28:49). He said to them: I am the eagle, as I expected to arrive in ten days and the wind brought me in five days. His legions surrounded them and killed them.
“And there is no buyer [koneh]” (Deuteronomy 28:68). Why is there no buyer? Rav said: It is because you did not impart the words of the covenant, as there is no one among you who is a buyer [koneh] of [i.e., one who learns] the five books of the Torah, the numerical value of koneh.5The word koneh – kof, vav, nun, heh – can be read as koneh heh, i.e. ‘buyer of heh.’ The numerical equivalent of heh is five. Rabbi Shmuel bar Naḥmani said: Because I went around to all the nations of the world and there was no one acquiring [no buyer of] the words of the Torah like you [Israel] did. Rabbi Shmuel bar Yitzhak said: You have acquisition of [members of] the nations of the world [i.e. the ability to buy them as slaves], as it is stated: “Also from the children of the resident aliens who reside with you, from them you shall acquire” (Leviticus 25:45); but the nations have no acquisition of you. Why do you have acquisition of the nations of the world? It is because you imparted: “These are the words of the covenant” (Deuteronomy 28:69). Why don’t the nations of the world have acquisition in you? It is because they did not acquire: “These are the words of the covenant.”
Rabbi Yonatan said: You have patrons, and what are they? They are the words of the covenant. Rabbi Yuda said: You are property of the crown; Isn’t the life of one who takes a slave from the property of the crown forfeit? And so Aḥashverosh said to his wife: “Behold, I gave the house of Haman to Esther [and they hanged him on the gibbet]” (Esther 8:7), and Rabbi Yuda bar Rabbi Simon said: It is because he extended his hand to harm the property of the crown, so it befell him.
Rabbi Yitzḥak said: There was an incident in Protzefya involving a certain woman who would redeem captives. One captive woman came, and she redeemed her. A second, and she redeemed her. When her means failed her and she was unable to redeem any more, soldiers immediately surrounded her and killed her. Why did they go to that extreme? In order to motivate future captors.6The local soldiers killed her in order to motivate future captors to kill their prisoners rather than hold them for ransom.
Rabbi Levi and Rabbi Yitzḥak. Rabbi Levi said: Who acquires a friend, and the next day he is executed? Who acquires a wife, and the next day she is executed? Rabbi Yitzḥak said: You will not be acquired as slaves and maidservants, but you will be acquired to be destroyed, to be killed, and to be eliminated, as Esther said to Aḥashverosh: “For we have been sold, my people and I, to be destroyed, to be killed, and to be eliminated; had we been sold as slaves and as maidservants, I would have been silent” (Esther 7:4). And so Moses wrote about us in the Torah: “And you will sell yourselves there to your enemies as slaves and as maidservants, and there will be no buyer” (Deuteronomy 28:68); perhaps to be destroyed, to be killed, and to be eliminated? When everyone saw, they began screaming: ‘Woe!’ “It was [vayhi],” woe [vai] for what transpired during the reign of Aḥashverosh.7The first verse of Esther begins Va-yhi bi-mei Aḥashverosh, “It was during the days of Aḥashverosh.”
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).
Shemot Rabbah
Another matter: “This is the matter” – that is what is written: “Take words with you” (Hosea 14:3). That is what the verse said: “I wash my hands in purity, [and I circle Your altar, Lord], sounding a voice of thanksgiving” (Psalms 26:6–7). Is it, perhaps, to sacrifice bulls and rams? The verse states: “Sounding a voice of thanksgiving.” Because Israel said: Master of the universe, the princes sin,11The reference is to the king; see Leviticus 4:22. they bring an offering, and it is atoned for them; the anointed12The reference is to the High Priest; see Leviticus 4:3. sins, he brings an offering, and it is atoned for him. We do not have an offering. He said to them: “If the entire congregation of Israel shall err unwittingly.… [they shall bring a young bull as a sin offering]” (Leviticus 4:13–14). They said to Him: We are poor, and we do not have the means to bring offerings. He said to them: I am seeking words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3), and I will forgive all your sins. “Words” are nothing other than words of Torah, as it is stated: “These are the words that Moses spoke” (Deuteronomy 1:1).
They said to Him: But we do not know.13We do not know Torah. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah.
Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10).
Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground. Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession. The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4).
What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate. He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).
They said to Him: But we do not know.13We do not know Torah. He said to them: Weep and pray before Me, and I will accept it. When your ancestors were enslaved in Egypt, was it not through prayer that I redeemed them, as it is stated: “The children of Israel groaned due to the work, and they cried out” (Exodus 2:23)? In the days of Joshua, was it not through prayer that I performed miracles on their behalf, as it is stated: “Joshua rent his garments” (Joshua 7:6)? What did I say to him: “Extend the javelin” (Joshua 8:18).14Immediately, the city of Ai fell before them. In the days of the Judges, through weeping I heard their cry, as it is stated: “It was when the children of Israel cried to the Lord” (Judges 6:7). In the days of Samuel, was it not through prayer that I heard them, as it is stated: “Samuel called out to the Lord on behalf of Israel, and the Lord answered him (I Samuel 7:9)? Likewise, the people of Jerusalem, even though they angered Me, because they wept, I had mercy on them, as it is stated: “For so said the Lord: Sing with joy for Jacob, and exult.… [they will come with weeping and supplications] (Jeremiah 31:6–8). That is, I ask of you neither sacrifices nor offerings, but rather, words, as it is stated: “Take words with you and return to the Lord” (Hosea 14:3). That is why David said: “I wash my hands in purity” (Psalms 26:6). He does not say: “To sacrifice to you” but rather, “sounding a voice of thanksgiving” (Psalms 26:7), that I thank you for the words of Torah.
Another matter: “Take words with you” (Hosea 14:3) – Moses said: “The abode of the God of eternity” (Deuteronomy 33:27), this is Israel, as by their merit the world was created and upon them the world stands. Rabbi [Yehuda HaNasi] says: “He drove the enemy away from before you” (Deuteronomy 33:27) – this is Haman, as it is stated: “[Esther said:] A man who is an adversary and an enemy, [this evil Haman]” (Esther 7:6). Why “an adversary and an enemy”? An adversary [to God] above and an enemy [to Israel] below; an adversary to the fathers and an enemy to the children;15Haman descended from Amalek, an old enemy of Israel. an adversary to me and an enemy to you.16The phrase in the verse was spoken by Esther to Aḥashverosh. The midrash is asserting that she said that Haman was not just her enemy, he was an enemy to Aḥashverosh as well. “And He said: Destroy” (Deuteronomy 33:27) – these are his sons.17God said that Haman’s sons would be destroyed. “Israel dwelled securely, alone is the spring [ein] of Jacob” (Deuteronomy 33:28) – ein is nothing other than prophecy, as it is stated: “For the Lord poured upon you a spirit of deep sleep and He closed your eyes [eineikhem]; [He covered the prophets]” (Isaiah 29:10).
Rabbi Shimon ben Gamliel said: Great is [God’s] love of Israel, as the Holy One blessed be He changes the law of nature for their benefit, as He rains manna for them from the heavens and causes dew to rise for them from the ground, as it is stated: “The layer of dew lifted” (Exodus 16:14), and likewise, “His heavens drip dew” (Deuteronomy 33:28).18Manna fell from heaven, whereas generally food is grown from the ground. Dew, which was viewed as naturally falling from heaven, came from the ground in addition to coming from heaven. When Moses saw the reward given to the righteous, he said to them: “Happy are you, Israel; who is like you, a people saved by the Lord” (Deuteronomy 33:29), people who are served by the Holy One blessed be He. “The shield [magen] of your assistance” (Deuteronomy 33:29) – corresponding to Abraham, as it is stated: “Who delivered [migen] your adversaries into your hand” (Genesis 14:20). “And who is the sword of your honor” (Deuteronomy 33:29) – corresponding to Isaac, who extended his neck to the sword. “Your enemies will seek to deceive you” (Deuteronomy 33:29) – corresponding to Jacob, as it is stated: “And went to a land, due to his brother Jacob” (Genesis 36:6).19Esau feared Jacob, but claimed that he left because the land was not large enough for the two of them. “And you will tread on their high places” (Deuteronomy 33:29) – in the days of Mordekhai, as it is stated: “Haman took the garments and the horse” (Esther 6:11).20Haman took the royal horse and led Mordekhai on a celebratory procession. The Sages relate that in order for Mordekhai to get onto the horse, Haman bent over and Mordekhai stepped on him (see Megilla 16a; Esther Rabba 10:4).
What caused Mordekhai to achieve this greatness? Say it is because he would constantly pray, as it is stated: “Mordekhai knew everything that was done […and cried a loud and bitter cry]” (Esther 4:1). Even after he saw himself achieve prominence, he never became haughty and never ceased from prayer, but rather, “Mordekhai returned” (Esther 6:12), just as he was initially.21Even after being paraded around in the king’s garment on the king’s horse, Mordekhai returned to his former position at the king’s gate. He did not grow haughty from the experience. “The Lord your God will place all these curses” (Deuteronomy 30:7), not on you, but “on your enemies, and on those who hate you, who pursued you” (Deuteronomy 30:7). And will you cease from prayer? No, but rather, what is written thereafter: “You will return and heed the voice of the Lord” (Deuteronomy 30:8), just as Mordekhai did, as it is stated: “Mordekhai returned to the king’s gate” (Esther 6:12), as he returned to his sackcloth and his fasting. That is why it is stated: “Take words with you” (Hosea 14:3). Here, too, it says: “This is the matter,” because the Holy One blessed be He acceded to Aaron only through prayer, as it is stated: “The Lord was incensed with Aaron to destroy him, [and I prayed on behalf of Aaron, as well, at that time]” (Deuteronomy 9:20).