בַּיּוֹם֙ הַשְּׁבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י אֶפְרָ֑יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד׃
אױפֿן זיבעטן טאָג, דער פֿירשט פֿון די קינדער פֿון אפֿרים, אֶלישָמָע דער זון פֿון עַמיהודן.
Kohelet Rabbah
“Distribute a portion to seven, and also to eight, as you do not know what evil will be upon the earth” (Ecclesiastes 11:2).
“Distribute a portion to seven, and also to eight” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: “Distribute a portion to seven” – these are the seven days of the week, as it is stated: “It was on the seventh” (I Kings 18:44), on the day of Shabbat. “And also to eight” – these are the eight days of circumcision, as it is stated: “He put his face between his knees…” (I Kings 18:42).10These verses describe the prophet Elijah praying for an end to a protracted drought in the Land of Israel. Why between his knees? He said before the Holy One blessed be He: ‘Master of the universe, even if your descendants have only these two mitzvot to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them.’
Rabbi Yehoshua says: “Distribute a portion to seven” – these are the seven days of Passover; “and also to eight” – these are the eight days of the festival.11Sukkot From where do I derive to include Shavuot, Rosh Hashanah, and Yom Kippur? The verse states: “Also” – “and also” [and these are two] inclusions.12The term “also” is considered an inclusionary term, and the “and” preceding “also” is superfluous and therefore implies an additional inclusion. Therefore, the verse is understood to be adding Shavuot and the Days of Awe, i.e., Rosh HaShana and Yom Kippur. These days too are considered festivals, and the blessing of Sheheḥeyanu is recited, as on other festivals (Rabbi David Luria).
Rabbi Azarya says: “Distribute a portion to seven” – this is the generation that Moses circumcised after seven;13Seven generations after Abraham circumcised the members of his household. “and also to eight” – this is the generation that Joshua circumcised after eight, as it is written: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). By inference, [this indicates] that [Moses] had circumcised them in the first instance. “Joshua made [flint knives] for himself [and circumcised the children of Israel at the Hill of the Foreskins]” (Joshua 5:3) – [the name of this place indicates] that they made it a hill with [all their] foreskins.
Rabbi Neḥemya interpreted the verse regarding the princes: “Distribute a portion to seven” – as it is written: “On the seventh day the prince of the children of Ephraim” (Numbers 7:48). “And also to eight” – as it is written: “On the eighth day the prince of the children of Manasseh (Numbers 7:54).14The reference is to the offerings of the princes of the tribes during the days of the inauguration of the Tabernacle. Rabbi Neḥemya is interpreting the verse as an allusion to the fact that Ephraim and Manasseh were counted as separate tribes and that their princes donated their offerings on separate days, despite the fact that they were both from Joseph (Etz Yosef).
Rabbi Yehuda interpreted the verse regarding the inauguration. “Distribute a portion to seven” – these are the seven days of inauguration, as it is stated: “For seven days He will inaugurate you” (Leviticus 8:33). “And also to eight” – as it is written: “It was on the eighth day (Leviticus 9:1).15The reference is thus to the special offerings that were given on the seven days of inauguration, as well as to the special offerings of the eighth day, when the Tabernacle began to function with its full level of sanctity. Both sets of offerings brought Israel atonement (Midrash HaMevo’ar).
Rabbi Huna said: “Distribute a portion to seven” – these are the seven days of menstruation;16See Leviticus 15:19. “and also to eight” – these are the eight days of circumcision, as it is stated: “And on the eighth day [the flesh of his foreskin] shall be circumcised” (Leviticus 12:3).17The connection between these two sets of laws is that if a couple observes the laws concerning the impurity imparted by menstruation they will merit to have children and fulfill the mitzva of circumcision (Etz Yosef).
Rabbi Levi said: “Distribute a portion to seven” – these are the seven days of the booth;18The mitzva to dwell in a booth [sukka] for the seven days of Sukkot. “and also to eight” – as it is stated: “On the eighth day [you shall have] an assembly” (Numbers 29:35).
Rabbi Elazar ben Rabbi Shimon grew weak and his arm was uncovered. His wife saw him, and she smiled, cried, and said: ‘Happy am I with what was my lot in this world. Happy am I that I cleaved to the body of this righteous one.’ She cried and said: ‘Woe is me that the body of this righteous one is going into the ground.’ As he was dying, he said to her: ‘I am dying; however, maggots will have no power over me, other than one worm that is destined to bore a hole behind my ear, for one time I was entering [a place] and I heard the voice of a certain person who was cursing,19He was demeaning Torah scholars. and although I had the ability to punish him, I did not do so.’ When he died he was buried in Gush Ḥalav. Rabbi Shimon would appear to the residents of Meron,20In a dream and he would say to them: ‘One right eye that I had,21My son, who was as dear to me as my right eye. and you do not bury him alongside me?’ The residents of Meron would go and seek to bring him, and the residents of Gush Ḥalav would emerge against them with clubs and spears. One time, with the approach of the great fast,22Yom Kippur [the residents of Meron] said: This time we will bring him, while they are preoccupied.23While they are preoccupied with preparations for Yom Kippur. They went and sought to bring him, and two snakes of fire emerged and went before them. They said: ‘This is the time that we will bring him.’24They interpreted the appearance of the fiery snakes as a sign that they would receive divine assistance. Once they reached the cave, the two snakes stood to the side. They said: ‘Who will enter and bring him?’ She25Rabbi Elazar’s wife said: ‘I will enter and bring him, as I know an distinguishing mark in him.’ She entered and found that worm that was sitting and boring a hole behind his ear. She sought to remove it. She heard a Divine Voice saying: ‘Leave the creditor to collect its debt.’ They brought him and placed him alongside his father. From that moment on, Rabbi Shimon did not appear to the residents of Meron.
When Rabbi Elazar ben Rabbi Shimon would enter the study hall, the face of Rabbi [Yehuda HaNasi] would become gloomy.26This was because Rabbi Elazar would prevail over Rabbi Yehuda HaNasi in their halakhic disputes. His father27Rabban Shimon ben Gamliel would say to him: ‘My son, it is proper [that he prevails], as he is a lion, son of a lion, and you are a lion, son of a fox.’ When he died, he sent and proposed to his wife.28After Rabbi Elazar died, Rabbi Yehuda HaNasi proposed marriage to Rabbi Elazar’s wife, who was a righteous woman in her own right. She sent and said to him: ‘Shall a vessel that was used by the sacred be used by the profane?’ He said to her: ‘What did he do that I do not do like him?’ She said to him: ‘When he would sit and devote himself to Torah study, he would completely devote himself. He would say: May all the suffering of Israel come upon me, and it would come [upon him]. But when it came time to engage [in Torah study], he would say: Each and every one should go to its place.’29He demanded that the suffering leave him so that he could study Torah with a clear mind. He said to her: ‘I, too, will do so.’ He called upon them to come, and they came. He sought for them to leave, but they did not leave. Some say, for thirteen years to the day he suffered from toothaches. He sent and told her.30Rabbi Yehuda HaNasi sent a message to Rabbi Elazar’s widow that since he had now experienced so much suffering, she should marry him. She said to him: ‘I have heard that one elevates in matters of sanctity and one does not downgrade.’31Therefore, she would not marry him. “And also to eight” – as it is stated: “On the eighth day [you shall have] an assembly.”32This implies that one is meant to always elevate in matters of sanctity, just as the seven days of Sukkot are followed by the Day of Assembly, Shemini Atzeret.
“Distribute a portion to seven, and also to eight” – Rabbi Eliezer and Rabbi Yehoshua: Rabbi Eliezer says: “Distribute a portion to seven” – these are the seven days of the week, as it is stated: “It was on the seventh” (I Kings 18:44), on the day of Shabbat. “And also to eight” – these are the eight days of circumcision, as it is stated: “He put his face between his knees…” (I Kings 18:42).10These verses describe the prophet Elijah praying for an end to a protracted drought in the Land of Israel. Why between his knees? He said before the Holy One blessed be He: ‘Master of the universe, even if your descendants have only these two mitzvot to their credit, Shabbat and circumcision, it is fitting that You should have mercy on them.’
Rabbi Yehoshua says: “Distribute a portion to seven” – these are the seven days of Passover; “and also to eight” – these are the eight days of the festival.11Sukkot From where do I derive to include Shavuot, Rosh Hashanah, and Yom Kippur? The verse states: “Also” – “and also” [and these are two] inclusions.12The term “also” is considered an inclusionary term, and the “and” preceding “also” is superfluous and therefore implies an additional inclusion. Therefore, the verse is understood to be adding Shavuot and the Days of Awe, i.e., Rosh HaShana and Yom Kippur. These days too are considered festivals, and the blessing of Sheheḥeyanu is recited, as on other festivals (Rabbi David Luria).
Rabbi Azarya says: “Distribute a portion to seven” – this is the generation that Moses circumcised after seven;13Seven generations after Abraham circumcised the members of his household. “and also to eight” – this is the generation that Joshua circumcised after eight, as it is written: “At that time, the Lord said to Joshua…circumcise the children of Israel a second time.” (Joshua 5:2). By inference, [this indicates] that [Moses] had circumcised them in the first instance. “Joshua made [flint knives] for himself [and circumcised the children of Israel at the Hill of the Foreskins]” (Joshua 5:3) – [the name of this place indicates] that they made it a hill with [all their] foreskins.
Rabbi Neḥemya interpreted the verse regarding the princes: “Distribute a portion to seven” – as it is written: “On the seventh day the prince of the children of Ephraim” (Numbers 7:48). “And also to eight” – as it is written: “On the eighth day the prince of the children of Manasseh (Numbers 7:54).14The reference is to the offerings of the princes of the tribes during the days of the inauguration of the Tabernacle. Rabbi Neḥemya is interpreting the verse as an allusion to the fact that Ephraim and Manasseh were counted as separate tribes and that their princes donated their offerings on separate days, despite the fact that they were both from Joseph (Etz Yosef).
Rabbi Yehuda interpreted the verse regarding the inauguration. “Distribute a portion to seven” – these are the seven days of inauguration, as it is stated: “For seven days He will inaugurate you” (Leviticus 8:33). “And also to eight” – as it is written: “It was on the eighth day (Leviticus 9:1).15The reference is thus to the special offerings that were given on the seven days of inauguration, as well as to the special offerings of the eighth day, when the Tabernacle began to function with its full level of sanctity. Both sets of offerings brought Israel atonement (Midrash HaMevo’ar).
Rabbi Huna said: “Distribute a portion to seven” – these are the seven days of menstruation;16See Leviticus 15:19. “and also to eight” – these are the eight days of circumcision, as it is stated: “And on the eighth day [the flesh of his foreskin] shall be circumcised” (Leviticus 12:3).17The connection between these two sets of laws is that if a couple observes the laws concerning the impurity imparted by menstruation they will merit to have children and fulfill the mitzva of circumcision (Etz Yosef).
Rabbi Levi said: “Distribute a portion to seven” – these are the seven days of the booth;18The mitzva to dwell in a booth [sukka] for the seven days of Sukkot. “and also to eight” – as it is stated: “On the eighth day [you shall have] an assembly” (Numbers 29:35).
Rabbi Elazar ben Rabbi Shimon grew weak and his arm was uncovered. His wife saw him, and she smiled, cried, and said: ‘Happy am I with what was my lot in this world. Happy am I that I cleaved to the body of this righteous one.’ She cried and said: ‘Woe is me that the body of this righteous one is going into the ground.’ As he was dying, he said to her: ‘I am dying; however, maggots will have no power over me, other than one worm that is destined to bore a hole behind my ear, for one time I was entering [a place] and I heard the voice of a certain person who was cursing,19He was demeaning Torah scholars. and although I had the ability to punish him, I did not do so.’ When he died he was buried in Gush Ḥalav. Rabbi Shimon would appear to the residents of Meron,20In a dream and he would say to them: ‘One right eye that I had,21My son, who was as dear to me as my right eye. and you do not bury him alongside me?’ The residents of Meron would go and seek to bring him, and the residents of Gush Ḥalav would emerge against them with clubs and spears. One time, with the approach of the great fast,22Yom Kippur [the residents of Meron] said: This time we will bring him, while they are preoccupied.23While they are preoccupied with preparations for Yom Kippur. They went and sought to bring him, and two snakes of fire emerged and went before them. They said: ‘This is the time that we will bring him.’24They interpreted the appearance of the fiery snakes as a sign that they would receive divine assistance. Once they reached the cave, the two snakes stood to the side. They said: ‘Who will enter and bring him?’ She25Rabbi Elazar’s wife said: ‘I will enter and bring him, as I know an distinguishing mark in him.’ She entered and found that worm that was sitting and boring a hole behind his ear. She sought to remove it. She heard a Divine Voice saying: ‘Leave the creditor to collect its debt.’ They brought him and placed him alongside his father. From that moment on, Rabbi Shimon did not appear to the residents of Meron.
When Rabbi Elazar ben Rabbi Shimon would enter the study hall, the face of Rabbi [Yehuda HaNasi] would become gloomy.26This was because Rabbi Elazar would prevail over Rabbi Yehuda HaNasi in their halakhic disputes. His father27Rabban Shimon ben Gamliel would say to him: ‘My son, it is proper [that he prevails], as he is a lion, son of a lion, and you are a lion, son of a fox.’ When he died, he sent and proposed to his wife.28After Rabbi Elazar died, Rabbi Yehuda HaNasi proposed marriage to Rabbi Elazar’s wife, who was a righteous woman in her own right. She sent and said to him: ‘Shall a vessel that was used by the sacred be used by the profane?’ He said to her: ‘What did he do that I do not do like him?’ She said to him: ‘When he would sit and devote himself to Torah study, he would completely devote himself. He would say: May all the suffering of Israel come upon me, and it would come [upon him]. But when it came time to engage [in Torah study], he would say: Each and every one should go to its place.’29He demanded that the suffering leave him so that he could study Torah with a clear mind. He said to her: ‘I, too, will do so.’ He called upon them to come, and they came. He sought for them to leave, but they did not leave. Some say, for thirteen years to the day he suffered from toothaches. He sent and told her.30Rabbi Yehuda HaNasi sent a message to Rabbi Elazar’s widow that since he had now experienced so much suffering, she should marry him. She said to him: ‘I have heard that one elevates in matters of sanctity and one does not downgrade.’31Therefore, she would not marry him. “And also to eight” – as it is stated: “On the eighth day [you shall have] an assembly.”32This implies that one is meant to always elevate in matters of sanctity, just as the seven days of Sukkot are followed by the Day of Assembly, Shemini Atzeret.
Pesikta Rabbati
… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)
Bamidbar Rabbah
“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” (Numbers 7:48).
“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe. Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them? Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29). One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33). Immediately they refrained from adding him to them.
Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.] Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim. “Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing.1Due to his behavior in the incident of Naaman, the Aramean general, who immersed himself in the Jordan River to cure his leprosy. The connection to Moav will be explained later in this section. “I will cast my shoe at Edom” – this is Do’eg the Edomite. Israel said before the Holy One blessed be He: ‘What can we do?2How can we let him enter the World to Come if King David cursed Do’eg that he should not have a share in the World to Come? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another. There3In Babylon. they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’4What will you do to him to calm him? He said to them: ‘It is incumbent upon Me to render them comrades with one another.’
Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed.5The ones who will redeem Israel in the future. Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do? He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17). “Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them.6Referring to the Messiah, descendant of David, who in turn descended from Ruth the Moavite. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do? I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3).
They stated a parable: To what is this matter analogous? It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’7I will eat with them. They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’ So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha]8According to the interpretation of the midrash, Philistia [Peleshet] is not being interpreted as the name of a nation. of Edom and engender your redemption. Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5).
Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur,9Although Ashur usually refers to Assyria, here it probably refers to a geographic area in or near the Land of Israel. over Yizre’el, over Ephraim…” (II Samuel 2:9). Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them. That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5).
“Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul. He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4). That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites. That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2).
“I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16). And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1).
Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.” “Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13).
“And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28).
Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23).
“Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14). Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi.
Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6).
“I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25). That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52).
Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see]. Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.”
“Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot. Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera,10A tree designated for idol worship. it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it]. Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.”
“And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3). God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.”
“Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18).
“Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5). The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated:11In Yonatan ben Uziel’s Aramaic translation. They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10).
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite12Samuel was a Levite who lived in the portion of Ephraim. and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide,13Normally the hide of a sacrifice is removed before the animal is placed on the altar. its time had not yet come,14An animal can be sacrificed only if it is at least eight days old. and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9). That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat. Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21).
Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4). It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day? It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11). With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…”
“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe. Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them? Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29). One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33). Immediately they refrained from adding him to them.
Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.] Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim. “Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing.1Due to his behavior in the incident of Naaman, the Aramean general, who immersed himself in the Jordan River to cure his leprosy. The connection to Moav will be explained later in this section. “I will cast my shoe at Edom” – this is Do’eg the Edomite. Israel said before the Holy One blessed be He: ‘What can we do?2How can we let him enter the World to Come if King David cursed Do’eg that he should not have a share in the World to Come? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another. There3In Babylon. they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’4What will you do to him to calm him? He said to them: ‘It is incumbent upon Me to render them comrades with one another.’
Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed.5The ones who will redeem Israel in the future. Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do? He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17). “Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them.6Referring to the Messiah, descendant of David, who in turn descended from Ruth the Moavite. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do? I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3).
They stated a parable: To what is this matter analogous? It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’7I will eat with them. They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’ So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha]8According to the interpretation of the midrash, Philistia [Peleshet] is not being interpreted as the name of a nation. of Edom and engender your redemption. Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5).
Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur,9Although Ashur usually refers to Assyria, here it probably refers to a geographic area in or near the Land of Israel. over Yizre’el, over Ephraim…” (II Samuel 2:9). Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them. That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5).
“Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul. He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4). That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites. That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2).
“I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16). And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1).
Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.” “Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13).
“And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28).
Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23).
“Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14). Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi.
Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6).
“I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25). That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52).
Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see]. Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.”
“Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot. Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera,10A tree designated for idol worship. it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it]. Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.”
“And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3). God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.”
“Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18).
“Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5). The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated:11In Yonatan ben Uziel’s Aramaic translation. They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10).
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite12Samuel was a Levite who lived in the portion of Ephraim. and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide,13Normally the hide of a sacrifice is removed before the animal is placed on the altar. its time had not yet come,14An animal can be sacrificed only if it is at least eight days old. and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9). That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat. Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21).
Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4). It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.”
Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day? It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11). With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…”