מדרש אויף ישעיהו 33:17

And it will be, from new month to new month, and from Sabbath to Sabbath, all flesh will come to bow before Me," said Hashem (Isaiah 66:23). Teach us, our teacher, a person from Israel who blessed after meals on Rosh Chodesh and forgot and did not mention Rosh Chodesh, how should he act? Teach us, our rabbis, if he forgot and did not mention Rosh Chodesh, and he completed the blessing after meals and remembered immediately before diverting his mind from the blessing, he does not need to return from the outset but concludes a small blessing at the end: "Blessed are You, Hashem our God, King of the universe, who gave new months to His nation, Israel. Blessed are You, who sanctifies Israel and the new months." Shimon ben Abba said in the name of Rabbi Yochanan: If one is uncertain whether he mentioned Rosh Chodesh or not, he does not return. And on Chol Hamoed, he must say, in the prayer of Musaf, "And grant us, Hashem our God." Behold, we have learned that new months are considered like the festivals, as it is said: "And on your joyous days and your festivals and on your new moons" (Numbers 10:10), and even like Sabbaths, new months are considered equal. New months are thus found to be equal to the festivals and Sabbaths. How do we know they are even equal to Sabbaths? From what the prophet completed: "And it will be, from new month to new month and from Sabbath to Sabbath, all flesh will come to bow." Thus Rabbi Tanchuma began: "My soul thirsts for God, for the living God; when will I come and see the face of God" (Psalms 42:3). This sustains the tradition at the beginning of Parashat Acharei Mot. Another interpretation: "My soul thirsts for God"—when You will execute judgment (in the future) [upon the nations of the world]. "God you shall not curse" (Exodus 22:27). Another interpretation: "For God"—when You return the divinity that You displayed at Sinai. I said, "You are as gods" (Psalms 82:6). Another interpretation: "For God"—when You will clothe Yourself in divinity as You did at Sinai, hasten the end and unite Your divinity in Your world, as it is said: "And Hashem will be King over all the earth" (Zechariah 14:9). How does this interpret Jacob's blessing? "And may God give you from the dew"—when the divine attributes will grant you (Genesis 27:28). Another interpretation: "For God, the living God"—He is living and eternal for all ages. Another interpretation: "For God, the living God"—He promises life, bringing rains in their time and causing dew to flourish in their season for our livelihood. Another interpretation: "For God, the living God"—to God who is living and established by His word. Rabbi Pinchas the Kohen ben Chama said: Though those who made the promises have died (these being the prophets), the God who made the promises is alive and enduring. "My soul thirsts for God, the living God; when shall I come and see the face of God?" Israel said to the Holy One, Blessed be He: "Master of the Universe, when will You restore to us the honor we had when we ascended for the three pilgrimage festivals and saw the face of the Divine Presence?" Rabbi Yitzchak said: Just as they would come to see, so too they came to be seen. As it is written: "When shall I come and see [in the spirit of holiness]." Rabbi Yehoshua ben Levi said: Why was it called "The Joy of the Water Drawing"? Because from there they drew the spirit of holiness. They said, "When will You restore us to that honor? Behold, how much time has passed since the destruction of our Temple, and now it is already 1,151 years. When shall I come and see the face of God?" God said to them: "My children, in this world, how many times did you ascend in the year? Was it not only three times a year? But when the end arrives, I will rebuild it, and you will not ascend three times a year but every month and every Sabbath, as it is said: 'And it will be, from new month to new month, and from Sabbath to Sabbath.' Another interpretation: "And it will be, from new month to new month"—how is it possible for all flesh to come to Jerusalem every month and every Sabbath? Rabbi Levi said: In the future, Jerusalem will be like the Land of Israel, and the Land of Israel will be like the entire world. How will they come for Rosh Chodesh and the Sabbath from the ends of the earth? The clouds will come and carry them to Jerusalem, and they will pray there in the morning. This is what the prophet praises: "Who are these that fly like a cloud" (Isaiah 60:8). Another interpretation: "And it will be, from new month"—and what if Rosh Chodesh coincides with the Sabbath? The verse says: "From new month and from Sabbath"—how? Rabbi Pinchas the Kohen ben Chama said in the name of Rabbi Reuven: They will come twice, once for the Sabbath and once for Rosh Chodesh. The clouds will carry them at dawn and bring them to Jerusalem, and they will pray there in the morning. Then they will carry them [back to their homes] and return to Jerusalem. "Who are these that fly like a cloud"—this refers to the morning. "And like doves to their dovecotes"—this refers to the afternoon. "All flesh shall come"—it does not say "all Israel" but "all flesh." Rabbi Pinchas said: What is "all flesh"? It refers to anyone who subdues their desires in this world; they merit to see the Divine Presence, as it is written: "He who shuts his eyes from seeing evil" (Isaiah 33:15). What is written afterward? "Your eyes will see the King in His beauty" (ibid. 33:17). Another interpretation: "All flesh"—even the nations of the world. But not all of them—only those who did not enslave Israel. The Messiah will accept them. And by what merit will Israel attain all this honor? By the merit of settling the Land of Israel, enduring suffering among the nations of the world. You will also find that the patriarchs of the world endured suffering for the sake of burial in the Land of Israel. Rabbi Chanina said: All weights mentioned in the Torah are in sela'im, those in the prophets are in litras, and those in the writings are in kintarin, except for the weight of the silver Abraham gave to Ephron for burial—these were kintarin. "Four hundred shekels of silver" (Genesis 23:15). Come and see, Abraham gave 400 kintarin of silver for the burial plot. And similarly, Jacob—he gave all the gold he accumulated in his lifetime and all his wealth (recognized) [to ensure] that he might give it to Esau to prevent him from entering the burial cave, as it is written: "In my burial place that I have dug for myself" (Genesis 50:5). And similarly, when Jacob was nearing the end of his life, he made Joseph swear to him, saying, "Do not bury me in Egypt" (Genesis 47:29). And why did he say this? Rabbi Chanina said: There are things involved. Rabbi Yose said: There are things involved. Resh Lakish said in the name of Rabbi Eliezer HaKappar: Because the dead of the Land of Israel will be revived at the time of the Messiah, as David said: "I shall walk before the Lord in the lands of the living" (Psalms 116:9). And is the Land of Israel the "land of the living"? Do people not die in it? Is the Land outside Israel not the "land of the living"? Rather, the Land of Israel is called the "land of the living" because the dead buried in it will be revived. And since David said: "In the lands of the living," it means that the dead buried in the Land of Israel will live in the days of the Messiah. Rabbi Yose asked Resh Lakish: Even someone like Jeroboam the son of Nebat? He replied: "Sulfur and salt." Rabbi Chelbo asked Rabbi Ami: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Resh Lakish, and he told me, 'Sulfur and salt.'" Rabbi Brachia asked Rabbi Chelbo: "Even someone like Jeroboam the son of Nebat?" He replied: "I asked Rabbi Ami, and he told me, 'I asked Resh Lakish, and he told me, "Sulfur and salt."'" Rabbi Brachia said: "We do not contradict this, for what is meant by 'sulfur'? It is not a physical punishment; rather, it indicates that the Holy One, Blessed be He, will punish the wicked in Gehinnom with sulfur and salt. But the Temple was destroyed." Rabbi Yehuda bar Rabbi Elai said: "For seven years, the Land of Israel burned with sulfur and fire, as it is written: 'Sulfur and salt, a burning of its entire land' (Deuteronomy 29:22)." Rabbi Yose ben Chalafta said: "For 52 years after the destruction of the Temple, no person passed through the Land of Israel, as it is written: 'Upon the mountains... for they have been desolate, without a man passing through' (Jeremiah 9:9), and 'From the bird of the heavens to the beast, they have wandered away' (ibid.)." Why? "Because it burned with fire cast upon it, as it is written: 'From above, He cast fire into my bones' (Lamentations 1:13)." As for the punishment of Jeroboam the son of Nebat and his companions, the Holy One, Blessed be He, has already punished them during those seven years when the Land of Israel burned with fire. Thus, even Jeroboam the son of Nebat and his companions will live in the time of the Messiah. And who caused them to escape the judgment of Gehinnom and be buried in the Land of Israel? As it is written: "And He will atone for His land and His people" (Deuteronomy 32:43). Rabbi Huna the Kohen ben Avin said in the name of Rabbi Abba ben Yamina: A person who dies outside the Land of Israel and is buried outside the Land of Israel has two troubles upon him—the trouble of death and the trouble of burial, as it is written concerning Pashhur: "And you, Pashhur, and all your household, will go into captivity; in Babylon, you will die, and there you will be buried" (Jeremiah 20:6). Rabbi Chama bar Chanina said: A person who dies outside the Land but is brought to be buried in the Land of Israel has only one trouble—death. And how does Rabbi Chama bar Chanina explain "There you will die, and there you will be buried"? That the burial in the Land of Israel atones for him. Rabbi Berochia and Rabbi Eliezer ben Pedat were walking in [Ilfa], and they saw coffins coming from outside the Land. Rabbi Berochia said to Rabbi Eliezer: "What benefit do they gain by doing this? In their lives, they left it, and now in their deaths, they return to it?" Rabbi Eliezer said to him: "It is not as you say. Since they are buried in the Land of Israel, and a clod of its earth is placed on them, it atones for them, as it is written: 'And He will atone for His land and His people' (Deuteronomy 32:43)." If so, have the righteous outside the Land lost out? No, why? Rabbi Elazar said in the name of Rabbi Simai: "The Holy One, Blessed be He, makes tunnels beneath the earth, and they roll like jars, coming to the Land of Israel. And once they arrive in the Land of Israel, the Holy One, Blessed be He, gives them their souls, as it is written: 'He gives a soul to the people upon it' (Isaiah 42:5). And there is an explicit verse in Ezekiel: 'You will know that I am Hashem when I open your graves and bring you to the Land of Israel' (Ezekiel 37:13)." At that time: "I will put My spirit in you, and you shall live" (ibid. 37:14). From here, we learn that the dead of the Land of Israel will live in the time of the Messiah, and the righteous outside the Land will come into it and live there. And if so, will the nations of the world, who are buried in the Land, also live? No, as it is written in Isaiah: "And no one of the inhabitants will say, 'I am sick'; the people that dwell therein will be forgiven their iniquity" (Isaiah 33:24). The evil neighbors will not say: "We are mingled and therefore we too live with them." Rather, only the people dwelling therein, "forgiven their iniquity," shall live. Who are these forgiven their iniquity? Those of whom it is said: "Who is a God like You, forgiving iniquity and passing over transgressions for the remnant of His heritage" (Micah 7:18). And how long will the days of the Messiah be? Rabbi Akiva says: Forty years, as it is written: "He afflicted you and caused you to hunger" (Deuteronomy 8:3), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Just as the affliction mentioned here was forty years, so too the affliction here is forty years. Rabbi Avin said: What is Rabbi Akiva's reasoning? "As in the days of your coming out of Egypt, I will show him wonders" (Micah 7:15). Rabbi Eliezer says: Four hundred years, as it is written: "And they shall serve them, and they shall afflict them four hundred years" (Genesis 15:13), and it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). Rabbi Brachia said in the name of Rabbi Dosa the Great: Six hundred years, as it is written: "As the days of the tree, so shall be the days of My people" (Isaiah 65:22). Which tree is this? It is the stump that lasts six hundred years. Rabbi Eliezer bar Rabbi Yossi the Galilean says: One thousand years, as it is written: "For a thousand years in Your eyes are but as yesterday when it is past" (Psalms 90:4), and it is written: "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). The day of the Holy One, Blessed be He, is one thousand years. Rabbi Yehoshua says: Two thousand years, as it is written: "Make us glad according to the days You have afflicted us" (Psalms 90:15). And there are no "days" less than two days, and the day of the Holy One, Blessed be He, is one thousand years. Rabbi Abahu says: Seven thousand years, as it is written: "As the joy of a bridegroom over the bride, so shall your God rejoice over you" (Isaiah 62:5). And how long is the joy of a bridegroom over the bride? Seven days. And the day of the Holy One, Blessed be He, is one thousand years. Rabbi says: It is not possible to calculate. "For the day of vengeance is in My heart, and the year of My redeemed has come" (Isaiah 63:4). And how long are the days of the Messiah? 365,000 years. During these days, the children of Israel will live in the Land of Israel and eat its produce, and all the righteous from outside the Land will come through tunnels to it. Once they arrive in it, immediately the Holy One, Blessed be He, will give them their souls, and they will stand and eat together with the children of Israel, as it is written: "He who stretches out the earth and its produce, who gives a soul to the people upon it" (Isaiah 42:5). When will King Messiah come? Rabbi Elazar said: Near the time of the Messiah, ten places will be swallowed, ten places will be overturned, and ten places will be destroyed. Rabbi Chiya bar Abba said: The Messiah will not come except in a generation whose face is like the face of a dog. Rabbi Elazar said: In a generation that deserves destruction, the Messiah will come. Rabbi Levi said: Near the time of the Messiah, a great event will occur in the world.

Rabbi Menashya, son of the son of Rabbi Yehoshua ben Levi, said: We have found that anyone who sees a matter of licentiousness, but does not feast his eyes on it, will be privileged to greet the Divine Presence. What is the source? “And shuts his eyes from perceiving evil” (Isaiah 33:15). What is written after it? “Your eyes will behold a king in his beauty, they will see a distant land” (Isaiah 33:17).

Another matter, “behold, I will rain down bread for you.” That is what is written: “He will dwell On High…[his bread is given, his waters assured]” (Isaiah 33:16). That is what is written: “He raises the poor from dust” (I Samuel 2:8), these are Israel, who were sunken in mortar and bricks in Egypt, and the Holy One blessed be He took them out with their heads held high, as it is stated: “I led you out with your heads held high” (Leviticus 26:13), that is, “He raises the poor from dust.”
The Holy One blessed be He set limits for Jacob and said to him: “Your descendants shall be like the dust of the earth” (Genesis 28:14). When your descendants reach the dust of the earth, at that moment: “You shall spread westward and eastward” (Genesis 28:14), that is, “He raises the poor from dust.” The Holy One blessed be He elevated them above everything, as it is stated: “The Lord your God [will set you above all the nations of the world]” (Deuteronomy 28:1). See what is written: “In the wilderness where you saw that the Lord your God bore you” (Deuteronomy 1:31). He said to them: ‘I have elevated you above the entire world. If you will fulfill My will, I will place you in what I created before the world was created, namely the Temple, as it is stated: “Throne of glory, exalted from the beginning is the place of our Temple” (Jeremiah 17:12), there I will elevate you, as it is stated: “And He will bequeath them the throne of glory” (I Samuel 2:8). At that time, I will provide you with the delicacies of the Garden of Eden, as it is stated: “How great is the goodness You have in store for those who fear You”’ (Psalms 31:20). That is why it said: “He will dwell On High” (Isaiah 33:16).
Another matter, “He will dwell On High,” that is what is written: “For the Lord your God is bringing you to a good and expansive land” (Deuteronomy 8:7),¹⁵The verse actually states “a good land” without “and expansive.” The phrase “a good and expansive land” is found in Exodus 3:8. to see a table that is set in the Garden of Eden, as it is stated: “I walk before the Lord in the land of the living” (Psalms 116:9). As it were, He is reclining above the patriarchs, and the patriarchs and all the righteous are in His midst [betokho], as it is stated: “They sit [tuku] at Your feet” (Deuteronomy 33:3), and He distributes portions to them. If you are astonished by this matter, did He not, in this world, recline for them between the two cherubs, as it is stated: “He will lie between my breasts” (Song of Songs 1:13), all the more so in the Garden of Eden. He brings them fruit from the Garden of Eden and He feeds them from the Tree of Life.
Who recites the blessing first? Everyone defers to the Holy One blessed be He that He should designate the one to recite the blessing, and the Holy One blessed be He says to Mikhael: ‘Recite the blessing.’ He says to Gavriel,¹⁶Mikhael tells Gavriel to recite the blessing. and Gavriel to the patriarchs of the world,¹⁷Abraham, Isaac, and Jacob. and they defer to Moses and Aaron, and they to the elders. They defer to David and say: ‘Let the king on earth bless the King in Heaven.’ They give David the cup, and he says: “I will lift a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). In their regard,¹⁸With regard to those who deferred to him. David praised and said: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). That is, “for the Lord your God is bringing you” (Deuteronomy 8:7). In that regard it is stated: “He will dwell On High.”
Another matter, “He will dwell On High,” that is what is written: “The wing of the songbird beats joyously [are its pinions and plumage of a stork?] For it leaves its eggs on the earth [and warms them on dust. And it forgets that a foot may crush it or a beast of the field trample it]. It is harsh to its young, as though they are not from it [its toil is in vain without fear. For God deprived it of wisdom and did not allot understanding to it]. In time, it will soar on high [and scoff at the horse and its rider]” (Job 39:13–18). This is analogous to a stork that would lay her eggs on the dust of the earth, and the passersby trampled it and destroyed it. What caused it? It is because it would lay its eggs on the ground. But if it would ascend on high and lay its eggs there, no creature would harm it, but rather, it would scoff at everything.
So too Israel, “the wing of the songbird [renanim] beats joyously [ne’elasa].” “Wing” – “I will spread My wing over you” (Ezekiel 16:8).¹⁹This verse, stated regarding Israel, indicates that the term “wing” in the verse in Job also refers to Israel. ” “The songbird [renanim]” – “rejoice in the Lord, righteous ones” (Psalms 33:1). “Joyously [ne’elasa]” – “let us delight [nitalsa] ourselves in lovemaking” (Proverbs 7:18). “Are its pinions [evra]” – “I said: Would that I had wings [ever] like a dove” (Psalms 55:7). “Stork” – “Even the stork in the heavens knows its appointed times” (Jeremiah 8:7). “For it leaves [taazov] its eggs on the earth” – “I have abandoned [azavti] My house” (Jeremiah 12:7). “And warms them on dust” – “Our soul is prostrated to the dust” (Psalms 44:26). “And it forgets that a foot may crush it” – “You forgot the Lord, your Maker” (Isaiah 51:13). “Or a beast of the field trample it,” these are the idolaters, as it is stated: “He rendered them like dust to be trampled” (II Kings 13:7). “It is harsh to its young [baneha], as though they are not from it” – “they are foolish children [banim]” (Jeremiah 4:22). “Its toil [yegia] is in vain” – “I am weary [yagati] with my groaning” (Psalms 6:7). “Without fear” – “they did not fear” (Jeremiah 36:24). “For God deprived it of wisdom” – “For My people is stupid, they do not know Me; they are foolish children, and they have no understanding; they are wise to perform evil” (Jeremiah 4:22). “And did not allot understanding to it” – “and they have no understanding” (Jeremiah 4:22).
Why all these?²⁰Why are all these negative things stated concerning Israel? It is because they have forsaken the Holy One blessed be He. However, when they repent and direct their eyes On High, just as it says: “To You, enthroned in Heaven, I lift my eyes” (Psalms 123:1), then “in time, it will soar on high” – “To place the lowly On High” (Job 5:11). “And scoff at the horse and its rider” – “these on chariots and those on horses, but we invoke the name of the Lord our God” (Psalms 20:8). That is, “He will dwell On High.”
Another matter, “He will dwell On High,” this is the Holy One blessed be He, as it is stated: “Exalted and holy I will dwell” (Isaiah 57:15). “Rocky citadels are His stronghold” (Isaiah 33:16), this is David, as it is stated: “The Lord is my rock and my fortress” (Psalms 18:3). “His bread is given” (Isaiah 33:16), this is Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5). “His water assured,” this is the Torah, as it is stated: “Ho, everyone thirsty, go to water” (Isaiah 55:1).
Another matter, “his bread is given,” this is the Holy One blessed be He, as it is stated: “He gives bread to all flesh, for His kindness is forever” (Psalms 136:25). “His water assured,” as it is stated: “He covers His upper chambers with water” (Psalms 104:3).
Another matter, “his bread is given,” this is the manna, as it is stated: “Behold, I will rain down bread for you from the heavens.” “His water assured,” as it is stated: “Rise, well, call to it” (Numbers 21:17).
Another matter, “his bread is given, his water assured,” this is the Holy One blessed be He, who orders those well-versed in Torah: ‘Do not say regarding what you have not heard, I heard.²¹Do not claim to have heard from your teacher something that you did not hear from him. Do not prohibit for others and permit for yourself. Rather, let [your words] emerge from your mouth truthfully, just as they emerged from Moses’s mouth, and I will show you beauty face to face,’ as it is stated: “Your eyes will behold a king in his beauty” (Isaiah 33:17). Israel said: ‘How can we see Your face? Did you not deliver us into the hand of Edom, of whom it is stated: “Fearsome, terrifying”’ (Daniel 7:7).²²In Daniel’s vision, Edom is represented by a terrifying beast. [God] said to them: ‘Do not fear them, as you are destined to say to Me: Where are they?’ That is what is written: “You will not see a daring people” (Isaiah 33:19), and you will see the rejoicing of Zion, as it is stated: “Look upon Zion, city of our festivals; your eyes will see Jerusalem, a tranquil abode” (Isaiah 33:20).