מדרש אויף תהילים 72:8

Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, and Rabbi Ḥama father of Rabbi Hoshaya, in the name of Rav, said: Chronicles was given only for expounding. “His Judahite wife bore Yered father of Gedor, [Ḥever father of Sokho, and Yekutiel father of Zano'aḥ; these are the sons of Bitya daughter of Pharaoh whom Mered took as a wife]” (I Chronicles 4:18). “His Judahite wife” – this is Yokheved. Was she from the tribe of Judah? Was she not from the tribe of Levi? Why was she called Judahite? It is because she brought Jews into the world.⁴Yokheved is identified as Shifra, one of the Israelite midwives in Egypt (Sota 11b).
“Bore Yered” (I Chronicles 4:18) – this is Moses. Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: “Yered” – because he brought down [horid] the Torah from [the heavens] above to [the earth] below. Alternatively: “Yered” – because he brought down the Divine Presence from [the heavens] above to [the earth] below. Rabbi Simon said: Yered is nothing other than an expression of kingship, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8); and it is written: “For he ruled [rodeh] over the entire region beyond the river” (I Kings 5:4).
“Father of Gedor” (I Chronicles 4:18) – Rabbi Huna bar Aḥa said: Many fence builders [goderin] stood for Israel, but [Moses] was the father of them all.⁵The term fence builder is used here to connote one who delineates the boundary of what behavior God deems acceptable, or who establishes decrees to protect against transgression. “Ḥever” (I Chronicles 4:18) – because he connected [ḥiber] the children to their Father in Heaven; alternatively, “Ḥever” – who prevented [he’evir] calamity from coming to the world. “Father of Sokho” (I Chronicles 4:18) – as he was the father of the prophets who see [sokhin] by means of the Divine Spirit. Rabbi Levi said: It is an Arabic expression, as in Arabia they call prophets sakhya. “Yekutiel” (I Chronicles 4:18) – Rabbi Levi and Rabbi Sima said: He rendered the children hopeful [mekavin] toward their Father in Heaven.⁶Thus, Yekutiel is interpreted to mean yekavu el El, they shall hope to God. “Father of Zano’aḥ” (I Chronicles 4:18) – this is Moses, who was the father of those who cause abandonment [mazniḥim], who caused them to abandon idol worship. That is what is written: “[He took the calf which they had made, burnt it with fire, ground it to powder, and] scattered it over the water, [and he made the children of Israel drink from it]” (Exodus 32:20).
“These are the sons of Bitya daughter of Pharaoh” (I Chronicles 4:18) – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said to Bitya daughter of Pharaoh: ‘Moses was not your son, but you called him your son; you, too, are not My daughter, but I call you My daughter,’ as it is stated: “These are the sons of Bitya,” the daughter of God [bat Yah].
“Whom Mered took” (I Chronicles 4:18) – this is Caleb. Rabbi Abba bar Kahana and Rabbi Yehuda bar Simon: One said: He rebelled [marad] against the counsel of the scouts, and she rebelled [mareda] against the counsel of her father; let the rebel come and take the rebel. One said: He rescued the flock,⁷Caleb rescued Israel by contradicting the report of the majority of the scouts and attempting to calm the Israelites. Had he not done so, their sin would have been even worse. and she rescued the shepherd.
Moses was called ten names: Yered, Ḥever, Yekutiel, Avi Gedor, Avi Sokho, Avi Zano’aḥ.⁸Literally, father of Gedor, father of Sokho, father of Zano’aḥ. Rabbi Yehuda ben Rabbi Ilai said: Toviya is also his name. That is what is written: “She saw him that he was good [tov]” (Exodus 2:2) – that he was Toviya. Rabbi Yishmael bar Ami said: Shemaya is also his name. Rabbi Yehoshua bar Neḥemya came and explained this verse: “Shemaya son of Netanel the scribe [from the Levites] recorded them [before the king, the princes, Tzadok the priest, Aḥimelekh son of Evyatar, and the heads of the patrilineal houses of the priests and of the Levites]” (I Chronicles 24:6): “Shemaya” – because the Lord heard [shama Yah] his prayer. “Son of Netanel” – a son to whom the Torah was given [shenitena] from hand to hand. “The scribe” – because he was the scribe of Israel. “Levite” – because he was from the tribe of Levi. “Before the king and the princes” – before the King of kings, the Holy One blessed be He, and [before] His court. “Tzadok” – this is Aaron the priest. “Aḥimelekh” – because he was the brother [aḥ] of the king [melekh]. “Son of Evyatar” – because through him, the Holy One blessed be He overlooked [viter] for them the incident of the calf.⁹The midrash (Vayikra Rabba 10:3) asserts that Aaron’s involvement in the sin of the Golden Calf was undertaken so that the masses would not be directly involved, and that had they done so, their sin could not have been forgiven. Rabbi Tanḥuma said in the name of Rabbi Yehoshua ben Korḥa: Levite was also his name after the forebear of his family: “Is not Aaron the Levite your brother?” (Exodus 4:14).¹⁰Just as Aaron was called Levite after the founder of the tribe, Moses could also be called Levite (Etz Yosef). And Moses, that is ten. The Holy One blessed be He said to Moses: As you live, from all the names that you were called, I will call you only by the name that Bitya daughter of Pharaoh called you: “She called his name Moses” (Exodus 2:10). “He called to Moses.”

“From on high He sent fire into my bones, and He crushed them; He spread a net for my feet, He turned me back. He rendered me desolate, suffering all day” (Lamentations 1:13).
“From on high He sent fire into my bones.” Rabbi Ami asked Rabbi Shmuel bar Naḥmani, he said to him: ‘Because I heard about you, that you are a master of aggada, what is [the meaning of] that which is written: “For Your righteousness [vetzikatekha], God, reaches on high”?’ (Psalms 71:19). He said to him: ‘Just as those below are required to perform charity [tzedaka] with one another, so those on high are required to perform charity with one another.’
Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Any place where it is stated: “He said, he said,”¹⁵¹Wherever the term “he said” appears twice in the introduction to a single statement. it is stated only to be expounded. That is what is written: “He said to the man clothed in linen, and He said: Come to between the galgal [beneath the cherub, and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). What is “He said,” “He said,” twice? It is that the Holy One blessed be He spoke to the angel, and the angel [then] said to the cherub: ‘Even though the Holy One blessed be He decreed upon me to take the coals, I am not allowed to enter behind your partition. Rather, perform an act of kindness and give me two of your coals so I will not be burned.’ That is what is written: “He carried it and placed it into the cupped hands of the one clothed in linen” (Ezekiel 10:7). What is “he carried it and he placed it”? Rabbi Yitzḥak said: He cooled them and placed them in his hand.
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them upon them in rage. The Holy One blessed be He summoned him and said to him: ‘Gabriel, Gabriel! Slowly, slowly, for there are among them those who perform charity with one another.’ That is what is written: “On the cherubs the form of a man’s hand was seen beneath their wings” (Ezekiel 10:8).¹⁵²The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.
Rabbi Abba bar Kahana said in the name of Rabbi Levi: What holds up the supernal and the earthly? It is the charity that Israel performs with the hand. That is what is written: “For Your righteousness, God, reaches on high” (Psalms 71:19).¹⁵³The verse is interpreted to mean that the merit of the charity that God commanded Israel to perform “reaches on high,” in that it supports even the heavens.
Similarly, “The man of God approached and said to the king of Israel, and said: So said the Lord: [Because Aram said: The Lord is a God of mountains and not a God of lowlands, I will deliver all this great multitude into your hand, and you will know that I am the Lord]” (I Kings 20:28). What is “and said” twice? It is that in the first statement he said to him: ‘If ben Hadad comes under your control, have no pity on him.’ In the second statement, he said to him: ‘How many traps have I laid, how many signals have I sent, how many conquests did I perform before I subdued him before you, and now you have freed him in peace?’ Therefore, “your life shall be in place of his life, and your people instead of his people” (I Kings 20:42).
Similarly, “King Aḥashverosh said and he said to Queen Esther” (Esther 7:5). What is “he said,” “he said,” twice? Rav said in the name of Rabbi Elazar: Before he sensed that she was Jewish, he would speak to her directly. Once he sensed that she was Jewish, King Aḥashverosh spoke to the translator and the translator spoke to Queen Esther.
Similarly, “The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them” (Leviticus 21:1). Why do I need these two sayings? It is that in the first saying, He said to him: “He shall not become impure from a corpse among his people” (Leviticus 21:1). In the second, He said to him: ‘If you come upon a corpse that it is a mitzva to bury, impurify yourself for it.’¹⁵⁴Although a priest is forbidden from becoming impure from a corpse, if there is a corpse that has no one to bury it, it is a mitzva for anyone, even a priest, to see to the burial. Since in this world you impurify yourself for a corpse that it is a mitzva to bury, in the future you will not become impure from any corpse, for there will be no death in the future, as it is stated: “He will eliminate death forever” (Isaiah 25:8).
Alternatively, “for Your righteousness, God, reaches on high, [for the great deeds You have done]” these are the two luminaries.¹⁵⁵This refers to the sun and the moon. “God, who is comparable to You” (Psalms 71:19), in that You suppress the attribute of justice. At that moment, the accuser leapt before the Throne of Glory and said before Him: ‘Master of the universe, will this wicked one arrogantly say: I destroyed the house of the Lord and burned His Temple? If it is so,¹⁵⁶If the Temple must be destroyed. let fire descend from on high and burn it.’ Immediately, what is written: “From on high He sent fire into my bones.” Rabbi Yehoshua said: That is why the prophet rebukes Babylon and says to it: “Take a millstone and grind flour” (Isaiah 47:2). Everyone grinds wheat, yet it says “grind flour”? Rather, Jerusalem said to the daughter of Babylon: Had war not been waged against me from on high, could you have waged war against me? Had fire not been sent against me from on high, could you have overcome me? Rather, you killed a dead lion. You ground already ground flour. You set fire to a burned city. That is why it says: “From on high He sent fire into my bones and He crushed them [vayirdena].” What is “and He crushed them [vayirdena]”? Moved them, just as you say: “He scooped [vayirdehu] it into his hands” (Judges 14:9).¹⁵⁷The midrash is interpreting the word vayirdena to mean “he moved them” rather than “He crushed them.” Thus, the verse is interpreted to mean that God sent fire from on high against the Temple, and the enemy merely moved the burned bones.
Alternatively, vayirdena [means] ruled, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8). Alternatively, vayirdena [means] subjugated, just as it says: “For he subjugated [rodeh] the entire region beyond the River” (I Kings 5:4). Alternatively, vayirdena [means] plowing [radya], as it is taught: Rufus plowed the Sanctuary. Rabbi Beiva of Rangaya said: Vayirdena, he saw [vayar] the attribute of justice [din] harming it.
“He spread a net for my feet.” Rabbi Abba bar Kahana said: If you see benches filled with Babylonians situated in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “He spread [paras] a net for my feet.”¹⁵⁸This is expounded as a reference to Persia [paras]. When the Persians, whose empire included Babylon, spread their net in the Land of Israel, it will be a harbinger of the Messiah. Rabbi Shimon ben Yoḥai taught: If you see a Persian horse tied in the Land of Israel, anticipate the footsteps of the Messiah. What is the source? “This will be peace: When Assyria [will come into our land and when it will tread in our palaces, we will raise against it seven shepherds, and eight princes of men]” (Micah 5:4). “He turned me back,” away from the priesthood, away from the kingdom. “He rendered me desolate,” set for destruction; “suffering all day,” [sent] to the gallows.

“[Were you to] ask it of Me, I would set the nations [as your inheritance]” (Psalms 2:8). [In fact,] if [you were to request the] nations; they are already your inheritance, as it is said, “Let him rule from sea to sea [and from the river to the ends of the earth]” (Psalms 72:8). And if [you were to request until] the ends of the earth; they are already your possession, as it is said, “from the river to the ends of the earth” (ibid.). Rabbi Yochanan said that the Holy One, blessed be He, said to three persons, “[were you to] ask it of Me [I would grant it to you];” and they were – Solomon, Ahaz, and the King-Messiah. Solomon, since it is written, “Ask of me, what shall I grant to you?” (1 Kings 3:5). Ahaz, since it is written, “Ask for a sign [from the Lord your God, from the depths of hell, or the heights above. But Ahaz replied, “I will not ask, nor will I test God]”” (Isaiah 7:11-12). And why was he called Ahaz [literally: holding]? Because he held back good from coming into the world. Alternatively: he held back study halls from toiling in Torah. The King-Messiah, as it is written, “[Were you to] ask it of Me, I would set…” (Psalms 2:8). Rabbi Shmuel bar Nachmani said, we derived two more examples by homiletical exegesis: Abraham and Jacob. Abraham, since it is written, “My Lord, God, what can You give me, [seeing as I go childless, and the one in charge of my household is Elizer of Damascus?]” (Genesis 15:2). This implies that [God] told him to make a request. Jacob, as it is said, “[Jacob made a vow, saying,] “If God remains with me, protecting me [on this journey that I am making, and giving me bread to eat and clothing to wear, and I return safe to my father’s house – then the Lord shall be my God]”” (Genesis 28:20-21). This implies that [God] told him to make a request. And so too it says [regarding David], “He asked You for life, and You granted it to him” (Psalms 21:5). And what did he ask? He asked of [God] that the Jewish people should live and thrive forever.