Aggadat Bereshit Reader

Chapter 41: Prophets [1] And Eli was very old. "And he heard all that his sons did" (1 Samuel 2:22). "Fortunate is the man who listens to me, etc., for whoever finds me, etc. But he who sins against me wrongs his own soul, etc." (Proverbs 8:34-36). What caused Eli to live a long life and age greatly?

It was because he was engaged in Torah study, as it is written, "And Eli the priest was sitting on the seat [by the doorpost of the temple]" (1 Samuel 1:9), which is the meaning of "Fortunate is the man, etc." (Proverbs 8:34). Why did it say "whoever finds me, etc." and "but he who sins, etc." and "all who hate me love death" (Proverbs 8:36)? These are the sons of Eli, as it is written, "The sons of Eli were worthless men; they did not know the Lord" (1 Samuel 2:12).

Therefore, a righteous person may be called wicked because of his children, as it is written, "sons of worthlessness" (1 Samuel 2:12), as if to say "the sons of a worthless person." In all of the Torah, he is wicked, and all of Israel hated him because of his sons, as it is written, "The judgment of the priests, etc." (1 Samuel 2:17), "even before the fat was burned, etc., the sin of the young men was great and they had no regard for the Lord" (1 Samuel 2:13-17).

And Israel saw them and said to each other, "See how the priests of the Lord use these offerings," but a heavenly voice answered them, "They do it for themselves," as it is written, "But he who sins against me wrongs his own soul, all who hate me love death" (Proverbs 8:36). And it is written, "On that day both of Eli's sons shall die" (1 Samuel 2:34), because they hated life and loved death, and because of this distress, an old woman leaped upon Eli.

And Eli was very old. [2] Another interpretation: "And Eli was very old. You will find in everyone who is written as old, there is no "very" except here, and Eli was very old, and he was ninety-eight years old. As it says, "who shows no partiality to princes" (Job 34:19). It is likened to a peasant (explained by Peretz) who took a stone and threw it into the king's pantry.

The king said, "Hang him by the neck!" Similarly, the sons of Eli did more than enough to anger God, as it is said, "And their sin was very great before the Lord" (1 Samuel 2:17). God said, "Even though Eli is very old," as it is said, "And Eli was very old" (1 Samuel 2:22)." [3] Another interpretation: Eli was very old. In his hand were three crowns: High Priest, King, and Head of the Sanhedrin.

He was a High Priest, as it says "and Eli the priest" (1 Samuel 1:9), and he sat on the throne (1 Samuel 4:13). He was also a King, as it says "on the doorposts of the house of the Lord" (2 Chronicles 23:4). He was the Head of the Sanhedrin. However, because of the sins of his sons, he was demoted from all three positions, as it says "and Eli lay down" (1 Samuel 3:3), which indicates that he was not a High Priest at that time.

Instead, he was replaced by someone else (1 Samuel 1:9). He was also not a King. His eyes began to grow dim (1 Samuel 3:2), indicating that he was not the Head of the Sanhedrin either, as it says "your eyes are pools in Heshbon" (Song of Solomon 7:4). Eli suffered because of the actions of his sons, and he was very old. [4] Another explanation: Eli, he was very old.

Three elders hastened their death because of their sons' wrongdoing. Isaac was first due to his troubles with his son Esau, who was bowing down to idols and offering incense to them, causing smoke to rise, which caused Isaac's eyes to become dim. Therefore it is written, "And it came to pass, that when Isaac was old, and his eyes were dim" (Genesis 27:1). Likewise, Eli was old due to the troubles of his sons, as it is written, "And Eli was very old, and he heard all that his sons did" (1 Samuel 2:22).

Even Samuel was old due to the troubles of his sons, as it is written, "And it came to pass, when Samuel was old, that his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment" (1 Samuel 8:1-3). Although all his days he was a prophet and judge, old age overtook him because of his sons' troubles, as it is written, "And his sons did not walk in his ways" (ibid.).

Rabbi Simon said, "The sons of Eli were exonerated from this matter, as it is written, 'And they lay with the women who assembled at the door of the tent of meeting' (1 Samuel 2:22). Rather, this is what they did: they did not offer sacrifices at the appointed time, and the daughters of Israel brought them flour or doves for their purification, as it is written, 'And when the days of her purification are fulfilled' (Leviticus 12:6).

And there it is written, 'The doors of the temple were open at the beginning of the tent of meeting' (1 Samuel 2:22)." And they were taking and passing the hours, and they were not offering sacrifices at their appointed time, and the daughters of Israel thought they were pure and went and served in their homes, as it is said, "This is what they do when they lay with women." It does not say "the people," but "the women."

They were allowing women, who were impure due to relations with their husbands, to lie with them. Who caused them to do this? They were neglecting the sacrifices and not offering them at their appointed time, as it says, "Passing [over the offering] with the Lord" (1 Samuel 2:24). The word "sinning" is not written here, but "passing [over]."

They were passing over the hours. God began to say to them, "Say to My children" (Jeremiah 2:2). God said to them, "You are spoiling your children by calling them 'My children.'" Solomon cried out, "Do not withhold discipline from a youth" (Proverbs 23:13).

"You are a tribe," he said (Proverbs 5:14). They answered and said to him, "If so, Israel, if this is the case, then woe to your people in your tribe" (Micah 7:14).

Chapter 42: Writings [1] "The earth is filled with the abundance of God's waters" (Psalms 65:10). "With the abundance of the good things that they have, they will enjoy them" (Ecclesiastes 5:18). "When the righteous are numerous in the world, good things come to the world, as it is said, 'When the righteous are many, the people rejoice'" (Proverbs 29:2). Similarly, Moses said, "So that it may go well with you and your children after you forever" (Deuteronomy 12:28), "When you do what is good and right in the sight of the Lord your God" (Deuteronomy 12:28).

And you find in every place that the righteous went, they brought good things with them. Jacob went to Laban's house, and good things went with him, as it is said, "And God blessed me on account of you" (Genesis 30:27), and it is said, "May the Lord bless you as you go" (Genesis 28:15). You find that Laban did not have sons until Jacob came, as it is said, "And he heard the words of Laban's sons" (Genesis 31:1).

It is not written here, "Laban's daughters," but "Laban's sons." Therefore, "May the Lord bless you as you go" (Genesis 33:30). When Joseph went to Potiphar's house, good things went with him, as it is said, "And the Lord blessed the Egyptian's house because of Joseph" (Genesis 39:5). And when Jacob went to Egypt, he blessed Pharaoh, as it is said, "And Jacob blessed Pharaoh" (Genesis 47:7), so that the Nile rose to meet him.

When his granaries were filled, a messenger came to Pharaoh and said to him, "The Nile has risen today to such and such a level," and immediately the famine ended. This is what is meant by "The earth is filled with the abundance of God's waters." (Psalms 65:10)

Chapter (42) [43]: Torah [1] "And God shall give you the dew of heaven" (Genesis 27:28). This means the dew of Mount Hermon, as it is written, "Like the dew of Hermon" (Psalms 133:3). "And he smelled the smell of his garments" (Genesis 27:27). What were these garments?

Our sages taught that before the Tabernacle was built, the animals were considered fit for sacrifice, and the service was dependent on the firstborn. Adam, who was the firstborn of the world, first dressed in priestly garments, as it is written, "And God made for Adam and his wife garments of skin and clothed them" (Genesis 3:21). And it is written, "He shall wear a holy linen tunic" (Leviticus 16:4).

"The first man gave the garments [to Eve, and Eve to Methuselah, and Methuselah to Noah, and Noah] to Shem, who was Noah's firstborn, as it is said: 'And Melchizedek, King of Salem, brought out bread and wine.'" (Genesis 14:18), where they were given to Abraham, who gave them to Isaac, who gave them to Esau, who was the firstborn. When Isaac saw that his wives were practicing idolatry, he took them away from Esau and entrusted them to Rebecca.

When Jacob took the birthright from Esau, Rebecca said, "Since Jacob has taken the birthright, it is fitting that he should wear these garments," as it is written, "And Rebecca took the garments of Esau" (Genesis 27:15). Jacob then went to his father and he smelled them, as it is written, "And he smelled the smell of his garments" (Genesis 27:27), and Isaac smelled the same fragrance that had been sacrificed on the altar. [2] Another explanation: "And he smelled the smell of his garments."

His garments - those wicked people who deceive the Almighty when they repent. Their punishment is like myrrh and aloes, "All your garments are scented with myrrh and aloes" (Psalms 45:9). Therefore it is said "and he smelled" like the scent of the field, like the scent of the sacrifices in Zion, as it is said "Zion shall be plowed like a field" (Jeremiah 26:18). He said to him, take the blessings that I have given you. [3] "And God gave it to you" (Genesis 27:28).

According to the law, if you have merits, God gives to you, but if not, He does not give to you. However, when it came to Esau, the verse did not say, "And God gave it to you," but rather, "Behold, of the fat of the earth," etc. (Genesis 27:39), and the name of God was not mentioned, only "of the fat of the earth." But to Jacob, God gave him "the dew of heaven" (Genesis 27:28). This can be compared to a merchant who sold two sets of dishes to one buyer, one set for ten gold coins, and the other for a hundred gold coins.

They went with him to collect the money, and immediately he gave the ten gold coins and left. But the second seller hesitated and said to the buyer, "You give me the hundred gold coins and I'll wait." The buyer replied, "I only have ten gold coins to give you now, and I'll stand at the table waiting for you to take the rest." This is what God did with Esau, giving him what was only of this world.

But for Jacob, God gave him the abundant blessings, as it is written, "How great is Your goodness that You have hidden away for those who fear You" (Psalm 31:20). [4] Another interpretation: God will give you rain from the sky, this is the manna, as it is said "when the dew fell" (Numbers 11:9), this is the manna. And from the fat of the earth, this is the well that brought up fish for them, and an abundance of grain and grapes, these are the vineyards.

"Let peoples serve you", these are the descendants of Noah. "Nations bow down to you", these are the descendants of Ishmael. "Be master over your brothers", these are the descendants of Keturah. "Cursed be those who curse you", this is Balaam. "Blessed be those who bless you", this is Moses, as it is said "And this is the blessing" (Deuteronomy 33:1).

Chapter (45) 46: Torah. [1] "And Jacob went out from Beer-sheba" (Genesis 28:10) - This is the path of a fool, straight in his own eyes [and listens to wise advice] (Proverbs 12:15). This refers to Esau, as it is written: "And Esau saw that the daughters of Canaan were evil in the eyes of Isaac his father" (Genesis 28:8), and "Esau went to Ishmael and took Mahalath" (Genesis 28:9). He added trouble upon trouble.

"The path of a fool is straight in his own eyes, but he who listens to counsel is wise" (Proverbs 12:15) - This refers to Jacob, as it is written: "And Rebekah was told about the words of Esau her son" (Genesis 27:42), [and she said] "Why should I be deprived of both of you in one day?" (Genesis 27:45) - Until when will he console me? When he kills you! "And now, my son, listen to my voice" (Genesis 27:8).

She said to him, "You have already listened to me and taken the blessings, so now listen to me again and live" - Jacob replied. "And this is the way that I will deceive my father" (Genesis 27:12), and he said to her, "Even he said [to me], 'do it,' and I will do it" (Genesis 27:13), and Isaac called to Jacob, saying "Arise, go to Paddan-Aram" (Genesis 28:2). As soon as Jacob heard this, he said to Isaac, "Give me your blessing" - and Isaac said to him, "May God Almighty bless you" (Genesis 28:3), and immediately "Jacob listened" (Genesis 28:5) and "Jacob went out and encountered the place" (Genesis 28:11).

Therefore, it is said, "and he who listens to wise counsel." [2] Another interpretation: "And Jacob went out." This means, "As you walk, it will guide you" (Proverbs 6:22). When a person toils in Torah during his lifetime, "When you lie down, it will watch over you" (Proverbs 6:22), guarding him from decay and worms. "And when you wake up, it will converse with you" (Proverbs 6:22), meaning that when everyone stands for judgment, Torah will be his advocate, teaching merit on his behalf.

This applies to Jacob, who engaged in Torah study when he left his father's home. "When you lie down, it will watch over you" - when he took the stones of the place and placed them under his head and lay down in that place (Genesis 28:11), he was lying down and Torah was guarding him. "And when you wake up, it will converse with you" - when Jacob woke up from his sleep (Genesis 28:16), Torah was speaking with him. [3] Another interpretation: [Genesis 28:10-11] "And Jacob went out from Beersheba, and went toward Haran.

And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took one of the stones of that place, and put it under his head, and lay down in that place to sleep." The holy meaning of "He will keep the feet of His holy ones" (1 Samuel 2:9) is that the Holy One, blessed be He, will protect the righteous. This refers to Abraham, who pursued the kings. "Who has stirred up one from the east, whom He calls in righteousness to His feet?" (Isaiah 41:2) And the wicked shall be silent in darkness.

These are the eighteen kings whom he slew in darkness, as it is said, "And he divided himself against them by night" (Genesis 14:15). Another explanation of "He will keep the feet of His holy ones" is Jacob, when he went out to go to Haran. For the Holy One, blessed be He, said to him, "Behold, I am with you, and will keep you wherever you go" (Genesis 28:15). "And the wicked shall be silent in darkness" refers to Esau, as it is written, "All darkness is laid up for his treasures" (Job 20:26).

"And the house of Jacob shall be a fire, and the house of Esau for stubble" (Obadiah 1:18). "And the wicked shall be silent in darkness" - when he went out to pursue Jacob in the tenth hour, and the Holy One, blessed be He, brought in the sun and made the day ten hours long, as it is said, "And he lighted upon the place, and tarried there all night, because the sun was set" (Genesis 28:11), and Esau was standing in darkness and silence, not knowing where to go.

Therefore, it is said, "For by strength shall no man prevail" (1 Samuel 2:9). The Holy One, blessed be He, said to him, "Perhaps you are strong?" Even in the future, He will do the same for Israel, as it is said, "But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. The way of the wicked is like deep darkness; they do not know over what they stumble" (Proverbs 4:18-19).

If you wonder about this matter, behold, it has already occurred in this world, as it is said, "No man saw his brother" (Exodus 10:23). "May the footsteps of His pious ones be guarded." When Jacob left his father's house, he only took his staff in his hand, as it is stated: "For with my staff, I crossed this Jordan" (Genesis 32:11). The Holy One Blessed be He said to Isaac, "Just as your father Abraham did, so do for yourself.

He did not give you all that he had, as it is stated: "And Abraham gave all that he had to Isaac" (Genesis 25:5). And similarly, "And Abraham said to his servant, the elder of his house, who ruled over all that he had" (Genesis 24:2). What is the meaning of "who ruled"? Rav Shmuel bar Rav Yitzchak said that he had control over all that Abraham had, and he even said to him, "Even if you lose what I have, take a wife for my son from there."

Immediately, the servant took ten camels and all the good things of his master were in his hand (Genesis 24:10). This demonstrates that the halacha was in his hand (as it is stated: "And Abraham gave all that he had," Genesis 25:5), and furthermore, the servant began to distribute gifts. To this (i.e. Abraham's actions) we attribute the blessings, and to this (i.e. Isaac's actions) we attribute the rings.

And Solomon cried out: "There is one who scatters and yet increases more" (Proverbs 11:24). May the Holy One Blessed be He be praised, as it is stated: "And it came to pass after the death of Abraham, that God blessed Isaac his son" (Genesis 25:11). Look at all that Abraham did for Isaac, but Isaac did not do the same for Jacob. Instead, he sent him away empty-handed.

The Holy One Blessed be He said to him, "You have withheld from this poor man, from your own lack." As it is stated: "And yet a little sleep, a little slumber, a little folding of the hands to rest; then your poverty will come as a robber, and your want like an armed man" (Proverbs 6:10-11). If Jacob had nothing, the Divine Presence would have departed from him. And he could not speak with him except at the time of his death.

Come and see what Esau did to Jacob; he saw him empty-handed and did not have mercy on him. Instead, he said, "Let me go first, and if I cannot pass, then I will kill him." As it is stated: "Thus says the Lord: For three transgressions...because he pursued his brother with the sword" (Amos 1:11). Jacob turned his eyes to the Holy One Blessed be He and performed miracles for him.

He placed his staff in the water, and the Jordan River split apart, as it is stated: "With my staff, I crossed this Jordan" (Genesis 32:11). Esau waited on the way, but Jacob did not pass by there. He felt that he had crossed the Jordan. What did Esau do?

He pursued him and came ahead to the place of Makhpelah. Jacob said, "I have neither bread nor anything else with me. I will go in and warm my body in this bath." Esau surrounded the bath so that Jacob could not leave.

Jacob pretended to be dead so that he would not have to leave. Then the Holy One, blessed be He, said to him, "You are joined against a wicked man. I said, 'Here I am with you, etc.' " Jacob said to him at that time, "You have done this for your name's sake; I am sure of it." And Jacob went out and encountered the place, and there was no encounter except prayer, as it is said, "Do not pray and do not encounter me" (Jeremiah 7:16).

David said, "Behold, He who keeps Israel will neither slumber nor sleep. The Lord will keep your going out and your coming in" (Psalms 121:4-8).

Chapter (46) [47] of Prophets. [1] "Jacob fled to the land of Aram" (Hosea 12:13). This means "My people, enter your chambers and shut your doors" (Isaiah 26:20). Look within your heart and see that I have not brought suffering upon you according to your sins. Your inner chamber is your kidneys, as it says, "The light of God is the breath of man, searching all his innermost parts" (Proverbs 20:27).

If suffering comes upon you, do not open your mouth and argue against divine justice. Rather, close your doors and remain silent, for "Hide yourself for a moment, until the wrath passes" (Isaiah 26:20). This is because suffering does not linger in the world; it passes, as it says, "Until anger passes by" (Isaiah 26:20). "My people, go within your chambers."

When you see that difficult times are approaching, do not stand in their way, but give them space. "Go within your chambers" means, "Look to Me as if to say, 'I submit to Your will.'" When I saw that difficult times were approaching because of your sins, I gave them space, as it says, "He turned His right hand back" (Lamentations 2:3). So too, "My people, go within your chambers," means, "You too, go within your chambers and submit to My will," for anyone who stands against difficult times falls into their hands, as it says, "And they will testify against him, saying, 'Bless God and curse the people,' and they will take him outside the city and stone him to death" (1 Kings 21:13), because he stood against difficult times.

But Abraham made room for the hour, and fled from Nimrod king of the Chaldeans, as it is said "Get yourself out of your country..." (Genesis 12:1-4) And the opportunity presented itself and fell into his hands, as it is written, "And Abimelech went to him from Gerar and they said, 'Behold, we have seen...'" (Genesis 26:26-28). Joseph made room for the opportunity when he was being sold to the Ishmaelites and could not say, "I am your brother," but remained silent and made room for the opportunity.

And the opportunity presented itself and fell into his hands, as it is written, "And his brothers also went and fell down before him..." (Genesis 50:18). Jacob made room for the opportunity and fled from Esau, as it is written, "And Jacob fled..." (Hosea 12:13), and the opportunity presented itself and fell into his hands, as it is written, "And Esau took his wives and went to the land away from Jacob his brother..." (Genesis 36:6).

Therefore, it is said to you, "Come into your chambers, my people..." (Isaiah 26:20). [2] Alternative interpretation: "And Jacob fled. "The prudent sees danger and hides himself" (Proverbs 22:3). This is Jacob, and what did he see and flee from? Once he received the blessings, Esau began seeking to kill him, as it is said, "And Esau hated Jacob because of the blessing with which his father had blessed him, and Esau said in his heart, 'The days of mourning for my father are approaching; then I will kill my brother Jacob.'" (Genesis 27:41).

Jacob went to stay with Ishmael, as it says, "And Esau went to Ishmael" (Genesis 28:9). Jacob said to Ishmael, "Your brother Isaac is my father, and I cannot kill him. But if you join forces with me, we will kill Esau." It was for Esau that Abraham was forced to expel Ishmael from his home, as Sarah said, "Cast out this slave woman and her son" (Genesis 21:10).

"You kill my brother and I will kill Jacob my brother, and we will take the whole world for ourselves." And he also thought to himself, "If anyone kills his father, I will kill Jacob my brother." I will come to prosecute Ishmael, asking him why he killed my father, and I will kill him and take the whole world for myself. God said to him, "No creature knows what you thought in your heart," as it is said, "Because you have said, 'These two nations and these two lands will be mine, and we will possess them,' although the Lord was there" (Ezekiel 35:10).

"I was there, and now I am revealing what you wanted to do," as it is said, "For I have laid bare Esau, I have uncovered his hiding places" (Jeremiah 49:10). "And I have only revealed the obvious," as it is said, "Reveal the arm of the Holy One and uncover his hiding places" (Isaiah 52:10). "Why did you want to destroy his offspring and his brother and his divine presence?" And that is why they did not succeed.

When Jacob saw these actions, he said, "Why should I sit here and endanger myself and Ishmael? Therefore it is said, 'The prudent sees danger and hides himself' (Proverbs 22:3), and Jacob fled to the field of Aram." And the Holy Spirit cried out, saying, "For God shall cast upon him, and not spare; he would fain flee out of his hand." (Job 27:22).

Chapter (47) 48: Writings [1]"A song of ascents. I lift up my eyes to the mountains - where does my help come from? My help comes from the Lord, the Maker of heaven and earth" (Psalm 121:1-2). This is similar to "And your eyes shall see" (Malachi 1:5).

What do you gain from seeing the downfall of Edom? Look to what is written above it: "For Esau says, 'We have been ravaged, but we will rebuild the ruins.'" (Malachi 1:5). The downfall of Edom is not what I am seeking from you, but rather praise and glory, as it is written: "And you will say, 'Great is the Lord!'" (Malachi 1:5). The prince of Edom is difficult, and so Zechariah says: "Then I looked up - and there before me were four chariots coming out from between two mountains - mountains of bronze!" (Zechariah 6:1).

The people of Israel said, "Where will my help come from? From which kingdom will we be saved, and which kingdom will restore your kingdom?" And it is written, "In the last days the mountain of the Lord's temple will be established" (Isaiah 2:2). Similarly, Daniel says: "I heard, but I did not understand.

So I asked, 'My lord, what will the outcome of all this be?'" (Daniel 12:8). And the Lord said to him, "The prophet has already preceded you and said, 'In the last days, it shall come to pass'" (Isaiah 2:2). And the nations will go (Isaiah 2:3). At that time, my help comes from the Lord, the Maker of heaven and earth. (Psalm 121:2)

Chapter (48) 49: Torah [1] "And the LORD saw that Leah was hated" (Genesis 29:31). "The LORD upholds all who fall and raises up all who are bowed down" (Psalm 145:14). The measures of the Holy One, blessed be He, are not like the measures of flesh and blood. When a wealthy person loves someone, he clings to him and bends toward him, but when he sees that person lower his hand to the poor, he does not want him anymore and casts him aside.

However, the Holy One, blessed be He, when He sees a person who is bowed down and lowering his hand, He extends His hand and lifts him up, as it is said, "The LORD upholds all who fall and raises up all who are bowed down." The verse does not say here, "The LORD upholds all who stand," but rather, "The LORD upholds all who fall and raises up all who are bowed down." Even the wicked, if they fall, He upholds them, as it is said, "The LORD upholds all who fall."

"God forbid, if they fall, they have no standing, as it is said: 'The workers of iniquity have fallen; they are thrust down, and are not able to rise' (Psalms 36:13). And why? As it is said: 'They are like the chaff which the wind driveth away' (Psalms 35:5). But the righteous, even when they fall, are not cast down, for the Lord upholds their hand, as it is said: 'Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand' (Psalms 37:24).

Therefore, trust in the Lord, for He supports all those who have fallen." [2] Another interpretation: "And the Lord saw that Leah was hated." Once He saw that Leah was hated, He said, "How can I make her beloved in her husband's eyes? Rather, I will raise her up and give her children first, so that she will be loved in them by her husband." Therefore, He opened her womb, as it is written in Ezra, "Caleb son of Hezron fathered children by Azubah his wife and by Jerioth" (1 Chronicles 2:18).

Rabbi Berechiah said, "Azubah was his wife, and why was she called 'forsaken'? Because she was forsaken and barren. Therefore, the Holy One, blessed be He, said, 'Behold, I am giving her children, so that she will be beautiful in them,' as it is written, 'These were her sons: Ishhod, Shobab, and Ardon'" (1 Chronicles 2:18). Therefore, it is said, "The Lord upholds all who fall" (Psalm 145:14). [3] Another interpretation: "And the Lord saw that Leah was hated.

And it shall be that the man [Jacob] will have two wives (Deuteronomy 21:15). Rabbi Berechiah said: This man is Jacob, as it is stated, 'And Jacob was a simple man' (Genesis 25:27). There were two wives, Rachel and Leah. The one [Leah] was beloved, as it is written, 'this is Leah' (Deuteronomy 21:15), and the other was unloved, as it is written, 'And the Lord saw that Leah was unloved' (Genesis 29:31).

Both of them bore children for him [Jacob]. What Leah accomplished, Rachel did not accomplish, and what Rachel accomplished, Leah did not accomplish. Leah gave birth to kings, and Rachel gave birth to kings. Leah gave birth to prophets, and Rachel gave birth to prophets.

Leah gave birth to judges, and Rachel gave birth to judges. And the firstborn son was to the unloved [Leah], this is Reuben, as it is stated, 'And Leah conceived and bore a son, and she called his name Reuben' (Genesis 29:32). And on the day that he [Jacob] bestowed his blessing, at the time when Jacob sought to depart from the world, he called his sons [to him]... 'he shall not give the son of the beloved [Rachel] precedence over the son of the unloved [Leah],' to Joseph [he gave this blessing], 'why should he [Reuben] be granted the rights of the firstborn?' (Deuteronomy 21:17) ["This is Reuben, as it is said, 'Reuben, you are my firstborn' (Genesis 49:3)].

Although I said that his impulsiveness was like water, do not withhold [praise] from him, for 'his bed is on high' (Genesis 49:4). What is 'on high'? When Moses comes, about whom it is written, 'And Moses went up' (Exodus 19:3), he will redeem you. Since Moses stood up and pleaded for him, as it is said, 'May Reuben live and not die' (Deuteronomy 33:6),.

The Holy One, blessed be He, said to him, 'He shall live and not die,' [and thus] you [Reuben] are able to take two portions, as it is stated, 'For he [Reuben] should receive a double portion' (Deuteronomy 21:17). 'May Reuben live' - in this world; 'and not die' - in the World to Come. "For he is the beginning of my strength and so on. And it is written, 'my strength and the beginning of my might' (Genesis 49:3).

Therefore, the Lord saw that Leah was hated." [4] Another interpretation: "And the Lord saw that Leah was hated. So she remained a barren woman in the wilderness..." (Jeremiah 12:8), what does it mean that "the Lord saw that Leah was hated"? God saw that Leah was destined to bear wicked children, and so he called her "hated." These wicked kings were Jehoram, Ahaziah, Joash, Menasseh, Amon, Jehoiakim, and Zedekiah.

Jehoram is referred to as "he walked in the way of the kings of Israel, just as the house of Ahab did" (2 Kings 8:18). As for Ahaz, what is written about him? "And he did not do what was right in the eyes of the Lord his God, as his father David had done" (2 Kings 16:2). Isaiah said to him, "Ask for a sign from the Lord your God, whether it be in the depths or in the heights above" (Isaiah 7:11).

Ahaz replied, "I do not want to test the Lord" (Isaiah 7:12). Joash, the third king, even though it is written about him that "Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him" (2 Kings 12:2), once Jehoiada the priest died, Joash became evil, as it is written: "When Jehoiada died, the officials of Judah came and paid homage to the king. Then the king listened to them.

They abandoned the temple of the Lord, the God of their ancestors, and worshiped Asherah poles and idols" (2 Chronicles 24:17-18). "The fourth is Manasseh, as it is said, 'And he set up the image of Asherah, which he had made, in the house of which the Lord said...' (2 Kings 21:7). The fifth is Amon, as it is written of him, 'And he did what was evil in the sight of the Lord, as Manasseh his father had done, and among all the idols that Manasseh his father had made, Amon sacrificed and served them and did not humble himself before the Lord, as Manasseh his father had done' (2 Kings 21:20-22).

The sixth is Jehoiakim, as it is written of him, 'And the rest of the deeds of Jehoiakim, and the abominations that he did...' (2 Kings 23:37), and not only that, but he also despised the word and drew the foreskin for himself. The seventh is Zedekiah, and what is written of him is, 'And he did what was evil in the sight of the Lord his God, and did not humble himself before Jeremiah the prophet, who spoke from the mouth of the Lord' (2 Kings 21:12).

Thus, there were seven wicked kings, and therefore the prophet cries out, 'Woe to her who is pregnant with wickedness, to the daughter of seven! (Micah 5:1).' Therefore it is said, 'And the Lord saw that Leah was hated' (Genesis 29:31), see what will come out of the children of Leah, and he called her 'hated,' and the Lord saw that Leah was hated." [5] Another interpretation: And God saw who was hated, in the presence of her husband, when he rebuked her.

When was this? As it is said, "And Jacob served Rachel for seven years" (Genesis 29:18). This is what his mother Rebekah told him, "And you shall dwell with him for a few days" (Genesis 27:44). And Jacob loved Rachel (Genesis 29:18).

And Jacob said to Laban, "Give me my wife" (Genesis 29:21), and it was in the evening, and all night he lay with her, thinking that she was Rachel. When he woke up in the morning, he saw that it was Leah. He said to her, "Why have you deceived me?" She replied, "Didn't you deceive your father when he asked you, 'Are you my son Esau?' and you said, 'I am' (Genesis 27:19)?

And when he blessed you, you said, 'Why have you deceived me?' But your father didn't say, 'Your brother Esau came with deceit and took your blessing' (Genesis 27:35)." Because of these things, which rebuked him, he began to hate her. God said, "Her only cure is to have children.

I will give her children, and her husband will be humbled before her." Therefore, God saw that Leah was hated (Genesis 29:31). "He opens the womb" (Genesis 29:31). David mocks and says, "He executes justice for the oppressed; He gives food to the hungry. The Lord sets the prisoners free" (Psalms 146:7).

Chapter [49] 50: Prophets [1] And there was a man from the town of Ramathaim (1 Samuel 1:1). This is like what I sought and did not find: one man among a thousand (Ecclesiastes 7:28). What does this mean? When the Holy One, blessed be He, sees a generation that is wicked, He seeks even one righteous person who will be hanged for their sins.

This is what we find in Jerusalem when there were wicked people and He sought even one righteous person who would be hanged for their sins, as it is said, "Roam the streets of Jerusalem, look around and take note; search her squares and see if you can find one person, one who acts justly and seeks truth, that I may pardon her" (Jeremiah 5:1). Why does one righteous person uphold the world? As Solomon said, "When the storm has swept by, the wicked are gone, but the righteous stand firm forever" (Proverbs 10:25).

The righteous uphold the world, for when the people sinned during the days of Micah, they offered incense to Micah's idol, and smoke from the sacrifices to the Lord rose up while smoke from Micah's idol rose up from Ephraim's house of Micah, and they mixed together as one, as it is said, "Smoke rose from His nostrils; consuming fire came from His mouth, burning coals blazed out of it" (Psalm 18:9).

It is as if He seeks even one righteous person so that the world will not be overturned, as it is said, "I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found no one" (Ezekiel 22:30). Then He found one man for Elkanah, and there was a man from the town of Ramathaim. [2] Another interpretation: Regarding this matter, I found one person out of a thousand.

This is Abraham, and how so? It was expected that until Abraham stood up, a thousand generations would pass, and then Abraham would come. Similarly, David said, "He commanded His word to a thousand generations, the covenant which He made with Abraham" (Psalm 105:8). And when God saw that there was no one among them worthy, except for all of them being wicked, He rolled them up and skipped over twenty generations, and then created Abraham.

Therefore, it is said, "I have found one man out of a thousand" (Ecclesiastes 7:28), he found the greatest man among giants [Anaqim] (Joshua 14:15). Similarly, Elkanah was found as a righteous person, unique in his generation, and all his deeds are similar to Abraham's. Abraham is called a prophet, as it is said, "For he is a prophet" (Genesis 20:7), and Elkanah is also called a prophet, as it is said, "And there came a man of God unto Eli" (1 Samuel 2:27), this is Elkanah.

Abraham acquired for God the heavens and the earth, as it is written, "Blessed be Abram of God Most High, Maker of heaven and earth" (Genesis 14:19). And Elkanah also acquired for God the heavens and the earth, as it is said, "And his name was Elkanah" (1 Samuel 1:1), who acquired for God the heavens and the earth. Abraham is called "one," as it is written, "Abraham was one" (Ezekiel 33:24), and Elkanah is also called "one," as it is written, "And there was a certain man" (1 Samuel 1:1). [3] Another interpretation: "And there was one man.

The verse states (Isaiah 55:8), 'For My thoughts are not your thoughts, neither are your ways My ways, says the Lord.' The attributes of the Holy One, blessed be He, are not like the attributes of flesh and blood. A mortal king does not wield his scepter himself, nor does he ride his horse himself. He is not called Augustus like Caesar.

But the Holy One, blessed be He, is not so. His eye is not evil toward His creatures. The Holy One, blessed be He, said, 'I have a scepter. When will Moses come and use it?'

As it is stated (Exodus 4:20), 'And Moses took the rod of God in his hand.' His horse is a storm, as it is written (Nahum 1:3), 'The Lord has His way in the whirlwind and in the storm.' Elijah will come and ride upon it, as it is stated (2 Kings 2:11), 'And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.'

My throne, as it is stated (1 Chronicles 29:23), 'Then Solomon sat on the throne of the Lord as king.' My name, as it is stated (Deuteronomy 6:4), 'Hear, O Israel: the Lord our God, the Lord is one.' Eleazar the righteous will come and call out in it, 'And there was one man.' And so he cried out, 'For My thoughts are not your thoughts, neither are your ways My ways, says the Lord.'" (Isaiah 55:8). [4] "And there was a man, whose understanding was to be praised" (Proverbs 12:8).

Why is it praised that Elkanah had two wives who hated each other, and he was able to stand them both? It can be compared to a friend who was bitten by a venomous snake and died, and his student stood and was bitten by two snakes but was not harmed. Who should be praised? Not the student.

Similarly, Adam could not stand with one woman alone, but it was necessary to give him another woman as well (Genesis 3:6). Elkanah had two wives and was able to stand them both, and he had two wives because he was a man of great understanding. [5] Another interpretation: "[And there was one a man] was blessed as a righteous man (Proverbs 10:7), and his name was Elkanah. While the name of the wicked shall rot (Proverbs 10:7).

This refers to Micah, but why is he called "Mahar Ephraim"? Because it is written, "Mahar Ephraim" (1 Samuel 1:1). Similarly, it is written about Micah, "There was a man from the hill country of Ephraim whose name was Micah" (Judges 17:1). However, these two individuals are not similar to each other.

Elkanah was responsible for the Jewish people's obligation to God's image, while Micah [edit. Not the prophet] atoned for the Jewish people's sins. As it is said, "And that man went up from his town year after year to worship and sacrifice to the LORD Almighty at Shiloh" (1 Samuel 1:3), from Passover to Passover, as it is said, "And you shall observe this practice at its appointed time, from year to year" (Exodus 13:10).

Elkanah would take a goat and offer a sin offering for all Israel, to fulfill what Moses said, "They shall put incense before You and whole burnt-offerings upon Your altar" (Deuteronomy 33:10). Therefore, it is said, "A righteous man's memory is a blessing" (Proverbs 10:7).

Chapter (50) 51: Writings. [1] A song of ascents. I lift my eyes to the mountains; from where will my help come? (Psalm 121:1) The Lord said to David, "Until now you say, 'I lift my eyes, etc.' But I already spoke about you through Moses, 'And this is the blessing for Judah, etc.' (Deuteronomy 33:7). And this is for David who stands from Judah, as it says, 'Hear, Lord, the voice of Judah' (Judges 1:19), 'Hear, Lord, his voice' (2 Samuel 22:7), when he prays before You while descending on a slope, 'Bring him to his people' (Deuteronomy 33:7).

And when David returned from striking the Philistine, 'His hands are strong for him' (Deuteronomy 33:7). When did the Philistines stand on one side of the mountain and the Israelites on the other side (1 Samuel 17:3)? It was in the merit of Abimelech who showed respect to Abraham, as it says, 'And Abimelech said, "Here is my land before you; settle wherever you please"' (Genesis 20:15). And the Israelites stood on this side of the mountain in the merit of Abraham. [Note: the last sentence in Hebrew is ambiguous, and can be translated as "And the Philistines stood on this side of the mountain, relying on Galut which is called 'this,'" or as "And the Philistines stood confidently on the other side of the mountain," as reflected in the square brackets.]

As it says, 'Have you seen this man who has come up?' (1 Samuel 17:25). And the Israelites stood on this side of the mountain, relying on David who is called 'this,' as it says, 'Arise, anoint him; for this is he' (1 Samuel 16:12). The Devil and the Philistines stand on this mountain. The Devil assists them, as it is written, "And the Lord said to Satan, 'From where do you come?'" (Job 2:2).

And the Israelites stand on the mountain from this side. The ministering angels assist them, who are called "this," as it is written, "And they called one to the other" (Isaiah 6:3). And the Philistines stand on the mountain from this side. The Devil accuses the Israelites and says, "This is what Israel said in the desert: 'This is your God, O Israel'" (Exodus 32:4 and Exodus 32:8).

And the ministering angels teach them merit and say to them, "This is not what they said to you at the sea, 'This is my God, and I will glorify Him'" (Exodus 15:2). When David raised his eyes and saw the Philistines standing on the other side of the mountain, he became afraid and recited the Song of Ascents: "I lift up my eyes to the mountains, from where will my help come?" (Psalms 121:1). God said to him, "Are you afraid?"

David replied, "From where will my help come?" God responded, "Look at what you have with you." And there was the valley between them (1 Samuel 17:3). This is referring to Moses, as it is written in (Deuteronomy 34:6) that "He buried him [Moses] in the valley."

Through Moses, God's handiwork was accomplished, and he was aided by God in freeing the Israelites from Egypt, as it is written in (Deuteronomy 33:7): "And this [Moses] is the one by whom I wrote with my own hand and said, 'My helper, God's aid makes heaven and earth.'"

Chapter [51] 52:Torah [1] And God remembered Rachel (Genesis 30:22). This refers to when the God-fearing people spoke to each other (Malachi 3:16). This is Jacob and Rachel, as it is written earlier in the passage, "And Rachel saw that she had not borne children to Jacob and she envied her sister" (Genesis 30:1). Why was she jealous now?

When she saw her sister entering her wedding canopy, she was not jealous, but now she was jealous. Why was she jealous? Rather, she was jealous of her good deeds, saying, "If I am not righteous like her, the Holy One, blessed be He, will not give me children before her." Therefore, she was jealous of her actions, as it is written, "Let not your heart be envious of sinners, but be in the fear of the Lord all day long" (Proverbs 23:17).

Therefore, Rachel became jealous and said to Jacob, "Give me children, or else I am as good as dead" (Genesis 30:1). A woman who is barren and does not give birth is considered dead, but Rachel said, "If I do not give birth from this righteous man, my father will marry me to a wicked man, and I will die with him in the next world," as it is written, "The wicked man's evil will destroy him" (Psalms 34:22).

Therefore, she said, "Or else I am as good as dead." Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. When you asked for sheep to give birth, they gave birth," as it is written, "And the flocks mated in front of the rods" (Genesis 30:39).

Another interpretation: "Give me children." She said to him, "If you ask for me, I will give birth. Do as your father Isaac did, whose wife was barren, and he prayed for her," as it is written, "And Isaac entreated the Lord for his wife" (Genesis 25:21). Jacob said to her, "Isaac had only one wife, so he prayed for her.

But I have four wives. Leah has already given birth. If you do not give birth, Bilhah will give birth instead." She said to him, "If you are not willing to do as Isaac your father did, do as Abraham your grandfather did, who listen to Sarah when she said to him, "Behold, the Lord has prevented me from bearing children" (Genesis 16:2), so you also take my maid Bilhah and come to her (Genesis 30:3).

And I will build through her as well, not just Sarah. In addition, what did Rachel see fit to say, "Give me children or else I will die" (Genesis 30:1)? She was prophesying that she would die soon, as it is written, "And as for me, when I came from Paddan, Rachel died on me" (Genesis 48:7). She said to him, "Give me children before I die," as it is written, "Give me children" (Genesis 30:1), immediately Jacob became angry.

Is there a God who does nothing but what He desires? I am that God who withheld from you fruit of the womb (Genesis 30:2). I withheld from you, but from me, I have already given you children in abundance. God said to him, "Are you showing kindness to her and saying, 'Is there a God besides me?'

As I live, I will cause her to bear a son who will say to his brothers, 'I am above God'" (Genesis 30:19). Indeed, they are talking about these things, as if God inclined His ear and listened and wrote down their words, as it is written, "Then those who feared the Lord spoke to one another" (Malachi 3:16). When the time was right, He took out the Book of Remembrance and remembered her, as it is written, "And God remembered Rachel" (Genesis 30:22). [2] Another thing: And God remembered.

"The house of the wicked shall be destroyed" (Proverbs 10:24) - this refers to Esau, who was afraid of the blessings that Jacob had received. He said, "Now he is blessed and has many children, and I have nothing." And so it was, as it is said, "The land could not support them" (Genesis 36:7), and Esau took his wives. "But the desire of the righteous shall be granted" (Proverbs 10:24) - this refers to Rachel, who desired to have a child from Jacob, as it is said, "And Rachel saw" (Genesis 30:1).

Jacob also desired a child from Rachel, and everything that he worked for her was for this purpose, as it is said, "I will serve you seven years" (Genesis 29:18), and "they seemed to him but a few days for the love he had for her" (Genesis 29:20). As long as Rachel did not bear a child, Jacob did not want to go to his father's house, because he thought, "If I go to my father's house now, Laban will say to me, 'Since Rachel has not borne children for you all these years, leave her here and go.'"

And see how much he desired to have a child from her, for as soon as she gave birth, Jacob said to Laban, "Send me away" (Genesis 30:25). Therefore it is said, "But the desire of the righteous shall be granted." [3] And God remembered Rachel. This means that her mighty ones stumbled in their journey (Nahum 2:6). Her mighty ones refer to Jacob and Rachel, whom the Holy One, blessed be He, remembered and settled the account that He had promised Abraham.

"Thus shall your seed be" (Genesis 15:5). However, they stumbled in their journey, as Jacob said, "With whomever you find your gods, he shall not live" (Genesis 31:32). He went to Rachel and did not know what had happened, and what caused her death on the way, as it says, "And as for me, when I came from Paddan, Rachel died beside me in the land of Canaan on the way" (Genesis 48:7). The phrase "they stumbled in their journey" is compared to a shepherd who saw a wolf entering to snatch a lamb, took a stone to throw at the wolf, and went after the lamb.

Similarly, Jacob cursed and thought he was cursing Laban, not knowing that his curse was falling on his own sheep, as it says, "And Jacob did not know" (Genesis 31:32). Therefore, Rachel died on the way, and why did she die in Bethlehem? The Holy One, blessed be He, said, "My children need her there, in the hour when they sin and steal, and she remembers Me just as I remember her," as it says, "Thus says the Lord: A voice is heard in Ramah...Rachel weeping for her children" (Jeremiah 31:15).

He said to her, "Restrain your voice from weeping" (Jeremiah 31:16). And what reward does she have for her days being cut short and dying on the way? It is that she remembers Me on behalf of my children, as it says, "There is a reward for your deeds, says the Lord...and your children shall return to their own border" (Jeremiah 31:16-17).

Chapter (52) 53: Prophets [1] "She vowed a vow and said, etc." (1 Samuel 1:11). "Gilead is mine, etc." (Psalm 60:9). Rabbi Berachiah said: There are four opinions. One says there is no resurrection of the dead.

The Holy One, blessed be He, said to him, "Behold, Elijah, who revived the dead man from Gilead" (1 Kings 17:1), will come and testify before me. "Gilead is mine" (Psalm 60:9). And one says that the Holy One, blessed be He, does not accept repentance. The Holy One, blessed be He, said to him, "Behold, Manasseh, who angered me so much, who committed so many sins, and yet I accepted him when he repented.

He will come and testify before me." "Woe to me because of Manasseh!" And one says that the Holy One, blessed be He, does not save from the fire. The Holy One, blessed be He, said to him, "Behold, Hananiah and his companions were saved from the fiery furnace that was in Judah" (Daniel 1:6) [Edit. also Daniel 3:20].

"Hoy Yehudah Mechokekai" means "Judah, you are the lawmakers." And one saying goes, "A barren woman does not give birth." God said, "Let Elkanah from Mount Ephraim come, and he will testify about his wife who was barren and gave birth," as it says, "There was a certain man from Ramathaim-zophim in the hill country of Ephraim" (1 Samuel 1:1). "Hoy Ephraim Me'oz Roshi" means "Ephraim, you are the strength of my head." [2] Another interpretation: "And she vowed a vow and said..." (1 Samuel 1:11).

This is in reference to "And the Lord God, Lord is remembered" (Hosea 12:6) [tzevaot - Armies, war etc.] the Hosts, Lord God Hosts [edit. YHVH elohiy Tzevaot]" (Amos 3:13), indicating that God brings about our glory both in the heavenly hosts and the earthly hosts. How does He bring about our glory in the earthly hosts? As it says, "He who calls the waters of the sea and pours them out upon the face of the earth" (Amos 9:6).

And how does He bring about our glory in the heavenly hosts? As it says, "The stars in their courses fought against Sisera" (Judges 5:20). Hannah said [to God], "If you grant me children from the armies below, as you have promised, then I will be blessed among all nations, and there shall be no barrenness in me" (Deuteronomy 7:14). But if it is from the armies above that I seek, then make me a sign that I may be established as they are, with life and continuity.

Therefore it is said, "The Lord of hosts." [3] Another interpretation: And she vowed a vow, and said, "If you will see me, then you will see that I am barren, and Zion is barren, as it is said, "Sing, O barren one" (Isaiah 54:1). If you see me, then you will also see Zion, and remember me, for me, and do not forget your truth, for Zion. There are seven barren ones corresponding to the seven days of creation.

The first is Sarah, as it is written, "And Sarai was barren" (Genesis 11:30), corresponding to the first day. And what was created on the first day? Heaven and Earth, which belong to this purchase by the Holy One, blessed be He, as it is said, "Blessed is Avram to G-d on High, Possessor of heaven and earth" [Rashi: having acquired them by creating them] (Genesis 14:19). The second is Rebecca, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), corresponding to the second day.

And what was created on the second day? The firmament, as it is said, "Let there be a firmament in the midst of the waters, and let it separate between water and water" (Genesis 1:6). Rebecca also gave birth to two sons, Jacob and Esau, as it is said, "And I will separate you from the peoples" (Leviticus 20:26). The third is Leah, as it is said, "And the Lord saw that Leah was hated, and He opened her womb" (Genesis 29:31), corresponding to the third day.

And what was created on the third day? Vegetation, as it is said, "Let the earth sprout vegetation" (Genesis 1:11). And Reuben, the son of Leah, built, as it is said, "And Reuben went in the days of the wheat harvest" (Genesis 30:14). The fourth is Rachel, corresponding to the fourth day.

And what was created on the fourth day? The sun, moon, stars, and constellations, as it is said, "And God said, 'Let there be lights'" (Genesis 1:14). And Joseph, the son of Rachel, stood as her offspring, and they bowed down to him, as it is said, "And behold, the sun, the moon, and eleven stars were bowing down to me" (Genesis 37:9). The fifth corresponds to Thursday, and what was created on Thursday?

Birds that fly in the air (Genesis 1:20). And so was Samuel, the son of Hannah, like a bird flying from place to place and from country to country, and eventually returning to his nest. And so was Samuel involved in the affairs of Israel, going to all places, as it is said, "And he used to go yearly on circuit to Bethel and Gilgal and Mizpah, and he judged Israel in all these places" And his return was to Ramah, for there was his home. (1 Samuel 7:16-17) The sixth corresponds to the Hazzelelponith, the mother of Samson, as it is written: "And their sister (Hazzelelponith) [Hazzelelponi]"(1 Chronicles 4:3).

What was created on the sixth day? Man, and what happened to man? He died by the hand of his wife, as it is written: "And to Adam He said... for from the tree... you shall surely die" (Genesis 3:17), and Samson, too, died at the hands of his wife, as it is written: "And he loved a woman in the valley of Sorek, and her name was Delilah" (Judges 16:4). The Philistines seized him and gouged out his eyes (Judges 16:21).

The seventh corresponds to Zion, as it is written: "And on the seventh day He rested" (Exodus 20:11). And Zion is my resting place forever (Psalm 132:14). Therefore, Isaiah said: "Sing, O barren one, you who did not bear" (Isaiah 54:1).

Chapter (53) 54: Writings [1] A song of ascents; I will lift up my eyes to the mountains. From where does my help come? (Psalm 121:1) May God send your help from the Sanctuary [and support you from Zion]. (Psalm 20:3) When the Holy One, blessed be He, comes to redeem Israel, He will only redeem them from Zion, because the entire world is included from there, as it is written, "From Zion, perfection of beauty, God shines forth." (Psalm 50:2) When will this happen?

"And his feet shall stand on that day upon the Mount of Olives." (Zechariah 14:4) And Israel will say, "I will lift up my eyes," etc. (Psalm 121:1) "And the Lord will go forth and fight against those nations." (Zechariah 14:3) Therefore, it is said, "May God send your help from the Sanctuary," and therefore the Holy Spirit cries out and says, "Oh, that the salvation of Israel would come out of Zion!" (Psalm 14:7) [2] Another interpretation: "A Song of Ascents.

I lift up my eyes to the mountains..." (Psalms 121:1) This refers to the time when Jacob fled from Laban, and he went and settled in the mountains. Laban pursued him and caught up with him, as it says, "And Laban caught up with Jacob, and Jacob pitched his tent on the mountain" (Genesis 31:25). Laban intended to kill Jacob, as Moses says, "An Aramean sought to destroy my father" (Deuteronomy 26:5).

And who was that Aramean but Laban, who sought to destroy our forefather Jacob? Jacob began saying, "I lift up my eyes to the mountains," and God apparently revealed Himself to the wicked Laban and made himself Laban's emissary in order to fulfill Jacob's needs, as it says, "And God came to Laban...and did not permit him to harm him [Jacob]" (Genesis 31:24). And Jacob was later afraid of Esau, as it says, "And Jacob was greatly afraid" (Genesis 32:8).

He said, "Whoever saved you from Laban will save you from me," as it says, "Happy are you, O Israel! Who is like you, a people saved by the Lord..." (Deuteronomy 33:29).

Chapter (56) 57: Writings [1] A song of ascents. I will lift up my eyes (Psalms 121:1). The verse "And the spirit clothed Amasai, the chief of the captains, and he said" (1 Chronicles 12:19) - Rabbi Berachiah said: It refers to the prince of Edom, as Zechariah saw him, as it is said, "I saw by night, and behold a man riding upon a red horse...and he said" (Zechariah 1:8). He sought to imitate those who are called stars, as it is said, "Look now toward heaven, and count the stars...so shall thy seed be" (Genesis 15:5), referring to Israel, who are established in a fortress.

Similarly, it is written, "Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down" (Obadiah 1:4), referring to Edom, who sought to imitate the stars, as it is said, "Look now toward heaven." After this, "red horses, which walked among the myrtle trees" (Zechariah 1:8), these are the kings who stood against him. [They are called] Edom, who loves gold; "sorrel horses," who trample on the vineyards of Israel and take their money; "white horses," to atone for the sins of Israel.

He then saw horns, as it is said, "And I lifted up mine eyes and saw, and behold four horns" (Zechariah 2:1). These are the four kingdoms. He said to him, as long as these horns are visible, the horn of Israel does not rise, as it is said, "These are the horns which scattered Judah, so that no man did lift up his head" (Zechariah 1:21). When will Israel lift up their heads?

When I cut off the horns, as it is said, "All the horns of the wicked also will I cut off; but the horns of the righteous shall be exalted" (Psalms 75:11). "The righteous" refers to Israel, as it is said, "And all thy people shall be righteous" (Isaiah 60:21). At that time, "I will lift up my eyes" (Psalms 121:1), "My help comes from the Lord, who made heaven and earth." (Psalms 121:2)

Chapter (57) 58: Torah [1] And Jacob dwelt in the land (Genesis 37:1). This is what the scripture says: "The eternal God is thy dwelling-place, and underneath are the everlasting arms" (Deuteronomy 33:27). At that time, when Israel dwelt securely, he relied upon the Lord alone (Deuteronomy 33:28). You do not know who preceded, whether it was the dwelling place or the God who preceded, but then David came and explained through Moses, "A prayer of Moses, the man of God.

'O Lord, You have been our refuge in every generation.'" (Psalm 90:1), meaning that God never preceded His creatures, as it says, "Who hath first given to Me, that I should repay him?" (Job 41:3). "And underneath are the everlasting arms" (Deuteronomy 33:27). R. Berechiah said that the Holy One, blessed be He, said: "Although I have created the world and maintain it, when there are righteous men below, it is as if they were maintaining the world," hence "underneath are the everlasting arms."

"And He will thrust out the enemy from before thee, and say: Destroy" (Deuteronomy 33:27), this refers to Esau (and his chiefs), for it is written, "And Esau took his wives" (Genesis 36:6). "And He will thrust out" and rely upon the Lord alone, "and Israel dwelt securely" (Deuteronomy 33:28). [2] Another explanation: "My God, His dwelling place of old." Rabbi Aha said: The Holy One, blessed be He, did not create a dwelling place for Himself, but rather so that you may do My will and be in awe of Me in these conditions.

As it is written: "Only acknowledge Me in all your ways, and I will make your paths smooth" (Proverbs 3:6). And it also says: "He drove out the enemy from before you and said: 'Destroy!'" (Deuteronomy 33:27). "So Israel dwells securely alone" (Deuteronomy 33:28). As long as the Holy One, blessed be He, is at peace, Israel is at peace.

This can be compared to a hired singer - [edit. dagar-to gather together as a brood] - who used to sing in his master's house. He would sit and dine and sing, but after a while, his master brought in the son of the prince - [edit. "Ben haNatz" = refer to to sparkle. literally means "son of a bud." In this context, it refers to a person who is considered a rising star or a person who has the potential to become great in the future, here it means Shekina and prob. also Messiah] -.

When the singer saw him, he ran under the table and hid himself and did not open his mouth anymore. The king entered to dine and said to the son of the prince, "Why isn't the singer singing?" He replied, "Because you brought in the son of the prince and he saw him and was afraid, and he is not singing anymore." The king then took out the son of the prince and the singer sang again.

So too, Israel is in the Diaspora, while the Shechinah dwells in its own land, as it is written: "Those who dwell in Jerusalem say: 'Far from us be the Lord's land; it was given to us as our inheritance'" (Ezekiel 11:15). The Holy One, blessed be He, says to Israel: "Why do you not praise Me?" As it is written: "My dove, in the clefts of the rock, in the covert of the steep place, let Me see your countenance, let Me hear your voice" (Song of Songs 2:14).

Moses said to Him: "Master of the Universe, as long as You are in Your land, Israel is not seen in the world, but when You remove them, they are seen, as it is written: 'He drove out and said: "Destroy!"' and afterwards: 'So Israel dwells securely alone.'" Even the Holy One, blessed be He, is not seen in the world, as it were, until the time when the kingdom of Edom is uprooted, as it is written: "God is King over the nations" (Psalms 47:9).

At that time, God will sit on His holy throne. (Psalms 47:9). [3] Another interpretation: "And Jacob dwelled." What is written above, "And Esau took" (Genesis 36:6). This corresponds to "In your distress, when all these things have befallen you in the end of days, you will return to the Lord, your God, and hearken to His voice" (Deuteronomy 4:30), which refers to the angels, as it says, "And Jacob said when he saw them" (Genesis 32:3).

All of them will be uplifted, as it says, "And they shall lift up their wings" (Isaiah 40:31). This refers to Esau (and his chieftains) who went to a land because of his brother Jacob (Genesis 36:6), "The one who trusts in Me shall inherit the land" (Isaiah 57:13). This refers to Jacob and his sons, and Jacob dwelled. - [edit. also refers Legends of Jews 1:3 and Psalm 90:3 'Return, ye children of men.'] [4] Another interpretation: "And Jacob dwelled."

In scriptures it is said: "For we are strangers before You, and sojourners, as were all our fathers" (1 Chronicles 29:15). This is the way of the righteous, who are the essence of the world and make themselves secondary. This is how Avraham was, who made himself secondary, as it says "I am a stranger and a sojourner among you" (Genesis 23:4). This is how Yaakov spoke to Esau, "I have sojourned with Laban" (Genesis 32:5).

Similarly, Israel is written "strangers and sojourners" (Leviticus 25:23), therefore David says "Hear my prayer, O Lord, and give ear to my cry" (Psalm 39:13), why? Because I am a stranger with You, a sojourner, as were all my fathers. - [edit. this refers to world-to-come "as we are strangers in this world" (Leviticus 25:23)(Duties of the Heart, Fourth Treatise on Trust 4:61)]

Chapter (58) 59: Prophets [1] The vision of Obadiah. "Thus says the Lord God concerning Edom (Jeremiah 49:7): We have heard a report from the Lord, and a messenger has been sent among the nations: 'Rise up! Let us rise against her for battle!'" (Jeremiah 49:14). When Jacob, our father, saw the leaders of Esau, he became afraid and began to say, "Who can stand up against all of them, so many kings and leaders, and I am but one person?

How can I stand up against all of them?" Then the Holy One, blessed be He, said to him, "Do not be afraid. Look at what is behind you." "These are the generations of Jacob.

Joseph" (Genesis 37:2). "Who can stand up against all of them?" "The smallest one among your children." "And the House of Jacob shall be fire and the House of Joseph a flame" (Obadiah 1:18).

It is compared to a goldsmith who was sitting and doing his work, and his disciple was with him. The disciple raised his eyes and saw many camels loaded with straw. He began to wonder and said to his teacher, "Who can stand up against all of them?" His teacher replied, "One spark from the furnace can burn them all."

So the Holy One, blessed be He, said to Jacob, "Are you afraid of them? One spark from you can burn them all," as it is stated, "Behold, they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame" (Isaiah 47:14). This refers to Joseph, as it is stated, "And the House of Joseph shall be a flame" (Obadiah 1:18). Therefore, "and he (Jacob) descended" (Genesis 36:1), the descent (interpreted as) the worst (possible scenario) that Jacob loses them all, and the descent of your children is combined against Esau.

Even Obadiah, the lowest of all the prophets, takes revenge against Edom, as it is stated, "The vision of Obadiah. "Why has Yaakov descended?" (Obadiah 1:18) [2] Another interpretation: Vision of Obadiah. It says, "God rebukes the wild beasts and so on" (Psalms 68:31). Rabbi Pinchas said about this, "David said to God, 'Master of the universe, You rebuke the wild beasts that come from the cane, and their king writes with a cane, seals and takes golden coins, as well as Ephah measures, governors, and scribes who take much gold from the people every day, the testimony of the mighty ones in the carts of the peoples, who eat the fat of the peoples and come with the strength of the mighty ones, the strength of Abraham and Isaac.

They say of themselves, 'Esau the son of Isaac, and Isaac the son of Abraham, crouches in the dust for silver.' Even though they are angry with someone who sins, they accept his bribe and take money from him. Moreover, they scatter Israel from their Torah study and bring them into the evil inclination's desire, as it says, 'Foreign nations will crave your closeness' (Psalms 68:32). God said, 'I will uproot them from the world.

But I and you and the Messiah will stand against them,' as it says, 'You will trample the poor, you will walk on their backs' (Isaiah 26:6). God's foot, as it were, is Edom, as it says, 'I will cast my shoe over Edom' (Psalms 60:9). The foot of the poor is the Messiah, as it says, 'He is poor and rides on a donkey' (Zechariah 9:9). The feet of the poor are Israel, as it says, 'How beautiful are your steps' (Song of Songs 7:2).

Therefore, Obadiah was commanded to stand against all the kingdoms on behalf of Israel because they are difficult to overcome, as it says, 'The vision, rise up and let us wage war against her' (Obadiah 1:1)." [3] Another interpretation: Vision of Obadiah: What did Obadiah see that he prophesied against Edom? Rather, the Holy One, blessed be He, said: Obadiah was raised among two wicked people, Ahab and Jezebel, but he did not learn their ways.

Rather, Obadiah was extremely God-fearing. Esau, on the other hand, was raised among two righteous people, Isaac and Rebecca, but he did not learn their ways. Therefore, the Holy One, blessed be He, said: Obadiah, who was raised among two wicked people and did not learn their ways, will come and take revenge against Esau, who was raised among two righteous people and did not learn their ways. Hence it is said: "The vision of Obadiah." [4] Another interpretation: Vision of Obadiah: What did Obadiah see as a reason to punish Edom?

Rather, the Holy One, blessed be He, said, "Abraham used to feed fetuses and wayfarers, and Esau came and killed them, and he used to fill the caves with corpses, and Jezebel used to kill the prophets. Obadiah hid them in caves and sustained them, as it says, 'And it was when Jezebel was cutting off the prophets of the Lord, Obadiah took a hundred prophets and hid them in fifty caves and sustained them with bread and water' (1 Kings 18:4).

The Holy One, blessed be He, said, 'Let Obadiah come, who fed the prophets in caves, and punish Esau, who killed people in caves.' Therefore it is said, 'The vision of Obadiah.' Another commentary: Esau circumcised his fathers, but he despised the circumcision and chose to remain uncircumcised. Obadiah, on the other hand, was uncircumcised and despised it, but he chose to be circumcised.

The Holy One, blessed be He, said, 'Let Obadiah come, who despised circumcision and circumcised himself, and punish Esau, who circumcised his fathers and made himself uncircumcised.' Therefore it is said, "The vision of Obadiah." Another commentary: Esau sought to fulfill the wishes of his father, as it says, 'And Esau said in his heart, "Let the days of mourning for my father draw near"' (Genesis 27:41), but Obadiah honored one who was not his father, as it says, 'And behold, Obadiah was on the way, and Elijah met him, and he recognized him and fell on his face...' (1 Kings 18:7).

The Holy One, blessed be He, said, 'Let Obadiah come, who honored one who was not his father, and punish Esau, who sought the death of his father.' [Obadiah 1:21] Therefore it is said, 'The vision of Obadiah, but for Israel, I have known his thoughts...' (Jeremiah 29:11).

Chapter (59) 60: Psalms [1] "A song of ascents. Many times they have afflicted me from my youth," let Israel say (Psalm 129:1). And it shall be, when you find yourself in great distress and tribulation, this song shall bear witness against you (Deuteronomy 31:21). The Holy One, blessed be He, said, "When Israel finds itself in such troubles and I deliver them from it, at that moment they shall sing a song," as it is said, "Then Moses and the children of Israel sang this song to the Lord" (Exodus 15:1).

This is also true when they were in Egypt and were enslaved; once they were saved and sat down to eat, they immediately sang a song, as it is said, "You will have a song as in the night when a holy feast is kept" (Isaiah 30:29). On that same night, it is said, "a night of watching" (Exodus 12:42). This is also true at the sea, when they were in great distress, as it is said, "They crossed the sea through great trial" (Zechariah 10:11), and when God performed miracles and saved them, they immediately sang a song, as it is said, "And Israel saw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed in the Lord, and in Moses his servant" (Exodus 14:31).

Immediately after that they sang, "Then sang Moses and the children of Israel" (Exodus 15:1). When they came to the wilderness and were thirsty, as it is said, "Their soul fainted within them" (Psalm 107:5), and they cried out to the Lord, when they saw the well of water, they immediately sang a song, as it is said, "Then Israel sang this song, 'Spring up, O well'" (Numbers 21:17-18). Therefore, it is written, "And it shall be, when you find yourself in great distress" (Deuteronomy 31:21), and so it was with Deborah and Barak when Sisera oppressed them, as it is said, "And Sisera called together all his chariots" (Judges 4:13), and when the Holy One, blessed be He, delivered them, immediately Deborah sang, as it is said, "Then Deborah sang" (Judges 5:1).

Similarly, when Sennacherib came, Hezekiah said, "And my song shall be with you" (Isaiah 38:20). And so with David, when troubles came upon him, as it says, "For troubles without number surround me" (Psalm 40:13), and once the Almighty saved him from all of them, immediately he said a song, as it says, "These four were born to the giant in Gath, and fell by the hand of David and his servants" (2 Samuel 21:22), "Then David spoke to the Lord the words of this song" (2 Samuel 22:1).

Therefore, it says, "And it shall come to pass, when many evils and troubles have befallen them, this song shall testify before them" (Deuteronomy 31:21), therefore we say in Psalm 129:1, "Many times they have oppressed me from my youth."

Chapter (60) 61: Torah [1] And Joseph was brought down to Egypt (Genesis 39:1). This is what scriptures say: "Good is the man who sits alone and is silent, for he will bear the yoke upon himself. He will put his mouth to the dust and hope that there may be hope, because the Lord will not cast off forever" (Lamentations 3:27-29). "Good is the man" [who bears the yoke] "in his youth".

Blessed is he who accepts suffering in his youth, for his end will be peaceful. Job's friends also said to him: "Why do you complain about the suffering that has come upon you? Rather, your end will be peaceful," as it is said: "Your beginning was small, but your end will be very great" (Job 8:7). The suffering that you are experiencing now will save you from Gehenna (Hell), and you will rest in Gan Eden (Paradise), as it is said: "And he also brought you out of distress into a broad place where there was no constraint" (Job 36:16).

This is to save you from the narrow mouth of Gehenna, which is narrow from above but wide from below, as it is said: "The earth is dark and barren, like a shadow" (Job 10:22). The wicked are like birds in Gehenna, because there is no air or land there. Therefore, it is wide and not constrained below, and not only did the suffering that came upon you save you from Gehenna, but you rest in Gan Eden, as it is said: "And your table will be full of fatness" (Job 36:16).

Therefore, "Good is the man" [who bears the yoke in youth] and so on. [Pirkei Avot 3:5] [2] And so all the righteous suffered in their youth and ultimately found comfort. Abraham suffered greatly in his youth, was thrown into a fiery furnace, and was cast out of his father's house. Sixteen kings came against him, and his wife was taken from him by both Pharaoh and Abimelech. He was tested with his only son, Isaac, but in the end found peace, as it says "And Abraham was old, well advanced in age; and the Lord had blessed Abraham in all things" (Genesis 24:1).

Isaac also suffered greatly in his youth, as Ishmael took an arrow and tried to kill him. It says, "And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac" (Genesis 21:9). "Playing" means he took an arrow and tried to kill him. Furthermore, his father Abraham was going to slaughter him, and then famine came, as it says, "Now there was a famine in the land" (Genesis 26:1).

Isaac went to Abimelech and became the target of jealousy, as it says, "And the Philistines envied him" (Genesis 26:14). They told him to leave, and he went and settled in Gerar, where he disputed with the shepherds. But ultimately he found comfort, as it says, "Therefore he called it Rehoboth, for he said, 'For now the Lord has made room for us, and we shall be fruitful in the land'" (Genesis 26:22).

Similarly, Jacob suffered greatly, as Esau pursued him, and he was enslaved by his sons. He was pursued by Laban and punished through his daughter. His son was sold, and in the end he found peace, as it says, "And Jacob lived in the land of Egypt seventeen years" (Genesis 47:28). Joseph was deeply pained when his brothers despised him, threw him into a pit, sold him into slavery, and he was imprisoned.

As it is written, "They afflicted his feet with shackles; iron pierced his soul until his word came to pass and God's word proved him true" (Psalms 105:18-19). Joseph remained silent, as it is written, "He sits alone in silence" (Lamentations 3:28). In the end, he was redeemed, as it is written, "He will not abandon forever, for He desires to show kindness" (Lamentations 3:31). And it is written at the end, "Hurry and go up to my father" (Genesis 45:9). [3] Another interpretation: "And Joseph went down to Egypt." (Genesis 39:1) It is said in scriptures: "He (God) has withdrawn you (Israel) from the land of the living." (Hosea 11:4) This refers to Joseph, as it is said, "There were certain men who were defiled by a human corpse." (Numbers 9:6) If not for the fact that Israel had to go down to Egypt due to Joseph's story, they would have been worthy of descending to Egypt in chains, just as they descended to Babylon, as it is said, "You should know for certain that your descendants will be strangers in a land not their own, and they will be enslaved and oppressed there." (Genesis 15:13) But because God loved them, He caused them to descend to Egypt in a pit and brought about the story of Joseph's sale so that they would descend of their own accord.

Our sages say in the name of Rabbi Yehoshua ben Korcha that this was due to the coat of many colors that Jacob added to Joseph's clothing. His brothers were jealous of him and sold him to Egypt, and they also descended there after him, as it is said, "And Israel loved Joseph and made him a coat of many colors." (Genesis 37:3) The coat of many colors had an argaman (purple) stripe that reached the palm of his hand.

Alternatively, it was the coat of many strips of parchment (shetarot) that his brothers wrote on concerning him, debating which type of death to kill him with. One said burning and one said killing, as it is said, "And they saw him from afar and plotted to kill him." (Genesis 37:18) The coat of many colors was stripped off of Joseph after they sold him, as it is said, "And they stripped Joseph of his coat, the coat of many colors that was on him." (Genesis 37:23) They debated amongst themselves who would take him and bring him to their father Jacob.

Once they made their peace, Judah suggested that they sell him, and they sent him down to Egypt with his coat, as it is said, "And they sent the coat of many colors and brought it to their father." (Genesis 37:32) Judah went and said to him [Joseph], "Please recognize [me], and let me know [who you are]." And [Joseph] said [to his brothers], etc. (Genesis 44:32-33) The Holy One, blessed be He, said to Judah, "You have spoken well to your father, [when you said] 'Please recognize [me],' for you also have [a lesson] to hear, as it says [about Tamar], 'And she said, 'Please recognize [this],' etc." (Genesis 38:25).

And Judah recognized [Joseph], etc. (Genesis 44:33) Jacob said to him, "I know who did this to my son, a wild animal devoured him" (Genesis 37:33). "I know that you gave the advice," [said Jacob,] as it says, "And Judah said to his brothers, 'What profit is there...'" (Genesis 37:26), for no harm comes from a lion. And who is this Judah? As it says, "Judah is a lion's cub" (Genesis 49:9).

"You have torn Joseph," [said Jacob,] "and ascended to the throne," as it says, "A lion's cub, Judah, you have risen" (Genesis 49:9). The Holy One, blessed be He, said to Judah, "You have no children, and you do not know the pain of having children. You deceived [your father] and said, 'A wild animal devoured [Joseph].' Now you will know what the pain of having children is."

And what is written after [Jacob's rebuke]? "And it was at that time that Judah went down [from his brothers]" (Genesis 38:1). And this also applies in the future, "A son shall not bear the iniquity of the father, and a father shall not bear the iniquity of the son" (Ezekiel 18:20).

Chapter (62) 63: Writings [1] A song of ascents. "Many [peoples] have afflicted me from my youth,"(Psalms 129:1) As it is written in scriptures: "The myrrh bush of my beloved," to me (Song of Songs 1:13). The Assembly of Israel says: Although the inclination and the evil urge troubled me, as it is said, "And they embittered their lives" (Exodus 1:14), the Almighty's son will stay between the two sons of Amram, between Moses and Aaron, as it is said, "Your two breasts" (Song of Songs 7:4).

And so it is with the sea, "They were rebelled upon the sea, the Sea of Reeds" (Psalms 106:7). "But he dwells among the desolate cliffs. Your right hand, O Lord, is glorious in power; Your right hand, O Lord, shatters the enemy." (Exodus 15:6).In the desert, both the adversary and the yetzer hara (evil inclination) troubled me, as it is written "And the Lord afflicted the people" (Exodus 32:35), but nevertheless, the Almighty's son will stay between the two, between the first count and the last.

Additionally, Jacob, the son of Isaac and grandson of Abraham, says "Great troubles have encompassed me since my youth, but even so, they were not able to overcome me, whether from the hand of God or the evil inclination. As it is said, 'See, I have not caused you to suffer before me' (Genesis 48:11)." Therefore, Jacob began to say, "Great troubles have encompassed me since my youth, but even so, they were not able to overcome me."

[1] A song of ascents. "Many [peoples] have afflicted me from my youth," (Psalms 129:1). And scriptures say: From [(the following)] six woes He shall save you [(by the afflictions which you have suffered)], and in the seventh, evil shall not reach you." (Job 5:19). Solomon explains that "six things the Lord hates..." (Proverbs 6:16).

David says, "I have kept them," (Psalms 119:128) "My eyes are raised high" (ibid. 131), "My heart is not haughty, my eyes are not lofty" (Psalms 131:1), "A lying tongue" (Proverbs 6:17), "My soul is saved from deceitful lips and tongue" (Psalms 120:2). "Hands that shed innocent blood" (Proverbs 6:17), "I am clean and my kingdom is from the Lord" (2 Samuel 3:28). "A heart that devises wicked schemes" (Proverbs 6:18), "My heart is firm, O God; my heart is firm;" (Psalms 57:8) [edit.

There is error in Hebrew reference says 57:5]. "Feet quick to run to evil," (Proverbs 6:18), "My feet stand on level ground" (Psalms 26:12). "A false witness who pours out lies" (Proverbs 6:19), "Do not hand me over to the desire of my foes, for false witnesses rise up against me" (Psalms 27:12). "And one who sows discord among brethren" (Proverbs 6:19), "But as for me, listen to my plea for mercy when I cry out to you for help, when I lift up my hands toward your most holy place" (Psalms 28:2).

From [(the following)] six woes He shall save you [(by the afflictions which you have suffered)], and in the seventh, evil shall not reach you." (Job 5:19), as the Holy One, blessed be He, saved David from these things because he kept them. [2] Another explanation According to our father Jacob, he exclaimed and said, "Greatly have I been afflicted from my youth, let Israel now say" (Psalms 129:1).

The Holy One, blessed be He, responded and said, "But in every trouble that entered upon you, was I not with you and saved you? I redeemed you from death in famine (Job 5:20), when Jacob saw that there was grain in Egypt and said, 'Why do you just keep looking at each other?' (Genesis 42:1), and in war from the hand of the sword (Job 5:20), when Esau came with four hundred men, "You will hide from the sword of the tongue" (Job 5:21).

When did Jacob hear the words of Laban's sons, etc.? (Genesis 31:1), and "Do not be afraid of sudden terror, nor of trouble from the wicked when it comes" (Proverbs 3:25). When did the people of Shechem come and depart and a terror from God fell upon them? (Genesis 35:5), "You shall laugh at destruction and famine" (Job 5:22). When did he leave his father's house and Esau took his blessings from him? (It seems to be different opinions regarding the interpretation of the beginning of Parshat Vayetze) Nevertheless, the Holy One, blessed be He, did not abandon him, as it is written, "With my staff I crossed this Jordan, and now I have become two camps" (Genesis 32:11), "Do not be afraid of the beasts of the earth" (Job 5:22), for as long as he was a shepherd, not one of the animals touched the flock, as it is written, "I did not bring you animals torn by wild beasts" (Genesis 31:39).

"For you have made a covenant with the stones of the field" (Job 5:23). When did he take stones from the place and set them up as a pillar? (Genesis 28:18). "And the wild beast of the field shall be at peace with thee" (Job 5:23), "And Esau ran to meet him" (Genesis 33:4), which is called a "Chayah" (wild animal), as it says, "Shout down the beast of the reeds" [(Yishmael, who is like a swine living among the reeds)] (Psalms 68:31).

"And you will know that your tent is in peace" (Job 5:24), "When was it that Israel settled?" (Genesis 33:22), and what is written after that? "And the sons of Jacob were twelve" (Genesis 35:22). "And you will lie down, and none shall make you afraid" (Job 11:19), "And Israel shall dwell in safety, alone" (Deuteronomy 33:28), "Many faces have been humbled before you" (Job 40:14), "And many nations shall come" (Isaiah 2:3).

The Holy One, blessed be He, said to Jacob: "After all these things that I have done for you, you will call me your adversary" (Hosea 12:14). Jacob also said, "Many have been my afflictions from my youth" (Psalms 129:1), and also said, "They have not prevailed against me" (Psalms 129:2). David said to him, "For all these things, I will give you praise," as it says, "Many are the afflictions of the righteous, but the Lord delivers him from them all" (Psalms 34:19).

Chapter (69) 70: Torah [1] "And Jacob saw that there was grain in Egypt" (Genesis 42:1). This teaches us that both the ear hears and the eye sees, "The Lord has made them both" (Proverbs 20:12). Why did Solomon mention both the ear and the eye? Because not only did the Holy One, blessed be He, create them, but also all of a person's organs will be judged, except for the ear and the eye.

Why? Because the eye sees what is not good for a person and the ear hears what is not good for a person. But the hands, if a person does not want to steal, he does not steal. If he does not want to burn, he does not burn.

If he does not want to strangle, he does not strangle. And so too with the feet. Therefore, it is said, "The ear that hears and the eye that sees" (Proverbs 20:12). Come and see, all the time that Joseph was sold, Jacob and his sons did not know that Joseph was still alive.

When the time came, the Holy One, blessed be He, gave their eyes and ears the ability to know, as it is said, "And Jacob saw that there was grain in Egypt," and he said, "Behold, I have heard" (Genesis 42:1-2). [2] Alternative explanation: "An ear that hears and an eye that sees." Rabbi Ashi said in the name of Rabbi Chelkiah: "Because in this world, Israel sinned and became deaf to the Torah and blind to the Divine Presence, as it says, 'Their ear is uncircumcised, and they cannot listen; behold, the word of the Lord is to them an object of scorn; they take no pleasure in it' (Jeremiah 6:10).

Therefore, they were prevented from learning Torah, and their eyes were sealed from seeing the Divine Presence. Similarly, Isaiah cries out, 'Hear, you deaf, and look, you blind, that you may see!' (Isaiah 42:18). And they say to Him, 'We grope, like blind men along a wall; Like those without eyes we grope. We stumble at noon, as if in darkness; Among the sturdy, we are-b like the dead.' (Isaiah 59:10).

And they do not hear, as it says, "And I [(Israel)] was like a deaf man, not hearing [their taunts]; and as a mute, not opening his mouth." (Psalm 38:14). What does the Holy One, blessed be He, do? In the future, He will first revive them and then open their eyes and ears, as it says, 'Then the eyes of the blind shall be opened, and the ears of the deaf unstopped' (Isaiah 35:5). And they will hear the words of God, as it says, 'And your ears shall hear a word behind you, saying, "This is the way, walk in it," when you turn to the right or when you turn to the left' (Isaiah 30:21), and they will see how He teaches, as it says, 'And your Teacher will not hide himself anymore, but your eyes shall see your Teacher' (Isaiah 30:20).

At that time, the verse will be fulfilled, 'An ear that hears and an eye that sees' (Proverbs 20:12). Neither an angel nor a seraph does this, but the Lord does both." [edit. How LORD guides you? The Ruach haKodesh guides you (Megillah 14a:13)] [3] Another interpretation: "And Jacob saw" Like it is said in scriptures: that he said "Who commands the sun not to shine" and to consume (Job 9:7).Indeed, all of Job's wisdom - does he not know that if the Holy One, blessed be He, were to command the sun, moon, and stars not to shine, they would not shine, except for Jacob and his sons who are compared to the sun, moon, and stars, as it is said, "And behold, the sun, the moon, and eleven stars were prostrating themselves to me" (Genesis 37:9).

Joseph was separated from his father for twenty-two years, and the Divine spirit was withdrawn from Jacob and his sons, and he was not far from them except for three days, and they did not know that he was in Egypt. Before that, great prophets were Jacob and his sons. If you wish to know, when Joseph related his dreams to them, what did they say to him? "Are you really going to be a king and rule over us?" (Genesis 37:8).

And when he was sold, they did not know where he was. Why did the Holy One, blessed be He, say this and why did He do it? In order that the prophets should not become haughty, He weakened their power and showed them that they were nothing. This is also the way Moses, the greatest of the prophets, was tested, as it is said, "The matter that is too difficult for you, you shall bring to me" (Deuteronomy 1:17).

The Holy One, blessed be He, said to him, "You can solve a difficult problem? I will test you." When the case of the daughters of Zelophehad came before him, he began to falter, not knowing what to say. He only said, "And Moses brought their case before the Lord" (Numbers 27:5).

The Holy One, blessed be He, said to him, "Moses, did you not say, 'The matter that is too difficult for you'? Behold, the women know something that you do not know, as it is said, 'So are the daughters of Zelophehad speaking'" (Numbers 27:7). The women argued more eloquently than you did. Even though Samuel was as respected as Moses, when he said to Saul "I am the one who sees" (1 Samuel 9:19), the Lord said to him, "Tomorrow I will show you if you really see, as it is written, 'Fill your horn with oil' (1 Samuel 16:1)."

As soon as he went and saw Eliab, the Lord said to him, "You are the one who said 'I see,' but you did not see, as it is written, 'Do not look at his appearance' (1 Samuel 16:7). Why does one who chips away at a stone finish it? (Job 9:7). Even Elisha, a great man, accomplished double the miracles that Elijah did, as it is written, "Please let there be a double portion of your spirit upon me" (2 Kings 2:9).

And there came a moment when he knew nothing, when he saw the Shunammite woman coming to him, he said to Gehazi, "Please run to meet her and ask her, 'Are you well? Is your husband well? Is your child well?'" (2 Kings 4:26). He did not know that the child had died.

Eventually, he felt something and said to Gehazi, "Let her be, for her soul is bitter within her, and the Lord has hidden it from me and has not told me" (2 Kings 4:27). Thus, you have learned that everything is from the Almighty - if He wants people to see, they will see, and if He wants them to hear, they will hear, as it is written, "The ear that hears and the eye that sees - the Lord has made them both" (Proverbs 20:12).

Therefore, it is said, "He who says to the deaf, etc." (Proverbs 27:14). [4] Another interpretation: "And Jacob saw [that there was grain in Egypt]": David said, "Happy is the one who seeks the help of Jacob's God, whose hope is in the Lord his God" (Psalm 146:5). Jacob knew that they were in Egypt, and this refers to Joseph, who was his hope (i.e., he hoped to see him again). [5] Another interpretation: "And Jacob saw that there was grain."

Job said, "The eyes of the righteous will not be dimmed" (Job 36:7), referring to Jacob, who, despite the fact that the Holy Spirit had departed from him and he did not know that his son was alive, the Lord informed him, as it is said, "And Jacob saw." Therefore, it is said that "the eyes of the righteous will not be dimmed, and they will establish kings on the throne, but the throne will be exalted above them" (Genesis 41:40).

And even the future anointed one*, who will stand up from Joseph, was shown to him, as it is said, "And he established them forever and exalted them" (Job 36:7) [edit: also Psalm 76:14 and *Mashiach: Isaiah 11:1-6]

Chapter (70) 71: Prophets [1] "But Zion said, 'The Lord has forsaken me, the Lord has forgotten me.'" (Isaiah 49:14) This means that if Zion says, "The Lord has forsaken me," the Lord says in response, "If I remember you, Jerusalem, I remember the Torah that I gave you on your right hand," as it is written, "From his right hand a fiery law for them" (Deuteronomy 33:2). Another explanation: "If I remember you, Jerusalem," I remember all the miracles that I performed for Israel at the sea, as the children of Israel said to him, "Your right hand, O Lord, glorious in power" (Exodus 15:6), and you say, "The Lord has forgotten me." [Isaiah 49:15] [2] Another interpretation: "And Zion said, 'The Lord has forsaken me, and the Lord has forgotten me.'" (Isaiah 49:15) This refers to the sin of the golden calf, which caused the Shechinah to depart from the Israelites.

Therefore, Zion says, "The Lord has forsaken me." However, God responds, "If I forget you, O Jerusalem, may my right hand forget its skill" (Psalms 137:5). In other words, God did not forget the Israelites, but rather, they forgot Him. This is why He says, "If I forget you," indicating that it was the Israelites who forgot Him.

Another interpretation: also suggests that "Zion" refers to the Torah, which the Israelites neglected and abandoned. This is why it says, "The Lord has forsaken me," as if the Torah itself is speaking. God responds, "If I forget you," meaning that He did not forget the Torah, but rather, the Israelites forgot it. The Targum translates this passage as, "And Zion said, 'I have sinned, and my children have abandoned me.'"

In either case, the message is clear: it was the Israelites who turned away from God, not the other way around. God remains faithful to His covenant and His word, even when His people fail to uphold their end of the bargain. [3] Another interpretation: "And Zion said, 'The Lord has forsaken me.' David said, 'I have considered the days of old, the years of ancient times. Have you forever rejected us?

Will you be angry with us forever?' (Psalm 77:6-8). What did Zion mean when she said, 'The Lord has forsaken me'? She meant to say, 'I have considered all the days since creation and have not been redeemed. I considered the days of menstruation, as the prophet said, "Their way was like the uncleanness of menstruation before me" (Ezekiel 36:17).

I considered the days of childbirth, as the prophet said, "Therefore, he will give them up until the time when she who is in labor bears a child" (Micah 5:2). I thought about the generations, as it is written "May his days be like those of a generation (Psalm 71:7)." I thought that twenty years had passed since Isaac desired to have children, as it says "Isaac was forty years old when he took Rebekah... (Genesis 25:20)," and he had a son at the age of sixty, as it says "Isaac was sixty years old when they were born (Genesis 25:26)."

I thought and was not redeemed. I thought that twenty-two years had passed for Jacob, corresponding to the twenty-two years that Joseph was separated from him [his father], and after twenty-two years he was reunited with him, as it says "Joseph is still alive (Genesis 45:28)." I thought and was not redeemed. I thought that Babylonian rule lasted for seventy years, as it says "When Babylon reaches seventy years (Jeremiah 29:10)," and I thought that the rule of Media and Greece would also end, but I was not redeemed.

For many years, Aram enslaved me, and I was not redeemed. Has God forgotten how to pity? (Psalm 77:10), or perhaps "Has His faithfulness disappeared forever?" (Psalm 77:9). Therefore, I say, "God has abandoned me." (Isaiah 49:14) [4] Another explanation: Why did she say "God has forsaken me" instead of saying "the people of Zion have forgotten me" as it is stated, "For there they that led us captive asked of us words of song, and our tormentors asked of us mirth: 'Sing us one of the songs of Zion.'" (Psalm 137:3) and it did not mention God, as it says, "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion." (Psalm 137:1) But you say "If I forget you, O Jerusalem, let my right hand wither; [Others “forget its cunning]." (Psalm 137:5) and you did not say "If I forget thee, O Zion," therefore, you say "God has forsaken me." (Isaiah 49:14) [5] Another explanation for why Zion said "The Lord has forsaken me" - she did not mean that His presence was in that place and left and returned again.

This is like what Sarah said in the wilderness of Sinai, perhaps His presence was removed from there and returned again. Sarah said the same thing in Nov, Shiloh, and Giv'on when His presence was removed from there and returned again. But in my case, I said, "This is my rest forever; here I will dwell, for I have desired it" (Psalm 132:14), and His presence was removed and did not return. Therefore, I say that just as He did in all those places, so He does to me.

"The Lord has forsaken me, and the Lord has forgotten me." But God said to her, "Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you" (Isaiah 49:15). Perhaps you will forget the sacrifices and the burnt offerings that I accepted from you, but I will not forget you.

Rabbi Berachiah said, "Your life! Although You have done many good things for me, You have also done many bad things. But I do not remember the bad things You have done, only the good things. Even those things will be forgotten, but I will not forget You, the Lord my God" (Isaiah 49:15).

"Why do many waters cannot quench love?" (Song of Solomon 8:7). What kind of love does the Lord love? "The Lord loves the gates of Zion more than all the dwelling places of Jacob" (Psalm 87:2).

Chapter (71) 72: Writings [1] A Song of Ascents. "Many times they have afflicted me from my youth, and so on" (Psalm 129:1) It is said in scriptures: "In all their affliction, He was not afflicted" (Isaiah 63:9). If Israel does the will of the Almighty in all their troubles, then He is afflicted with them, but if they do not do His will in their troubles, then He is not afflicted with them. This is evident from the incident in Egypt where the Israelites made bricks from straw and were revealed to Moses at the burning bush as if they were making them from precious stones (Exodus 24:10).

Thus it is written, "I am with him in trouble" (Psalm 91:15) and "the angel of His presence saved them" (Isaiah 63:9). This angel, who sees the Almighty's face every day, is their savior. Jacob also said, "the angel who has redeemed me" (Genesis 48:16). Through His love (Isaiah 63:9) and in the merit of Abraham, who loved Him, twenty generations hated Him, but when Abraham appeared, they loved Him.

Through His mercy (Isaiah 63:9) and in the merit of Isaac, who was almost sacrificed, it is written, "do not lay a hand on the boy" (Genesis 22:12). He Himself redeemed them (Isaiah 63:9) in the merit of Jacob, as it is written, "The Lord redeemed Jacob" (Isaiah 48:20). Raised them (Isaiah 63:9) from the sea and exalted them (Isaiah 63:9), in the desert, All the days of old.(Isaiah 63:9) In the land of Israel.

Another interpretation: "they were sustained by manna in the desert and were lifted up (carried) in the wilderness all the days of eternity in Shiloh." Another interpretation:"And He carried them in the clouds [in the wilderness], and He raised them up in the desert [in the Promised Land], all the days of eternity [i.e. forever] in the land of Israel. Another interpretation: "And He carried them in the manna, and He raised them up in the wilderness, all the days of eternity in Shiloh."

Another interpretation: "And they were sustained by manna in the first Temple, and they were lifted up in the desert, all the days of eternity in Shiloh. And they will be sustained in the future Temple, and lifted up in the second Temple, all the days of eternity, as it is said, 'One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life' (Psalms 27:4)."

Alternatively, He carried them in the monarchy of the House of David, and He will lift them in the monarchy of the Messiah, all the days of this eternal world, as it is said, "The Lord will reign forever and ever" (Exodus 15:18)."

Chapter (73) 74: Prophets [1] "Hear the word of the Lord, O house of Jacob" (Jeremiah 2:4). This means that just as the new heavens and the new earth (Isaiah 66:22), when the Lord speaks, they come into being, as it is said, "By the word of the Lord the heavens were made" (Psalms 33:6). But you do not listen. "Hear the word of the Lord" and nullify all other words, "I am [the Lord your God]" (Exodus 20:2).

They denied the Lord (Jeremiah 5:12). "You shall have no other gods before me" (Exodus 20:3). "For your gods [Israel] were as numerous as your cities" (Jeremiah 2:28). "You shall not take the name of the Lord your God in vain" (Exodus 20:7).

"But if they swear falsely, then my oath to them is nullified" (Jeremiah 5:2). "Remember the Sabbath day, to keep it holy" (Exodus 20:8). "And they have desecrated my Sabbaths" (Ezekiel 22:8). "Honor your father and your mother" (Exodus 20:12).

"Father and mother were treated lightly among you" (Ezekiel 22:7). "You shall not murder. You shall not commit adultery. You shall not steal" (Exodus 20:13-15).

"But you murder, commit adultery, and steal" (Hosea 4:2). "You shall not bear false witness against your neighbor" (Exodus 20:16). "For false witnesses rise up against me" (Psalms 27:12). "You shall not covet" (Exodus 20:17).

"They covet fields and seize them" (Micah 2:2). Although you nullified all other commandments, one commandment remains, and I will forgive you. And what is that? The Sabbath, as Jeremiah said to Israel, "Do not carry a load out of your houses on the Sabbath day or do any work, but keep the Sabbath day holy, as I commanded your forefathers" (Jeremiah 17:22).

"And this city shall remain forever" (Jeremiah 17:25). "But if you do not listen to me" (Jeremiah 17:27), "I swear by myself," declares the Lord, "that this house will become a desolation" (Jeremiah 22:5). Therefore, it is said, "Hear the word of the Lord," and "Hear the word of the Lord" means only the Sabbath, as it is said, "From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me," declares the Lord" (Isaiah 66:23).

Similarly, the Lord said to Moses, "Speak to the Israelites and say to them, 'You must observe my Sabbaths'" (Exodus 31:13). [2] Another explanation: they fulfilled the commandment of Hashem both in action and in hearing, as it says, "They heard the voice of Hashem as He was speaking the words" (Exodus 20:15), which means that they not only heard the words, but they also acted on them. This can be compared to a king who betrothed a woman from a prominent family, and he asked his advisors what kind of clothing she wears.

They replied that she wears two fine stockings that are priceless. When the king saw them, one slipped off and was lost. The woman was ashamed to go to her husband with only one stocking, but the king heard about it and told her to keep the remaining one, and there was nothing wrong with that. Similarly, when the Israelites stood at Mount Sinai to receive the Torah, they accepted both the action and the hearing of the commandments, as it says, ‘All that the HaShem hath spoken will we do, and obey.’ (Exodus 24:7).

The Holy One, blessed be He said, "You have done well in committing to action, and you will fulfill the hearing as well." They heard the word of Hashem. [3] Another interpretation: "Listen to the word of the Lord. Before you wander around and seek something but do not find it, as it is said 'They will wander from sea to sea and from north to east they will roam to seek the word of the Lord, but they will not find it' (Amos 8:12).

And not only that, but I see how you turn away and do not find, and I play with you, saying that you did not hear me when I was living among you, when you are turning away from the whole world, just as Solomon says, 'Since I called out and you refused...' (Proverbs 1:24-25). Also, I will laugh at your calamity...when distress and trouble come upon you' (Proverbs 1:26-27). It is like a king who called his treasurer, but she did not answer him.

He became angry and went to the land of the sea, and she started to travel by ship, through rivers, and in the desert, returning to see his image, but could not find him. The king hears about it and makes fun of her, saying, 'When I was with her in her smallness, I called her and she did not pay attention to me, but now she is turning away from the whole world, and I am not paying attention to her.'

So said the Lord, 'When I was in my house with them, I said to them, 'Listen to the word of the Lord,' but they did not listen to me or turn their ear to me' (Jeremiah 7:26). I am leaving here, as it is said, 'Behold, there is no longer any healing in Zion' (Jeremiah 8:19), and they wander through the seas, rivers, and deserts, seeking something, as it is said, 'They will wander from sea to sea' (Amos 8:12).

The Holy Spirit cries out and says, 'Since I called out and you refused' (Proverbs 1:24), listen to the word of the Lord. But if you listen, you will live in peace and thrive, as it says, 'Listen to the Lord and live' (Isaiah 55:3).

Chapter (74) 75: Writings [1] For the conductor, a psalm of Asaph [a song known in Judah], God is great in Israel, His name is exalted (Psalms 76:1-2). The scriptures says: You have been shown [to know that the Hashem, He is God; there is none beside Him]. (Deuteronomy 4:35). Moses said to them, "Before God chose you (whose name became known to you, you were shown [the truth], and so on), no person in the world knew that He is God of the world, as it is said, 'Pour out Your wrath on the nations that do not know You' (Jeremiah 10:25)."

"From the moment that God chose you, His name became known to you, you were shown [the truth], and so on. Similarly, you can see this with Pharaoh, to whom Moses said, 'Thus says the Lord, the God of Israel,' and Pharaoh responded, 'Who is the Lord?' (Exodus 5:2). God said to him, 'You claim not to know Me?' (Exodus 5:3). When the Israelites reached the Red Sea, they were afraid to go down into it.

At that moment, the tribe of Judah stepped forward and descended into the sea, as it says, 'Judah became God's sanctuary' (Psalms 114:2). From that moment on, God's name became known throughout the world, as it says, 'For the earth shall be full of the knowledge of the Lord, as the waters cover the sea' (Isaiah 11:9). When the sea covered the Egyptians, who made His name known to you? It was through Judah, as it says, 'In Judah God is known, His name is great in Israel' (Psalms 76:2)."

Chapter (76) [77] Prophets [1] When it was time to present the meal offering (1 Kings 18:36), as it is written in scriptures: "Let my prayer be set forth as incense before You, the lifting up of my hands as the evening sacrifice" (Psalm 141:2). There is nothing more beloved than the Mincha (afternoon) prayer, as we see with Daniel who prayed for twenty-one days and was not answered until his Mincha prayer, as he says, "And while I was speaking and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening offering" (Daniel 9:20-21).

Isaac also prayed only the Mincha prayer, as it says, "And Isaac went out to meditate in the field at the eventide" (Genesis 24:63). David also requested this, as it says, "Let my prayer be set forth before You as incense, the lifting up of my hands as the evening sacrifice" (Psalm 141:2). Therefore, when Elijah saw that the Mincha prayer was so beloved, he prayed only this prayer, as it says, "And it came to pass at the time of the evening offering" (1 Kings 18:36). [2] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) David said, "My prayer, O Lord, is at an opportune time" (Psalm 69:14).

God has appointed a time for everything except prayer. When should one pray in order to be answered? As it says, "For every desire there is a time and a judgment" (Ecclesiastes 8:6). If a person knew when to pray and be answered, he would only pray on that day.

Therefore, God said, "I will not let you know when you will be answered, so that you will pray at all times" as it says, "Trust in Him at all times" (Psalm 62:9). Even the forefathers of the world were sometimes answered and sometimes not. Moses, the great leader of the world, prayed and was answered, as it says, "And the Lord did as Moses asked" (Exodus 8:17). And so it says, "I have forgiven you as you asked" (Numbers 14:20).

But sometimes, even when he prayed, he was not answered, as it says, "But the Lord was angry with me because of you" (Deuteronomy 3:26). David was answered at all times, as it says, "I sought the Lord and He answered me" (Psalm 34:5), and also, "And He answered him from heaven with fire" (1 Chronicles 21:26). When was he not answered? When the child was sick and he fasted, lay on the ground, and begged for mercy, but in the end the child died.

When is the opportune time for everyone? As it says, "At an opportune time I answered you" (Isaiah 49:8). David said to God, "Master of the universe, every hour that I pray, make it an opportune time for me to be answered" as it says, "My prayer, O Lord, is at an opportune time" (Psalm 69:14). When is the opportune time?

It is the afternoon prayer, as it says, "And it came to pass at the time of the evening offering" (1 Kings 18:36). [3] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) When was the altar built, and when were the wood and stones repaired, and the water in the troughs, and when was the ox slaughtered, and when was the prayer recited, and when the meal offering was brought?

Rather, it teaches that Elijah caused the sun to stand still on that day and said to Joshua, "You will know all this for the sake of your Lord." This was when Joshua fought against Israel's enemies, as it says, "And the sun stood still...until the nation avenged themselves upon their enemies" (Joshua 10:13). Now, the sun stood still not for Joshua or Israel, but for the sanctity of God's name. As soon as Elijah said this, the sun immediately stood still, as it says, "For God will rise up like Mount Perazim" (Isaiah 28:21).

Just as the sun stood still in Gibeon and the moon in the Valley of Aijalon (Joshua 10:12), so too will the Valley of Gibeon tremble (Isaiah 28:21). Why? In order to perform His strange work and carry out His task (Isaiah 28:21). Therefore it says, "And when the meal offering was brought." [4] Another explanation: When it was time to present the meal offering (1 Kings 18:36) And why did Elijah not say the God of Abraham, the God of Isaac, and the God of Jacob, but said the God of Abraham, Isaac, and Israel?

It is because Elijah knew that the Israelites had sunk after the Baal and did not know who God was anymore. If Elijah had prayed and said the God of Abraham, the God of Isaac, and the God of Jacob, they would have said that there were three gods. Therefore, he mentioned only one, "the Lord God of Abraham, Isaac, and Israel." If you cannot do it for the sake of the patriarchs, do it for the sake of the tribes, as it says, "Return for the sake of your servants, the tribes of your inheritance" (Isaiah 63:17).

Similarly, it says, "And Elijah took twelve stones (according to the number of the tribes of the children of Israel), according to the number of the tribes of the children of Jacob" (1 Kings 18:31), and Elijah said, "Today, you shall know" (1 Kings 18:36). Leave to me what you did for Egypt, as it is written, "And the Egyptians shall know that I am the Lord" (Exodus 14:4), and leave to me what you did for our ancestors, as it says, "And the nations shall know that those who are left around you" (Ezekiel 36:36).

And leave to me what you will do in the future, as it says, "And I shall sanctify myself, and I shall be known before the eyes of many nations" (Ezekiel 38:23). At that time, you are the God in Israel, and I am your servant" (1 Kings 18:36). If you cannot do it for Abraham, Isaac, and Jacob, do it to make known that I am your servant. I have already told them, "Behold, I am sending you Elijah the prophet" (Malachi 3:23).

If you do it now, they will believe what you will do with me. And I have done according to your words (1 Kings 18:36), and I have done it for your name's sake. All these people did it for the sake of Baal, but I did it for you. So please do not let me be ashamed.

Answer me, O Lord, answer me. (1 Kings 18:37). Answer me with fire, answer me with water, answer me in this world, answer me in the future world, answer me through the prophets of Ba'al, answer me through the prophets of Asherah. And if you do so, we will sing before you, as David said: "I will thank you for you have answered me and you have become my salvation" (Psalm 118:21).

Chapter (79) 80: Prophets [1] And it came to pass when the offering was completed (1 Chronicles 18:26). This can be compared to the second thread and the end, like a tower, etc. (Song of Songs 4:4) Like the second thread of your lips, you used to say, "We will do and we will listen," like the thread of the veil that separated between holy and profane, so I separated you from all the nations. Why was Israel compared to the veil?

Rabbi Berechiah said, "There was no vessel in the Temple more praiseworthy than the veil" (and so we learn in Tractate Middot). It was forty cubits long and twenty cubits wide, woven with seventy-two threads, and the thread was folded twenty-four times. Everyone desired to see it, and whoever saw it was not satisfied, as there was no form in the world as praiseworthy as it, and there was no form in the world that did not have an image, as it is said, "The work of the skillful workman" (Exodus 26:1).

He made them in the form of cherubim, arranged in rows, just as you were before, like the second thread of your lips. "And your speech is comely" (Song of Songs 4:3), when you said to Moses, "We are able" (Deuteronomy 5:22). Therefore, I said to Moses, "Well said, all that they have spoken" (ibid. 28), and for the reward they received, they immediately merited to have prophets arise from them, as it is said, "I will raise them up a prophet" (ibid. 18:18).

"And your speech is comely," when you speak words of Torah. [Da'at Mikra 1 Chronicles 18:26] "Moreover, your speech is pleasant, and your conduct is seemly. Your conduct is nothing but a custom. And in their custom, they recite blessings as follows: they bless upon the luminaries, they read the Shema and pray, they read from the Torah, the Cohen reads first, the Levite second, and the Israelite third, and they conclude with the Haftarah.

They stand and pray, and they pass before the Ark, the Cohanim open their palms, and they bless Israel. This is a proper custom, like the second thread of the ephod. And concerning your conduct, this is the Choshen (breastplate), which contained good stones fixed in order, with the names of the tribes engraved upon them. Rabbi Acha said: Why were the names of the tribes inscribed on the stones?

Because they were all called Cohanim at Sinai, as it is said, "And you shall be unto me a kingdom of priests" (Exodus 19:6). The Holy One, blessed be He, said, "Is it possible that they should all offer sacrifices on the altar? Let all their names be inscribed upon the heart of the High Priest, so that whenever he enters to offer the sacrifice, each one of them should be considered as if he himself were the High Priest, vested in his priestly garments, like the blossom of the pomegranate, this is the Tzitz (forehead-plate), which extends over the forehead, and like the garland that is fastened behind, this is the Nezer (crown).

Moreover, like the blossom of the pomegranate, your temples. The heads of the people of Israel are filled with commandments like the fruit of the pomegranate. "Through your temples," they assemble and congregate, and stand crowded together in the synagogues, and drink in the words of the Torah with thirst. "As a tower of David," your neck.

This is the Temple, which is compared to the neck, and why? Because just as the neck is dearer than all the other members of the body, so that if one of the members of the body were removed, a man could still have life, but if the neck were severed, he could not live, even so Israel cannot exist without the Temple. "As a tower of David," your neck. Just as the neck of man is taller than all his other members, so too the Temple was taller than all the world, as it is said, "He set me down upon a very high mountain" (Ezekiel 40:2)."

"As the neck supports the body, so too all of Israel is dependent on Abraham, as it says, 'The shield of Abraham, upon which a thousand shields hang' (Song of Songs 4:4). He does kindness for thousands (Exodus 20:6), and his commandment is for a thousand generations (Psalms 105:8). Through the merit of Abraham, the chain of the generations hangs upon him for a thousand generations, and through the merit of the three patriarchs, even more so.

All the conquests of heroes (Song of Songs 3:7) refer not only to heroes but also to the righteous, as it says, 'Mighty heroes who do His bidding' (Psalms 103:20).In addition, "And your speech is comely" refers to the wilderness in which you dwell, which is comely before Me, all the more so the settled areas among you. Who are the wilderness people? These are the ignorant people who neither read nor study nor inquire.

They are like a wilderness that does not produce fruit. They enter synagogues and houses of study, and bless, "Blessed be He who formed the luminaries and gives life to the dead," for He created and gives life to the dead, and they answer, "Amen," and say, "We believe that He gives life to the dead and created the world," even if they have nothing but the reward of this "Amen." Therefore, Isaiah praises the Holy One, blessed be He, saying, "Lord, Thou art our God; we will praise Thee" [Isaiah 25:1]. [2] Another interpretation: "Like a thread of scarlet [are your lips].

This refers to the time when God said to the Israelites, "How long will you continue to celebrate Passover?" (I Kings 18:21). Your speech is also beautiful when God said, "The God who answers by fire is the true God" (1 Kings 18:24), and immediately all the people responded and said, "The matter is good" (1 Kings 18:24). Your speech is also beautiful when you declared to the Israelites, "The Lord is God, the Lord is God" (1 Kings 18:39), like the cluster of pomegranates.

This refers to the generation that had little merit, yet they were beloved like the pomegranate, because of what they did when they gathered at Mount Carmel, as it is said, "And now, send and gather to me all of Israel at Mount Carmel" (1 Kings 18:19). Like the Tower of David is your neck. This refers to the altar that was built, as it is said, "And he repaired the altar of the Lord that had been torn down" (1 Kings 18:30), which was a source of healing for Israel.

A thousand shields refer to the merit of the tribes, as it is said, "And Elijah took twelve stones, one for each tribe of the sons of Jacob" (1 Kings 18:31). All the rulers of the mighty refer to the merit of the patriarchs that was mentioned, and not because of Elijah himself. Rather, all the rulers of the mighty are dependent only on this Tower, and what is this Tower? It is Abraham, for all prayers are dependent on him.

Moses said, "Remember Abraham" (Exodus 32:13), David said, "O Lord, God of Abraham, Isaac, and Israel, our fathers, keep forever this attitude and thought in the hearts of Your people" (1 Chronicles 29:18), and Elijah also said, "And Elijah approached and said, 'O Lord, God of Abraham, Isaac, and Israel'" (1 Kings 18:36). Therefore, a thousand shields are dependent on him."