Midrash Tanchuma Reader

"Behold, this master of dreams is coming. Now therefore, come, and let us kill him, etc." R. Isaac said: The Scripture says to you, "Expound me." Who said "and we shall see"? Rather, they said "Come, and let us kill him," and the Holy Spirit says, "and we shall see them." They said "Come, and let us kill him," and he said, "And behold, your sheaves shall gather round about." And we shall see whose stands — yours or mine.

"And Reuben said to them: Do not shed blood" (Genesis 37:22). Why? Because the Holy Spirit says (in that same verse): "in order to save him from their hand," and so forth. Had Reuben known that the Holy One, blessed be He, was writing this verse about him, he would have taken him upon his shoulder and led him to his father.

(Genesis 37:24:) "And they took him and cast him into the pit, and the pit was empty; there was no water in it." There was no water in it, but there were serpents and scorpions in it. What did Simeon do? When they put him into the pit, Simeon would give the command, and they would cast great stones upon him in order to kill him. But when he fell into Joseph's hand, Joseph would throw fattened fowl upon him.

(As it says:) "God has found out the iniquity of your servants" (Genesis 44:16). Do not read "found out" (matza) but rather "brings to light" (motzi). Two brothers never enter a banquet hall together because of the (evil) eye, yet we all found ourselves in a single garden bed over a single iniquity that was in our hand. He said to them: This brother of yours was not with you at that time. They said to him: Whoever is found with the thief is seized along with him. He said to them: If, in the case of your first brother, who neither stole nor caused you grief, you said "He has surely been torn to bits, torn to bits" (Genesis 37:33), then this one, who has stolen and caused you grief, how much more so! Go, say to his father, "He has surely been torn to bits, torn to bits." And are these not words of an a fortiori argument (kal va-chomer)? If a mishap that came about by the hand of the righteous became sustenance for the whole world, then merit that the Holy One, blessed be He, will bring about by their hand—how much more so!

"And Midianite men passed by," etc. (Genesis 37:28), and they sold him into Egypt to Potiphar, etc. (Genesis 37:36). Three bills of sale were made over him. Once he was sold, they all began to cry out, "Woe!" (way), as it is stated, "And it came to pass (wayehi) at that time" (Genesis 38:1). "That Judah went down" (va-yered) — for what sin did he go down? Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: Anyone who begins a mitzvah and does not complete it causes himself to bury his wife and his sons, and causes his own descent. Who is this? This was Judah, as it is stated, "And Judah went down" (Genesis 38:1).

[(Genesis 38:1:) "...to a certain Adullamite,] whose name was Hirah." Rabbi Judah bar Simon said: He is Hirah in the days of Judah; he is Hiram in the days of Solomon. And throughout his days he loved this tribe, for thus it says (Genesis 38:12), "his friend Hirah the Adullamite," and further on it says (I Kings 5:15), "for Hiram had always loved David."

Another interpretation of (Genesis 38:2): "And Judah saw there." There is one who committed fornication and profited, and there is one who committed fornication and lost. There is one who stole and profited, and there is one who stole and lost. The one who stole and profited—this is Phinehas. The one who stole and lost—this is Achan. The one who committed fornication and lost—this is Zimri. The one who committed fornication and profited—this is Judah, for from him arose Perez and Hezron, who were destined to raise up David and the Messianic King, who is destined to redeem Israel. See how many devices the Holy One, blessed be He, brought about before He raised up the Messianic King from Judah—that one of whom it is written (Isaiah 11:2): "And the spirit of the LORD shall rest upon him."

And he planted a vineyard (Gen. 9:20). Noah was one of four men who introduced four things. Noah introduced planting, as it is written: And he planted a vineyard; cursing when he said: Cursed be Canaan (Gen. 9:25); slavery when he said: He shall be slave unto his brothers (ibid.); and drunkenness when he drank of the wine, and was drunken (ibid., v. 21).

Abraham introduced old age, trials, hospitality, and legacies. He introduced old age, for whenever he and his son entered a city, the inhabitants were unable to determine which of them was the elder of the two (and therefore the one) to be honored. Abraham was disturbed by this, and so he said: Master of the Universe, how shall one distinguish between father and son? The Holy One, blessed be He, replied: Be assured, I will begin with you (to distinguish between father and son), as it is said: Abraham was old (Gen. 24:1).

Trials. Abraham said to the Holy One, blessed be He: Master of the Universe, if You had made the generation of the flood feel secure, they would not have angered You or rebelled against You by saying: Depart from us (Job 21:14). Thereupon, the Holy One, blessed be He, said to him: I shall begin with you (to try men). And He tried him through his son (who was to be offered as a sacrifice), as it is written: And the child grew, and was weaned, etc. (Gen. 21:8).

R. Oshaya and R. Abin differed over the meaning of this verse. One said: He was weaned from his good inclination; while the other insisted: He was weaned from his evil inclination.

Hospitality. For it is said: And he planted a tamarisk tree (ibid., v. 33). R. Nehemiah stated: “Tamarisk tree” (alef-shin-lamed) contains the same letters as the word “ask” (shin-alef-lamed). Whenever a man approached him, Abraham would say: “Ask what you desire, and I will give it to you.” And he built an inn at the crossroads.

Legacies. As it is said: Unto the sons of his concubines Abraham gave gifts (Gen. 25:6).

Moses introduced priestcraft, priesthood, sacrifice, and the law. He introduced priestcraft when he officiated as priest for seven days during the inauguration (of the priesthood); priesthood when He appointed Elazar the son of Aaron to the office of priest in the Temple, as it is said: And the chief over the princes of the Levites was Elazar the son of Aaron the priest (Num. 3:32); sacrifice, for it is said: And Moses made the whole head ram smoke upon the altar; it was a burnt offering (Lev. 8:20); and law, for it is written: And I will give to thee the tablets of stone and the law and the commandments (Exod. 24:12). Balaam instituted gambling, plaiting the hair, sorcery, and unchastity. Hence, Noah was one of four men who introduced four things.

The Lord came unto Abraham in a vision, saying: “fear not” (Gen. 15:1). Scripture says elsewhere in allusion to this verse: Then Thou spokest in vision to Thy godly ones, and saidst: “I have laid help upon one that is mighty; I have exalted one chosen out of the people” (Ps. 89:20).

Then Thou spokest in vision to Thy godly ones refers to Abraham; I have laid help upon the one that is mighty alludes to the assistance which the Holy One gave him in his struggle against the kings; I have exalted one chosen out of the people refers to Abraham, as it is said: Thou art the Lord the God, who didst choose Abraham and send him forth (Neh. 9:7). Hence Scripture says; Fear not, Abraham.

And the Lord remembered Sarah, as he had said (Gen. 21:1). May it please our master to teach us: What is considered ona’ah (wrong doing)? Our masters teach us: A man is forbidden to hurt his fellow man by asking “How much do you want for this article?” when he has no intention of purchasing it; nor should he grieve a person who has repented by reminding him of his previous behavior; nor should he taunt a man who is the son of a proselyte by saying: “Remember how your forebears behaved, the flesh of swine is still lodged between their teeth.” The Holy One, blessed be He, declared: Strive to act as I did, as though that were possible. When I fashioned the world I had no wish to bring grief to My creatures, and therefore did not disclose to the inhabitants of the world the tree from which Adam ate the forbidden fruit.

Observe that anyone who causes his neighbor to grieve is the first to be punished. Conversely Sarah was rewarded because she brought grief to herself when she said to Abraham: Behold now, the Lord hath restrained me from bearing; go in, I pray thee, unto my handmaid (Gen. 16:2). The Holy One, blessed be He, told her: Inasmuch as you inflicted distress upon yourself, you may be assured that with the very words you spoke, I will remember you. You said: The Lord hath restrained me; therefore it is written: The Lord hath restrained the wombs of the house of Abimelech (Gen. 20:18). The Holy One, blessed be He, declared: Abraham pleaded with Me in behalf of the wicked Abimelech, until I became merciful toward him; therefore, I shall remember Abraham together with him, as it is said: And God healed Abimelech, and his wife, and his handmaids (ibid., v. 17). What is written next? And the Lord remembered Sarah.

A song of ascents. I will lift up mine eyes to the mountains (Ps. 121:1). Scripture alludes here to the verse Who art thou, O great mountain before. Zerubbabel? Thou shalt become a plain (Zech. 4:7). This verse refers to the Messiah, the descendant of David. Why was he called a great mountain? Because he will be greater than the patriarchs, as is said: Behold, My servant shall prosper, he shall be exalted and lifted up, and shall be very high (Isa. 52:13). He shall be exalted above Abraham; lifted up above Isaac; and shall be very high above Jacob. He shall be exalted above Abraham, concerning whom it is said: I have lifted up my hand unto the Lord (Gen. 14:22); lifted up above Moses, of whom it is said: That thou shouldst say unto me: Carry them in thy bosom (Num. 11:12); and shall be very high like the ministering angels, concerning whom it is said: As for their wings, they were high (Ezek. 1:18). Hence Scripture says: Who art thou, O great mountain?

From whom will the Messiah descend? From Zerubbabel. Why was he called Zerubbabel? Because he was born in Babel (Babylonia). From whom did Zerubbabel descend? From David, as it is said: And Solomon’s son was Rehoboam; Abijah his son … and Delaiah, and Anani, seven (I Chron. 3:10–24). To whom does Anani refer? To the Messiah, as is said: For who hath despised the day of small things? Even they shall see with joy the plummet in the hand of Zerubbabel, even these seven (Zech. 4:10). And it is written elsewhere: I saw in the night visions, and, behold, there came with clouds (ananei) of heaven, one like unto a son of man (Dan. 7:13).

Even these seven. What is indicated by the phrase even these seven? The word seven is explained by what is written concerning the King Messiah: Who hath despised the day of small things? … even these seven (Zech. 4:10). That is why it is said: Who art thou, O great mountain. Scripture states elsewhere concerning him: But with righteousness shall he judge the poor (Isa. 11:4), and he shall bring forth the top stone with shoutings of “Grace, grace, unto it” (Zech. 4:7). After that it is written: And then was the iron, the clay, the brass … broken in pieces together … and the stone that smote the image became a great mountain, and filled the whole earth (Dan. 2:35). Thus it is said: Who art thou, O great mountain? From whence shall he come? He shall come by way of the mountain path, as is said: How beautiful upon the mountains are the feet of the messenger of good tidings (Isa. 52:7). At that time, Israel will look upwards and say: I will life up mine eyes unto the mountains: From whence shall my help come? My help cometh from the Lord, who made heaven and earth (Ps. 121:1). Amen, and so may it be.

Benjamin is a wolf that raveneth (Gen. 49:27). Scripture states elsewhere: For the Lord will do nothing, but He revealeth His counsel unto His servants the prophets (Amos 3:7). At first He revealed His counsel to those who feared him, as is said: The counsel of the Lord is with them that fear him (Ps. 25:14). Later He disclosed it to the righteous, as is said: But His counsel is with the righteous (Prov. 3:32). Finally He revealed it to the prophets, concerning whom it is said: But He revealeth His counsel unto His servants the prophets (Amos 3:7).

All acts of the righteous are performed through the inspiration of the Divine Spirit. When Jacob blessed Judah, he likened him to a lion, as is said: Judah is a lion’s whelp (Gen. 49:9). He thus coupled him with the kingdom of Babylon, about which it is said: The first was a lion (Dan. 7:4). Hence Daniel, Mishael, Hananiah, and Azariah fought against Babylon. He also coupled Joseph with the kingdom of Edom.

R. Samuel the son of Nahman stated: There is a tradition that Esau will be subjugated by the descendants of Rachel, as it is said: Surely the least of the flock shall drag them away (Jer. 49:20).

Moses coupled the tribe of Levi with the Macedonian Greek Empire. The Hasmoneans were descended from the tribe of Levi, the third tribe, and Greece was the third empire (in Daniel’s vision). The word Levi in Hebrew has three letters (i.e., consonants), and (similarly) the word for Greece (yavan) has three letters. One sacrificed oxen, and the other wrote with the horn of an ox, but had no share in (i.e. did not believe in) the God of Israel. One was numerous, and the other few in number. Moses saw them and blessed them: Bless, Lord, his substance (Deut. 33:11).

He pitted Benjamin against the kingdom of Media. And thus Mordecai, who was of the tribe of Benjamin, exacted retribution from it. It is written: And behold, another beast, a second, like to a wolf (Dan. 7:5). This alludes to the kingdom of Media, which He turned against the tribe of Benjamin, which is also compared to a wolf, as it is said: Benjamin is a wolf that raveneth (Gen. 49:27). What is the meaning of a wolf that raveneth? Just as a wolf seizes its prey, so the tribe of Benjamin seized its prey, as it is said: And see, and behold, if the daughters of Shiloh come out to dance in the dances, then come ye out of the vineyards, and catch you every man his wife (Judg. 21:21). Hence, just as a wolf seizes its prey hungrily, so too did the tribe of Benjamin.

In the Book of Judges, it is written concerning Ehud: And Ehud made him a sword which had two edges (ibid. 3:16). This indicates that he would have a share in two worlds because he had studied the law, about which it is stated: A two-edged sword in their hand (Ps. 149:6). Hence he was privileged to enjoy the fruits of this world and the hereafter.

He went in to Eglon, and said: “I have a message from God unto thee.” And he arose out of his seat (Judg. 3:20). The Holy One, blessed be He, said to him: You honored Me by arising from your throne; be assured, I will cause your daughter to rear a son who will sit on My throne. This refers to Ruth the Moabitess, from whom Solomon descended. Solomon sat on the throne of the Lord as king (I Chron. 29:23). What is written about Ehud? And Ehud put forth his left hand, and took the sword from his right side, and thrust it into his belly (Judg. 3:21). In the morning he devoureth prey (Gen. 49:27) alludes to the fact that he thrust the sword into his belly; and at even he divideth the spoil refers to the land which he took as spoil.

Benjamin is a wolf that raveneth. This refers to the fact that his land produced early crops. Hence, In the morning he devoureth prey, at even he divideth spoil refers to Beth-El, where the fruit ripens late.

Benjamin is a wolf that raveneth. This alludes to Saul. For in the morning he devoureth prey, as it is said: So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, etc. (I Sam. 14:47). And at even divideth the spoil. Saul died, and his three sons … that same day together (ibid. 31:6). Hence, at even divideth the spoil.

Another comment on Benjamin is a wolf that raveneth. This alludes to queen Esther. In the morning he devoureth prey: And the king and Haman came to banquet (Est. 7:1). And at even he divideth spoil: For he hung Haman (ibid., v. 10). And after that is written: On that day the king Ahasuerus gave the house of Haman, the Jews’ enemy, unto Esther the queen (ibid., 8:1).

Another explanation of Benjamin is a wolf that raveneth. It alludes to sacrifice. In the morning he devoureth prey: The one lamb shalt thou offer in the morning (Exod. 29:39). At even he divideth the spoil: And the other lamb thou shalt offer at even (ibid.).

This verse also refers to the altar. Though it extended only a cubit’s length into the territory of Benjamin, the flame did not depart from his land. This was in fulfillment of the verse He covereth him all the day (Deut. 33:12).

"And he led the flock behind the wilderness" (Exodus 3:1). Rabbi Yochanan said: Why was he heading toward the wilderness? Because he saw that Israel would be raised up from the wilderness, as it is said, "Who is this coming up from the wilderness?" (Song of Songs 3:6). The ascent is from the wilderness, the Torah is from the wilderness, the manna and the quail are from the wilderness, the Tabernacle is from the wilderness, the Divine Presence is from the wilderness, the priesthood and the kingship are from the wilderness, the well is from the wilderness, the clouds of glory are from the wilderness. Therefore, "And he led the flock behind the wilderness." "And he came to the mountain of God, to Horeb" (Exodus 3:1). Rabbi Shimon ben Yosi said: Moses's flock went forty days and tasted nothing, just as Elijah, may his memory be a blessing, went, as it is said, "And he arose and ate and drank, and went in the strength of that food forty days and forty nights" (1 Kings 19:8). "And he led the flock behind the wilderness": it foretold to him that Israel, who are called a flock, would perish in the wilderness. "And he led the flock": it hinted to him that he would lead Israel forty years. And he too would be confined with the flock in the wilderness. And even when Moses asked about the needs of Israel, when the Holy One, blessed be He, said to him, Go on My mission, Moses said to Him, "Tell me, you whom my soul loves" (Song of Songs 1:7): how many pregnant ones are among them, how many are with young among them, how many bundles have You prepared for them, how many remedies have You prepared for the pregnant ones among them; "tell me, you whom my soul loves." The Holy One, blessed be He, answered him, "If you do not know, O fairest among women..." (Song of Songs 1:8). Therefore, "And he led the flock behind the wilderness." Once he reached Horeb, immediately "the angel of the LORD appeared to him in a flame of fire" (Exodus 3:2). Why in a flame of fire? In order to encourage his heart, so that when he would come to Sinai and see that fire, he would not be afraid of it. Another interpretation: And why in a flame of fire (labbat esh)? From the two parts of the thornbush upward, for the heart (lev) is set from the two parts of a person upward. And why from within the thornbush, and not from within a great tree, and not from within a date palm? The Holy One, blessed be He, said: I wrote in the Torah, "I am with him in trouble" (Psalms 91:15). They are placed in subjugation, and I too am in the thornbush, in a narrow place. Therefore from within the thornbush, which is all thorns.

And the Lord said unto Moses: “Rise up early in the morning, and stand before Pharaoh; lo, he cometh from the water” (Exod. 8:16). Why did Pharaoh go to the waters early in the morning? Because the wicked one boasted that since he was a god, he had no need to go to the water to relieve himself. Therefore he went out early in the morning so that no one would see him performing a demeaning act. That is why the Holy One, blessed be He, said to Moses: Rise up early in the morning, when he must (go out), and say unto him: Thus saith the Lord, the God of the Hebrews … for I will this time send all My plagues upon thy person, etc. (Exod. 9:14). Ordinarily, when a man desires to harm his enemy, he does so unexpectedly lest he be forewarned, but the Holy One, blessed be He, warned the wicked Pharaoh before each plague, as it is said: Behold, I will cause it to rain (ibid., v. 18), Behold, tomorrow will I bring locusts into thy border (ibid. 10:5). And He did so in each instance.

Scripture says elsewhere: Behold, God doeth loftily in His power. Who is a teacher like unto Him? (Job 36:22); that is, He instructed the wicked ones to do penance. To Pharaoh He said: Now therefore, hasten in thy cattle (Exod. 9:19), and He warned him, For behold, I will cause it to rain (ibid., v. 18), and after that it is written: Behold, tomorrow will I bring locusts into thy border (ibid. 10:4). Each plague followed a warning.

Each of the ten plagues was imposed for a specific reason. The plague of blood was inflicted upon them because they would not permit the daughters of Israel to bathe after their menstrual period lest they increase and multiply.

Why were the water and the dust smitten with the rod by Aaron, as it is written: Say unto Aaron: “Take thy rod” (ibid. 7:9)? R. Tanhum stated: The Holy One, blessed be He, said to Moses: Since the water guarded you when you were placed in the Nile, and the dust protected you when you killed the Egyptian, it would not be proper for your hand to smite them with the plague. Therefore they were inflicted by Aaron.

He brought the plague of frogs upon them because they had enslaved Israel and had commanded them to bring reptiles and creeping things to them. That was the reason the frogs came up (ibid. 8:2). Whenever they filled their drinking cups, they found them full of frogs, as it is said: And they shall go and come unto thy house, and into thy kneading troughs (ibid. 7:29). When is the kneading trough near the oven? It is placed there when the oven is hot. Why did all of this happen? To fulfill the wishes of their Creator. One verse states: And the river shall swarm with frogs (ibid. 7:28), while another says: And the frog came up (ibid. 8:2). R. Akiba explained it as follows: At first there was only one frog, but after the Egyptians struck it, many frogs sprang from it.

Why were the gnats brought upon them? Because they had forced Israel to become sweepers in their streets and their marketplaces. Therefore He turned the dust into gnats so that even though they dug many cubits into the earth, they found no soil. As it is said: And all the dust of the earth became gnats (ibid., v. 13). And the magicians did so with their secret arts … but they could not (ibid., v. 14). R. Johanan said: Belateihem (“with their secret arts”) refers to the work of demons, and the belehatim (ibid. 7:11) refers to works of sorcery. Then the magicians said unto Pharaoh: “This is the finger of God” (Exod. 8:14), since no demon can produce anything smaller than the size of a barley.

Why were swarms of wild beasts sent? Because they had told the Israelites, “Go, bring us bears and lions,” so that they could torment them with these beasts. Therefore the Holy One, blessed be He, turned many kinds of wild beasts against them to confound them, as it is said: And there came grievous swarms of beasts (ibid., v. 20). This is the opinion of R. Judah. However, R. Nehemiah said: These were various kinds of hornets and mosquitos. R. Judah’s opinion appears most likely to be correct. In the case of the frogs, it is written: And they gathered them together in heaps (ibid., v. 10), but in reference to the swarms, it is written: And the Lord did according to the word of Moses, and He removed the swarms of beasts (ibid., v. 9). The frogs, which had nothing pleasant about them, remained and made Egypt smell bad, but the beasts, whose skins were useful, did not remain. If they had been hornets and mosquitos, when they died, they too would have (made Egypt) smell bad. And there came grievous swarms of beasts into the house of Pharaoh (ibid., v. 20). They came to Pharaoh first because he was the first to counsel evil against them, as it is said: And Pharaoh charged all his people (ibid., v. 18). After that it is written: And in all the land of Egypt the land was ruined.

Why did He bring murrain upon them? Because they had forced the Israelites to pasture their oxen, sheep, and cattle in the valleys, the hills, and the deserts, so that the Israelites would not be able to increase and multiply. The Holy One, blessed be He, said to them: I will bring you an excellent shepherd, as it is said: Behold, the hand of the Lord is upon thy cattle (ibid. 9:3). And Pharaoh sent, and, behold, there was not so much as one of the cattle of the Israelites dead (ibid., v. 7). Indeed, even the animals that were owned jointly by Israelites and Egyptians did not die.

Why did He afflict them with boils? Because they had compelled the Israelites to keep warm the things that were warm, and to keep cold the things that were cold. Therefore they were smitten with boils so that they would be unable to touch their own bodies (and derive any pleasure from such touch). R. Joshua the son of Levi declared that a great miracle took place in connection with the boils. If a man shoots an arrow upwards, it cannot travel more than a hundred cubits, yet Moses cast a handful of soot from a furnace heavenward, and though it is almost impossible to grasp a handful of soot, since it has no body, it soared upward until it reached the throne of glory. Another great miracle happened in connection with the boils. Moses took a handful of soot and filled Aaron’s hand as well as his own with it. Still another miracle occurred in connection with the boils. A man cannot possibly scatter a measure of dust more than four cubits, yet Moses took a mere handful and spread it over the land of Egypt, four hundred by four hundred parasangs in area.

Why was the hail brought upon them? Because they had made Israel plant gardens, trees, parks, and vineyards. Hence they afflicted them with hail, which destroyed their trees, as it is said: So there was hail, and fire flashing up amidst the hail (ibid., v. 24). This was an instance of a miracle transpiring within another miracle. R. Judah and R. Nehemiah discussed this matter. The former said: The fire flashing up amidst the rain appeared like a split pomegranate whose seeds are visible from without, while the latter said: It was like a light burning in a glass that contained a mixture of water and oil.

What may this be compared to? To two powerful legionaries who have despised each other for a long time. When their king became involved in a war, he made peace between them so that they would go forth together to fulfill the king’s command. Similarly, though fire and hail are hostile to each other, when the time for war with Egypt came, the Holy One, blessed be He, made peace between them and they smote Egypt. Hence it is said: The fire flashing up amidst the hail. When an Egyptian was seated he would be pummeled by hail; when he arose he would be scorched by fire in conformity to the punishments meted out to wicked men in the netherworld, as it is said: He destroyed their vines with hail, and their sycamore trees with frost (Ps. 78:47). R. Judah the son of Shalum said: What is the meaning of their sycamore trees with frost (ba-hanamal)? Ba indicated that it came; han, that it alighted upon them; mal, that it cut everything down. R. Phinehas declared: It descended like an axe cutting down the trees.

Why were locusts inflicted upon them? Because they had compelled the Israelites to sow wheat and grain. For that reason the Holy One, blessed be He, brought locusts upon them to consume everything that the Israelites had sown. R. Johanan said: When the locusts came, the Egyptians rejoiced, saying: “We will collect them, boil them, and fill our barrels with them.” The Holy One, blessed be He, said: Wicked ones, would you obtain an advantage from a plague that I have brought upon you? Whereupon the Holy One, blessed be He, brought a very strong west wind that drove the locusts into the Red Sea; There remained not one locust in all the border of Egypt (ibid. 10:19). Even those that were in jars and in barrels sprouted wings and flew away.

Why was darkness inflicted upon them? Because the King of Kings, the Holy One, blessed be He, shows no partiality, and searches the heart and tries the kidneys of all. He brought darkness upon them because there were sinners in Israel who had Egyptian patrons, and enjoyed honor and wealth, and were unwilling to leave. And the Holy One, blessed be He, said: If I bring a plague upon them in broad daylight, from which they will die, the Egyptians will say that just as it passed over us, so does it pass over them. Hence, He brought darkness upon the Egyptians for three days, and they saw not one another (ibid., v. 23). The children of Israel had light in their dwellings, so that they could bury their dead without being seen by their enemies. Even darkness which may be felt (ibid., v. 21) is written. R. Abdimi the son of Hama said: The darkness was doubled and redoubled. An Egyptian who was standing was unable to sit, while one who was sitting was unable to stand, and one lying down could not rise. Three of the plagues were brought by Aaron, three by Moses, three by God, and one through the combined efforts of all of them. The blood, frogs, and gnats, which came from the earth, were brought by Aaron; the hail, locusts, and darkness, which came out of the air, were brought about by Moses, for he had power over earth and heaven; the swarms, the murrain, and the plague of the firstborn were brought about by God; while the boils were brought about by all of them.

During the three days of darkness, the Holy One, blessed be He, made the Egyptians feel kindly toward the Israelites, and they loaned them many things. When an Israelite entered an Egyptian’s home and tried to borrow utensils of silver or gold, or garments, they would reply: “We have nothing to loan you.” Whereupon the Holy One, blessed be He, would illumine their dwellings, and the Israelite would say to them: “There it is, in that place.” This happened in order to fulfill the verse And afterwards shall they come out with great substance (Gen. 15:14).

"And it shall be to you for a sign upon your hand" (Exodus 13:9): this is the upper arm. "Between your eyes": this is the crown of the head. Where exactly? They of the school of Rabbi Yannai say: the place where an infant's brain is soft. And the four passages of the phylacteries are these: "Sanctify to Me every firstborn," "And it shall be when the LORD brings you," "Hear, O Israel," and "And it shall be if you obey." And a house in which there are phylacteries and a Torah scroll, it is forbidden to engage in marital relations in it until one places them in a vessel within a vessel. Rava said: a cloak upon a chest is regarded as a vessel within a vessel. The phylactery of the hand has four passages, and these are all on one roll. And these four passages are all upon the phylactery of the head in four compartments. And from where do we know that there are four? "Tat" in the Coptic language means two, "pat" in African means two, so there are four for the head, and all of them are five. And from where do we know that the hand-phylactery is one? As it is written: "And it shall be for a sign upon your hand" (yadekhah), with an extra letter heh, making five. Thus you have learned: four compartments for the head, and one compartment for the hand. One might think four for the hand? Scripture therefore teaches, saying: "for a sign upon your hand." And where on the hand does one place it? One might think upon the back of the hand, just as the phylactery of the head is upon the top of the head? Scripture therefore teaches, saying: "And these words which I command you this day shall be upon your heart" (Deuteronomy 6:6). From here they said: the placing must be opposite the heart. One might think that this applies even at night? Scripture therefore teaches, saying: "from days to days" (Exodus 13:10). Days and not nights. One might think it applies on Sabbaths and festivals? Scripture therefore teaches, saying: "from days to days." Days and not nights. One might think it applies on Sabbaths and festivals? Scripture therefore teaches, saying: "from days to days." There are days when a person puts them on, and there are days when a person does not put them on. Rather, these are the days when a person does not put them on: Sabbaths and festivals. One might think the phylacteries are on the right hand? Scripture therefore teaches, saying: "upon your hand" (yadekhah). And "your hand" means none other than the left, as it is said: "My hand also has founded the earth, and My right hand has spanned the heavens" (Isaiah 48:13). And so it says: "She put her hand to the tent peg, and her right hand to the workmen's hammer" (Judges 5:26). And from where do we know that it is on one roll? "And it shall be to you for a sign": to you and not to others. And the measure of the strap of the hand: Rami bar Abba said in the name of Rabbi Shimon ben Lakish: up to the middle finger. And what is "tzeredah"? The middle finger. And the width of the strap is as the length of a barleycorn. And it is a commandment to put on the hand-phylactery first and to recite the blessing: "Blessed are You, LORD our God, King of the universe, who has sanctified us with His commandments and commanded us to put on phylacteries." Then he proceeds to put on that of the head and recites the blessing: "Blessed are You, LORD our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the commandment of phylacteries." And if he spoke between the phylactery of the hand and the phylactery of the head, a transgression is in his hand, and he returns from the ranks of those arrayed for battle on account of it. And if it was during the recitation of "May His great name be blessed" or during the Kedushah that he paused between the phylactery of the hand and that of the head, and he answered the Kedushah or "May His great name be blessed," he does not return from the ranks of those arrayed for battle; rather, he repeats the blessing over that of the head, because every phylactery requires two blessings. If he blessed them together, the blessings count for both. If he interrupted them with "May His great name be blessed" or with the Kedushah, the first blessing is voided, and he repeats and recites both. And it goes without saying for ordinary conversation, which is a great transgression. And when he removes them, he removes that of the head and afterward that of the hand. One might think that women are obligated in it? Scripture therefore teaches, saying: "so that the Torah of the LORD may be in your mouth" (Exodus 13:9). Whoever is included in the study of Torah is obligated; this excludes women, who are not included in the study of Torah. One might think even minors are obligated? Scripture therefore teaches, saying: "and you shall keep" (Exodus 12:10). Whoever is included in keeping is included in performing; this excludes minors, who are not included in keeping. And if there is a minor who is bar mitzvah and possesses understanding, he is obligated. One might think he need not examine the phylacteries? Scripture therefore teaches, saying: "from days to days." From here they said: a person must examine his phylacteries once in twelve months. "From days to days" is stated here, and it is stated elsewhere: "for days shall be his right of redemption" (Leviticus 25:29). Just as there it means twelve months, so too here it means twelve months; these are the words of the House of Hillel. And the House of Shammai say: he need never examine them. And so Shammai used to say: these are the phylacteries of my mother's father. And these four passages, one must write them in their proper order. If one wrote them not in their proper order, they must be stored away.

The deeps cover them (Exod. 15:5). Were there actually any deeps? Is not the floor of the Red Sea flat and firm? This verse merely informs us that the lower depth as well as the upper level of the sea rose up against them, causing the waters to inflict all manner of punishment upon them. Like a stone (even) (Exod. 15:5). They said: Ye shall look upon the birth stones (avnayim) (Exod. 1:16), and therefore He made the water to be like stones to them. Another explanation of Like a stone. He judged between them, and the wicked ones were consumed like straw. The average ones were tossed about like stones, and the wise ones sank like lead.

And God spoke (Exod. 20:1). May it please our master to teach us: What things have their reward in the world-to-come? Thus do our masters teach us: These are the things whose interest a man enjoys in this world but whose principal is stored up for him in the world-to-come: Honoring one’s father and mother, performing good deeds, advancing the laws of peace between man and his fellow man, and the study of the Torah, which is equal to all the others.

Observe that the law is so precious that the world was created for its sake. Hence it says: And I have put My words in thy mouth, and have covered thee in the shadow of My hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion: “Thou art My people” (Isa. 51:16).

You find that when the Holy One, blessed be He, desired to give the law to Israel, He offered it first to the nations of the world, but they would not accept it. Whereupon He determined to return the world to its original state, as it is said: He standeth, and shaketh the earth; He beholdeth, and maketh the nations to tremble (Hab. 3:16). But after Israel accepted the law, the world was permitted to endure. Therefore, And God spoke.

If thou lend money to any of My people (Exod. 22:24). Scripture states elsewhere: He that augmenteth his substance by interest and increase, gathereth it for Him that is gracious to the poor (Prov. 28:8). How is this to be understood? An Israelite desired to loan out money and when a gentile came to him to borrow money he said to himself: “Is it better to loan money to a non-Jew on interest or to loan it to an Israelite without interest?” He loaned him (the non-Jew) the money and became wealthy. Therefore Solomon declared concerning him: He that augmenteth his substance by interest and increase, gathereth it for Him that is gracious to the poor (Prov. 28:8).

This verse alludes to Esau. Was Esau actually gracious to the poor? The fact is that he oppressed the poor, but when the kings heard that he was taking interest, they waged war against him and seized his money. With it the king erected public buildings, baths, and basilicas in the city to provide for the needs of the travelers and the residents. Hence, Gathereth it for Him that is gracious to the poor.

And thou shalt make an altar to burn incense (Exod. 30:1). What do the letters in the word ketoret (“incense”) stand for? The kuf stands for kedushah (“sanctification”), tet for taharah (“purity”), resh for rahamim (“mercy”), and ta for tikvah (“hope”). A cubit shall be the length thereof, and a cubit the breadth thereof; and two cubits shall be the height thereof (ibid.). What was the purpose of this altar? After they committed the act of erecting the golden calf, the Holy One, blessed be He, complied with his (Moses’) request, as is said: And the Lord repented of the evil (ibid., v. 14). Whereupon Moses said: Master of the Universe, You have already agreed with me (to forgive them), but who will make known to those who come unto the world that You are reconciled with Israel? He replied: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), and let them offer sacrifices within it, and I will accept their lamb.

The one lamb thou shalt offer in the morning; the other thou shalt offer at dusk (ibid. 29:39). These two offerings shall be made every day. However, if you should say (to Me), “Here is food and drink, eat the flesh of limbs, and drink the blood of the daily offerings,” even if I were hungry, I would not tell thee; for the world is Mine, and the fullness thereof (Ps. 50:12). I require the offerings only for their savor, as it is said: My food which is presented unto Me for offering made by fire, of a sweet savor unto Me, shall ye observe (Num. 28:2). Proof of this is that the altar upon which the burnt offering was placed was outside the tent, while the altar for the incense, which gave forth merely a sweet savor, was placed inside the tent. Therefore Moses was told: And thou shalt make an altar to burn incense.

And he gave unto Moses, when he had made an end of speaking (Exod. 31:18). R. Tanhuma began the discussion with the verse: Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face (Dan. 9:7). R. Nehemiah declared: Even though we believe that we have acted righteously before You, if we examine our actions we are abashed. There is no time at which we may come before You with confidence except when we bring our offerings to Your house, as it is said: When thou hast made an end of tithing all the tithes of thine increase (Deut. 26:2). This entire subject is explained in the section Look forth from Thy holy habitation … and bless Thy people Israel (Deut. 26:15).

R. Alexandri said: The influence of those who bring tithes is so great that they can convert a curse into a blessing. Whenever Scripture employs the word hashkafah (“looking forth”) it is an expression indicating disaster, as it is said: And he looked out toward Sodom (Gen. 19:28); The Lord looked upon the hosts of the Egyptians (Exod. 14:24); Through the window she looked forth and peered (Judg. 5:28); And there looked out to him two or three officers (II Kings 9:32); For at the window of my house I looked forth through my lattice; and I beheld among the thoughtless ones (Prov. 7:6). However, the words look forth connote a disaster in every instance except in the verse Look forth from Thy Holy habitation from heaven, and bless Thy people Israel (Deut. 26:15). Not only does it not indicate disaster, but (those who bring tithe) convert the disaster into a blessing.

R. Nehemiah declared: When we examine our actions, we are filled with shame. Usually when a man gives his field to a tenant to work, the tenant supplies the seed and the labor, and they share equally in the produce. But the Holy One, blessed be He, of whom it is written: The Earth is the Lord’s and the fullness thereof (Ps. 24:1), causes the rain and the dew to descend and protects everything, yet He desires only one tenth as tithe and one fiftieth as the priestly offering. Hence, Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face (Dan. 9:7). R. Yosé said: Was there a more shameful act than this? Israel crossed the Red Sea, and the idol Micah (had made) was carried with them when, as it is said: And over the tree affliction shall pass (Zech. 10:11). Nevertheless the sea split asunder for them. Therefore, Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face.

R. Yudan said: It is written: And the house of Joseph, they also went up to Beth-el, and the Lord was with them (Judg. 1:2). They went up to commit adultery, yet Scripture tells us: The Lord was with them. Is there greater charity than this? Hence, Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face. Similarly, And they took that which Micah had made, and the priest whom he had; and came unto Laish, unto a people quiet and secure (Judg. 18:7). And they took that which Micah had made refers to the idol, and the priest refers to the idolatrous priest. And came unto Laish, which is Paneas. Unto a people quiet and secure who served idols and prospered with them. And that is why it says: A people quiet and secure. Is there charity greater than this? Hence it says: Unto Thee, O Lord, belongeth righteousness. You find that on the day that Israel erected the golden calf, manna descended. They took it and brought it as an offering to the calf, as it is said: My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savor, and thus it was (Ezek. 16:19). What is meant by And thus it was? It means that it descended as well on the next day, as Scripture states: And tomorrow shall be like this day (Isa. 56:12), and the manna did not cease falling. Hence, Unto Thee, O Lord, belongeth righteousness; but to us confusion of face. Despite the golden calf (they erected): Thou withheldest not Thy manna from their mouth (Neh. 9:20).

R. Eleazar queried: Who spoke this verse? Hananiah, Mishael, and Azariah did when they left the furnace while all the nations gathered about, as it is said: And the satraps, the prefects, and the governors, and the king’s ministers being gathered about (Dan. 3:27). They stood around then and spat upon the Israelites, shouting at them: “You know that your God performs miracles and wonders such as these, yet you are responsible for destroying His house.” They spat upon their faces until the entire bodies were covered with spittle, but Hananiah and his companions lifted their faces and admitted the justice of Divine Judgment, saying: Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face (Dan. 9:7).

Another explanation of Unto Thee, O Lord, belongeth righteousness. R. Samuel the son of Nahman said: It was fitting for our ancestors to receive the Torah and to exclaim: All that the Lord hath spoken we will do and we will hear (Exod. 24:7), but was it proper for them to say: This is thy god, O Israel (ibid. 32:4)?

You find that it is written about the time Moses descended from the mountain: And when Joshua heard the noise of the people as they shouted, he said unto him: “There is a noise of war in the camp (ibid. 32:17). Moses replied: It is not the voice of them that shout after a victory, neither is it the voice of them that cry after being overcome, but the noise of them that sing do I hear (ibid.). What is the meaning of The noise of them that sing do I hear? It means: I hear the voice of those who are reproaching and blaspheming. Hence it is written: And when Joshua heard the noise of the people as they shouted.

The men of the Great Synagogue later discussed the verse: Yea, when they had made them a golden calf and said: “This is the god that brought you up out of Egypt,” and wrought great provocations (Neh. 9:18). Is there anything lacking in Scripture that it should add: And wrought great provocations? They were reproaching and blaspheming as they sated themselves with the manna and brought some of it as an offering to the calf. They blasphemed with all their strength and indulged in revelry, but nevertheless: Thou withholdest not Thy manna from their mouth (ibid., v. 20). Hence, Unto Thee O Lord belongeth righteousness. R. Levi said: While Israel remained on the ground fashioning a calf, as it is said: And he received it at their hand, and fashioned it with an engraving tool (Exod. 32:4), the Holy One, blessed be He, was above them engraving the life-giving words on the tablets, as it is said: And He gave unto Moses when He had made an end of speaking.

Another interpretation: "Command Aharon [...]" (Leviticus 6:2) This is what is written (Psalms 51:20), "With Your will, do good to Zion," and afterwards (Psalms 51:21), "Then You will desire sacrifices of righteousness, a burnt-offering and a whole-offering." That is to say, if Israel does not offer a burnt-offering before the Holy One, blessed be He, Zion and Jerusalem will not be built. As they are only built through the merit of the burnt-offering which Israel would offer before the Holy One, blessed be He.

And why is the burnt-offering different, [so that it is] better than all of the other offerings? Because it is called "sacrifices of righteousness," as it is stated, "Then You will desire sacrifices of righteousness, a burnt-offering and a whole-offering." The Holy One, blessed be He, said to Moshe, "On account of this, the burnt-offering is so beloved to Me. Hence, 'Command Aharon and his sons,' that they be careful with it, to offer it before Me."

Why does it state, "This is the law (Torah) of the burnt-offering?" It means to say, the reading of the Torah. See how beloved the reading of the Torah is in front of the Holy One, blessed be He. As there is an obligation upon a man to give all of his money to teach Torah to himself and his sons, as it is stated, "Command Aharon and his sons, saying" - meaning, that they should say it to the Children of Israel, such that they occupy themselves with the reading of the burnt-offering.

As even though they [actually] offer a burnt-offering, they would [also] be occupied with its reading, so that they would get merit in the sacrifice and in its reading. And so did Rav Shmuel bar Abba say, "The Holy One, blessed be He, said to Israel, 'Even though the Temple is destined to be destroyed in the future and the sacrifices to be nullified, do not [allow] yourselves to forget the order of the sacrifices; but rather be careful to read about them and review them.

And if you occupy yourselves with them, I will count it for you as if you were occupied with the sacrifices [themselves].'" And if you want to know [that this is so], come and see that when the Holy One, blessed be He, showed Yechezkel the form of the [Temple], what did He say? "Describe the [Temple] to the House of Israel; let them be ashamed of their iniquities, and measure the plan" (Ezekiel 43:10).

Yehezkel [responded] to the Holy One, blessed be He, "Until now, we are put into exile in the land of our enemies; and You say to me to go and inform Israel [about] the form of the [Temple], and 'write [it] in their eyes, and they should preserve its form and all of its statutes [and do them]' (Ezekiel 43:11). And are they able to do [them]? Leave them until they emerge from the exile, and afterwards, I will go and tell them." [So] the Holy One, blessed be He, said to Yechezkel, "And because My children are in exile, the building of My [Temple] should be idle?"

The Holy One, blessed be He, said to him, "Its reading in the Torah is as great as its building. Go and say it to them, and they will occupy themselves to read the form of the [Temple] in the Torah. And in reward for its reading, that they occupy themselves to read about it, I count it for them as if they were occupied with the building of the [Temple]." And fortunate is the man who involves himself in Torah and gives his money to teach Torah to his son.

As on account of the money that he gives to teach, he merits life in the world to come, as it is stated (Deuteronomy 30:20), "as it is your life and the length of your days" - your life, in the world to come; and length of your days, in the world that is long. And know that it is so. Rabbi Assia said, "Why do the infants of the master's schoolhouse begin by studying the book of Leviticus? Rather it is because all the sacrifices are written in it; and because [the infants] are pure until now and do not know what is the taste of sin and iniquity.

Hence, the Holy One, blessed be He, said, 'Let them begin first with the order of the sacrifices - let the pure ones come and occupy themselves with the acts of purification. Hence I count it for them as if they were standing and offering sacrifices in front of Me.' And He is informing you that even though the Temple is destroyed and sacrifices are not practiced, were it not for the infants that read the order of the sacrifices, the world would not stand."

Hence, the Holy One, blessed be He, said to Israel, "My children, even thought the Temple is destroyed and the sacrifices are annulled and the sacrifice of the burnt-offering is not practiced, if you occupy yourselves and read the section of the burnt-offering and study the section about sacrifices, I count it for you as if you are offering a sacrifice of a burnt-offering in front of Me, as it is stated, 'This is the Torah of a burnt-offering'" - meaning to say, one who occupies himself with the Torah of the burnt-offering merits life in the world to come.

What is written above? "A soul that sins and violates a violation of the Lord, and denies against his kinsman, etc." (Leviticus 5:21); and afterwards, "This is the law of the burnt-offering." Isaiah said (Isaiah 61:8), "Since I the Lord love justice, hate theft in a burnt-offering." The Holy One, blessed be He, said, "Do not say, 'I will steal and extort, and [then I will] bring a burnt-offering and it will atone for me.'

As I hate theft, even with a burnt-offering made for the theft. And if the world wants that I should accept a burnt-offering, return the theft to its master; and afterwards, if he bring up a burnt-offering for it, I will accept it, as it is stated, 'Since I the Lord [...] hate theft in a burnt-offering' - hate the burnt-offering when the theft is still in his hand." And one who reads the Torah of the burnt-offering is as if he brings up and offers a burnt-offering in front of the Holy One, blessed be He.

And therefore, fortunate is the one teaches himself Torah and gives his money to teach himself and his sons, as it is stated (Leviticus 7:11), "This is the law of the sacrifice of the peace-offerings" (here read as "This is the Torah of the sacrifice of payments"). Israel said in front of the Holy One, blessed be He, "Master of the world, behold You command us that we bring all of these sacrifices.

When the Temple was still in existence, a man that sins brings a sacrifice and it is atoned for him. And so [too], he brings a meal-offering and it is accepted for him. But now that the Temple was destroyed, what can we do about our sins and about our guilt?" [So] the Holy One, blessed be He, said to them, "If you want that they should be atoned for you, keep My laws, and I will count it for you as if you did a sacrifice in front of Me."

And from where [do we know this]? "This is the law (Torah) for the burnt-offering, for the meal-offering, for the sin-offering, for the guilt-offering, for the induction-offerings and for the sacrifice of the peace-offerings" (Leviticus 7:37) - do not read it so, but rather, "This is the Torah; not for the burnt-offering, not for the meal-offering, not for the sin-offering, not for the guilt-offering, not for the induction-offerings and not for the sacrifice of the peace-offerings."

Rather, occupy yourselves with Torah, and it will be considered in front of Me, as if you offered all of the sacrifices in front of Me. Hence, David stated (Psalms 119:97), "How much have I loved Your Torah, it is my speech all of the day." Since I know that occupation with Your Torah atones for iniquities - therefore I have loved Your Torah. What is [the understanding of] "upon its burning on the altar all of the night" (Leviticus 6:2)?

This is that they would burn the fats and the limbs the whole entire night, and the prayers were instituted corresponding to the sacrifices. Now that we do not have burnt-offerings, nor sacrifices, nor meal-offerings, nor guilt offerings, they instituted them as prayers. And the evening prayer can be brought the whole night, just as we bring limbs and fats the whole entire night. But the forefathers instituted the prayers, and this means to say, its burning is on the altar all of the night.

And why was the burning on the altar and not in another place? Rather the verse states (Exodus 20:21), "Make an altar of earth (adamah) for Me" - why of earth? Because man (Adam) was created from the earth, and his name was called Adam, because he was taken from the adamah. And we bring up burnt-offerings and sacrifices on that altar which is made of earth to atone for the body that is taken from the earth.

And from where [do we know] that it atones for the soul? As it is written (Leviticus 17:14), "As the soul of all flesh, its blood is in its soul." And it also states (Leviticus 17:11), "as the blood atones for the soul." "And they shall throw the blood on the altar" (Leviticus 1:5) - meaning to say, they shall throw the blood - which is the soul - upon the altar - which is from earth like the body - and it shall atone for the soul.

"A permanent fire shall burn upon the altar; you shall not extinguish" (Leviticus 6:6); but it [also] states (Isaiah 66:24), "They shall go out and gaze on the corpses of the men who rebelled against Me, their worms shall not die, nor their fire be extinguished, etc." [That is referring to] those that deny the Omnipresent. But the fire that is permanently burning on the altar atones for the sins of Israel.

And what is [the understanding of] "altar" (mizbeach)? [It is an acronym:] Mem is mechilah (pardon), as it pardons their sins; zayin is zechut (merit), as it gives them merit for the world to come; bet is berakha (blessing), as the Holy One, blessed be He, gives them blessing [through it] in the deeds of their hands; chet is chaim (life), as they merit [through it] to life in the world to come.

One who leaves all of these - pardon, merit, blessing and life - and goes and worships idolatry, is burned by His great fire, as it is stated (Deuteronomy 4:24), "As the Lord, your God, is a consuming fire, He is a jealous God." How is He jealous? As it is stated (Hosea 2:22), "And I will betroth you in faith." [Hence,] just as a husband is jealous about his wife, so too is the Holy One, blessed be He, jealous, as it is stated (Isaiah 62:5), "and the joy of the groom towards the bride, etc." One who leaves all these will be burnt by His great fire, as it is stated (Isaiah 66:24), "as their worms shall not die, nor their fire be extinguished, and they will be a disgrace for all flesh."

But if he repents, the fire burning on the altar atones for him and expiates the fire of Geihinnom. Moreover, every one of Israel that is circumcised enters the Garden of Eden, since the Holy One, blessed be He, places His name on the Israelite so that he can enter the Garden of Eden. And what is the name and the seal that He places upon them? It is Shaddai (the Omnipotent): The shin He placed in the nose; the dalet in the hand; and the yod in the circumcision.

And therefore at the time that an Israelite goes to his final home, there is an appointed angel in the Garden of Eden who takes every son of Israel that is circumcised and brings him to the Garden of Eden. But those that are not circumcised; even though they have two letters of the name of Shaddai - as they have the shin of the nose and the dalet of the hand - they do not have the yod of Shaddai, [and so, the letters they have form] the expression, sheid (demon), meaning to say that a demon brings him to Geihinnom.

And an Israelite who is circumcised but worships idolatry [also] goes to enter the Garden of Eden, but the Holy One, blessed be He, commands the angel, such that he pulls his foreskin and makes his foreskin appear as it it were never circumcised, such that he not enter the Garden of Eden but rather Geihinnom. And circumcision is a great thing and beloved in front of the Holy One, blessed be He.

And all the creatures of the world - whether people, beasts, animals or crawling things, all of them - fear an Israelite when he is circumcised. And so do you find with Yonah. As he fled from his God on the fifth day. And why did he flee?

Rather the first time, [God] sent him to restore the border of Israel. The second time, He sent him to Jerusalem to destroy it; but the Holy One, blessed be He, worked up His great mercies and relented from the bad. And [so] they called him a false prophet. The third time, He sent him to Nineveh to destroy it.

Yonah judged the case between him and himself - Yonah said, "I know that the [other] nations are close to repentance. Now they will repent and the Holy One, blessed be He, will [resultantly] send His rage towards Israel. Moreover, Israel will will call me a false prophet" (etc. in Midrash Tanchuma, Vayikra 8). "And the men feared a great fear" (Jonah 1:8) - [this] teaches that fear is greater than wisdom and understanding.

As one who has wisdom and understanding, but does not have fear is not anything. As so did King Shlomo, peace be upon him, state (Ecclesiastes 12:13), "At the end of the matter when all is heard; fear God and observe His commandments, as this is all of man."

(Lev. 19:23:) “And plant [any tree for food], you shall count (rt.: 'rl) [its fruit] as forbidden (literally, as foreskin, rt.: 'rl)….” [This verse] is teaching about an infant: (ibid., cont.) “three years it shall be forbidden (rt.: 'rl) for you,” when [an infant] can neither talk nor speak; (vs. 24:) “In the fourth year all its fruit shall be [set aside (rt.: qdsh)],” when his father dedicates (rt.: qdsh) him to the Torah; (ibid., cont.) “for praises to the Lord.”

What is the meaning of “praises’ (with reference to an infant)? [That] from [that] time, he praises the Holy One, blessed be He. (Vs. 25:) “But in the fifth year you may eat its fruit,” [i.e.] from the time that he is obligated to read in the Torah; from here onwards [it is] (ibid., cont.) “to increase its yield for you.” Hence our masters have taught (in Avot 5:21): At five years of age [he is ready] for [the study of] Scripture; at ten, for Mishnah.

While in this world, one begets a son for himself, brings him to the primary school, labors with him, and teaches him Torah. [But] if there are iniquities that cause it, he dies. [And] so [the father] derives no happiness from him. The Holy One, blessed be He, said to Israel, “In this world, because the evil drive is found in you, you sin and your children die; but in the world to come I will remove the evil drive from among you and your children.

Then you shall beget and be happy.” So is it stated (in Is. 65:23), “They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, and their offspring along with them.”

(Lev. 22:29:) “And when you sacrifice an offering of thanksgiving to the Lord.” R. Pinhas, R. Levi, and R. Johanan said in the name of R. Menahem of Galilee, “In the future to come, all [other] offerings shall cease, but the sacrifice of thanksgiving shall not ever cease. All [prayers] shall cease, but the [prayer] of thanksgiving shall not ever cease.

Thus it is stated (in Jer. 33:11), ‘The sound of joy and the sound of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, “Give thanks to the Lord of hosts, for the Lord is good, for His mercy endures forever”; [as they bring thanksgiving to the house of the Lord].’ ‘Give thanks to the Lord,’ this refers to the prayers; ‘as they bring thanksgiving,’ this refers to the sacrifice of thanksgiving.”

And so David said (in Ps. 56:13), “Your vows, O God, are upon me; I will repay You with thanksgivings.” "Thanksgiving" (in the singular) is not written here, but “thanksgivings” (in the plural), [i.e., both] the thanksgiving prayer and the sacrifice of thanksgiving.

Another interpretation (of Numb. 2:2), “Each with his standard, under the banners.” This text is related (to Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].” What is the meaning of “He brought me unto the banquet house?” When the Holy One, blessed be He, was revealed upon mount Sinai, there descended with Him twenty-two thousand chariots of angels, as stated (in Ps. 68:18), “The chariots of God are two myriads, thousands for a doubling.” Now they all were arranged by standards (rt.: dgl).

It is therefore stated (in Cant. 5:10), “the most prominent (rt.: dgl) of ten thousand.” When Israel saw them, as they were arrayed by standards (rt.: dgl), they yearned for standards. They said, “O that we might be arrayed with standards like them!” It is therefore stated (in Cant. 2:4), “He brought me unto the banquet house, [and His standard (dgl) over me is love].”

The banquet house (literally: house of wine) is Mount Sinai, on which Torah was given, since [Torah] is compared to wine, as stated (in Prov. 9:5, where wisdom is saying), “and drink of the wine I have mixed.” Ergo (in Cant. 2:4), “He brought me unto the house of wine,” namely to Sinai. (Ibid., cont.,) “And His standard over me is love.” They said, “O that He may raise the standard of love over me!”

And so it says (in Ps. 20:6), “Let us shout for joy in Your salvation, and in the name of our God let us set up our standards.” The Holy One, blessed be He, said to them, “Do you yearn for standards? By your life, I will fulfill your petition.” It is so stated (ibid., cont.), “may the Lord fulfill all your petitions.”

Immediately the Holy One, blessed be He, made known His love to Israel and said to Moses, “Go and make those standards like the ones for which they have yearned. (Numb. 2:2:) “Each with his standard, under the banners […the Children of Israel shall camp,] at a distance.” What is the meaning of “at a distance?” At a distance of a mil. The Holy One, blessed be He, said, “Israel shall be at a distance of two thousand cubits from the ark,” as stated (in Josh. 3:4), “Yet there shall be a distance between you and it of about two thousand cubits.”

But Moses and Aaron shall be near to it, as stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children….” The Holy One, blessed be He, said, “If I become angry with My children, they will mediate between Me and My children.” For that reason they are near it, but the tribes (according to Numb. 2:2) shall camp around the tent of meeting at a distance.

Another interpretation (of Numb. 2:2-3), “Each with his standard, under the banners […] Now those who camp in front to the East.” You find that in every place Judah is first. [It is] first in the case of standards, as stated (in Numb. 2:3), “Now those who camp in front to the East shall be [those under] the standard of the camp of Judah.”

So much for camping. Where is it shown for traveling? Where it is stated (in Numb. 10:14), “And [in first place traveled] the camp standard of [the Children of] Judah.” Where is it shown for sacrifices?

Where it is stated (in Numb. 7:12), “And the one who offered […] on the first day was Nahshon ben Amminadab of the tribe of Judah.” Where is it shown for warfare? Where it is written (in Jud. 1:1-2), “Who shall be the first to go up for us against the Canaanites to fight against them? Then the Lord said, ‘Let Judah go up.’”

And also, when the herald [of messianic age] comes, Judah shall receive the good news first, as stated (in Nahum 2:1), “Behold over the mountains the feet of the herald announcing peace; celebrate your festivals, O Judah, fulfill your vows.” The Holy One, blessed be He, said to them, “In this world you yearned for standards and I fulfilled your petition; but in the future to come, by virtue of the banners, I shall redeem you; and in the merit of the forefathers, that are called mountains, I shall leap over (rt.: dlg) the end, as stated (in Cant. 2:8), ‘The voice of my beloved! Here he comes, leaping over the mountains….’”

[(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to (Numb. 24:5), “How beautiful are your tents, O Jacob, your Tabernacles O Israel.” If your tents [is meant], why your Tabernacles? But if your Tabernacles [is meant], why your tents?

It is simply this: “How beautiful are your tents,” these are the tents; and “your Tabernacles (mishkenotekha),” do not read this (i.e., mishkenotekha), but "your sureties" (mashkonotekha). The Holy One, blessed be He, said to Moses, “Tell Israel to make a Tabernacle, so that if they sin, it will be seized [instead of] them.”

You yourself know that this is so. When they sinned, what is written (in Ps. 78:59-60)? “God heard and was enraged […]. So He abandoned the Tabernacle of Shiloh, the tent where He dwelt among mortals (which can be read as, surety for mortals).”

This is the Tabernacle, which was only made so that if they sinned, it might be seized [instead] of them. (Numb. 7:1:) “So it came to pass on the day that Moses had finished setting up the Tabernacle, and he anointed it.” When he had anointed it, he returned and anointed each and every one of [its] vessels. Then the princes of Israel offered sacrifices. They said, “Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us.” Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it, they said, “What is there for us to bring? They went and brought wagons on which they would carry the Tabernacle. But who gave them this suggestion? The tribe of Issachar, since they were wise and mighty in the Torah, as stated (in I Chron 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do].” For that reason they had the right to offer sacrifice (hqyb) on the second day (only after Judah), as stated (in Numb. 7:18), “On the second day Nethanel ben Zuar, prince of Issachar, presented (hqryb, rt.: qrb) [his] offering.” In [the order of] all the princes, why is it stated, “his offering,” whereas here [with Issachar], it is stated (in vs. 19), “He presented (hqrb; rt.: qrb) his offering.” [It is so mentioned] because he offered (hqryb; rt.: qrb) it in accordance with the [divine] command.

When the rest of the tribes, who were older than [Issachar], wanted to sacrifice (rt.: qrb) [first], they decided [the matter] from heaven. So the tribe of Issachar was commanded to approach (rt.: qrb) with a sacrifice (rt.: qrb) for the altar and offer (rt.: qrb) its sacrifice (rt.: qrb). You yourself know that it is so written (in vs. 19) where presented (hqrb) lacks [a y (i.e., a yod) and as such is really an imperative, meaning "come near."]

When [that tribe] was far away, it was brought near, to come (i.e., to offer sacrifice). And why all this? Because they were knowledgeable in the Torah, as stated (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do]; their heads were two hundred.”

These were heads of courts (sanhedraot). (I Chron. 12:33, cont.:) “And all their kinfolk were at their command ('al-pihem).” [This verse] is teaching you that they all affirmed the oral law (halakhah) [that was] on their lips ('al-pihem).

(Numb. 20:22:) “Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” This text is related (to II Chron. 20:37), “Because you have joined with Ahaziah, the Lord will destroy your work.” [Similarly,] because they made an alliance with this wicked king to pass through his land, they lost this righteous man (i.e., Aaron). For that reason the death of Aaron is made [immediately] adjacent after the parashah about the king of Edom, [as stated] (Numb. 20:21-22), “so Israel turned away from them. Then setting out from Kadesh, the whole congregation [of the Children of Israel came to Mount Hor].” What is the meaning of “the whole congregation?”

A complete congregation, a congregation which would be entering the land, since those who had come out from Egypt had died. So these were the ones of whom it is written (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” (Numb. 20:22:) “Mount (hr) Hor (hr).” What is the meaning of “Mount Hor?” A mountain (hr) on top of a mountain (hr), like a small apple on a large apple.

Even though a cloud proceeded before them which lowered the high [places] and raised up the low, the Holy One, blessed be He, left [this] mountain as a sample, so that they would know what miracles the Holy One, blessed be He, had done for them; as He had not left a mountain in the desert, lest they become weary climbing and descending.

Moreover, although the cloud had made all the desert a plain, He left an elevated spot where the tabernacle would have its resting place. He also left three mountains: Mount Sinai for the Divine Presence, Mount Nebo for the burial of Moses, and Mount Hor for the burial of Aaron.

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.:) “The Lord their God is with him.” You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.”

If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e., Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.”

He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own.

But that is not so. Rather God brought them out.” (Ibid., cont.:) “Like the heights of His loftiness (r'm).” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird.

Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He.

So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.” (Numb. 23:23, cont.:) “Now it is said for Jacob and for Israel, [‘What has God done?’]”

His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her profits shall belong to those who dwell (yoshevim) before the Lord […].”

It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.”

You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits.

If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He. (Numb. 23:24, cont.:) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.” Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.” Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch.

Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.:) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian.

It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.” (Numb. 31:6, cont.:) “And the trumpets for sounding the alarm in his hand.”

Moses said to Israel, “Balaam the wicked has practiced magic for you and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved, and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?”

It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel, he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

"Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to Israel, He gives to them according to His power.

But when He requests something from them, He only requests according to their power. See what is written, "As for the Tabernacle, make it of ten curtains." Hence it is written, "The Omnipresent we have not found to be of great power." But when He gives to them, He gives according to His power: In the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion [cloud by day and smoke with a glow of flaming fire by night; indeed] over all the glory shall hang a canopy."

And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he, with light the radiance of which shines from [one] end of the world to the [other] end.

Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command...." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1), "Arise, My light...."

And it is [also] written (Isaiah 30:26), "And the light of the moon shall become like the light of the sun." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month...."

What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true."

But when He gives, it according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia." And it is [also] written (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs; they violated a statute; [they broke an eternal covenant].”

R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap.

Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].”

R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’”

Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’” Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.”

A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?”

R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?”

He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.”

He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly?

And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

O my dove, in the cranny of the rocks (Song of Songs 2:14): This is that which is stated in the verse (Psalms 18:3), "The Lord is my rock and my fortress." Rabbi Elazar ben Pedat said, "Israel said to Moshe, 'What have you done to us? Now they are coming and doing to us like what we did to them, as we have killed their first-born and taken their money. Is it not you that said to us, "Each woman shall borrow from her neighbor and the lodger in her house" (Exodus 3:23).'

He said to them, 'You do not need [to do anything], but you should stand and be silent and the Holy One, blessed be He will [fight] your wars,' as it is stated (Exodus 14:14), 'The Lord will fight for you and you shall be quiet.' That is [the meaning of] 'and the Children of Israel yelled out' (Exodus 14.10)." Rabbi Yehoshua ben Levi said, "To what is this matter comparable? To the daughter of a king that was passing on a road, and brigands took her as a [captive].

She began to yell out to the king. The king said, 'This is what I desired.' So [too] with Israel. They were subjugated in Egypt [and] placed their eyes towards the Heavens, as it is stated (Exodus 2:23), 'and the Children of Israel groaned from the work and screamed.' [So] the Holy One, blessed be He, took them out and desired to hear their prayer [again].

But they did not pray. What did He do? He agitated Pharaoh and his army against them and they pursued them. As it is stated (Exodus 14:10), 'As Pharaoh drew close (hikriv).'

As he drew the Children of Israel close to prayer. Immediately, 'and the Children of Israel cried out to the Lord.'" Hence it is written, "O my dove, in the cranny of the rocks, hidden by the cliff, let me see your appearance, let me hear your voice," that same voice that I heard in Egypt. Immediately the Holy One, blessed be He, said to Moshe (Exodus 14:16), "And you lift up your rod and hold out your arm over the sea and split it, so that the Children of Israel may come into the sea on dry ground."

And the Holy One, blessed be He, made war with Pharaoh, destroyed [his army], trounced them in the sea and saved Israel. That is [the meaning of] that which is written (Psalms 140:8), "God, my Lord, the strength of my deliverance, You protected my head on the day of weapons (nashek)," [meaning] the day of the war at the sea. As it is stated (Psalms 78:9), "The Children of Ephraim, warriors (noshkei) lifting their bows."

Everything that Pharaoh was doing, the Holy One, blessed be He would [also] do. Pharaoh came out like a warrior; and the Holy One, blessed be He, is like a warrior, as it is stated (Isaiah 42:13), "The Lord goes forth like a warrior, like a man of war He whips up His rage," as only upon Pharaoh did He first make known His strength. At the time of war, He is called a man, as it is stated (Exodus 26:3), "The Lord is a man of war, the Lord is His name."

Pharaoh went forth dressed in tin-plated armor; and the Holy One, blessed be He, likewise, as it is stated (Habakuk 3:11), "as Your arrows fly in brightness, Your flashing spear in brilliance." Pharaoh went forth with catapult stones; and the Holy One, blessed be He, went forth with stones of elgavish and hail stones. Pharaoh rode on a horse; and the Holy One, blessed be He, upon a cherub, as it is stated (Psalms 18:11), "He rode on a cherub and flew."

Upon what did Pharaoh ride? Upon a female mare, as it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots have I likened you, my darling." Another interpretation [of] "To a mare in Pharaoh's chariots": What is [the meaning of] "to a mare?" Rather the Holy One, blessed be He, saw that Pharaoh did not want to enter the sea. [So] what did the Holy One, blessed be He, do?

He rode upon a light cloud and transformed it into a mare. And He stood [it] in front of the horses of the troops. And the horses ran after the mare, and the Holy One, blessed be He, descended into the sea with the horses [coming] after Him [to pursue the mare]. Hence, "to a mare," [meaning a] female.

Another interpretation [of] "To a mare in Pharaoh's chariots": Pharaoh said to his troops, "What is the lightest (fastest) animal upon which to ride, so that I can go forth and chase the Children of Israel?" They said to him, "A mare, as there is nothing like it in the world." Therefore (due to her speed) the males were following her. And Pharaoh rode [speedily] like the gazelles.

And the Holy One, blessed be He, also did this. The Holy One, blessed be He, said in front of the ministering angels, "Which among all of the creatures that serve in front of Me is light?" They said to Him, "Is it not revealed in front of You, that there is none among all of the creatures that serve in front of You that is as light as the cherub that comes out from under the wings of the cherubs." [So] the Holy One, blessed be He, rode upon the cherub and beat the horse of Pharaoh and all of his troops, as it is stated (Exodus 15:19), "For the horse of Pharaoh, with his chariots and horsemen, went into the sea."

And it is [also] stated (Psalms 136:15), "And He shook Pharaoh and his army in the Reed Sea." Moshe said to them, "Is this not what I told you (Exodus 14:14), 'and you shall be quiet.' There is nothing for you to do except to stand silently, and the Holy One blessed be He, will [fight] your wars." Therefore he said to them, "When you enter the land and see many multitudes and horses and chariots, do not be afraid of them," as it is stated (Deuteronomy 20:1), "When you go out to war and you see horse and chariot, a people more numerous than you, do not be afraid of them, as the Lord, your God is with you." Hence (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord."

GO FORTH FROM THE ARK (Gen. 8:16). This is what Scripture says: Bring my soul out of prison (Ps. 142:8). It speaks of Noah. When Noah was in the ark, Noah said before the Holy One, blessed be He: Bring my soul out of prison — for he was shut up there. Rabbi Levi said: The entire twelve months that Noah was in the ark, he did not taste the taste of sleep, neither he nor his sons, for they were obligated to feed the cattle and the wild beasts. Rabbi Abba bar Kahana said: He brought into the ark branches for the elephants and glass for the ostriches, to feed the cattle and the wild beasts; for there are among them those that eat in the second hour of the night, and there are among them those that eat in the second hour of the day. From this you yourself may know that Noah did not taste the taste of sleep. Rabbi Yohanan said in the name of Rabbi Eleazar son of Rabbi Yose the Galilean: One time Noah was late in feeding the lion, and the lion bit him, and he came out limping, as it is said: And only Noah remained (Gen. 7:23). Rabbi Huna said in the name of Rabbi Yose: Noah came out of the ark groaning from his heart; therefore he said, Bring my soul out of prison. Through me the righteous shall crown themselves (Ps. 142:8) — through me the righteous take up a crown in the world, for they will say: If for Noah, who was righteous [but not a wholly righteous one], the Holy One, blessed be He, performed such miracles — as it is said, He will deliver one who is not innocent, and he shall escape [through the cleanness of your hands] (Job 22:30), for there was in him merit that was innocent and not innocent — then all the more so one who is wholly righteous, that the Holy One, blessed be He, would perform miracles for him. Thus it says: Through me the righteous shall crown themselves, for you shall deal bountifully with me (Ps. 142:8).

Another interpretation: AFTER THESE THINGS (Genesis 15:1). This is what Scripture says: "He reserves sound wisdom for the upright" (Proverbs 2:7). [What is the meaning of "He reserves sound wisdom for the upright"?] Rather, before the world was created, the Holy One, blessed be He, reserved the Torah for Abraham, as it is said, "Because Abraham obeyed My voice" (Genesis 26:5). This teaches that Abraham kept all the commandments and all the Torahs. Rabbi Samuel bar Nahmani said in the name of Rabbi Jonathan: Our father Abraham even observed the law of the mingling of cooked foods (eruv tavshilin), as it is said, "Because Abraham obeyed My voice" (Genesis 26:5). Therefore Solomon said, "He reserves sound wisdom for the upright, [a shield to those who walk in integrity]" (Proverbs 2:7). The Holy One, blessed be He, said to Abraham: You have occupied yourself with My Torah; by your life, I am a shield for you, as it is said, "Fear not, Abram, [I am a shield to you]" (Genesis 15:1). Just as when a man grasps the shield, even if arrows and stones are hurled at him he has no fear, [so I do for you], as it is said, "I am a shield to you; your reward shall be exceedingly great" (Genesis 15:1) - not for you alone, but even for your children, if they will occupy themselves with My Torah just as you have occupied yourself, as it is said, "[Every] word of God is pure; He is a shield to those who take refuge in Him" (Proverbs 30:5). Therefore it is said, "He reserves sound wisdom for the upright, [a shield to those who walk in integrity]" (Proverbs 2:7).

"And the two angels came to Sodom in the evening" (Genesis 19:1), etc. Let our master teach us: How many forms of death were handed over to the court? Four, and these are they: stoning, burning, slaying by the sword, and strangulation. And which is the most severe? Our Rabbis said: stoning. Rabbi Shimon ben Yochai says: burning, for it was given to the daughter of a priest who committed harlotry. See how severe harlotry is, that it is punished by burning. Rabbi {Shimon} [Yehoshua] ben Levi said in the name of Bar Kappara: For everything the Holy One, blessed be He, grants atonement, except for harlotry, as it is said, "None who touches her shall go unpunished" (Proverbs 6:29). Rabbi Yehoshua bar Nechemiah said: The Sodomites too, because they broke out into harlotry, were made liable to burning, as it is said, "And the Lord rained upon Sodom and upon Gomorrah brimstone and fire" (Genesis 19:24). Once they were found liable, the Holy One, blessed be He, said to the angels: Why are you standing? Go and destroy them. Immediately they descended and carried out the command of their Creator. From where do we know this? From what they read on the matter, "And the two angels came to Sodom" (Genesis 19:1).

Another interpretation of (Genesis 29:31): "And the LORD saw that Leah was hated." This is what Scripture says (Jeremiah 12:8): "My heritage has become to Me like a lion in the forest [it has roared against Me; therefore I have hated her]." How so? The Holy One, blessed be He, saw that wicked sons were destined to come forth from her, and so He called her "hated." And these are the wicked ones: Jehoram, Jehoash, Ahaz, Manasseh, Amon, Jehoiakim, Zedekiah. Of Jehoram it is written (II Kings 8:18): "And he walked in the way of the kings of Israel, as the house of Ahab had done." Of Ahaz it is written (II Kings 16:2): "And he did not do what was right in the eyes of the LORD [his God], like David his father." Isaiah said to him (Isaiah 7:11): "Ask for yourself a sign from the LORD your God; make the request as deep as Sheol" — that the dead might live, or that Korah might come up from Sheol — "or as high as above" (ibid.): you may ask that Elijah come down from the heavens. He said to him: I know that He has the power to do it, but I do not want the Name of Heaven to be sanctified through me, as it is said (Isaiah 7:12): "And Ahaz said, I will not ask, nor will I test the LORD." Of Jehoash it is written (II Kings 12:3 [12:2]): "And Jehoash did what was right in the eyes of the LORD all his days, as Jehoiada the priest instructed him." But once Jehoiada died, he turned to evil, as it is said (II Chronicles 24:17): "And after the death of Jehoiada [the princes of Judah came and bowed down to the king, and the king listened to them]." See what is written of Manasseh (II Chronicles 33:7): "And he set up the carved image of the idol that he had made in the House of God." Of Amon it is written (II Chronicles 33:22-23): "[And he did what was evil in the eyes of the LORD] and to all the carved images that Manasseh his father had made [he sacrificed and served them; and he did not humble himself before the LORD, for he, Amon, multiplied guilt]." And of Jehoiakim it is written (II Chronicles 36:8): "And the rest of the acts of Jehoiakim, and his abominations [that he did], and what was found upon him" — that he despised circumcision, and drew the foreskin over himself, and entered through the opening from which he had come forth. Of Zedekiah it is written (II Chronicles 36:12): "And he did what was evil in the eyes of the LORD his God." Here, then, are seven wicked ones. Therefore the prophet cries out and says (Jeremiah 15:9): "She who bore seven languishes." Therefore (Genesis 29:31): "And the LORD saw that Leah was hated."

[(Genesis 34:1:) AND DINAH THE DAUGHTER OF LEAH WENT OUT.] This is what Scripture says (Ezekiel 16:44): "BEHOLD, EVERYONE WHO USES PROVERBS WILL USE THIS PROVERB ABOUT YOU, SAYING: AS THE MOTHER, SO HER DAUGHTER." Our master asked Rabbi Hiyya: What do you say [is the meaning of] "as the mother, so her daughter"? He said to him: As the altar, so its priests. Rabbi pressed him much. He said to him: Tell the truth, what do you say? He said to him: As the prince, so the generation.

"And Joseph was brought down to Egypt" (Genesis 39:1). This is what Scripture said: "For the LORD loves justice and does not forsake His pious ones" (Psalms 37:28). Why does the Holy One, blessed be He, love justice? Because He is called the Master of Justice, as it is said, "For the LORD is a God of justice" (Isaiah 30:18). And it says, "and My hand takes hold on justice" (Deuteronomy 32:41).

[Another interpretation of (Genesis 43:14):] "AND MAY GOD ALMIGHTY GRANT YOU MERCY." Let our master teach us: From where did they ordain to bless over food? As it is said (Deuteronomy 8:10), "And you shall eat and be satisfied and bless" — this is after [the meal]. Before the meal, from where? Rabbi Hiyya taught in the name of Rabbi Akiva (from Leviticus 19:24), "Holy, praises to the Lord" — this teaches that it requires a blessing before it and after it. The Holy One, blessed be He, said: Just as I am required to bring down rains, and to make winds return, and to bring down dews, so too you are required to bless Me, and to be careful to pray before Me. Do not regard yourself, in the time of ease, as one who scorns prayer; and when trouble arrives, you would then stand and pray. No, my son, do not do this; rather, before the trouble comes, you should pray ahead of time, as it is said (Job 36:19), "Will your cry avail, without distress, and all the exertions of strength?" Know this, for behold, our father Jacob — Benjamin was with him, and he did not know what was destined to befall him; he began to pray ahead of time, as it is said, "And may God Almighty grant you mercy before the man, that he may send away to you your other brother and Benjamin." And so the proverb says: "Honor the physician before you have need of him." What is "and all the exertions of strength"? That thus they made [their prayers] exertions of strength.

Another interpretation (of Genesis 49:27): "Benjamin is a wolf that tears," and so forth. It speaks of its judge, of Ehud. What is written? "And Ehud made for himself a sword, and it had two mouths" (Judges 3:16) — for he was engaged in Torah, which is called "a two-edged sword" (Psalms 149:6). "And it had two mouths," because it consumes in two worlds, in this world and in the world to come.

(Exodus 4:18:) "Then Moses went and returned to Jether (i.e., Jethro) his father-in-law." This is what Scripture says (Job 23:13): "But He is at one, and who can turn Him back? And what His soul desires, that He does." Rabbi Papias expounded: Because He is unique in His world, and there is no one who can protest against His hand, whatever He wishes to do, He does, as it is said, "And what His soul desires, that He does." Rabbi Akiva said to him: Enough for you, Papias! One does not expound thus. And what is the meaning of "But He is at one, and who can turn Him back"? Just as the one who petitions below, so does He petition above. From where? As it is said (Daniel 4:14): "By the decree of the watchers is the sentence, and by the word of the holy ones is the matter," and so forth. Just as they argue and deliberate in halakhah below, so above; and everything is by judgment, as it is said (Daniel 10:21): "But I will declare to you that which is inscribed in the writing of truth." And the Holy One, blessed be He, argues and deliberates in judgment, and says: How did the verdict of such-and-such a one come out? And they say: Thus it came out. And the Holy One, blessed be He, agrees with them. From whom do you learn this? From Micaiah. See what is written: "And Micaiah said: Therefore hear the word of the LORD: I saw the LORD sitting upon His throne, and all the host of heaven standing by Him on His right hand and on His left" (1 Kings 22:19). But is there a left on high, that he says "on His right hand and on His left"? Rather, these on the right incline toward the side of merit, and these on the left incline toward the side of guilt. Thus, everything is by judgment. And what is the meaning of "But He is at one, and who can turn Him back"? Because He is unique in His world, He knows the mind of His creatures.

The Holy One, blessed be He, said to Israel: In this month you are redeemed. They said to Him: Will You say that we are redeemed, yet we are destined to be enslaved once more? He said to them: Until now you have a "head" and a "first." A "head" — this is the kingdom of Babylon, as it is said, "You are the head of gold" (Daniel 2:38); this is Nebuchadnezzar. And a "first" — this is Esau, as it is said, "And the first came out ruddy" (Genesis 25:25). These are the ones destined to enslave you.