Midrash Tanchuma Reader

Another interpretation of "I have seen slaves upon horses" (Ecclesiastes 10:7): It speaks of the Midianites, as it is said, "And the Midianites sold him into Egypt" (Genesis 37:36). Rabbi Abbin the Levite bar Ḥama said: The son of the bondwoman were selling, and the son of the bondman were buying. Between these and those, Joseph was sold.

Another interpretation of "for the time of finding" (Psalm 32:6): for the time of the wringing-out of the soul. Said Rabbi Ishmael: A person must pray over the departure of the soul, for you have nothing harder than the wringing-out of the soul. How does it depart? Rabbi Yochanan said: Like a knot that passes out through the mouth of the gullet (that is, the rope at the time when they draw it through the hole of a ship to tie it fast by it) — so is the soul at the time when it departs from a person. For a person must not trust in himself until the day of his death; and thus our masters taught: "Do not trust in yourself until the day of your death" (Avot 2:4). It happened with a certain man, a sectarian, whose master would repeat and say, "Do not trust in yourself until the day of your death," and he would dispute the words of his master. The Holy One, blessed be He, said: This one has come to dispute against the Torah. What did He do to him? He tested him. He went out on the Day of Atonement into a certain garden and saw a certain young woman, adorned, lovely and praised, and she stood before him like a vessel, and he sought to attach himself to her. He spoke with her. She said to him: I am a married woman. He said to her: Accepted. She said to him: I am the wife of a priest. He said to her: Accepted. She said to him: I am a menstruant. He said to her: Accepted. And he did not budge until he had attached himself to her. He went and sat in his house in grief (that is, in pain), saying, What has passed over me? And his masters would come up and visit him, and they would find him like one ill, month after month, saying, What have I done? — yet he was not ill. What did the Holy One, blessed be He, do? He said: How long will he grieve? The Holy One, blessed be He, signaled to that demoness, and she went and stood before him. She said to him: How long will you grieve? I am that woman to whom you attached yourself; I am a spirit. Rather, it was because you were disputing the words of the sages, who said, "Do not trust in yourself until the day of your death." David too agreed to say that a person must pray over the departure of his soul; therefore he said, "for the time of finding."

Another interpretation: "BENJAMIN IS A RAVENOUS WOLF," and so forth. It speaks about Saul. "IN THE MORNING HE DEVOURS THE PREY" — and Saul seized the kingship over Israel, [and so forth,] "and he did valiantly and smote Amalek" (1 Samuel 14:47-48). "AND AT EVENING HE DIVIDES THE SPOIL" — "and Saul died, and his three sons" (1 Samuel 31:6).

Another interpretation. Why "like sheep" (Psalms 78:52)? Rather, just as these sheep break the trees, and even so their owner is not strict with them, therefore He calls them sheep. And so it says, "And you, My flock, the flock of My pasture, you are humans" (Ezekiel 34:31). If sheep, why humans? And if humans, why sheep? Rather, Rabbi Yochanan said: Sheep for punishments and humans for the giving of reward. [If they are guilty, He treats them like sheep according to their punishment; and if they have performed the commandments, He treats them like humans to give them reward. Thus: sheep for punishments and humans for the giving of reward.]

(Exodus 33:7:) NOW MOSES WOULD TAKE THE TENT [and pitch it for himself outside the camp, FAR FROM THE CAMP]. How far away was it? A mile, as it is said (Joshua 3:4): "YET THERE SHALL BE A DISTANCE BETWEEN YOU AND IT OF ABOUT TWO THOUSAND CUBITS BY MEASURE." Why was Moses angry with them? Rather, thus said Moses: "One who is placed under a ban with respect to the master is also placed under a ban with respect to the disciple." Resh Lakish said: It is comparable to a king who had one legion, and they rebelled against the king. What did their army commander do? He took the king's standard and fled. So too Moses, when Israel committed that deed, he took the Tabernacle and went away.

R. Huna and R. Idi said in the name of R. Samuel bar Nahman: Israel were spared from that deed, for had they made the calf, it would have been fitting for them to say, "These are our gods, O Israel." Rather, it was the proselytes who came up with them who made it, and they said to Israel, "These are your gods, O Israel" (Exodus 32:4).

(Numbers 13:25:) "And they returned from spying out the land at the end of forty days." But behold, you find that they went from the south to the north, and in forty days they were able to traverse the whole of it. Rather, it was revealed before the Holy One, blessed be He, that they would come and speak slander, and that there would be decreed against that generation years of trouble (as it is said in Numbers 14:34:) "A day for a year, a day for a year, you shall bear your iniquities, forty years." And the Holy One, blessed be He, leapt the road before them.

"And concerning the creeping thing" (1 Kings 5:13 [4:33]). Now is it possible to speak about a creeping thing? Rather, Solomon said: For what reason is it that, in the case of the eight reptiles that are in the Torah, one who hunts them or wounds them is liable, while for the rest of the swarming things and creeping things one is exempt? Because they have skins.

"Then Balak sacrificed an ox and a sheep" (Numbers 22:40). The righteous say little and do much. Of Abraham it is written, "Let me fetch a piece of bread" (Genesis 18:5), and afterward, "Hurry, three se'ahs of fine meal" (Genesis 18:6), and "Abraham ran to the herd" (Genesis 18:7). But the wicked say much and do little. Balak said, "For I will surely honor you greatly" (Numbers 22:17); yet when he came, he sent him only an ox and a sheep. Balaam began gnashing his teeth at him, for his appetite was wide. He said: So this is what he has sent me? Tomorrow I will place a curse upon his possessions, as it is said, "And Balaam said to Balak: Build me here seven altars" (Numbers 23:1).

Another interpretation of (Deuteronomy 25:18) "all who were lagging behind you": Rabbi Judah and Rabbi Nehemiah and the Rabbis differed. Rabbi Judah said: They said, "If He is master over all deeds the way that He is master over us, we will serve Him; and if not, we will not serve Him." And Rabbi Nehemiah said: They said, "If He supplies enough of our food for us, like a king who dwells in a province and the province lacks nothing at all, we will serve Him; and if not, we will rebel against Him." And the Rabbis said: They said, "If we speak in our hearts and He knows what we are speaking, we will serve Him; and if not, we will rebel against Him." Rabbi Berekhiah said, in the name of Rabbi Levi: In their heart they were speaking, and the Holy One, blessed be He, gives them their request. And what is the reason? "And they tested God in their heart" etc. (Psalms 78:18). See what is written there (Psalms 78:29): "And they ate and were exceedingly sated."

"And Joseph was brought down to Egypt" (Genesis 39:1). The tribe was brought down to Egypt. To what is the matter comparable? To a cow that they sought to bring into the slaughterhouse, but she did not want to enter. What did they do? They took her calf and brought it into the slaughterhouse, and her calf began to low, and his mother entered after him against her will. So too Jacob our father and his sons were the cow, as it is said, "For Israel is stubborn like a stubborn cow" (Hosea 4:16). And Joseph went down to Egypt first, in order to fulfill the decree that was decreed upon the elder, as it is said, "And they shall serve them, and they shall afflict them" (Genesis 15:13). And Jacob was afraid to go down. What did the Holy One, blessed be He, do? He brought Joseph down to Egypt, and drew his father after him against his will. Therefore it is said, "And Joseph was brought down to Egypt."

[Another interpretation of (Psalms 32:6) AT A TIME OF FINDING:] That a person must keep hoping for a thing until he knows its end. Who was this? This was Jacob. Even though he said (Genesis 37:33), "Joseph has surely been torn to pieces," he was hoping in the Holy One, blessed be He. In the end He made known to him that Joseph was alive. And not only that, but He brought him the good news that he was alive: (Genesis 43:14) "And may God Almighty grant you mercy."

Another interpretation of (Genesis 49:27): "Benjamin is a wolf that tears prey." This speaks about Queen Esther. "In the morning he devours the prey" — "And the king and Haman came to drink with Queen Esther" (Esther 7:1). "And at evening he divides the spoil" — "On that day King Ahasuerus gave to Queen Esther the house of Haman the enemy of the Jews," and so forth (Esther 8:1).

Another interpretation: "But He made His people journey like a flock" (Psalms 78:52). Rabbi Berekhyah said: See how beloved Israel is before the Holy One, blessed be He, that He called them a lamb, as it is said, "Israel is a scattered lamb" (Jeremiah 50:17). And one who has a single lamb feeds it and gives it drink in its proper time, since it is but one; but one who has many sheep cannot attend to them, but rather toils greatly over them. See the love with which the Holy One, blessed be He, loved Israel, that He called them a flock, and He says, "I will multiply them like a flock" (Ezekiel 36:37).

"And it came to pass that everyone who sought the LORD" (Exodus 33:7). "Everyone who sought Moses" is not written here, but rather "everyone who sought the LORD." This teaches that everyone who welcomes an elder who is full of Torah, it is as though he welcomes the face of the Shekhinah. For even the angels, the seraphim, and the troops would seek him in order to receive permission from him to go forth. They would say to one another, "Behold, he is in the tabernacle of Moses." The sun and the moon, when they seek to receive permission to go forth into the world, go to the tent, "and it came to pass that everyone who sought the LORD [would go out to the Tent of Meeting that was outside the camp]" (Exodus 33:7).

AND CONCERNING THE FISH (ibid., i.e., I Kings 5:13). Now is it possible to say so? Rather, Solomon said: For what reason do cattle, beast, and bird require slaughtering, while fish do not require slaughtering? Jacob, the man of the village of Nibburayya, ruled in Tyre concerning the fish, that they require slaughtering. Rabbi Haggai heard, sent and had him brought. He said to him: From where did you rule thus? He said to him: From here—"And God said, Let the waters swarm with swarms of living creatures, and let fowl fly" (Genesis 1:20). Just as fowl requires slaughtering, so too do the fish require slaughtering. He said: Lay him down that he be flogged. He said to him: A man who has spoken a word of Torah shall be flogged? He said to him: You did not rule well. He said to him: From where? He said to him: From here—"Shall flocks and herds be slaughtered for them, that it suffice them? Or shall all the fish of the sea be gathered together for them, that it suffice them?" (Numbers 11:22). These require slaughtering, and those are taken by gathering. He said to him: Take your flogging, for it is good for him to receive lashes.

(Numbers 22:41:) "So it came to pass in the morning that Balak took Balaam and brought him up to the high places of Baal." Balak was a master of divinations and auguries more than Balaam, for Balaam was dragged along after him like a blind man. To what were the two of them alike? To someone who had a knife in his hand but did not recognize the joints, and his companion recognized the joints but had no knife in his hand. Balak saw the places in which Israel would fall, and "he brought him up to the high places of Baal" — this is Baal Peor, for he saw that Israel would fall there.

Another interpretation: Why "like sheep" (Psalms 78:52)? Rather, just as the shepherd is watchful over his flock by day because of the heat, and by night because of the wolves, so was the Holy One, blessed be He, watchful over Israel, as it is said, "And there shall be a booth for shade by day" and so forth (Isaiah 4:6); and it says, "The pillar of cloud did not depart" and so forth (Exodus 13:22); and it says, "You led Your people like a flock" and so forth (Psalms 77:21). What is the meaning of "You led" (nachita)? Rather, "You led" is a notarikon (acronym): "N—Awesome things (nora'ot) You showed in Egypt; Ch—Your wrath (charonkha) You poured out upon them; Y—Your right hand (yeminkha) swallowed them; T—the deep (tehom) You covered over them." Rabbi Yehoshua says: "N—Wonders (nifla'ot) You did for us; Ch—Freedom (cherut) You gave to us; Y—A sea (yam) You split for us; T—Torah You gave to us." Rabbi Elazar of Modi'im said: "N—Miracles (nissim) You did for us; Ch—Life (chayyim) You gave to us; Y—Your hand (yadkha) You showed to us; T—An uplifted head (tiluy rosh) You gave to us." And the Sages say: "N—Prophets (nevi'im) You raised up from among us; Ch—Pious ones (chasidim) You raised up from among us; Y—Upright ones (yesharim); T—Blameless ones (temimim) You raised up from among us." And all of these were in the merit of Moses; therefore it is said, "And Moses had Israel set out" (Exodus 15:22).

(Exodus 33:8:) "And it came to pass, when Moses went out to the Tent" — they would stand at the sides and honor him, saying: Blessed is she who bore Moses. What does he see in him? (Exodus 33:9:) "And it came to pass, when Moses entered the Tent, the pillar of cloud would descend" — they knew that the Shekhinah was being revealed to Moses. (Exodus 33:10:) "And all the people rose." The Holy One, blessed be He, said to him: Moses, return to the camp. He said to Him: I will not return. The Holy One, blessed be He, said to him: Know that Joshua is in the Tabernacle. To what is the matter comparable? To a matron who became angry with the king and went out from the palace, and she had been raising a certain orphan girl in the palace. The king sent after the matron and said to her: Return to the palace; but she did not seek to return. He said to her: I am telling you to return, but you do not wish to. Know that the orphan girl is placed in the palace. So (Exodus 33:11:) "And the LORD spoke to Moses face to face." What did He speak? Return to the camp. But he did not seek to return. The Holy One, blessed be He, said to him: I am telling you to return, but you do not seek to. By your life, Joshua is in the Tent of Meeting. Moses said to Him: Master of the Universe, was it not for Your sake that I was angry with them? See, You say to me (Exodus 33:12:) "Bring up this people." See, You cannot leave them. The Holy One, blessed be He, said to him: I have already told you, and I have sent an angel before you. Moses said: To an angel You deliver me? (Exodus 33:15:) "If Your Presence does not go, do not bring us up from here." (Exodus 33:13:) "And now, if I have found favor in Your eyes…"

And again Jacob the man of Kefar Nibburaya ruled in Tyre concerning a son of Israel who had relations with a gentile woman, and she bore him a son, that he should be circumcised on the Sabbath. Rabbi Haggai heard, sent, and had him brought. He said to him: From where do you derive this? He said to him: [From that which is written,] "And they declared their pedigrees after their families, by their fathers' houses" (Numbers 1:18). He said to those present: Lay him down that he may be lashed. He said to him: Shall a man who states a word of Torah be lashed? He said to him: You did not rule well. He said to him: From where? He said to him: Lie down and listen. He said to him: If one of the gentiles came to you in order to be converted on the Sabbath day, or on the Day of Atonement, does one profane the Sabbath on his account, or not? He said to him: One does not profane the Sabbath on his account [nor the Day of Atonement], but only for the son of an Israelite alone. He said to him: From where do you derive this? He said to him: "And now let us make a covenant with our God to put away all the wives and those born from them, etc." (Ezra 10:3). He said to him: From the received tradition you are lashing me? He said to him: It is written, "and let it be done according to the Torah" (ibid.). He said to him: From which Torah? He said to him: From that of Rabbi Yochanan, for Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai: It is written, "Neither shalt thou make marriages with them: thy daughter thou shalt not give unto his son" (Deuteronomy 7:3) — why? "For he will turn away thy son from following Me, etc." (ibid. 7:4): your son who comes from an Israelite woman is called "your son," but your son who comes from a gentile woman is not called "your son," but rather "her son." He said to him: Strike your blow, for it was good to be lashed. Solomon said: I have understood all of these, and the section of the Red Heifer I have searched out, inquired into, and examined, but, "I said, I will be wise; but it was far from me" (Ecclesiastes 7:23).

And the whole earth was of one language (Gen. 11:1). May it please our master to teach us why a house with an eruv has an eruv. Thus did our masters instruct us: R. Jacob the son of R. Aha asked R. Abahu whether it was necessary to place an eruv in an area having a common courtyard if others had previously placed one there, and he replied: The School of Shammai states that he must do so, while the School of Hillel maintains that it is not necessary.

The law is in accordance with the opinion of the School of Hillel. R. Joshua the son of Levi said: They instituted the practice of placing an eruv in an area with a common courtyard only to advance the cause of peace. How does it achieve that goal? If a woman sends her son to deposit the eruv and her neighbor is kind to him and kisses him, his mother will undoubtedly say to herself: Truly she must love him, and she in turn will become fond of the woman who loves her son, no matter how she felt toward her previously.

Hence, you find that peace prevails between them because of the eruv. The Holy One, blessed be He, said: I established peace in My world, but these wicked men arise to foment conflict in it. Whence do we know this? From the fact that they fought against the Holy One, blessed be He, as is related in the chapter And the whole earth was of one language and one kind of words (Gen. 11:1).

"And Abram was ninety years old," and so forth. May our master teach us: Is it permitted to heal one's wound on the Sabbath? Thus our Rabbis taught: Any possible danger to life overrides the Sabbath, and circumcision and its healing override the Sabbath. Rabbi Yose said: See how beloved is the commandment of circumcision, that it overrides the Sabbath, as it is written: "And on the eighth day he shall be circumcised" (Leviticus 12:3), even on the Sabbath. And circumcision involves possible danger to life; therefore it is permitted to heal it on the Sabbath. And when the Holy One, blessed be He, said to Abraham, "Walk before Me and be perfect," he began to wonder. He said: Until now I am perfect; if I am circumcised, I will be lacking. There are five foreskins: four in a person and one in a tree. Of the foreskin of the ear it is written: "Behold, their ear is uncircumcised" (Jeremiah 6:10). The foreskin of the heart, as it is written: "And you shall circumcise the foreskin of your heart" (Deuteronomy 10:16). The foreskin of the tongue, as it is written: "of uncircumcised lips" (Exodus 6:12). The foreskin of the flesh, as it is written: "And you shall circumcise the flesh of your foreskin" (Genesis 17:11). If I circumcise one of these, I will be found lacking some of my limbs. The Holy One, blessed be He, said to him: What do you suppose, that you are perfect and complete? You are lacking five limbs. The Holy One, blessed be He, said to him: Until you are circumcised, your name was Abram: alef, one; bet, two; resh, two hundred; mem, forty; behold, two hundred forty-three. And the number of limbs in a person is two hundred forty-eight: "be circumcised and be perfect." When he was circumcised, the Holy One, blessed be He, said to him: "Your name shall no longer be called Abram, but your name shall be Abraham." He added to him the letter he, five, completing the count of two hundred forty-eight limbs. Therefore, "and be perfect."

And the Lord remembered Sarah (Gen. 21:1). Scripture states elsewhere in reference to this verse: That confirmeth the word of His servant, and performeth the counsel of His messengers. That saith of Jerusalem: “She shall be inhabited”; and of the cities of Judah: “They shall be built” (Isa. 44:26). That confirmeth the word of His servant refers to Abraham, for the Holy One, blessed be He, said: I opened his womb (Abimelech) on account of Abraham, My servant, who prayed in his behalf, as it is said: And Abraham prayed unto God (Gen. 20:17). Performeth the counsel of His messengers alludes to the angels who informed Abraham that he would have an offspring, as it is said: I will certainly return unto you when the season cometh around (ibid. 18:10).

That saith of Jerusalem: “She shall be inhabited”; and of the cities of Judah; “They shall be built” (Isa 44:26) relates to the subject we are discussing. Though the nations were confident that Jerusalem would not be rebuilt, it will be rebuilt, as it is said: That saith of Jerusalem: “She shall be inhabited”, and it is written elsewhere: When the Lord hath built Zion (Ps. 102:17). But if you are doubtful as to the ultimate rebuilding of Jerusalem, look unto Abraham, your father, and unto Sarah who bore you (Isa. 51:2), for just as I did in behalf of Sarah and Abraham, so I shall do in behalf of Jerusalem.

This is it that their father spoke unto them and blessed them (Gen. 49:28). Scripture does not say “he blessed him” but rather he blessed them. Why is this so? Because he attributed to Judah the might of a lion, to Joseph the power of a ox, to Naphtali the swiftness of a hind, and to Dan the sting of a serpent. You might argue that one was superior to the other, and so he spoke to all of them at one time, at the conclusion of his blessing, as is said: Every one according to his blessing he blessed them (ibid.).

Because he divided the land among them, giving to Judah the soil that would yield barley and to Benjamin the land that would produce wheat, he coupled them in his blessing so that they would share each other’s crops. Hence Scripture states: And this is it that their father spoke to them. “Unto them” is not written here but rather to them (lahem), thus indicating that their father told them: In the future a prophet will bless you in a like manner. Where I leave off blessing you, he will begin. And so Moses did, as it is said: And this is the blessing, wherewith Moses the man of God blessed the children of Israel (Deut. 33:1). Moses told them: I shall reveal to you now when you will attain these blessings. At the time you accept the law, as is said: And this is the law (ibid. 14:44).

Thus with the very words with which Jacob concluded his blessing, Moses began to bless them. Moses said: I learn understanding from my elders (Ps. 119:100). When Isaac blessed Jacob, he said to him: And God Almighty bless thee (Gen. 28:3). How did he conclude his blessing? With the word call, as it is said: And Isaac called Jacob and blessed him (ibid., v. 1). And Jacob began where his father had ended, as it is said: And Jacob called his sons (Gen. 49:1), and concluded: And this is what their father spoke to them. When Moses blessed the tribes, he began where Jacob had left off, as is said: And this is the blessing, and he concluded with: Happy, art thou, O Israel (Deut. 33:29). Later, David began where Moses concluded, saying: Happy is the man (Ps. 1:1). Hence Scripture states: I learn understanding from my elders (Ps. 119:100).

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture says elsewhere in reference to this verse: A friend loveth at all times, and a brother is born for adversity (Prov. 17:17). Who was this friend? It was Jethro, who welcomed Moses after he fled from Pharaoh. From this you learn that if anyone undertakes to perform a good deed (even if he does not do it), that good deed will never cease recurring in his home. Jethro welcomed into his home a redeemer who had fled from his enemy, and so from his house there descended one who welcomed an enemy who was fleeing from a redeemer and slew him. Who was this enemy? Sisera, as it is said: Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite … then Jael took a tent pin, etc. (Judg. 4:17, 21). And it is also written: And the children of the Kenite, Moses’ father-in-law (ibid. 1:16). Hence it says: A brother is born for adversity (Prov. 17:17).

Two men welcomed two righteous men and were blessed because of them. At first they had no sons, but after these righteous men entered their homes and then departed, the Holy One, blessed be He, gave them sons. These two were Laban and Jethro. If Laban had any sons of his own, would his daughters have been forced to shepherd his flock? The fact is that he had no sons, but after Jacob’s arrival, he was blessed with property and sons, as it is written: And the Lord hath blessed me for thy sake (Gen. 30:27), and furthermore, it is written: And he heard the words of Laban’s sons (ibid. 31:1). In this instance, it is written: Now the priest of Midian had seven daughters (Exod. 2:16). Is it likely that if he had sons his daughters would have been shepherdesses? No. Obviously, he had no sons. After Moses entered his house, however, he was blessed with sons, as it is written: And the sons of the Kenite, Moses’s father-in law (Judg. 14:17).

At the time the Holy One, blessed be He, said to Moses: Come now, therefore, and I will send thee unto Pharaoh (Exod. 3:10), Moses replied: “Master of the Universe, I cannot leave, for Jethro welcomed me and opened his home unto me, and I am like a son unto him.” If one opens his door to his fellowmen, the latter owes him his very life. You find this occurred at the time Elijah visited the widow in Zarephath. After her son’s death, he began to plead: O Lord my God, hast Thou also brought evil upon the widow with whom I sojourned, by slaying her son? (I Kings 17:20). Whereupon, The Lord harkened unto the voice of Elijah; and the soul of the child came back into him, and he revived (ibid., v. 22).

Furthermore, when a person welcomes another into his home he must treat the visitor with greater respect than he accords his own father and mother. You find that when Elijah said to Elisha: Ask what I shall do for thee before I am taken from thee (II Kings 2:9), Elisha replied: Let a double portion of thy spirit be upon me. Thereupon Elijah responded: Thou hast asked a difficult thing; nevertheless, if thou shouldst see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. And it came to pass, as they still went on and talked, that behold, there appeared a chariot of fire, and hordes of fire, which parted them both asunder (ibid., vv. 10–11). Surely it was Elisha’s duty to visit his father and mother first in order to revive them, but instead he revived the son of his host, the Shunammite’s son. Similarly Elijah should have revived his father, instead of reviving the son of (the widow of) Zarephath, but he risked his life in appreciation for her hospitality.

Thus, Moses said to the Holy One, blessed be He: “Jethro welcomed me and treated me with kindness, I cannot leave without his permission.” Therefore, it is written: And Moses went and returned to Jethro, his father-in law (Exod. 4:18). And the Lord said unto Moses in Midian (ibid., v. 19). After He had spoken to him at the bush, He returned and spoke to him once again in Midian, since the matter was of such vital concern.

Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been seen (Exod. 9:18). Zabdi the son of Levi said: He made a mark upon the wall and told him that when the sun reached that mark tomorrow, the hail would fall. Such as hath not been seen implies that it would be a hail like none that had occurred previously, and would occur again only in the days to come, that is, in the time of Gog and Magog, as it is said: Which I have reserved against the time of trouble, against the day of battle and war (Job 38:23). It also says: And I will plead against him with pestilence and with blood; an overflowing shower and great hailstones (Exod. 38:22). And now therefore send, hasten in thy cattle (ibid. 9:19), on account of the plague of hail. He said to him: Wicked one, the Lord is righteous indeed.

And Moses stretched forth his rod unto heaven, and the Lord sent thunder and hail (ibid., v. 23). Wherever Scripture says and the Lord it refers to Him and to His heavenly court. And the Lord did unto Sarah as he had spoken (Gen. 21:1), that is, He and His court. And the Lord caused it to rain on Sodom (ibid. 20:24), that is, He and His court. And the Lord sent thunder and hail (Exod. 9:23), that is, He and His court. So there was hail, and fire flashing up amidst the hail (ibid., v. 24). The words fire flashing indicate that after the hail, the fire flashed and consumed it, as is said: But the wheat and the spelt were not smitten, for they ripen late (ibid., v. 32). R. Phinehas and R. Judah the son of Shalum discussed this matter. R. Phinehas said: What is the meaning of ripen late? It indicates that the Holy One, blessed Be, performed a miracle with them. R. Judah, however, insisted that they were merely late in ripening. R. Phinehas maintained: It is written: And the hail smote every herb of the field (ibid., v. 25), and yet you insist that they were not smitten because they were still young. Obviously that is not so. The Holy One, blessed be He, performed a miracle with them.

At that very moment the wicked Pharaoh cried out: Entreat the Lord … and I will let them go (Exod. 9:28). Moses replied: You said that at the time of the first plague, and I pleaded in your behalf, but yet you did not send them away. Why should I entreat for thee and for thy servants? (ibid. 8:5). Pharaoh replied: I have sinned before the Lord your God and against you, but now I will let them go. When Moses heard that, Moses went out of the city from Pharaoh, and spread forth his hands unto the Lord; and the thunders and the hail ceased, and the rain was not poured upon the earth (ibid. 9:33). They were suspended in mid-air. When did they descend? Some descended upon the Amorites in the days of Joshua, as it is said: The Lord cast down great stones from heaven upon them (Josh. 10:11), and the remainder will fall on Gog and Magog in the days of the Messiah. And the thunders ceased (Exod. 9:34). They, too, were suspended (in mid-air). They descended in the days of Elisha, against the camp of the Arameans, as it is said: For the Lord had made the hosts of the Arameans, to hear a noise of chariots, and a noise of horses (II Kings 7:6).

And in the greatness of Thine excellence (Exod. 15:7). You have increased Your excellency against all who rose up against You. Who were those that rose up against You? They were the ones that turned against Your children. It is taught that all who rise up against Israel are considered as rising up against the Shekhinah. Thus it says: Forget not the voice of thine adversaries (Ps. 74:23), and For, lo, Thine enemies are in an uproar; and they hate Thee have lifted up the head. They hold crafty converse against Thy people, and take counsel against Thy treasured ones (ibid. 83:3–4). It is also written: Do not I hate them, O Lord, that hate Thee, and do not I strive with those that rise up against Thee? (ibid. 139:21). Why so? I hate them with the utmost hatred, I count them mine enemies (ibid.).

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.

The verses My soul hath them still in remembrance and is bowed down within me (Lam. 3:20) and It may be that the Lord will look on mine eyes (II Sam. 16:12) were amended by the men of the Great Synagogue. They are called scribes because they counted every letter in the Torah and interpreted it. Thus they amended And lo, they put the branch unto My nose (Exod. 8:17) to read their nose. Likewise, they altered the verse we are discussing Surely he that toucheth you toucheth the apple of My eye (ibid.) to read His eye. This was to teach us that everyone who rises up against Israel is considered as rising up against the Shekhinah. Hence it says: Curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord (Judg. 5:23).

Does He actually require the assistance of others that it says, He sent an angel against Sennacherib but he did not kill them, since When He bloweth upon them they wither (Isa. 40:24)? This teaches us that whosoever helps Israel is considered as though helping the Shekhinah. Therefore it is written: For He is highly exalted. You have exalted yourself greatly through those who rebelled against You. Who were they that rebelled against You? The ones who attacked Your children: Chedorlaomer, king of Elam … and he divided himself against them by night (Gen. 14:1, 15). Who hath raised up one from the east, at whose steps victory attendeth … he pursueth them and passeth on (I Sam. 41:2–3). Scripture also says: The Lord said unto my lord: “Sit thou at My right hand, until I make Mine enemies thy footstool.” The rod of thy strength the Lord will send out of Zion: “Rule thou in the midst of thine enemies.” Thy people offer themselves willingly in the day of thy warfare, in adornments of holiness, from the womb of the dawn, thine is the dew of thy youth. The Lord hath sworn, and will not repent; “Thou art a priest for ever after the manner of Melchizedek.” The Lord at thy right hand doth crush kings in the day of His wrath (Ps. 110:1–5).

Sisera and all his chariots likewise arose against your sons, as it is said: And Sisera gathered together all his chariots, etc. (Judg. 4:13). But then it is written: They fought from heaven, etc. (ibid. 5:20).

Sennacherib and all his hosts did likewise, as it is said: By thy servants hast thou taunted (Isa. 37:24); I have digged and drunk water (ibid., v. 5). Therefore it states: Then the Lord sent an angel, who cut off all the mighty men of valor, and the leaders and the captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, they that came forth of his own bowels slew him there with his sword (II Chron. 32:21–22). Nebuchadnezzar did likewise when he said: I will ascend above the heights of the clouds (Isa. 14:14); and therefore the Holy One, blessed be He, told him: Since you wish to separate yourself from mankind, mankind will ultimately separate itself from you. At the end of twelve months he was walking upon the royal palace at Babylon…. While the word was in the king’s mouth, there fell a voice from heaven: “O king Nebuchadnezzar, to thee it is spoken: The kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field.” … The same hour was the thing fulfilled upon Nebuchadnezzar; and he was driven from men, etc. (Dan. 4:26–30). And all this came upon the king Nebuchadnezzar (ibid., v. 25).

King Belshazzar held a great feast for a thousand of his lords, and drank wine with them. While drinking the wine, Belshazzar commanded that the golden and silver vessels which Nebuchadnezzar, his father, had removed from the Temple in Jerusalem, be brought to him in order that the king and his lords, his consorts and his concubines, might drink from them. They brought him the golden vessels taken from the altar of the Lord, and the king and his lords, his consorts, and his concubines, drank from them. They drank wine, and praised the gods made of gold, of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand and wrote over against the candlestick upon the plaster of the wall of the king’s palace; and the king saw the palm of the hand that wrote. Then the king’s countenance was changed in him, and his thoughts affrighted him; and the joints of his loins were loosed, and his knees smote one against the other (Dan. 5:1–6). Concerning him, it is said: Woe unto him that giveth his neighbor drink, that puttest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness! Thou art filled with shame instead of glory, drink thou also, and be uncovered; the cup of the Lord’s right hand shall be turned unto thee, and filthiness shall be upon thy glory (Hab. 2:15–16). In that night Belshazzar, the Chaldean king, was slain (Dan. 5:30).

I am the Lord thy God (Exod. 20:1). May it please our master to teach us: If a fire breaks out in a house in which there is a scroll of the Torah and other books, may their owner save them from the fire on the Sabbath? Thus do our masters teach us: All sacred writings must be saved from fire even on the Sabbath, whether they are being used or not. Why did they decree that they must be saved? Because of the honor that is due the laws contained within them. If they were allowed to burn, they would appear to be valueless.

You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2). Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).

R. Eliezer said: They were called other gods because they fashioned new ones each day. If a man possessed an idol of gold but required the material for some other purpose, he would make himself one of silver instead. If he required the silver, he would make one of brass, and if he needed the brass, he would make one of iron. He would do the same with tin and lead, until he finally constructed it of wood, as it is said: New gods that came up of late (Deut. 32:17).

For the Lord thy God is a devouring fire, a jealous God (ibid. 4:24). A certain philosopher asked R. Gamliel: Why does Scripture say: The Lord thy God is a jealous God? What power do idols possess that He should be jealous of them? After all, a powerful man is jealous only of another powerful man, a wise man of another wise man, a rich man of another rich man, etc. This subject is discussed in the chapter entitled Rabbi Ishmael in Tractate Avodah Zarah.

Ye shall not do with Me as you do with gods of silver (Exod. 20:20). Do not act toward Me as men do toward those whom they fear. When good fortune comes to them, they honor those they fear, as it is said: Therefore they sacrifice unto their net, and offer unto their drag; because by them their portion is fat, and their food plenteous (Hab. 1:16). However, when afflictions befall them, they curse those they fear, as it is said: And it shall come to pass that, when they shall be hungry, they shall fret themselves, and curse by their king and by their god (Isa. 8:21). However, you shall praise Me both for fortune and for misfortune. Thus David said: I will fill up the cup of salvation, and call upon the name of the Lord (Ps. 116:13), whether for good or for evil. Then said his wife unto him: “Dost thou still hold fast thine integrity? Blaspheme God, and die!” But he said unto her: “Thou speakest as one of the impious women speaketh. What? Shall we receive good at the hand of God, and shall we not receive evil?” (Job. 2:9–10). A man should rejoice over his afflictions more than over his good fortune. Even if man should enjoy good fortune all his life, (this merely indicates that) the sins he committed are not being forgiven. What causes sins to be forgiven? Only suffering.

R. Eliezer the son of Jacob declared: Scripture says: My son, despise not the chastening of the Lord, neither spurn thou His correction; for whom the Lord loveth, He correcteth, even as a father the son in whom he delighteth (Prov. 3:11–12). What leads a son to please his father? When he chastises him. Hence he said: This is their chastising.

R. Meir stated: Scripture says: And thou shalt consider in thy heart, that as a man chasteneth his son, so the Lord thy God chasteneth thee (Deut. 8:5). What is the meaning of And thou shalt consider in thy heart? It means that your heart should know that the punishment I have inflicted upon you was not commensurate with the acts you have performed.

R. Nehemiah held: Punishment is desirable, for just as sacrifices are a means of atonement, so is chastisement. Concerning sacrifice it is written: And it shall be accepted for him (Lev. 1:4), and about punishment it is stated: And they shall be paid the punishment of their iniquity (ibid. 26:43). The fact is that punishment is more important (for atonement) than sacrifice. For sacrifices involve property, while punishment involves the body. Thus it says: Skin for skin, yea, all that a man hath will he give for his life (Job. 2:4).

If thou at all take thy neighbor’s garment to pledge (Exod. 22:25). The Holy One, blessed be He, declared: How guilty are your sins before Me, yet I have been patient with you. And though your soul ascends unto Me at twilight each day to render an accounting and is found guilty, nevertheless I return the soul to you.

Just as you are obligated to me, so also are you obligated to them (the poor). If thou at all take thy neighbor’s garment to pledge, thou shalt restore it to him by that the sun goeth down; for that may be his only covering (Exod. 22:25). You have one thing that belongs to Me, and therefore, if you take your neighbor’s garment to pledge, and do not return his pledge to him, I will not return your soul to you.

Scripture says of this: Takest thy neighbor’s garment. And it shall come to pass, when he crieth unto Me that I will hear; for I am gracious (ibid., v. 26). If anyone complains to Me of injustice, saying: “Master of the Universe, I am a man and he is a man, yet he sleeps on his bed, but where can I sleep?” I will listen to him for I am gracious.

The Holy One, blessed be He, said: I pay attention to the complaints of the lonely ones in this world, but in the day to come, It shall come to pass, that before they call, I will answer (Isa. 56:4). The prophet also said: For, O people that dwelleth in Zion at Jerusalem, thou shalt weep no more (ibid. 30:19).

And he gave unto Moses, when he had made an end of speaking with him (Exod. 31:18). R. Simeon the son of Lakish said: This may be compared to a man whose teacher is instructing him in the law. While the student is still learning, the master recites the law and the student repeats it after him, but when the student has learned the law, the teacher says to him: “Let us say it together.” Similarly, after He had taught Moses the law, the Holy One, blessed be He, said to him: Come, let us say it together, you and I, as it is said: When He had made an end of speaking with him.

Another explanation of “made an end” (kekhaloto). It is written as kekhalotah (“like a bride”). R. Simeon the son of Lakish said: A scholar is forbidden to teach the law in a community unless the words of the Torah are as pleasing to those who hear them as a bride is pleased with her spouse and as he is eager to listen to her words. R. Levi said in the name of R. Simeon the son of Lakish: Just as a bride is adorned with twenty-four kinds of ornaments, so a scholar must be well versed in the twenty-four books of the Torah. Another comment on like a bride. When a bride secludes herself in her father’s house and does not appear in public until she is about to enter the bridal chamber, she indicates thereby: “Let anyone who knows anything against me come and testify,” so too a scholar must be retiring and well known for his good deeds.

And He gave unto Moses when He made an end, etc. R. Abahu said: During the forty days Moses remained on the mountain, he would study the law and then forget it. Finally, he said: Forty days have passed and I still know nothing. What did the Holy One, blessed be he do? After the fortieth day, He gave him the Torah as a gift, as it is said: And He gave unto Moses when He made an end of speaking. Could Moses have possibly learned the entire Torah in forty days, since it is written: The measure thereof is longer than the earth (Job 11:9)? No. It was only the basic principles (kelalim) that the Holy One, blessed be He, taught Moses, as it is stated: When he made an end of speaking.

The two tablets correspond to heaven and earth, to the bride and groom, to the two best men (at a wedding), and to the two worlds. R. Hanina said that the word luhot (“tablets”) is written because there were of equal size. Tablets of stone. Why were they of stone? Because most of the punishments decreed in the Torah are administered through stoning.

And the tablets were the work of God (Exod. 32:16). R. Joshua the son of Levi declared: Every day a heavenly voice reverberates from Mount Horeb exclaiming: “Woe unto you creatures for neglecting (lit. insulting) the Torah,” for whosoever is not constant in his study of the Torah is rebuked by the Holy One, blessed be He, as it is said: And the tablets were the work of God. It is like a man who asks his friend: “What is this made of?” And he replies: “The very best silver.” So it is with regard to the work of the King of Kings; be engaged in the study of the Torah.

Graven upon the tablets (ibid.). What is meant by harut (“graven”)? R. Judah, R. Nehemiah, and the sages discussed it. R. Judah said it means freedom (herut) from domination by foreign kingdoms. R. Nehemiah was of the opinion that it means freedom from the angel of death. While the sages contended that it means freedom from suffering. R. Eliezer the son of R. Yosé the Galilean stated: If the angel of death should come to the Holy One, blessed be He, and say: “You created me for naught in this world,” the Holy One, blessed be he would answer him: I have given you dominion over all the nations of the world except this one, to which I have granted freedom (herut) because of the tablets. How do we know that this is so? Because it is written: I said: Ye are godlike beings, and all of you sons of the Most High, but since you have behaved evilly you shall die like men (Ps. 82:6–7).

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related (to Ps. 27:6), “And now shall my head be lifted up over my enemies round about me and I will offer sacrifice in His tent with a loud cry.” When Israel carried out that deed (of the golden calf), the nations of the world said, “There will be no recovery for them, and He will never return to them.” When Israel heard that they would sacrifice a bull, their head was lifted up, as stated (ibid.), “And now shall my head be lifted up […].”

Then they said, “Now we know that the Holy One, blessed be He, has been reconciled to us, as stated (ibid., cont.), “and I will offer sacrifice in his tent with a loud cry; I will sing and chant praise to the Lord.” (Lev. 22:27:) “When a bull or a sheep or a goat [is born].” Is there a bull that is born? Or a calf born to become a bull, that it should be stated, “to sacrifice a bull.” [So] why did [the Holy One, blessed be He], say to sacrifice a bull?

To atone for the image of the bull, as stated (in Ps. 103:3), “Who forgives all your sins [...].” You should know this on your own. See what is written (in Ezek. 1:6), “Each had four faces, and each of them had four wings.” What is written there (in vs. 7), “And their legs became a straight leg, and the sole of their feet was like the sole of a calf's foot.”

Now it was for the atonement of Israel that He added two [more] wings to them. Thus it is stated (in Is. 6:2), “[each] of them had six wings.” Why? So that their feet would be covered, because they resembled the calf. [It was] so that, as it were, He would not see them and recall the incident of the calf. [Hence (in Is. 6:2, cont.),] “with two he covered his feet.”

And why all this? Simply to atone for Israel. This is the meaning of (Ps. 103:3), “Who forgives all your sins.” You have no larger fowl than the eagle, so it became a face for the living angel, as stated (in Ezek. 1:10), “and the face of an eagle.”

The largest among the animals is the lion, so it [also] became a face for the living angel, as stated (in Ezek. 10:14), “and the face of a lion.” And the bull is the largest among the beasts, so that He made it a face for the living angel, as stated (in Ezek. 1:10), “and the face of a bull on the left.” (Ibid.:) “And the face of a human.” But for the sake of Israel, the Holy One, blessed be He, blotted out the bull and put a cherub in its place.

As you find that it only mentions a cherub there, as stated (in Ezek. 10:14), “the face of the one was the face of a cherub.” And why all this? To atone for Israel. Ergo (in Ps. 103:3), “Who forgives all your sins.”

Why did the Holy One, blessed be He, remove the calf? So that Israel would be innocent before Him. And not only that, but when someone from Israel thinks about a transgression or something evil in his heart, the Holy One, blessed be He, does not connect it to a deed (to punish him for it). As therefore David says (in Ps. 66:18), “If I had perceived iniquity in my heart, the Lord would not have listened.”

Now what does the Holy One, blessed be He, hear? [What is thought] when a person stands up to meditate in prayer. It is so stated (in Ps. 31:223) “truly God has listened; He has hearkened to the sound of my prayer.” And not only that, but when two people sit and occupy themselves with the Torah, the Holy One, blessed be He, hearkens and listens, as stated (in mal. 3:16), “Then those who feared the Lord spoke with one another; the Lord has hearkened and listened.” The Holy One, blessed be He, said, “Through the merit of the Torah, when you occupy yourselves with it, I am hearkening and listening to your prayers; but in the future, before you [even] call to Me, I will answer you.” It is so stated (in Is. 65:24), “And it shall come to pass that before they cry out, I will answer.”

(Numb. 3:15:) “Enroll the Children of Levi….” This text is related (to Ps. 68:7), “God causes individuals to dwell in a home.” A certain matron asked R. Jose ben Halafta, “In how many days [did the Holy One, blessed be He, create the world?” He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six days the Lord made heaven and earth.’” She said to him, “Ever since the world was created, what does He do?” “He sits [there] arranging marriages and issuing decrees. So He says, ‘So-and-so shall marry so-and-so.’” (Ps. 68:7), “God causes individuals to dwell in a home.” Who are they?

This was Amram and his wife Yochebed, since through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and bricks. What did the Holy One, blessed be He, do? He married Yochebed to Amram in order to raise up from them a redeemer for Israel and from them to raise up high priests.

It is therefore stated (ibid.), “God causes individuals to dwell in a home.” The Holy One, blessed be He, said, “In as much as this tribe is accustomed to be raising up redeemers, go and number them.” (Numb. 3:15:) “Enroll the Children of Levi….” But it is written in another place (i.e., in Numb. 1:49), “However, you shall not enroll the tribe of Levi, nor shall you take a census of them.” When Israel had made the calf, what is written there (in Exod. 32:26)? “So Moses stood up in the gate of the camp and said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” Hence the Holy One, blessed be He, said to Moses, (in the words of Numb. 3:15), “Enroll the Children of Levi.”

R. Judah bar Shallum said, “The Holy One, blessed be He, is accustomed to numbering [the children of] this tribe in every case while they are young. How is it shown? When the Holy One, blessed be He, told Jacob to go down to Egypt, at that time he numbered Israel and his children; and all of them were found [to number] sixty-six, as stated (in Gen. 46:26), “And all the souls of the House of Jacob that came that came to Egypt… were sixty-six.” [In addition were] Joseph's two sons, plus Joseph, for a total of seventy minus one.

But it says (in vs. 27), “all the souls of the House of Jacob, which came to Egypt, were seventy.” R. Levi said that R. Samuel bar Nahman said, “The Holy One, blessed be He, customarily numbers this tribe while they are in their mother's womb.” R. Berekhyah the Priest said, “There is not enough resin to flow out before they collect it. So it was in the case of Jochebed.

Her mother was pregnant with her; and while she was in her mother's womb, she was numbered together with her.” Resh Laqish said, “While her mother was entering the gate of Egypt, her mother gave birth to her. The statement is therefore made concerning seventy souls (in Gen. 46:27).” And also concerning her children's children, the Holy One, blessed be He, said to Moses (in Numb. 3:15), “you shall enroll every male from the age of a month and upward.”

Moses said to him, “Am I able to persevere and go around into their courtyards and into the midst of their houses to number each and every one of them, when You say (ibid.), ‘every male from the age of a month and upward?’” The Holy One, blessed be He, said to Moses, “You do your [part], and I will do my [part].” R. Judah bar Shalom the Levite said, “Moses would go and stand at the gate of the tent [in question].

Then the Divine Presence would draw near and say to him, ‘There are five infants in this tent; there are ten infants in that tent.’” Where is it shown? Where it is stated (in Numb. 3:16), “So Moses enrolled them according to the word (literally, according to the mouth) of the Lord, as he had been commanded,” [i.e.,] just as the Divine Presence told him.

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Rav says, “Every place where it is stated, ‘So it came to pass (wayehi),’ [is referring to] something new”; but R. Simeon says, “Every place where it says, ‘So it came to pass (wayehi)’ [is referring to] something which existed, has ceased [to exist] for a long time, and has returned to be as it was. This text is related (to Cant. 5:1), “When I come to my garden, my sister bride.” R. Samuel bar Nahman said, “When the Holy One, blessed be He, created the world, He longed to have an abode below just as He had on high. Having created Adam, He commanded and said to him (in Gen. 2:16–17), ‘You may freely eat of any tree in the garden; But as for the tree of the knowledge of good and evil, you may not eat of it.’

Then he transgressed against his commandment. The Holy One, blessed be He, said this to him, ‘This is what I longed for, that just as I have a dwelling on high, I would likewise have one below. Now when I have given you one command, you have not kept it. Immediately the Holy One, blessed be He, removed His Divine Presence [up] to the first firmament.

Where is it shown? Where it is stated (in Gen. 3:8), “Then they heard the voice of the Lord God moving about in the garden.” [Now when they transgressed His commandment, He had [only] removed His divine presence to the first firmament.] [When] Cain arose and killed Abel, He immediately removed His Divine Presence from the first firmament to the second firmament…. The Holy One, blessed be He, said, ‘I created seven firmaments, and up to now there are wicked ones [still] arising upon [the world].’

What did He do? He folded away all the generations of the wicked and raised up our father Abraham. When our father Abraham arose and performed good works, the Holy One, blessed be He, immediately descended from the seventh firmament to the sixth. [When] Isaac arose and stretched out his neck upon the altar, He descended from the sixth firmament to the fifth…. [When] Moses arose, he brought down [the Divine Presence] to earth, as stated (in Exod 19:20), ‘And the Lord came down onto Mount Sinai.’”

And [so] it is written (in Cant. 5:1), “When I come to my garden, my sister bride.” When? When the Tabernacle was set up.

(Numb. 20:24, cont.:) “Because you rebelled against My command at the Waters of Meribah....” This text is related (to Prov. 10:3), “The Lord will not let a righteous soul go hungry.” This refers to the first Adam, in that none of the righteous, who stem from him and upon whom has been decreed sentence of death, will pass away until they see the face of the Divine Presence and reprove the first Adam, and say to him, “You have caused us death.”

But he will answer them, “I have [only] one sin on my hands; but in your case; is there a single one of you that does not have more than four offenses on his hands?” So where is it shown that the righteous see the face of the Divine Presence? Where it is stated (in Is. 38:11), “I said, ‘I shall not see the Lord, even the Lord in the land of the living [...].’” The righteous shall be punished with death on account of small transgressions, so that the first Adam will not be blamed on their account.

Thus it is stated (in Prov. 10:3), “The Lord will not let a righteous soul go hungry.” It is therefore stated (in Numb. 20:24), “because you rebelled.”

(Numb. 25:1:) “While Israel was staying at Shittim, [the people began to go whoring].” Let our master instruct us: By virtue of how many things was Israel redeemed from Egypt? Thus have our masters taught: Israel was redeemed from Egypt by virtue of four things: (1) that they did not change their names, (2) that they did not change their language, (3) that they did not disclose their secrets, and (4) that they were not unbridled in unchastity. They did not change their names. Thus Reuben and Simeon went down (to Egypt), and Reuben and Simeon (with no name change) came up (from Egypt). They did not change their language, as stated (in Gen. 45:12), “that it is my mouth (i.e., my language) which is speaking unto you.” Thus they were talking in the sacred tongue.

They did not reveal their secrets, as stated (in Exod. 3:22), “But each woman shall borrow [objects of silver, objects of gold, and clothing] from her neighbor [and from the woman who sojourns in her house].” Now the command was entrusted to them for twelve months, but they never revealed it to the Egyptians. And they were not unbridled in unchastity, as stated (in Cant. 4:12), “A locked garden is my sister my bride,” these are the males; “a locked fountain, a sealed spring,” these are the virgins (the females).

You yourself know that it is so, since there was [but] one exception and Scripture aired her case (in Lev. 24:10), “Now there went out the son of an Israelite woman….” Now in all those forty years that they were in the desert, they never committed the sin of unchastity, until they came to Shittim.

It is therefore stated (in Numb. 25:1), “While Israel was staying at Shittim, [the people began to go whoring].” At Shittim, because they had committed folly (shetut), as stated (in Prov. 6:32), “One who commits adultery with a woman has no sense.”

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” This text is related (to Is. 26:16), “You have added to the nation O Lord, You have added to the nation and been honored; You have pushed away all the ends of the earth." The Community of Israel said in front of the Holy One, blessed be He, “Master of the world, You added [years of] tranquility to the generation of the flood, did they maybe ever offer a single ram or a single bull in front of You?

It is not enough that they did not offer, but they even (in Job 21:14) ‘said, “Go away from us.”’ You added [years of] tranquility to the generation of the [Tower of Babel]. Did any of them maybe honor You? It is not enough that they did not honor You, but they said (in Gen. 11:4), ‘Let us build for ourselves a city.’

And so too with the Sodomites, and so too with Pharaoh, and so too with Sennacherib and so too with Nebuchadnezzar. Did they maybe ever offer a single bull? It is not enough that they did not offer [anything] in front of You, but they even angered You. And to whom is it fitting for You to add tranquility and glory?

To Israel, as stated (in Is. 26:16), ‘You have added to the nation.’” And a nation is only referring to Israel, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth.” The community of Israel said in front of the Holy One, blessed be He, “You should add festivals for us, and we shall offer sacrifices in front of You as is fitting.” (Is. 26:16, cont.:) “You have been honored,” “You have given us new moons, and we sacrifice in front of You [then], as is stated (in Numb. 28:11), ‘And on new moons.’

You have given us Passover, we have sacrificed to You; You have given us Pentecost, we have sacrificed to You; You have given us the New Year, we have sacrificed to You; You have given us the Day of Atonement, we have sacrificed to You. And so too on the Festival [of Tabernacles]. We have not ignored the sacrifices for even one festival.” The Community of Israel said, “You should add festivals for us, and we shall offer sacrifices in front of You and honor You.” (Is. 26:16, cont.:) “You have added to the nation and been honored.”

The Holy One, blessed be He, said to Israel, “By your lives, I will not take away holidays [from you], but I will add festivals for you to rejoice in them, as stated (in Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’” (Numb. 29:35:) “On the eighth day you shall have a solemn assembly.” This text is related (to Ps. 109:4), “In return for my love they denounce me, but I am a prayer.”

You find that on the Festival (of Tabernacles) Israel would offer seventy bulls for the seventy nations. Israel said in front of the Holy One, blessed be He, “See, we are offering seventy bulls for the seventy nations. Therefore, they should love us. It is not enough that they do not love us, but they also hate us, as stated (in Ps. 109:4), ‘In return for my love they denounce me.’”

Therefore the Holy One, blessed be He, said to them, “For seven days of the festival you have offered sacrifices to Me for the nations of the world. Now, however, you are to offer [sacrifices] for yourselves, as (according to Numb. 29:35-36), ‘On the eighth day you shall have a solemn assembly…. Then you shall offer a whole burnt offering, a fire offering, a sweet smell to the Lord: one bull, one ram.’” [The situation] is comparable to a king who made a seven-day banquet and invited all the people of the province for the seven days of the feast.

When the seven days of the feast had passed, he said to his friend, “We have already fulfilled our obligation to all the people of the province. Let us, you and me, make do with whatever you find, a pound of meat, fish, or greens.” Similarly did the Holy One, blessed be He, say to Israel, “All the sacrifices which you offered during the seven days of the feast you sacrificed for the nations of the world.

However (according to Numb. 29:35), ‘On the eighth day you shall have a solemn assembly.’ We shall make do, you and I, with whatever you find (as in Numb. 29:36), ‘One bull, one ram.’”

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Dan. 9:7) “With You, O Lord, there is righteousness, but there is a shameful face with us, to this very day, with the people of Judah [and the inhabitants of Jerusalem, with all Israel].” R. Judah beRabbi Eliezer said, “An idol ('avodah zarah) crossed the sea along with Israel, as stated (in Zech. 10:11), ‘A rival wife (tsarah) shall cross in the sea.’ Tsarah can only mean an idolatrous work, since it is stated (in Is. 28:20), ‘And [the molten image was a rival wife] as when one gathers oneself and the bed is too small.’ [Yet] the sea was rent asunder before them.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness (zedekah, which also means charity).” R. Judan said, “It is written (in Jud. 1:22), ‘The House of Joseph, for their part, went up against Bethel, and the Lord was with them.’ They were going to serve an idol, yet you say, ‘And the Lord was with them.’

Ergo (in Dan. 9:7), ‘With You, O Lord, there is righteousness (charity).’” R. Judah b. R. Simon said, “There is even greater righteousness (charity) than this. Behold, it states (Jud. 18:27), ‘they took that which Micah had made,’ [i.e.,] the idol images, ‘and the priest that he had,’ [i.e.,] the idolatrous priest, ‘and came to Laish,’ [i.e.,] Bamias, ‘to a people tranquil and unsuspecting.’ They conducted an idolatrous worship, and it brought them success, such that you say, ‘to a people tranquil and unsuspecting?’

And is there greater righteousness (charity) than that.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness.” R. Samuel bar Nahmani said, “You find that on the very day that Israel made the [golden] calf, manna fell. And not only that, but they took some of the manna and offered it to their idols, as stated (in Ezek. 16:19), ‘”Also My bread, which I gave you, fine flour, oil, and honey which I had you eat, you set it before them as a pleasing odor; and so it was,” says the Lord God.’”

What is the meaning of “and so it was (wayehi)?” R. Judan said, “It is just as you say, ‘And it came to pass (wayehi) [like this] on the morrow’; nevertheless (in Neh. 9:20), ‘and You did not withhold Your manna from their mouth.’” Ergo (in Dan. 9:7), “With you, O Lord, there is righteousness (charity).” R. Eleazar said that Rabbi said, “Hananiah, Mishael, and Azariah said this verse.”

You find that when Hananiah, Mishael, and Azariah came up from the fiery furnace, all the kings of the peoples of the world assembled. This is what is written (in Dan. 3:27), “The satraps, the prefects, the governors, and the royal companions assembled [to look on those men.” Then all these king spit in front of them, and said to them, “You know that there is power in your God to perform all these miracles for you; yet you bow down to an idol, and you have caused Him to destroy His house, burn His chamber and exile you until now?” [They did this] until they had produced a mass of spittle.

Then Hananiah, Mishael, and Azariah raised their faces toward above and said (in Dan. 9:7), “’With you, O Lord, there is righteousness,’ that is justification of the verdict; ‘but there is a shameful face with us,’ because we have provoked You so many times with You enduring us.” It is taught in the name of R. Hiya, “By universal custom, if someone has a certain field, he may let it out for a half or a third or a quarter [of its yield]; but it is not like that with the Holy One, blessed be He.

He causes the wind to blow, clouds to rise, rains to descend, dews to flourish, plants to grow, and fruits to become plump; yet he only says to separate out one tenth in front of Him.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

And you see horse and chariot (Deuteronomy 20:1): And it is stated (Exodus 15:19), "For when the horse of Pharaoh." And why did it not state, "horses and riders?" Rather [it is] because in front of the Holy One, blessed be He, they are only considered like one horse. "A people more numerous than you."

The Holy One, blessed be He, said, "They are numerous in front of you. But in front of Me, they are only only considered like one man." And from where [do we know this]? As so did the Holy One, blessed be He, say to Gidon (Judges 6:16), "and you shall smite Midian like one man."

And from where [do we know] that they are numerous? As it is stated (Isaiah 17:12), "Ah, the roar of many peoples that roar as roars the sea." And for each one of you, a hundred [to] five, but you are victorious, as it is stated (Leviticus 26:8), "And five of you shall give chase to a hundred." Therefore it is written, "a people more numerous than you."

"Do not be afraid of them." Your forefathers were not afraid of them and they were victorious. What is written about our father, Avraham? "At night, he and his servants deployed against them and defeated them" (Genesis 14:16).

And he was not afraid of them, as I told him (Genesis 15:1), "Fear not, Avram, I am a shield to you; your reward shall be very great." And I made him a shield, as it is stated, "I am a shield to you." And in the same way that I did [this] for him, so [too] will I do it for you. As it is stated (Isaiah 14:24), "As I have designed, so shall it happen; what I have planned, that shall come to pass." What is [the meaning of] "As I have designed?" As I have done for Avraham, so shall I do for you.

[Another interpretation of (Genesis 8:16): GO FORTH FROM THE ARK.] This is what Scripture said (in Proverbs 12:13): “In the transgression of the lips lies a snare for the {wicked} [evil], but a righteous one went forth from trouble.” “In the transgression of the lips lies a snare for the wicked”, these are the generation of the flood, who sinned with their mouths, as it is stated (in Job 21:14–15): “[And they said to God, Depart from us…] What is Shaddai that we should serve Him?” Thus, “in the transgression of the lips lies a snare for the wicked.” And it is written (in Genesis 7:23): “And He blotted out every living thing….” “But a righteous one went forth from trouble”, this is Noah, of whom it is stated (in Genesis 6:9): “a righteous man, perfect.” Therefore it is stated (in Genesis 8:16): GO FORTH FROM THE ARK.

What is written above concerning the matter? "And Abram heard that his brother had been taken captive" (Genesis 14:14). But was he Lot's brother? Rather, see the humility of Abraham our father: after all the strife that they had made with him, as it is said, "And there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle" (Genesis 13:7), Abraham our father did not remember the strife, but called him his brother, as it is said, "For we are men who are brothers" (Genesis 13:8).