Midrash Tanchuma Reader

Isaac said to him (Genesis 27:24): "Are you really my son Esau?" He said to him: "I am." He said to him (Genesis 27:25): "Bring it near to me that I may eat," and so forth. From where did he have wine? Behold, we find that his mother did not give him wine, but rather (Genesis 27:17): "And she gave the delicacies," and so forth. So who brought him wine? Michael brought him wine from the Garden of Eden. Our Rabbis said: You do not find wine of blessing except this one, and that of Abraham, as it is said (Genesis 14:18): "And Melchizedek king of Salem brought out bread and wine," and so forth. And here too, once he drank, he blessed him. He said to him (Genesis 27:26): "Come near now and kiss me, my son," and "he came near and kissed him," and so forth. [It should have said: "He saw the fragrance of his garments and blessed him." Rather, he said: "See, the fragrance of my son is like the fragrance of a field."] And it should have said: "See, the fragrance of my son's garments." Rather, he said to him: "See, the fragrance of my son." This teaches that the fragrance of the righteous is like that of the World to Come. What is "like the fragrance of a field," and so forth? That they were the garments of Adam the first man, and they took on a fragrance from the Garden of Eden. Immediately he said to him (Genesis 27:28): "And may God give you of the dew of heaven" — this is Torah, as it is said (Deuteronomy 32:2): "May my speech drip like the dew." "And of the fat of the earth" — these are the Prophets. "And abundance of grain" — this is Talmud. "And new wine" — these are the Midrashim. Another interpretation: "Of the dew of heaven" — this is the manna, as it is said (Numbers 11:9): "And when the dew descended," and so forth. "And of the fat of the earth" — this is the well.

"Captain of the guard" (Genesis 39:1). Even so, "The Lord was with Joseph" (Genesis 39:2). Rabbi Abbahu said: I have proof only that the Lord was with him in ease; from where do I know it even in distress? Behold, it is written, "So Joseph's master took him and put him into the prison" (Genesis 39:20); even so, "The Lord was with Joseph" (Genesis 39:21). Rabbi Abbahu said: You have a person who loves his fellow in ease, but when trouble comes upon him, he acts as though he does not know him. But the Holy One, blessed be He, is not so. Rather, "He was there in the prison" (Genesis 39:20), "The Lord was with Joseph" (Genesis 39:21): in distress and in ease, He was with him.

Pharaoh made himself into a god, as it is said (Ezekiel 29:9): "Because he said, 'The Nile is mine, and I made it.'" He said: I am the one who created myself. Immediately the Holy One, blessed be He, made known to him that he was flesh and blood. The Holy One, blessed be He, said: Because he has made himself a god, make known to him that he is flesh and blood. Behold, he goes out on his way and for his need in the morning; seize him and make known to him that he is flesh and blood. What did Moses do? Immediately, when the Holy One, blessed be He, said to him, "Rise early to Pharaoh," Moses seized him. He said: Leave me, that I may relieve my need, and afterward I will speak with you. Moses said: Is there a god who relieves his need? Therefore the Holy One, blessed be He, said to him (Exodus 9:13): "Rise early in the morning," and make known to him that he is flesh and blood.

"And she uncovered his feet and lay down" (Ruth 3:7). "And it came to pass at midnight," etc. (ibid. 3:8) — that he had arisen to occupy himself with Torah. "The man trembled and turned" (ibid.). He came to cry out; immediately she seized him. And this expression is nothing but an expression of grasping, as it is said: "And Samson grasped" the two middle pillars (Judges 16:29). What is the meaning of "and he trembled"? He thought: perhaps it is a spirit or a harmful demon (mazziq). He placed his hand upon her head and found her to be a woman, for the demons (shedim) have no hair.

"And he said to him: I have arranged the seven altars" (ibid.). A parable: this is like a money-changer who cheats with the weights. The master of the marketplace came and noticed him. He said to him: Why do you defraud and lie with the weights? He said to him: I have already sent a gift to the house of my lord. So too with Balaam. The Holy Spirit cried out to him; it said to him: Wicked one, what are you doing? He said to it: "I have arranged these seven altars" (Numbers 23:4). It said to him: "Better a meal of vegetables [where there is love than a fattened ox with hatred in it]" (Proverbs 15:17) — the meal that Israel ate in Egypt over unleavened bread and bitter herbs is better than the bulls that you offer with [hatred]. (As it is said:) "And the LORD put a davar in Balaam's mouth" (Numbers 23:5) — that He twisted his mouth and curbed it, like a man who fixes a nail into a board. Rabbi Eliezer says: an angel was speaking. And Rabbi Joshua says: He curbed it with a hook.

"And he was a successful man" (Genesis 39:2). He would gird his loins, and when his master said to him, "Mix me a cup of hot water," he would mix it. "Give me cold water," and he would give it to him from that same vessel. His master would say to him, "Give me wine," and he would give it to him. "Give me a threefold mixture" (wine mixed with two parts water), and he would give it to him. And it would sweeten of its own accord. Therefore it is said, "And he was a successful man."

"And he said: Who are you? And she said: I am Ruth your handmaid [and so forth]. And he said: Blessed are you to the LORD, my daughter" (Ruth 3:9-10). It was not enough that he did not curse her; rather, he blessed her. "You have made your latter kindness better than the first" (ibid.). So it was with Boaz; he expounded: What does a woman love? A poor young man more than a rich old man. "And I am eighty years old, yet she has come to me to sanctify the Name of Heaven." He began to bless her. He said to her, "Spend the night [and so forth; if he will redeem you, good]" (ibid. v. 13), "but if he does not wish to redeem you [and so forth]" (ibid.). Rabbi Yehudah ha-Levi son of Rabbi Shalom said: The evil inclination came to him. It said to him, "You are unattached and she is unattached; take her." Immediately he made his inclination swear an oath, and said to it, "As the LORD lives" (ibid.), "I will not touch her." Rabbi Huna said: She said to him, "Are you sending me away with mere words?" He said to her, "As the LORD lives, I am not sending you away with words." David said: I am obligated to give thanks to You for the miracles that You performed with my grandfather and with my grandmother at night; therefore, "At midnight I rise to give thanks to You" (Psalm 119:62).

MAY PEOPLES SERVE YOU. These are the children of Noah. AND MAY NATIONS BOW DOWN TO YOU. These are the children of Keturah. Thus: BE MASTER OVER YOUR BROTHERS. These are the children of Ishmael. AND MAY YOUR MOTHER'S CHILDREN BOW DOWN TO YOU. These are the children of Esau. THOSE WHO CURSE YOU, CURSED. This is Balaam and his colleagues. AND THOSE WHO BLESS YOU, BLESSED. This is Moses and his colleagues.

And the whole earth was of one language (Gen. 11:1). Scripture states elsewhere in allusion to this verse: Slay them not, lest my people forget, make them wander to and fro by Thy power, and bring them down, O Lord our shield. For the sin of their mouth, and the words of their lips (Ps. 59:12). David uttered this verse in reference to Doeg and Ahithophel. He cried out to the Holy One, blessed be He: Master of the Universe, slay them not as you do other men, lest my people forget the miracles you performed (in my behalf). Make them instead to wander to and fro under Your control so that they may roam about in this world. And bring them down, that is, from their exalted position. Why? For they have rebelled against You.

For the sin of their mouth (ibid.). They sinned with their mouths and through the words of their lips. Doeg said: I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub, (I Sam. 22:9), and Ahithophel said unto Absalom: Go into thy father’s concubines, that he hath left (II Sam. 16:21).

Another explanation of this verse. David said this in reference to the generation of the separation. Slay them not, lest my people forget that You have destroyed the generation of the flood. Rather, make them wander to and fro by Thy power, that is, scatter them throughout the world, as it is written: The Lord dispersed them from there (Gen. 11:8). Bring them down, because they said: Let us build a city (ibid., v. 4). What does this suggest? They were rebelling against You.

Walk before Me, and be thou wholehearted (Gen. 17:1). Scripture states elsewhere in allusion to this verse: As for God, His way is whole (Ps. 18:31). What is the meaning of His way is whole? It signifies that the Holy One, blessed be He, cherished the precept of circumcision. R. Ishmael stated: The rite of circumcision is so important that thirteen covenants were issued because of it. They are stated explicitly in the verses (of this section of the Torah).

Abraham sat and wondered where he was to be circumcised, after the Holy One, blessed be Him, informed him: I will establish My covenant between Me and thee (Gen. 17:2). What follows this verse? And Abraham fell on his face (ibid., v. 3). Once he fell on his face, the Holy One, blessed be He, indicated that place, and a scorpion bit him there. Forthwith, Abraham found himself circumcised. Whence do we know this? We know it from the verse And God spoke unto him, saying: As for Me, behold, My covenant is with thee (ibid., vv. 3–4); that is, behold, thou art circumcised. Furthermore, it is written: In the self-same day was Abraham circumcised (ibid., v. 26). Scripture does not say “he circumcised himself” but he was circumcised.

What may this episode be compared to? It may be compared to a situation wherein a king’s friend is eager to marry the king’s daughter. Because he is extremely bashful, he does not know how to declare his love for her, whether to do so himself or through another. The king realized what was in the young man’s heart and so he said to him: “I know what you desire; my daughter is already in your house.” Abraham was likewise bewildered when the Holy One, blessed be He, said to him: I will make My covenant between Me and thee, and so he fell upon his face. While he was prostrate, he discovered that he was already circumcised. Forthwith, the Holy One, blessed be He, said: My covenant is made between Me and thee. Scripture says elsewhere in reference to the preceding verse: The word of the Lord is tried (Ps. 18:31). This implies that He tested Abraham’s offspring by bestowing upon them the precept of circumcision. Therefore, He is a shield unto all them that take refuge in Him (ibid.), to Israel who trust in Him.

Why was Abraham not circumcised until his ninety-ninth year? To teach us that a man who desires to be converted must not say: “I am old, how can I become a convert?” Let him learn from Abraham, who was circumcised in his ninety-ninth year. That is why Abraham was not circumcised until he attained that age.

And the Lord remembered Sarah (Gen. 21:1). Scripture says elsewhere in allusion to this verse: Then the nations that are left round about shall know that I, the Lord, have builded the stricken places, and have planted that which was desolate: I, the Lord, have spoken it, and I will do it (Ezek. 36:36).

The nations shall know refers to the women who taunted Sarah by calling her a barren woman. I, the Lord, have builded the stricken places indicates that she was stricken with old age, as it is said: And Abraham and Sarah were old, and well stricken with age (Gen. 18:11). Have planted that which is desolate refers to her remark: After I am waxed old, shall I have pleasure? (ibid., v. 12). And I, the Lord, have spoken it, and I will do it is stated because it is said: And God remembered Sarah as He has said, and the Lord did unto Sarah as He had spoken (ibid. 21:1).

Sarah conceived on Rosh Hashanah, and Isaac was born in the seventh month, on the night of Passover, as is said: I will certainly return unto thee when the season cometh around (Gen. 18:10). Four barren women conceived on Rosh Hashanah: Sarah, Rebecca, Rachel, and Leah.

Another comment on This is it that their father spoke unto them. and he charged them, and said unto them: “I am to be gathered unto my people” (Gen. 49:28–29). He said to them: If you are worthy, you will be inextricably linked to me (i.e.. they will be called the sons of Jacob), but if not, when I depart from this world, I will ascend to my fathers. Immediately upon his passing, His sons did unto him as he had commanded them (Gen. 50:12). What did they do? They embalmed him and carried him away. What is written there? And they came to the threshing floor of thorns (ibid., v. 10). Is there such a thing as a threshing floor of thorns? This verse alludes to the Canaanites, who took crowns and placed them about Jacob’s bier. What is more, when they saw Jacob’s bier they removed their girdles and paid homage to him.

R. Samuel the son of Nahman said: They undid their shoulder knots; and Rabbi declared: They pointed to the coffin with their fingers and exclaimed: This is a grievous mourning to the Egyptians (ibid., v. 11). Therefore the Holy One, blessed be He, gave them a circle within the threshing floor of thorns.

And he made a mourning for his father seven days (ibid., v. 10). How do we know that mourning lasts seven days? Our sages stated: We know it from the verse And ye shall not go out from the door of the tent of meeting for seven days (Lev. 8:33). Why are there seven days of mourning? To correspond to the seven days of feasting.

The Holy One, blessed be He, said: In this world you grieved for this righteous man for seven days, but in the world-to-come I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow (Jer. 31:13). And I will comfort Zion and its vast places, as it is said: For the Lord hath comforted Zion; He hath comforted all her waste places and hath made her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody (Isa. 51:3).

And when Joseph’s brethren saw that their father was dead, etc. (Gen. 50:15). What did they see that frightened them? As they were returning from the burial of their father, they saw their brother go to the pit into which they had hurled him, in order to bless it. He blessed the pit with the benediction “Blessed be the place where He performed a miracle for me,” just as any man is required to pronounce a blessing at the place where a miracle had been performed in his behalf. When they beheld this they cried out: Now that our father is dead, Joseph will hate us and will fully requite us for all the evil which we did unto him. And they sent a message unto Joseph, saying: Thy father did command … “So shall ye say unto Joseph: Forgive” (Gen. 50:15–16). We have searched the entire Scripture and are unable to find any place where Jacob uttered this remark. This statement is introduced to teach us the importance of peace. The Holy One, blessed be He, wrote these words in the Torah for the sake of peace alone.

What is written prior to the episode in which Moses was keeping the flock? Many things are designated for certain purposes even before they are introduced into the world. Death was designated to enter the world, as it is said: And darkness was on the face of the deep (Gen. 1:2). This refers to the angel of death, who darkens the countenances of all creatures. Yet it is written: And God saw everything that He had made, and behold, it was very good (ibid., v. 3), even though death already existed, as it is said: Now the earth was unformed and void, and darkness was on the face of the deep (ibid., v. 2).

The Holy One, blessed be He, introduced death through the serpent, which had been predestined for that purpose, as it is said: Now the serpent was more subtle (ibid. 3:1). It was foreseen by the Holy One, blessed be He, that Adam would eat the apple and would die because of its subtlety, as it is written: For in the day that thou eatest thereof, thou shalt die (ibid., v. 3). The Holy One, blessed be He, said to her (Eve): This is no mere parable. He was already destined for that end, as it is written: Behold, the man is become as one of us, to know good and evil (ibid., v. 22). In the future, a flood will descend upon the world, but Noah and his sons will escape, as it is written: Noah was a just man in his generation, etc. (ibid. 6:9). He foresaw that a righteous man would arise, and that the world would be preserved through him, and that after him Abraham would come, as it is written: Abraham was one (Ezek. 33:24).

Punishments were to be imposed in the future, and Job was preordained in order that they might be introduced through him, as it is written: There was a man in the land of Uz (Job 1:1). Israel was destined to be sold in the days of Haman, but Mordecai was predestined to save them. Israel was destined to descend into servitude in Egypt, but Joseph was predestined to help them, as it is written: And Joseph was in Egypt (Exod. 1:5). Israel was ultimately to be redeemed from Egypt, and Moses was predestined to deliver them from bondage, as it is written: And Moses was keeping the flock.

And when Pharaoh saw that the rain and the hail and the thunders were ceased (Exod. 9:34). Such is the way of the wicked: whenever they are in trouble, they humiliate themselves, but once their troubles have ceased, they become corrupt again. When Nebuchadnezzar was in trouble, he said: Now I, Nebuchadnezzar, praise and honor and extol the King of heaven, for all His works are truth, and His way is justice; and those that walk in pride, He is able to abase (Dan. 4:34).

R. Berechiah stated in the name of R. Helbo, who had said in the name of R. Samuel the son of Nahman: Most assuredly, the Holy One, blessed be He, judges the thoughts and the heart of man. Nebuchadnezzar praised Him in this verse just as David did in the Book of Psalms. Nebuchadnezzar said praise, and David said Praise the Lord, O Jerusalem (Ps. 147:12); Nebuchadnezzar said extol, and David said: I will extol thee, O Lord, for Thou hast raised me up (Ps. 30:2); Nebuchadnezzar said honor, and David declared: Thou art clothed with honor and majesty (ibid. 104:1). After he achieved greatness, however, he became arrogant, as it is said: Is not this great Babylon, which I have built for a royal dwelling-place, by the might of my power and for the glory of my majesty? (Dan. 4:27). Whereupon the Holy One, blessed be He, rebuked him: Wretch! Again you are boastful, as it is said: 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” (ibid., v. 28). Hence, whenever the wicked are in trouble, they humble themselves, but when their difficulties cease, they revert to their corrupt practices. Pharaoh did likewise. When he saw that the rain and the hail and the thunders were ceased, he continued to sin (Exod. 9:34). The gentiles add to their sins, but in the case of Israel The punishment of thine iniquity is accomplished, O daughter of Zion, he will no more carry thee away into captivity; He will punish thine iniquity, O daughter of Edom, he will uncover thy sins (Lam. 4:22).

The deeps were congealed (Exod. 15:8). He fashioned them into a kind of vault. In the heart of the sea (ibid.). Where is a man’s heart located? It is located just above two thirds of his height. Similarly, the water congealed over them at two thirds of its depth.

The sea had no heart; a heart was attributed to it. A terebinth has no heart, but a heart was ascribed to it, as it is said: While he was yet alive in the heart of the terebinth (II Sam. 18:14). The heavens have no heart, but He attributed a heart to them, as it is said: And the mountain burned with fire unto the heart of heaven (Deut. 4:11). The sea, which had no heart, and to which He ascribed a heart, came and punished the Egyptians who possessed hearts, but who nevertheless had subjected Israel to all manner of afflictions.

The terebinth has no heart, but the heart which was attributed to it, went and punished Absalom, who had a heart, for he had deceived three hearts: his father’s, the court’s, and that of the men of Israel. And the heaven which had no heart, but to which a heart was ascribed, came and sent down manna to Israel, which possessed a heart, accepted the Torah with all its heart, and loved its Creator with all its heart.

Neither shalt thou go up by steps unto mine altar, that thy nakedness be not uncovered thereon (Exod. 20:23). A logical conclusion may be derived from these words. If in regard to a stone, which understands neither good nor evil, the Holy One, blessed be He, warns you not to shame it, how much more (should you not shame) your companion, who is formed in the likeness of the Holy One, blessed be He. For if thou lift up thy tool upon it, thou hast profaned it (Exod. 20:22). From this verse they argued that since the altar was created to prolong the life of man, while the iron blade shortens it, it would not be fitting to use a thing that shortens life upon that which prolongs it.

R. Johanan the son of Zakkai said: Scripture states: Thou shalt build the altar of the Lord thy God of unhewn stones (Deut. 27:6), for it will help to achieve peace between the Israelites and their Father in heaven. A logical conclusion may be derived from this. If the stones of the altar, which cannot see or hear or speak, achieve peace between Israel and their Father in heaven, so that the Torah commands that iron should not be wielded over them, how much more so, then, should one who promotes peace between husband and wife, or between a man and his companion, have his days and his years prolonged.

The Holy One, blessed be He, said: Because of the evil inclination one’s years are shortened in this world, but in the world-to-come He will swallow up death forever; and the Lord God will wipe away tears from all faces (Isa. 25:8).

Behold, I send an angel before thee, to keep thee (Exod. 23:20). Scripture says elsewhere in reference to this verse: But I said: “How would I put thee among the sons, and give thee a pleasant land, the goodliest inheritance of the nations!” And I said: “Thou shalt call Me, My father, and shall not turn away from following Me” (Jer. 3:19). How would I put thee among the sons. R. Eleazar the son of Pedat stated: The expression put thee is employed to indicate “to be set apart.” The Holy One, blessed be He, said: It is my opinion that you and I must be together in this world, since I am the Father and you are My son. Why, then, do you allow other nations to come between us? Hence I would put thee is an expression that indicates “to set apart,” as in the verse: And put his own droves apart (Gen. 30:40).

R. Hama the son of Hanina stated: How would I put thee among the sons is an expression that indicates enmity, as in the verse: And I will put enmity between thee and the woman (ibid. 3:15). A great love existed between Me and you, as it is said: I have loved you (Mal. 1:2), but ye have engendered hatred upon yourselves. R. Joshua the son of Levi said: How would I put thee among the sons implies that though I defended you, you have condemned yourselves, for the word put thee is an expression that indicates guilt, as in the verse If there is put upon him a ransom (Exod. 21:30). R. Berechiah argued: Put thee is an expression that implies neglect, as in the verse And I will put it to waste; it shall not be pruned nor hoed, but there shall come up briars and thorns (Isa. 5:6). You were as precious to Me as a beautiful vineyard is to the man who plows it, clears it of stones, and hoes it, but then you declared yourselves free of Me. Wherefore, when I looked at it that it should bring forth grapes, brought it forth wild grapes (ibid., v. 4).

And give thee a pleasant land (Jer. 3:19). It was a land greatly coveted by all the mighty men of the world. Abraham said of it: Give me a possession of a burying-place with you (Gen. 23:4). Similarly, the Holy One, blessed be He, made it precious to Isaac, as it is said: Sojourn in this land, and I will be with thee and will bless thee (ibid. 26:3). And Jacob said: In my grave which I have digged for me in the land of Canaan, there shalt thou bury me (ibid. 50:5). Hence it says: And give thee a pleasant land, the goodliest heritage of the deer (Jer. 3:19). What is indicated by the use of the word deer? Just as the flesh of a deer cannot be restored into its skin when they attempt to recover it after it has been slaughtered and its skin has been stripped away, so the land of Israel is not able to contain its fruit (when it is worthy). A proof of this is written in the verse: The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fan (Isa. 30:24). At first they winnowed the grain with a shovel, but later they winnowed it with a fan. Why? because the grain was more plentiful than the straw, though the grain grows within the straw. Whence do we know this was so? For it is written: Shall eat savory provender. The savory provender was the fruit (of the straw). Hence, And give thee a pleasant land, the goodliest heritage of the deer indicates that like the deer the land of Israel could not contain its fruits.

Another explanation of the goodliest heritage of the nations (Jer. 3:19). It was a land so good that the kings of the world coveted it. It is written: The king of Jericho, one; the king of Ai, which is beside Beth-el, one; etc. (Josh. 12:9). Scripture mentions this though the distance between Jericho and Ai was only three mils (6,000 cubits). It does so to show that every king who ruled outside of the land of Israel would have not been called a king if he did not possess a strip of the land of Israel. Why did they covet the land of Israel? Because of its fruits. Therefore it was The goodliest heritage of the nations.

R. Parnakh said in the name of R. Johanan: Observe what is written: When I saw among the spoil a goodly Shinar mantle (Josh. 7:12). This alludes to the purple mantle worn by the king of Babylonia when he ruled over Jericho. Therefore it states: The goodliest heritage of the nations.

Scripture says also: Thou shalt call Me “my Father”; and shalt not turn away from following Me (Jer. 3:19). As the father feels constrained to provide for his daughter’s comfort, so I felt obliged to provide for you, as it is said: Behold, I will cause bread to rain from heaven for you (Exod. 16:4), and it says: And when (like a daughter) the layer of dew is gone up (ibid., v. 14). It says: Thou shalt call Me “my Father”; and shall not turn away from following Me (Jer. 3:19).

Surely as a wife treacherously departeth from her husband, so have you dealt treacherously with Me, O house of Israel (ibid., v. 20). R. Judah the son of R. Shalum stated: Israel acted like a woman who departs treacherously from her husband. While her husband feeds her and supplies her with drink, she loves him, but when he is less attentive, she leaves him. Therefore it says: As a wife treacherously departeth from her friend. I did not act toward you in that fashion. Instead manna descended for you, a well opened up, and you lacked nothing, yet you rebelled against Me. The Holy One, blessed be He, said: When the nations rebelled against Me, I sent guardian angels to serve them, but when you did so, I sent an angel to keep you, as it is said: Behold, I sent an angel before thee, to keep thee (Exod. 14:20). When you are worthy, and accept the Torah, and fulfill My wishes, I shall go before you, as it is said: And the Lord went before them by day and night (Exod. 13:21), but now that you practice idolatry like the other peoples of the world, I will not go before you but shall send only an angel before you.

And he gave unto Moses, when he had made an end of speaking with him (Exod. 31:18). Scripture says elsewhere in reference to this verse: Thou hast ascended on high, thou hast led captivity captive. Thou hast received gifts among men (Ps. 68:19). Normally a man accepts gifts of silver and gold and garments from his neighbor in the hope that he might win his neighbor’s affection, but you Moses have taken captivity captive, that is, you have captured the Torah, which is in the midst of My heart. Hence, Thou hast led captivity captive. Thou hast received gifts among men.

R. Ze’era said: The laws of uncleanness apply to human beings: To men: When any man hath an issue out of his flesh (Lev. 15:2), and to women: If a woman have an issue (ibid., v. 19). This is the law: When a man dieth in a tent, everything shall be unclean (Num. 19:14). Thou art fairer than the children of men (Ps. 45:3). Moses is merely called human (but his essence is of a higher level). In what way? The Holy One, blessed be He, causes death and restores to life, He casts men into the pit and brings them out again, and Moses did likewise. He cast Korah and his followers, while still alive, into the pit, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:32). The Holy One, blessed be He, issued a decree, but he (Moses) caused it to be revoked, as is written: Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach (Ps. 106:23). Grace is poured upon thy lips (ibid. 45:3) indicates that he spoke in their defense, as it is said: And Moses besought the Lord (Exod. 32:11), and He did not depart until the Lord repented (ibid., v. 14).

Another explanation of Thou art fairer than the children of men. This refers to Abraham, for the Holy One, blessed be He, did not speak to any generation prior to his, as it is stated: And God said unto Abraham (Gen. 17:19). Grace is poured upon thy lips is said because he pleaded in behalf of the Sodomites: That be far from Thee (halilah) to do after this manner (ibid. 18:25). Some say That be far from Thee would be a profanation of Thy name (halil shemkha) to do this, while others say it means to be set aside (halelah), as in the case of an unchaste woman who is set aside. R. Huna said: It would be a profanation of the name of God if He were to destroy the righteous with the wicked, for men would then say: He did this to the generation of Enoch (which suffered a flood), the generation of the flood, (and) the generation of the dispersion (Gen. 11:1–9), for they refrained from repenting. Grace is poured upon thy lips implies that you should be convinced that it (the law) will go forth from your descendants, since I gave him the Torah and he will teach it to your descendants, as is said: He gave unto Moses.

(Lev. 23:40:) “And you shall take for yourselves on the first day [beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook; and you shall rejoice before the Lord your God for seven days].” This text is related (to Prov. 4:10), “Heed, my child, and take in (rt.: lqh) my words,” and (in Prov. 2:1), “treasure my commandments.” I have charged you with many takings (rt.: lqh) in order to benefit you. I told you (in Numb. 19:2), “’And let them bring (rt.: lqh) you a red cow.’

Was it possibly for My sake? No. I only did it in order to cleanse you. Is it not so written (in vs. 19), ‘And the clean person shall sprinkle it [upon the unclean person]?’ I told you (in Exod. 25:2), ‘And let them take (rt.: lqh) for Me a priestly share,’ so that I might dwell among you.”

It is so stated (in vs. 8), “And let them make Me a sanctuary that I may dwell among them.’” He, as it were, spoke a difficult thing to them, “Take Me that I may dwell among you.” “And take a priestly share” is not written here, but “And let them take (for) Me a priestly share.” [It is] I, [whom] you are taking.”

“I said to you (in Exod. 27:20), ‘And let them bring unto you pure olive oil.’ Do I need your light? It is simply to preserve your souls, since the soul is likened to a lamp, where it is stated (in Prov. 20:27), ‘A person's soul is a lamp of the Lord.’ And now when it says (in Lev. 23:40), ‘And you shall take for yourselves on the first day,’ it is not because it is necessary for Me, but in order to benefit you.” (Lev. 23:40:) “A beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook.”

What is the nature of these four species? Some of them produce fruit and some of them do not produce fruit. “A beautiful tree fruit, the branches of the palm trees.” These are the righteous, [because they have good works, which are like these plants that have fruit]. “Boughs of dense trees and willows of the brook.”

These are the average Israelites. The Holy One, blessed be He, said, “All of you join together to become a single group, so that there not be leftovers among my children. If you have done so, I will be exalted upon you.” And so the prophet says (in Amos 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault upon earth.”

Now when is He exalted? When they become a single group (agudah), as stated (ibid., cont.), “and founds His celestial vault (agudah) upon earth.”

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He, than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so?

The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.” And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.”

He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land.

He created firmaments and chose one of them for Himself, i.e., ‘aravot, as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR).

Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….”

He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female?

Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]?

Because they are His troops, and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much.

So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.”

But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...”

It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

"And it was on the day that Moses had finished" (Numbers 7:1). What is written above the matter? "May the Lord bless you and keep you" (Numbers 6:24). Rabbi Yehoshua of Sakhnin said, "[There is a relevant] parable about a king who had his daughter betrothed and [prepared] the wedding for her, when the evil eye overpowered her. [But] the king stood [in his decision] to marry off his daughter.

What did he do? He gave her a charm and said to her, 'This charm should be upon you, so that the evil eye not overpower you.' So [too], when the Holy One, blessed be He, gave Israel the Torah, He made for them a public [ceremony], as it is stated (Exodus 20:15), 'And all the people saw the sounds.' And this was nothing but marriage (kiddushin), as it is stated (Exodus 19:10), 'And the Lord said to Moshe, "Go to the people and sanctify them (kiddishtam)...."'

And [so] the evil eye overpowered them and the tablets were broken, as it is stated (Exodus 32:19), 'As soon as he came near the camp and saw the calf and the dancing, Moshe became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.' Once they came and made the tabernacle for themselves, the Holy One, blessed be He, gave them the blessings first, so that the evil eye not overpower them.

Hence it is written, 'May the Lord bless you and keep you,' first; and afterwards, 'And it was on the day that Moses had finished.'" Rabbi Abahu said, "The trait of the Holy One, blessed be He, is not like the trait of flesh and blood. When a king of flesh and blood enters a province, it is after the people of the province praise him and honor him that he gives them satisfaction in the province. But the Holy One, blessed be He, is not like this.

Before Israel [completed] the tabernacle, the Holy One, blessed be He, gave them the blessings. As it is stated, [first] 'May the Lord bless you and keep you'; and afterwards, 'And it was on the day that Moses had finished erecting the tabernacle.' Therefore David said (Psalms 85:9), 'Let me hear what God, the Lord, will speak; for He will speak peace to His people, His faithful ones.'"

(Numb. 20:25-26:) “Take Aaron [and his son Elazar] […,] And strip Aaron.” The Holy One, blessed be He, said to Moses, “See, you may console him that he is bequeathing his crown to his sons. [This is] something that you are not bequeathing to your [own] children.” (Numb. 20:28:) “So Moses stripped Aaron of his vestments and put them [on his son Elazar].” But if the high priest leaves the Temple mount in priestly vestments, does he not receive forty lashes, since [these vestments] are [made of] wool and flax? However, [Scripture serves] to inform you that, with the wording by which he inducted him into the priesthood, when [the Holy One, blessed be He,] said to [Moses] (in Lev. 8:2), “Take Aaron,” with this very wording He also said to him (in Numb. 20:25), “Take Aaron.” (Numb. 20:27:) “So Moses did as the Lord commanded....” [This verse serves] to teach you that, even though He had spoken a decree against his brother, he did not hesitate. (Numb. 20:29:) “Then all the congregation saw that Aaron had died.”

When Moses and Elazar came down [from the mountain], the whole congregation assembled themselves against them and said, “Where is Aaron?” They said to them, “He is dead.” They said to them, “How could the angel of death hurt him, a man who has halted the angel of death and held him back?” It is so stated (in Numb. 17:13), “So he (i.e., Aaron) stood between the dead and the living, and the plague was halted.”

They said to them, “If you bring him [back], well and good; but if not, we will stone you [to death].” At that time Moses rose in prayer. He said, “Master of the world, bring us out from [this] suspicion.” Immediately the Holy One, blessed be He, opened the [burial] cave and showed him to [the congregation] for them. It is so stated (in Numb. 20:29), “Then all the congregation saw that Aaron had died.”

(Numb. 25:1:) “[While Israel was staying at Shittim,] the people began to go whoring.” There are springs that rear warriors, and there are those that rear weaklings; some that rear handsome ones and some that rear ugly ones; some that rear modest ones and some that rear lecherous ones. The spring of Shittim was one of whoredom, and it watered Sodom. You find that [the men of Sodom] said (in Gen. 19:5), “Where are the men …; bring them out unto us that we may know them.”

Because that spring was cursed, the Holy One, blessed be He, is going to dry it up [and then renew it], as stated (in Joel 4:18), “then a spring shall issue from the house of the Lord and shall water the Wadi of the Acacias (Shittim).”

From the days of Abraham they were never unbridled in unchastity, until they came to Shittim and drank of its water. Thus it is stated (in Numb. 25:1), “the people began to go whoring.” Come and see what is written in their leaving from Egypt: (In Exodus 14:2,) “Tell the Israelites to turn back and encamp before Pi-Hahiroth (which sounds like liberty, heiruth).” What is the meaning of Pi-Hahiroth?

It was a place that was fixed for unchastity. And because they sheltered themselves [from it] in their leaving it was called Pi-Hahiroth. But these [ones at Shittim] because they made themselves out of control to women, it is written, (in Numb. 25:1), “the people began to go whoring unto the Daughters of Moab.” (Numb. 25:1:) “The people began.” Every place that “the people” is mentioned, it is an expression of shame; but every place that “Israel” is mentioned, it is an expression of commendation: (In Numb. 11:1,) “Now the people were as murmurers [speaking evil in the ears of the Lord]”; (in Numb. 21:5,) “So the people spoke against God and against Moses”; (in Numb. 14:1,) “and the people wept”; (in Exod. 32:25,) “And Moshe saw that the people were wild”; (in Exod. 32:1,) “and the people gathered together against Aaron”; ( and in Numb. 25:1,) “the people began.” (Numb. 25:1:) “The people began.”

Throw a stick into the air, [and] it falls to its place of origin (i.e., its root). The one who had begun with the whoredom at first, finished with it in the end. Their matriarchs (i.e., the matriarchs of Ammon and Moab) began with whoredom (according to Gen. 19:31-34), “And the first-born said to the younger, ‘Let us give our father to drink….’ [So it came to pass on the next day] that the first-born said unto the younger….”

She (the first-born) had instructed her in whoredom, and for that reason the Holy One, blessed be He, had pity on the younger and did not expose her. Rather (according to vs. 35), “and she slept with him”; but with reference to the elder, it is written (in vs. 33), “and slept with her father.” In the case of the one who began in whoredom at first, her daughters (i.e., the daughters of Moab) went after her to finish [it], as stated (in Numb. 25:1), “the people began to go whoring unto the Daughters of Moab.”

(Numb. 29:35:) “On the eighth day.” What was the reason for [the number of sacrificial animals] being reduced on each day? The Torah is simply teaching you etiquette from the sacrifices. Thus if someone goes for lodging, and his host receives him; on the first day he receives him properly and feeds him fowl.

Then on the second he feeds him fish; on the third he feeds him cheese; on the fourth he feeds him greens. So does he continue to reduce, until he is feeding him pulse. (Numb. 29:35:) “On the eighth day you shall have (literally, there shall be for you) a solemn assembly.” What is the meaning of “for you?” The Holy One, blessed be He, said to Israel, “Joy is fitting for you; new moons are fitting for you; festival times are fitting for you; holidays are fitting for you.”

It is therefore stated (ibid.), “for you.” A certain gentile questioned R. Aqiva. He said to him, “Why do you keep festival times? Did not the Holy One, blessed be He, say the following to you (in Is. 1:14), ‘Your new moons and your festival times My soul hates?’”

R. Aqiva said to him, “If He had said, ‘My new moons and My festival times My soul hates,’ I should have said so. But He said, ‘Your new moons and your festival times’; because of those festival times which Jeroboam instituted, as stated (in I Kings 12:32-33), ‘Jeroboam also instituted a festival on the fifteenth day of the eighth month, like the festival in Judah, at Bethel to sacrifice to the calves, and he ascended the altar…. and he made a festival for the Children of Israel.’

These festival times, however, (the ones ordained by the Holy One, blessed be He,) shall never be abolished. Neither shall the new moons. Why? Because they belong to the Holy One, blessed be He, as stated (in Lev. 23:4), ‘These are My festivals times’” And it is also written (ibid. verse 44), “And Moses told the festival times of the Lord.”

They shall, therefore, never be abolished; for it is concerning them that it is stated (in Ps. 111:8), “They are established forever to be performed with faithfulness and uprightness.”

(Deut. 14:22:) “You shall surely tithe.” What is written above the matter (in Deut. 14:21)? “You shall eat no carcass [that is not properly slaughtered].” R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or R. Jose bar Hanina, “One who eats his produce untithed is like one who eats carcasses and those torn (terefah). What is the reason? [It is first written (in Deut. 14:21),] ‘You shall eat no carcass.’

Then after that it is written (in vs. 22), ‘You shall surely tithe.’” R. Abin bar Rav Huna said in the name of R. Abba, “One who eats his produce without separating and [eats] tithes for the poor is liable for death.” R. Isaac said, “It is written in three places, ‘you shall not boil a kid in its mother's milk’: one for its own sake, one with reference to Torah, and one with reference to tithes. [Where the prohibition is given] for its own sake, what does it say (in Exod. 23:19)? ‘The choice first fruits of your land [you shall bring to the house of the Lord your God; you shall not boil a kid in its mother's milk.]’

What is written after that (in vs. 20), ‘Behold, I am sending an angel before you [to guard you on the way].’ With reference to Torah, it is written (in Exod. 34:26), ‘The choice first fruits of your land you shall bring to the house of the Lord your God; [you shall not boil a kid in its mother's milk.]’ What is written after it (in vs. 27)? ‘And the Lord said unto Moses, “Write down [these words].”’

With reference to tithes (in Deut. 14:22) it is written above (ibid.), ‘You shall eat no carcass […. You shall not boil (bshl) a kid (gedi) in its mother's milk (hlb).]’ Then after that is written (in Deut. 14:22), ‘You shall surely tithe.’ The Holy One, blessed be He, said, ‘Do not cause me to have the tender grains (gedayim) ripen prematurely (bshl) in the fat (hlb) of their mothers, while they are in the belly of their mothers (i.e., in their pods). Thus unless you take out a tithe properly, I will send out a certain wind from the east to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27), ‘and blasted before it is grown.’”

And when you approach the battle, the priest shall come forward and address the people (Deuteronomy 20:2): And so [too] does it state (Deuteronomy 21:5) "The priests, the Sons of Levi, shall come forward." And [regarding] anyone who serves the king, when the king makes a decree, he carries out his decree. And the Levites serve the Holy One, blessed be He, and carry out His decrees. "Be strong and resolute, be not in fear or in dread in front of them" (Deuteronomy 31:6).

And why? "For the Lord your God Himself marches with you; He will not fail you or forsake you." He does not leave you, and He goes forth in front of you and makes war. And so Deborah says to Barak, "Rise, this is the day on which the Lord will deliver Sisera into your hands; is not the Lord going forth before you" (Judges 4:14).

But Barak said to her (Judges 4:8), "If you go with me, I shall go." [So] she said to him, "Do you need me, 'is not the Lord going forth before you?'" [In the case of] a king of flesh and blood, his servants and his troops go forth to war and he is behind them. But the Holy One, blessed be He, is not like this, but rather He is first. And so is it written with David (II Samuel 5:23-24), "Do not go up, etc. but confront them at the baca trees.

And when you hear the sound of marching in the tops of the baca trees, then go into action." As they are full of thorns. And why did the Holy One, blessed be He, reveal himself from the tops of the baca trees? Because Israel was in distress.

Rabbi Berakhia said, "This is that which is stated, 'I am with him in distress'" (Psalms 91:15). "For the Lord will be going in front of you to attack within the Philistine camp." Hence, "For the Lord your God Himself marches with you." And in the world to come, "Then the Lord will come forth and make war on those nations as He is wont to make war on a day of battle" (Zechariah 14:3). So did Rabbi Tanchuma bar Abba expound.

Another interpretation of "Go forth from the ark" (Genesis 8:16): David said before the Holy One, blessed be He: Master of the World, "Bring my soul out of prison" (Psalms 142:8). When Noah was inside the ark, he prayed continually, as it is said, "Therefore let every pious one pray to You at a time of finding; surely when the great waters overflow, they shall not reach him" (Psalms 32:6). And what did he pray? "Bring my soul out of prison." The Holy One, blessed be He, said to him: It is a decree from before Me that twelve months be completed; if they are not completed, you do not go forth. And likewise Isaiah said, "In a time of favor I have answered you [and in a day of salvation I have helped you]… saying to the prisoners, Go forth" (Isaiah 49:8-9). This refers to Noah and his sons, who were bound from sexual relations. And so Joseph did: when he saw that two years of famine were destined to come, he attended to being fruitful and multiplying before they came, as it is said, "And to Joseph were born two sons [before the year of famine came]" (Genesis 41:50). And so did Noah and his sons; and the cattle, the beasts, and the birds did not attend to being fruitful and multiplying when they entered the ark, for thus the Holy One, blessed be He, commanded them when they entered the ark. From where? "And Noah went in, and his sons" (Genesis 7:7) — the males by themselves; "and his wife and his sons' wives" (ibid.) — the females by themselves. Thus all the days that Noah was in the ark, Noah and his sons and all who were with him were bound from sexual relations. The Holy One, blessed be He, said to them: Is it possible that I should be angry and destroying the world while you are building it up? Rather, when the flood passes, you shall attend to being fruitful and multiplying, as it is said, "saying to the prisoners, Go forth" (Isaiah 49:9). And when the earth had dried, the Holy One, blessed be He, said to him, "Go forth from the ark, [you and your wife]" (Genesis 8:16), and He permitted them to be fruitful and multiply; and He also permitted the cattle, the beasts, and the birds, as it is said, "and let them swarm in the earth and be fruitful and multiply" (Genesis 8:17). Noah said to Him: Master of the World, perhaps You will bring a flood upon the world. He said to him: Thus I have sworn, that I will not again bring a flood, as it is said, "And the Lord smelled the pleasing aroma, [and the Lord said in His heart: I will not again curse the ground any more…]" (Genesis 8:21). How did He swear to him? Our Rabbis say: He swore to him by the covenant of Abraham, as it is said, "And You made with him the covenant" (Nehemiah 9:8). And so Isaiah said, "For this is to Me as the waters of Noah, [concerning which I swore that the waters of Noah would no more pass over the earth]" (Isaiah 54:9). You find that nevertheless, forty days in every year those waters used to make a mark upon the world, until Solomon arose and built the Temple, and those forty days ceased, as it is said, "And in the eleventh year, in the month of Bul, [was the house finished]" (I Kings 6:38). What is "in the month of Bul"? In the month of ears of grain (shibbolim) for the cattle from the house. Another interpretation: "in the month of Bul" — at the time when the earth makes clods upon clods (bulim bulim). Another interpretation: "in the month of Bul" — lacking [the letter] mem, corresponding to the forty days that were cut off from the world. And if to Noah the Holy One, blessed be He, swore by the covenant of our father Abraham and fulfilled it, then to Zion, to whom He swore three oaths, how much more so will He fulfill them. And these are the three oaths: [He swore by the covenant of our father Abraham, as it is said, "For this is to Me as the waters of Noah."] He swore by His own soul, as it were, as it is said, "The Lord God has sworn by His soul" (Amos 6:8); and He swore by the Sabbath, as it is said, "and on the seventh day He ceased and was refreshed" (Exodus 31:17); [and He swore by the Torah, as it is said,] "The Lord has sworn by His right hand" (Isaiah 62:8) — this is the Torah, as it is said, "from His right hand a fiery law for them" (Deuteronomy 33:2). And what did He swear to Jerusalem? That He would build it, as it is said, "The Lord builds Jerusalem" (Psalms 147:2). Rabbi Samuel bar Nahmani said: It is a tradition of aggadah that Jerusalem will not be built until all the exiles are gathered in. If a person says to you that all the exiles have been gathered in but Jerusalem is not built, do not believe him, as it is said, "The Lord builds Jerusalem," and afterward, "He gathers in the dispersed of Israel" (ibid.). Israel said before the Holy One, blessed be He: Master of the World, was not Jerusalem already built and destroyed? He said to them: Because of iniquities it was destroyed, and you were exiled from within it; but now I am building it, and I will not destroy it forever, as it is said, "For the Lord has built Zion; He has appeared in His glory" (Psalms 102:17).

(Gen. 14:14:) AND HE PURSUED AS FAR AS DAN. Our Rabbis said: What did he see that he pursued as far as Dan? Rather, two things strike before them and after them, and these are they: idolatry, and one who plants on the eve of the Sabbatical year and at the close of the Sabbatical year. Just as one who plants on the eve of the Sabbatical year and at the close of the Sabbatical year is liable, so too idolatry strikes before it and after it. For until now Jeroboam ben Nebat, who made idolatry, had not yet arisen; Abraham saw it, as it is said (in 1 Kings 12:29): AND HE SET ONE IN BETHEL, AND THE OTHER HE [PLACED] IN DAN. And once Abraham reached that place his strength weakened and he did not pursue, as it is said: AND HE PURSUED AS FAR AS DAN, for he judged them and found them guilty, as it is said (in Gen. 14:15): AND HE PURSUED THEM AS FAR AS HOBAH.

[Another interpretation of (Genesis 30:22): "And God remembered Rachel."] This is what Scripture says (Psalms 55:19): "He has redeemed my soul in peace from the battle that was against me, for they were many who were with me." Who spoke this verse? David spoke it at the time when his son Absalom rebelled against him and said to him (II Samuel 15:7): "Let me go, I pray, and pay my vow which I have vowed to the Lord, in Hebron." And his father said to him: "Go in peace." "And he arose and went to Hebron" (II Samuel 15:9). Absalom said to him: I ask one thing of you, that you give me two elders who will go with me, so that I may act according to their word in everything that I do. He wrote him [a letter] that two elders should go with him from every city he wished. He took the letter and went from city to city, and when he saw the two oldest and finest men of the city, he would show them [the letter] and say to them: See what my father has written for me; but because I cherish you greatly, I ask for you. Thus he did in every single city, until he had taken two hundred elders, as it is said (II Samuel 15:11): "And with Absalom there went two hundred men." What is the meaning of "two hundred men"? Rabbi Huna said in the name of Rabbi Hiyya bar Abba: Two hundred heads of the Sanhedrin were struck down with him, as you say (Numbers 11:16): "Gather to me seventy men." "They were invited, and they went in their innocence, and they knew nothing" (II Samuel 15:11) — for they did not know where they were going. Absalom made a feast for them, and two elders would be seated with one of those who had rebelled with him in the middle, and that one who reclined between the two of them would say: How fitting Absalom would be as king! Let us forsake David and go along with him. What did they do? Even though they were with him, they would pray only for David. And what did they pray? "May it be your will before you, O Lord our God, that we fall into the hand of David, and that David not fall into our hand." Therefore it is said (Psalms 55:19): "For they were many who were with me."

[(Genesis 34:1) NOW DINAH WENT OUT.] This is what Scripture says (Proverbs 1:25): "But you have spurned all my counsel and would not accept my reproof." It speaks about Chavah (Eve). When the Holy One, blessed be He, sought to create her, the Holy One, blessed be He, said: If I create her from the head of Adam, her spirit will be haughty upon her; from his eyes, she will be a flirtatious gazer; from his mouth, she will be talkative; from his hands, she will be a thief; from his feet, she will be a gadabout. The Holy One, blessed be He, said: All this counsel I took before I created her, and I did not depart from them. I said: If I create her from his head, her spirit will be haughty upon her, as it is stated (Isaiah 3:16): "And the LORD said: Because the daughters of Zion are haughty," and so forth. And from his eyes—"casting glances with their eyes" (ibid.). And from the ears—"and Sarah was listening" (Genesis 18:10). And from his mouth—"and Miriam spoke" (Numbers 12:1). And from his hands—"and Rachel stole" (Genesis 31:19). And from his feet, she goes in and out—"and Dinah went out." Hence: "But you have spurned all my counsel," and so forth.

What is written above concerning the matter? The account of Tamar: "And it was told to Tamar, saying," etc., "and she removed her widow's garments [from upon her] and covered herself with a veil" (Genesis 38:13-14). Two women covered themselves with a veil and bore twins; these are Rebekah and Tamar. Of Rebekah it is written, "and she took the veil and covered herself" (Genesis 24:65), and she bore twins, Esau and Jacob, as it is said, "and behold, there were twins in her womb" (Genesis 25:24). Tamar covered herself with a veil and bore twins, Perez and Zerah.

(Gen. 49:28:) "And this is what their father spoke to them when he blessed them; every one according to his blessing he blessed them." It is not written here "him," but rather "he blessed them." Why so? Because he gave to Judah the might of a lion, and to Joseph the might of an ox, and to Naphtali the swiftness of a deer, and to Dan the bite of a serpent. You might say that this one is greater than that one; therefore he included them all together at the end: "every one according to his blessing he blessed them." For he apportioned the Land among them, and he gave to Judah a land that produces barley, and to Benjamin a land that produces wheat. Even so, he combined these with those, so that they would eat, these from what belonged to those. Thus, "And this is what their father spoke to them" — it is not written here "to them" (aleihem), but rather "for them" (lahem). "And this" — a man like me is destined to bless you, and from the place where I left off, he begins, as it is said, "And this is what their father spoke to them." When Moses arose, he opened with "And this is the blessing" (Deut. 33:1), from the place where Jacob left off. Thus, "And this." He said to them: These blessings — when do they reach you? From the hour when you receive the Torah, about which it is written, "And this is the Torah" (Deut. 4:44). Thus, "And this." And also with that with which Jacob sealed, Moses opened for them. Moses said, "From the elders I gain understanding" (Ps. 119:100). When Isaac blessed Jacob, he said, "And God Almighty bless you" (Gen. 28:3). With what did he seal at the end of his blessing? With a calling: "And Isaac called Jacob and blessed him" (Gen. 28:1). So too Jacob — from the place where his father left off, from there he began: "And Jacob called his sons" (Gen. 49:1), and Jacob sealed with "this." And also Moses, when he arose to bless the tribes, began with "and this": "And this is the blessing" (Deut. 33:1). And with what did Moses seal? With "blessed art thou," as it is said, "Blessed art thou, O Israel; who is like unto thee?" (Deut. 33:29). See: David opened with "blessed is the man" (Ps. 1:1). Thus, "From the elders I gain understanding."

"And now, behold, the cry of the children of Israel has come unto Me, and I have also seen the oppression <with which the Egyptians oppress them>" (Exodus 3:9). This teaches that the Holy One, blessed be He, was looking at the Egyptians, at how they were enslaving Israel, as it is said, "Behold, the cry of the children of Israel has come unto Me, and I have also seen the oppression." As it were, I am with them. "<The oppression> with which the Egyptians oppress them" — "and I have come down to deliver him" (ibid., verse 8).

Another interpretation of "Rise early in the morning" (Exodus 9:13). This is what Scripture says: "Do you see a man diligent in his work? [He shall stand before kings; he shall not stand before obscure men]" (Proverbs 22:29). Rabbi Judah and Rabbi Nehemiah. Rabbi Judah says: It speaks of Joseph at the time when he was sold into Egypt. "Diligent in his work" — "and he came into the house to do his work" (Genesis 39:11). "He shall stand before kings" (Proverbs, ibid.) — this is Joseph. What is written concerning him? "And Joseph was thirty years old [when he stood before Pharaoh king of Egypt]" (Genesis 41:46). "He shall not stand before obscure men" (Proverbs, ibid.) — this is the wife of Potiphar.

[(Exodus 12:29:) "And it came to pass at midnight."] This is what Scripture says (Isaiah 44:26): "Who confirms the word of His servant." Rabbi Berekhyah said in the name of Rabbi Levi: What is the meaning of "Who confirms the word of His servant"? Do we not already know that He says to Jerusalem, "You shall be inhabited," and to the cities of Judah, "They shall be rebuilt" (ibid.)? Rather, one angel revealed himself to Jacob our father. He said to him: "What is your name?" He said to him: "Jacob." "Your name shall no longer be said to be Jacob, [but Israel]" (Genesis 32:28). "And He fulfills the counsel of His messengers" (Isaiah, ibid.): the Holy One, blessed be He, revealed Himself to Jacob in order to uphold the decree of that one of His messengers, and "God said to him: Your name is Jacob; [your name shall no longer be called Jacob, but Israel shall be your name]" (Genesis 35:10). Jerusalem, about which all the prophets prophesy — how much more so!

Another interpretation of (Exodus 15:22): "Then Moses had Israel journey from the Reed Sea, and they went out into the Wilderness of Shur." Our Rabbis said: The Wilderness of Shur was eight hundred parasangs by eight hundred parasangs, and it was full of serpents and scorpions and wild beasts. Rabbi Yose said: There were serpents there like the beams of an olive-press, and scorpions the size of a span. And thus it says (Deuteronomy 8:15): "Who led you through the great and terrible wilderness, with fiery serpents and scorpions, etc." There is a story concerning King Shabur, who was passing through there. The first caravan passed by, and the serpent swallowed it. A second passed by, and it swallowed it. A third, and it swallowed it. And the king sat distressed. The scholars were there with him. They said to him: Why are you standing idle? Bring ten mighty men. So he brought them. They said to him: Let them fill serodot — that is, sacks — with straw. So they filled the sacks with straw and rolled them before it, and it swallowed them, until its belly was split open, and it was unable to stir. Then they rose and killed it. Thus (Deuteronomy 8:15): "Who led you, etc."

Another interpretation: "I am the LORD your God" (Exodus 20:2). Rabbi Hanina bar Pappa said: The Holy One, blessed be He, appeared to them with an angry face, with a neutral face, with an explaining face, and with a laughing face. An angry face for Scripture, for when a person teaches his son Torah he is obligated to teach him with awe; a neutral face for Mishnah; an explaining face for Talmud; a laughing face for Aggadah. The Holy One, blessed be He, said to them: Even though you see all these likenesses, "I am the LORD your God." Rabbi Levi said: The Holy One, blessed be He, appeared to them like this image which has faces from every direction. A thousand people gaze at it, and it gazes at all of them. So too the Holy One, blessed be He: when He spoke, each and every one of Israel said, "The speech was with me." "I am the LORD your God" is written. Rabbi Yose bar Hanina said: According to the strength of each and every one the speech spoke with him. And do not be astonished at this matter, for we find with the manna that when it came down to Israel, each one of them tasted it according to his strength; the speech, how much more so! David said, "The voice of the LORD is in power" (Psalms 29:4). "In His power" is not written here, but "in power"—in the power of each and every one. In this world Israel was redeemed from Egypt and was enslaved in Babylon, and from Babylon to Media, and from Media to Greece, and from Greece to Edom; and from Edom the Holy One, blessed be He, will redeem them, and they will be enslaved no more, as it is said, "Israel is saved by the LORD with an everlasting salvation; you shall not be ashamed nor confounded forever and ever" (Isaiah 45:17).

(Exodus 34:27:) "And the LORD said to Moses: Write for yourself these words." This is what Scripture says (Hosea 8:12): "I wrote for him the greater part of My Torah." When the Holy One, blessed be He, came to give the Torah, He spoke it to Moses in order: the Scripture, and the Mishnah, and the Aggadah, and the Talmud, as it is said (Exodus 20:1): "And God spoke all these words." Even what a seasoned disciple would in the future ask of his teacher, the Holy One, blessed be He, told to Moses at that hour, as it is said: "And God spoke all these words." After Moses had learned it, the Holy One, blessed be He, said to him: Go and teach it to My children. Moses said to Him: Master of the Universe, write it down for Your children. He said to him: I would wish to give it to them in writing, but it is revealed before Me that the nations of the world are destined to rule over them and to take it from them, and My children would then be like the nations of the world. Rather, give them the Scripture in writing, and the Mishnah and the Aggadah and the Talmud by mouth. (Exodus 34:27:) "And the LORD said to Moses: Write" — this is Scripture. "For by mouth" (Exodus 34:27) — the Mishnah and the Talmud, which set Israel apart from the nations of the world.

(Leviticus 22:27:) "And it shall be seven days under its mother." Rabbi Joshua of Sikhnin said in the name of Rabbi Levi: A parable. It is like a king who entered a province, [and issued a proclamation] and said: All the guests who are here shall not see my face until they first see the face of the matron. So too the Holy One, blessed be He, said to Israel: My children, do not offer a sacrifice before Me until the Sabbath has passed over it; for there are no seven [days] without a Sabbath, and there is no circumcision without a Sabbath. Rabbi Isaac said: The law of a person and the law of an animal. [The law of] a person: "and on the eighth day he shall be circumcised" (Leviticus 12:3). [The law of] an animal: "from the eighth day onward it shall be accepted" (Leviticus 22:27).

"ENROLL THE CHILDREN OF LEVI, etc." (Numbers 3:15). This is what Scripture says: "The righteous one shall flourish like the palm" (Psalms 92:13). Just as this palm—its shade is far off, so the giving of the reward of the righteous is far off. Just as this palm produces dates and produces unripe dates (novelot), so it is with Israel: among them are sons of Torah and among them are ignorant folk (amei ha-aretz). Just as this palm has within it unripe dates that do not enter the storehouse, yet produces dates, and these do enter the storehouse, so it was with Israel when they were in the wilderness: some of them entered the land of Israel, and some of them did not enter.