Otzar Midrashim (Eisenstein) Reader

It was said before Abraham was born. Nimrod was a heretic concerning the truth of the lord blessed be he. He was conceited and he said that he himself was a God. And the people of his time served and bowed to him.

He was so - an established king, and he was wise and he saw in the wisdom of the stars that there will be one man born in his time that will oppose him and deny him from his faith and he will be victorious over him. And he [Nimrod] trembled with a great fear. What did he do? He sent after his lesser officers and he told them this matter.

He consulted them about what to do concerning this future child that will come. They advised him "we agree on the following: that you will build a great palace and place guards in the opening and declare among your kingdom that every woman that they pass through and come there after...[unknown]... if it's a son, you will slaughter him on her womb and if it's a daughter, it will live and you will give gifts to the mother and dress her in royal garments and they will call before her.

Such will be done to a mother of a daughter. When Nimrod hear their advice, he was greatly gladdened much so. He declared in all the countries of his kingdom that there will come all the nations to build a great palace for the king 60 ama high, 80 ama long. After it was completed, he declared that all the women shall come and pass through the house and remain there until they gave birth.

He commanded officials to bring them there....[unknown]... He decreed that the born son will be slaughtered on the chest of the mother and if a daughter, the mother was dressed in clothing of fine linens and silks colorfully embroidered and she will go out from there and they will give her much honor. So commanded King Nimrod and they left the house with honor.

Ten decrees were decreed upon Adam, ten upon Eve, ten upon the serpent, and ten upon the earth: Ten upon man: He was clothed in garments of splendor, but God stripped them from him. That he earns his livelihood through toil. That he eats good food but eliminates waste. That he is exiled from place to place.

The odor of sweat. That he has an evil inclination. That maggots and worms rule over him. That he was handed over to death, that it should kill him.

Shortened days and much turmoil. That he is destined to stand in judgment, as it says "Rejoice, young man, in your youth, etc." (Ecclesiastes 11:9) Ten upon Eve: The blood of menstruation; she is scolded from her home, divorced from her husband. That she gives birth after nine months. That she nurses for 24 months.

That her husband rules over her. That her husband is jealous over her, that she not speak with any man. That she ages quickly. That she is weak after giving birth, while the man continues to bear children forever.

That she sits in the house and is not known to any man. She goes out to the marketplace with her head covered like a mourner - therefore they precede the corpse in a funeral procession (this was their custom, that the wailing women would walk ahead of the men in a funeral procession). If she was virtuous, her husband buries her, as we find with Abraham, Isaac and Jacob, who buried their wives. And ten upon the serpent: Its mouth was sealed shut.

Its hands and feet were cut off. It eats dust. It sheds its skin and suffers like a woman in childbirth, and its voice carries from one end of the world to the other, yet its voice is not heard. "And I will put enmity..." (Genesis 3:15) Rabbi Chelfai said in the name of Rabbi Meir: Even if it eats delicacies and drinks the sweetest wine, it becomes dust in its mouth, as it says "and dust shall be the serpent's bread" (Isaiah 65:25).

It gives birth every seven years. (Bechorot 8a) A person sees an animal or bird and is not bothered, but when he sees a snake he is bothered and curses it. Everything receives blessing but it remains accursed. Rabbi Meir would say a tradition: "And I will remove the evil beasts from the earth" (Leviticus 26:6) - this refers to the snake. And ten upon the earth: That it would absorb water on its own from now on: "And a mist rose up from the earth" (Genesis 2:6) That it is afflicted in its fruits.

That it is afflicted with blight and mildew. That mountains and valleys were made upon it. That thornbushes and gravel were created upon it. That barren trees grew upon it.

That thorns and thistles grew upon it. They plant a lot but it produces little. That it will testify about its dead in the future, as it says "And the land will reveal its blood, and will no longer cover its slain" (Isaiah 26:21). That it is destined to wear out like a garment, as it says "And the earth will wear out like a garment" (Isaiah 51:6).

Why were these forty decrees? Corresponding to the 40 days that the fetus is formed. Another interpretation: Corresponding to these decrees, the Sages instituted 40 lashes in the court. How so?

When a person stumbles in a sin that makes him liable for death by the hand of Heaven, they bring him to court and lash him, and immediately forgive him entirely. This is what is taught: "There are four death penalties by the court." (All those liable for excision who were lashed were exempted from their excision - Makkot 23a.) Rabbi Eliezer says: Adam was the blood of the world, and when Eve spilled it [by causing his death], she became liable for the blood of menstruation.

Adam was the challah of the world, and when Eve defiled it [through sin], she became liable for separating challah. Adam was the light of the world, and when Eve extinguished it [through sin], she became liable to light the Shabbat candles. This corresponds to what was taught: "For three sins women die in childbirth: menstruation, challah, and lighting the candles" (Shabbat 31b).

And these are the generations of Aaron and Moses. [Betai Midrashot Third Chamber] Our rabbis taught: Brothers who are partners and who increased assets, even if their father left them only a bed or an axe, divide equally. Why? Because they are brothers (Baba Bathra 143b), and you find that partners who are brothers were beloved before the Holy One, blessed be He, like Moses and Aaron, about whom the community of Israel said before the Holy One, blessed be He: "Who will make you like a brother to me etc." Since the Holy One, blessed be He, calls Israel "brothers", as it says "For my brothers and companions' sake etc." (Psalms 122:8), she said before Him: "Who will make you like a brother to me", not like all brothers who hated one another, but like Moses and Aaron who loved one another and raised one another and rejoiced in each other’s greatness (Numbers Rabbah 21:3, Exodus Rabbah 5:5, Tanhuma Shemot 27).

Know this from what we read regarding "And these are the generations of Aaron and etc." This entire passage, Aaron prophesied to them in Egypt, and from where do we know that Aaron prophesied to them in Egypt? As it says "And a man of God came to Eli etc." (I Samuel 2:27) and it is written "And I chose him etc." (Psalms 105:26). Therefore Moses said: Aaron my brother was prophesying to them all these years, now I will go to him.

The Holy One, blessed be He, said to Moses: Moses! He rejoices in your greatness. When? When he was anointing Aaron with the anointing oil, the oil bubbled and flowed down Aaron’s beard.

Moses thought it was on his own beard, as it says "Like the goodly oil upon the head etc." (Psalms 133:2). What is "upon the beard"? One beard! Did Aaron have two beards?

Rather, it flowed down on Aaron's beard as if it was on Moses' beard (see Vayikra Rabbah 3). The Holy One, blessed be He, said to Moses: By your life, any greatness that I bestow upon Aaron is through you that I bestow upon him, as it says "And you shall bring near to yourself Aaron your brother, and this is the thing that you shall do to them" (Exodus 28:1, 29:1). Therefore it says "And these are the generations of Aaron and Moses."

This is what the verse says: "A crown of elders are children’s children etc." (Proverbs 17:6). When are elders praised? When their children follow their deeds. What is the reason?

"Instead of your fathers will be your sons etc." (Psalms 45:17). Therefore it says "And these are the names of Aaron’s sons, the firstborn Nadab etc." Another interpretation: "And these are the generations of Aaron and Moses" - in every place it puts Moses before Aaron, as it says "And Moses and Aaron did all these wonders," and in one place it puts Aaron before Moses, as it says "He is Aaron and Moses, whom the Lord said to them etc." (Exodus 6:27), teaching that they are equal to each other (Mekhilta Bo, Tanhuma Bo 5, Bereishit Rabbah end of 91, Vayikra Rabbah 34).

And in every place it puts Joshua before Caleb, as it says "And Joshua son of Nun and Caleb son of Jephunneh" (Numbers 14:6), and in one place it puts Caleb before Joshua, as it says "Except for Caleb son of Jephunneh etc." (ibid. 14:30), teaching that they are equal to each other. In every place it puts the father before the mother, as it says "Honor your father" etc., and in one place it says "A man, his mother and his father shall you revere" (Leviticus 19:3), teaching that they are equal to each other.

But the Sages said: The father precedes the mother in every place, because he and his mother are obligated to honor his father (Kiddushin 31b). One verse says "He is Moses and Aaron", and one verse says "And the sons of Amram: Aaron and Moses and Miriam etc.... and Moses, the man of God, his sons were called to the tribe of Levi" (I Chronicles 23:13-14), R' Berechyah and R' Yehudah ben Korchah: all those forty years that the Israelites were in the wilderness, Moses did not refrain from serving as High Priest (Shocher Tov 99, Pesikta Parah, Vayikra Rabbah 11).

This is what is written: "Moses and Aaron among His priests etc." (Psalms 99:6). R' Berechyah said in the name of R' Simon: We learn from here: "And the sons of Amram: Aaron and Moses and Miriam etc.... and Moses, the man of God, his sons were called etc." Moses was counted among the priests, "And these are the generations of Aaron and Moses." Until the Tabernacle was erected, He spoke to him (Moses) in the thornbush, as it says "And God called to him from amid the thornbush."

And He spoke to him in Midian, as it says "And the Lord said to Moses in Midian." And He spoke to him in Egypt, as it says "And it was on the day that the Lord spoke to Moses in the land of Egypt." And He spoke to him at Sinai, as it says "And these are the generations of Aaron and Moses on the day that the Lord spoke to Moses at Mount Sinai." [And He spoke to him] from the Tent of Meeting - "How good are modesty and humility etc." [And He returned and spoke] from the Tent of Meeting: "And the Lord spoke to Moses in the Wilderness of Sinai etc." The Holy One, blessed be He, said: My glory, that I should speak from within, as it says "And when Moses would come etc." (Exodus 34:34).

The Holy One, blessed be He, established three leaders for Israel, and these are they: Moses, Aaron and Miriam, as it says "And I sent before you Moses, Aaron and Miriam." And in their merit the Israelites were sustained in the wilderness: the manna through the merit of Moses, as it says "And He fed you the manna." Know that it was through the merit of Moses that it descended, for when Moses was gathered in, what does it say?

"And the manna ceased etc." (Joshua 5:12). Through the merit of Aaron, the Clouds of Glory, and know that when Aaron was gathered in, "and the soul of the people grew impatient on the way" (Numbers 21:4), because the sun beat down upon them (see end of Midrash on the Death of Aaron below). Through the merit of Miriam was the well, for when Miriam passed away, what does it say? "And there was no water for the congregation etc." (Numbers 20:2).

You have thus learned that through the merit of these three the Israelites were sustained - fortunate are they! Moses and Aaron encamped from the east, as it says "And those encamping before the Tabernacle" (Numbers 3:38), and adjacent to them were three tribes: Judah, Issachar and Zebulun. And because they were adjacent to Moses and Aaron, they merited to be great in Torah, as it says "The scepter shall not depart from Judah" (Genesis 49:10), "And from the children of Issachar, men who understand the times" (I Chronicles 12:33), and similarly it says "And from Zebulun they that handle the pen of the scribe" (Judges 5:14), because they were neighbors of Torah, for there is no greater trait than Torah, as it says "The Torah that Moses commanded us" (Deuteronomy 33:4).

Therefore it says "And these are the generations of Aaron and Moses." Another interpretation: This is what the verse says: "Behold how good and how pleasant etc." (Psalms 133:1). And so you find that never were there brothers who loved each other like Moses and Aaron, as it says "And these are the generations of Aaron and Moses etc." It teaches that most brothers hate each other: Cain hated Abel, as it says "And Cain rose up against Abel his brother and killed him" (Genesis 4:8).

And Ishmael hated Isaac, as it says "And Sarah saw the son of Hagar the Egyptian laughing etc." (Genesis 21:9). And Esau hated Jacob, as it says "And Esau said in his heart: 'The days of mourning for my father will draw near, and I will kill Jacob my brother'" (Genesis 27:41). And similarly Abimelech killed his brothers, as it says "And he came to his father's house, to Ophrah, and killed his brothers" (Judges 9:5).

And similarly Jehoram killed his brothers, as it says "And Jehoram rose up...and killed all his brothers by the sword" (II Chronicles 21:4). [It teaches that] brothers hate each other, but Moses and Aaron loved each other and cherished each other, and both were great and equal, as we read regarding "And these are the generations of Aaron and Moses." "Your two breasts are like two fawns" (Song of Songs 7:4) - this is Moses and Aaron, the majesty of Israel.

Therefore it says "And these are the generations of Aaron and Moses." Just as these breasts are the adornment of a woman, so Moses and Aaron are the majesty of Israel (Shir Hashirim Rabbah 4:12, Midrash Shmuel 15). Another interpretation: "Your two breasts" - just as these breasts are the beauty of a woman, so Moses and Aaron are the beauty of Israel. Therefore it says "And these are the generations of Aaron and Moses."

Midrash on the death of Aaron "I lost the three shepherds in one month" (Zecharia 11:8); and thus, in one month, Aaron, Miriam, and Moses died. Miriam died on the 1st of the month of Nisan, and the well closed up; and in the second of Nissan, Aaron's sons died; On the first of Av, Aaron died, and the clouds of glory dissipated; On the seventh of Adar Moses our teacher, and God's servant, died. Even though they didn't all die in the same month, it's considered as if it were one month.

Each had a gift that they gave to the Israelites. By the merit of Miriam, God gave the well, by the merit of Aaron, the clouds of glory, By the merit of Moses, the Mana. When Miriam died, the well closed so the Israelites could see that it was by her merit that God granted them the well. Moses and Aaron bewailed her internally, and the Israelites did so publicly.

Moses didn't know about the Israelites mourning until after six hours, when the Israelites came to them and said: "how long will you sit and mourn?" He said to them "should I not continue to mourn my sister who has died." "They said to him: "just as you mourn for one soul, all the more so mourn for all of us." He said to them: "why" They said to him "because we do not have water to drink."

He stood and went and saw that there was no water in the well, and he began to argue with them, he said:"did I not say to you that I can't carry this people on my own, did I not appoint for you officers for the thousands, and officers for the hundreds, and the fifties, and the twenties, I gave you officials, and chiefs, and great elders, and they are to busy themselves with your problems." They said to him: "Everything is on you, for you are the one who brought us out of Egypt and brought us to this terrible place, if you give us water, everything will be fine, but if you don't, then we will stone you."

When Moses heard this, he fled from them and went into the tent of meeting. God said to him "Moses what is going on?" Moses said before the Master of the World: "your children want to stone me, and were I not to have fled, I would have already been stoned to death." God said said: "how long will will you speak ill of my children, was it not enough for you that I told you at Horeb, just a little more and they will stone you.

Now go and pass before them and see whether they will actually stone you, and it is said the Torah: "God said to Moses, pass before the people." Moses went first and his cohort after him, and Moses didn't know which rock God had intended to give to them for bringing out water. The Israelites found a rock that was dripping, and they stood upon it. When Moses saw them standing on it, he turned around and said to God "how long will you put our lives at risk?"

He said to them, "until I bring water out of the rock." The Israelites said: "give us water so that we can drink!" Moses responded to them "How long will you continue to rebel? Does a creation rebel against its creator?

As such, you are rebelling against God. Moses said: "God wants to give you water." The Israelites said: "you are the prophet who shepherds us in the dessert and now you say you don't know which rock God intends you to bring water out of? Moses and Aaron gathered the people around a different rock, as it says in the Torah "Moses and Aaron gathered the community at the face of the rock."

Moses said to himself: "If I command the rock to bring out water and it doesn't, I'll be embarrassed before the community, and they will say to me, 'Moses, where is your alleged wisdom.'" At the very same moment Moses told the Israelites, "you know that God can do miracles for you, and you know that miracles are beyond me. For when the knowledge of man is divinely inspired, it is not his own knowledge or wisdom.

Moses brought down his staff upon the back of the rock, and he did so himself, as he spoke to the israelites, as it says in the Torah "from this rock, we will bring you water." The rock began to fill itself to bring out water, and when Moses saw it, he lifted his arm again and struck the rock, as it says in the Torah "he hit the rock twice with his staff." This time though, blood came out, as it says in the Psalms, "yes, he hit the rock and the waters flowed (Psalm 78:20)."

It's a flow of blood, as we see from the laws of menstruation "when a woman has a discharge of blood (Leviticus 15:25)." Moses came and said to God "the rock isn't bringing out water, only blood." God said to the rock: "why are you only bringing out blood, and not water?" The rock said "Master of the Universe, why did Moses hit me?"

God then asked Moses, "why did you hit the rock?" Moses responded: "In order to bring out water." God said: "Did I tell you to hit the rock? Did I not tell you to speak to it with words?"

Moses responded: "I did speak to it, but nothing came out!" God responded "did you not command all of Israel "in justice you shall judge your people (Leviticus 19)? Thus, why didn't you judge the rock with justice? This is how I raised you in Egypt, as it says in scripture 'God fed him honey from the rock, (Deuteronomy 32:13).'

It befits you to lead, and thus say to my children "listen you rebels!" Don't read "rebels" rather "idiots" shotim (also a hominem for drinkers). They are idiots, and you have your eyes open. A nation of idiots will not enter the land of Israel, as it says in the Torah "you will not bring this community..."

Therefore God said to Moses, "tell the rock to turn it's blood into water." It is thus written in scripture: "who turned the rock into a pool of water, the flinty rock into a spring (Psalm 114:8)." (Note this is a Psalm recited during Hallel on Rosh Chodesh, the beginning of the month). When they reached the beginning of the month, God said to Moses, "your time has come to an end." Moses said before him, "please God, let it not be soon."

"It is tomorrow" responded God, thus Moses was distressed all day, for he didn't know when exactly his death would come.... Go now, and return to Aaron and tell him that the time has come for him to depart this world. It is also the time for all those who are at least 50 years old who you led for the duration of the Exodus. Get up, it is the time for the seventy elders, and those with the officials of Israel shall come with Eliezer and Aaron, and they shall gather at Moses's tent, and they asked about his welfare, and after that they will go to the Tent of Meeting.

This is the order in which they should go: Moses in the middle, Aaron to his right, Eliezer to his left, and the Elders on either side, and all of Israel behind them, and then all of them should enter the Tent of Meeting. Aaron should sit to the right of Moses, who will sit at the head. Eliezer will be at his left and the officers behind them. And you will say to him: "God decrees that Moses and Aaron will die."

And God said to Moses: "my servant Moses, in every part of my house you were faithful, you have been a great speaker, and but there is a great request that I must ask of you, and it's hard for me to ask. Moses asked: "What's the request?" God said: "You need to gather your brother unto his people (bury your brother), for he will not enter the land that I have given to the Israelites, those who rebelled against my commandments at Merivah.

Moses said: "God, all is known and clear to you and your holy throne, for you are master of the world, and all of your creations that you created in this world, and by your hand they came to be, and by your hand you will do that which you will, but it is not apparent to me how you could ask me to tell my brother that he is going to die. My brother is greater than me, and how can I speak to him and tell him to go up to the mountain of Hor where he will die."

God responded to Moses: " do not tell him with words, rather take Aaron and Eliezer his son and bring them to the mountain of Hor, and there you will go up with them and speak to him softly and gently, but also in a way that he will understand what's going on. When the three of you are on the mountain, strip Aaron of his clothes, and dress Eliezer his son in them, and Aaron will be gathered unto his people, and die there.

When Moses heard this, he was deeply troubled in his heart, and he didn't know what to do. He cried a great and mighty cry, until it was time was time to deliver the news to his brother Aaron that he would die. Moses was steadfast to act, and went with this brother Aaron to tell him of the matter. He went to the Tent of Meeting and found Aaron there.

That very day, Moses taught the custom: sit and cry only until the crowing of the rooster. Moses called Elieer and said to him: " go and get the elders and the officers, for God has told me of an important matter. They came and gathered at the tent of Aaron. Aaron stood and found Moses standing.

Aaron said to Moses: "my brother, why have you taught us this custom today?" He said to him: God is revealing something that I must tell you." He said to him: "Speak!" He responded, "not until we leave here."

Moses stood and dressed Aaron with the eight vestiges of the priestly clothing within Aaron's tent. After that he left. Therefore it was added as a custom that day that one should sit and cry only until the crowing of the rooster." Aaron was placed in the along with Moses; to their right was Joshua, to their left, the elders.

The officers were both here and there, and all of Israel was behind them. Because the Israelites saw Aaron with the same respect as Moses, they rejoiced a great rejoicing, and said that "Aaron is ascending farther toward the spirit of God. Because they loved him, they all came out after him, and when they arrived at the tent of meeting, Aaron requested to enter the tent, but Moses wouldn't let him.

Moses said to him: "Let's go outside of the camp, for that is the intended direction." Aaron said to him: "tell me what did God say to you?" Moses responded: "I'll tell you once we get to the mountain." Moses commanded the people (just as he did at Sinai, and just as Abraham did his lads on the way to Moriyah) stay here until we return to you, me, Aaron and Eliezer will go up to the top of the mountain, we will hear the word of God, and then we will return.

The three of them went up. Moses wanted to say something to Aaron, but didn't know how, and didn't know what to say. Moses finally said: "Aaron my brother, what are the appointed things that that God has given you?" He responded: "These" He said: "What?"

Aaron said: "God has given me the altar, the table, upon which sits the bread of welcoming." Moses responded: "These are the things that God has appointed to your hand, but now, God has something that he is asking of you." "What is it" Aaron asked? "God has given you a light," said Moses.

Aaron asked: "What are you talking about, god has given more more than just a single light, God has given me seven (the lights of the menorah), and they are currently lit in the Tent of Meeting. Moses gave Aaron the sense that he was talking in parable, and that the candle of which he was referring, was really Aaron's soul. As it says in scripture: "the soul of man is the light of God (Proverbs 20:27)."

Moses saw that Aaron still didn't understand the parable. He said to him "in truth, you are called simple," as it says in scripture: "and of Levi it is said, your Urim and Tumim (being read here is your light and your simpleness) are for a man of your faith." Immediatly, the cave opened at its mouth. Moses said: "Aaron my brother, enter the cave."

Aaron responded "ok," and Moses request to strip Aaron of his clothing. Is it possible that when he stripped his clothing, he died naked, and was buried naked? God forbid! Rather, every high priest wears eight of the priestly garments, but the lower priests wear four.

Aaron wore, eight, and Eliezer wore four. Moses only took four of Moses's clothes from Aaron and gave them to Eliezer to make him the high priest. Aaron still remained with four vestiges of clothing. They said to Eliezer, wait here until we leave, and Aaron and Moses entered.

They saw a made bed and a set table with a menorah lit, and the angels of God standing on either side. Aaron said to Moses: " my brother, how long will you hide from me what God has told you? You know that For you know that although God speaks to you first, God's mouth testifies on my behalf. Even now he is setting out to meet you, and he will be happy to see you.

Why do you conceal the matter which the Holy One entrusted to you?even if it is about my death, I will accept it with joy. Moses said to him: "Since you mentioned the subject of death, I will confirm your suspicion, and say that it is a matter of death which he spoke to me. I was afraid, however, to inform you of it. Your death is not like that of anyone else, for the ministering angels have come to carry you away.

Aaron said to him: "My brother Moses, why didn't you tell me in the presence of my Maker, my wife, and my children?" Moses answered: " My brother, do you not know that it is forty years since you made the calf and that you deserved to be killed then, but I stood in prayer and supplication before God, and God saved you from death, as it is written: "Moreover, God was angry enough with Aaron to have destroyed him; so I also interceded (Deuteronomy 9:20).

Is my death then going to be like your death? For when you die, you will have me to bury you, but when I die, I will not have my brother to bury me. When you die, your sons inherit your station, but when I die others will inherit my honor." Thus he comforted him with his words.

Sefer HaBahir or Midrash Rabbi Nehunya ben HaKana, as it is attributed to him, is a profound and wondrous book of Kabbalah, and it is held in great esteem among Kabbalists like Sefer HaZohar. The Raavya (19th chapter) wrote that originally it was called Midrash Rabbi Nehunya ben HaKana (and so it is referred to by the Ramban and the Tzioni), after its opening "Said Rabbi Nehunya ben HaKana" (even though his name is not mentioned a second time in this book), and afterwards there was uncertainty whether he authored it, so they called it Sefer HaBahir, from the verse it opens with "Pure it is in the skies" (Job 37:21).

The Chida, in the name of the great rabbis (part 2, entry "Bahir"), writes in the name of Rabbi Avraham Rovigo that he found in an ancient Zohar that Sefer HaBahir was authored by Rabbi Nehunya ben HaKana, and he was the head of the Kabbalists, followed by Rabbi Shimon bar Yochai, because Rabbi Nehunya ben HaKana lived in the generation of Rabbi Yochanan ben Zakkai (and is mentioned in Avot 4:2). Now, even if we believe the tradition that Rabbi Nehunya ben HaKana wrote the main part of Sefer HaBahir, we must admit that many things were added to it by later copyists from later midrashim.

Many things were also omitted from it that Bachya and Recanati quote in their commentaries on the Torah in the name of Sefer HaBahir. Modern scholars conjecture that the author of Sefer HaBahir was Rabbi Yitzchak Sagi Nahor son of the Raavad in the 13th century. Their mistake comes from finding in the commentary Or HaGanuz on Sefer HaBahir of one of the students of the Rashba, who writes in his introduction: "Therefore I set my heart to reveal the glory of God according to what I received and prepared from my teachers Rabbi Yehoshua ben Shuaiv and from Rabbi Shlomo of Barcelona who received from the Ramban, and he received from the Baal HaRokeach, and he received from Rabbi Yitzchak Sagi Nahor, and he received from Elijah the prophet."

These scholars brought proof for their words from the first verse it starts with "And now they do not see light, it is pure in the skies," and they interpreted it as referring to Sagi Nahor. But in truth they did not understand the intention hidden within it, for it is connected to the verse after it "For darkness hides it, and cloud and dense fog surround it," and the third verse decides: "Even darkness does not darken in the night, but day shines like darkness lights up."

Guttlavber shows that several ideas from Sefer HaBahir are found in the commentary on Song of Songs attributed to Rabbi Azriel or Ezra, teacher of the Ramban. (Kabbalah and Hasidism at the end) In Sefer HaBahir there are expositions on the letters, vowels and cantillation notes, and it gives symbolic reasons for them in Aramaic even though the whole book is in Hebrew. Bachya in Shemot brings from it another passage in Aramaic that begins "This point in the Torah is like the soul in the body."

From kabbalistic topics it mentions the 32 wondrous paths of wisdom with which the world was created, as in Sefer Yetzirah, and counts seven sefirot (that is, after the breaking of the vessels which are the first three sefirot as is known to those who know wisdom). It also counts ten sefirot with which heaven and earth were sealed. And it explains the word sefirot from the verse "The heavens recount the glory of God."

It mentions there a name of 12 and a name of 72 corresponding to the 72 languages brought out from the verses "He journeyed and encamped and pitched" (see Otzar Yisrael, Shemot entry "Shemot"). It also hints to 36 righteous people, and Rabbi Berechya asked "What is lulav?", he said to him: "To it give your heart" etc. Sefer HaBahir was printed in Amsterdam 1711, Berlin 1746, Korets 1784, Shklov 1784, and with commentary Or HaGanuz and notes of the Gra, Vilna 1893. It is also found in Sefer HaZohar. See also Otzar Yisrael, entry "Bahir".

The Feast of the Garden of Eden [in Seder Rav Amram Gaon 13b, and Beit haMidrash vol. 5, 45] In the future to come, the Holy Blessed One will reveal the Torah’s reasoning to Israel. Why the prohibition on marrying two sisters? Why milk and meat? Why swineflesh?

Why mixed crops? After He reveals to them the Torah’s reasoning, He will say to the righteous, “Enter the Garden of Eden and eat a feast prepared for you, and drink wine preserved from grapes from the six days of creation!” They say before Him, “Master of the universe! There is no party where the host isn’t found within!

But if you want, let Your presence be among us!” Immediately David says before the Holy Blessed One, “Master of the universe! Do good with us and sit with us!” At that time the Holy Blessed One listens to David, as it is said, “Then you will call and the LORD will answer, you will cry out and He will say ‘Here I am!’” (Isaiah 58:9) Immediately, the Holy Blessed One enters with David and all the righteous standing at their seats, and the the Holy Blessed One sits on His glorious throne, and David sits corresponding to Him on a throne prepared for him, as it is said, “And his throne like the sun beside Me.” (Psalm 89:37) And all the righteous sit on their chairs and eat and rejoice and drink around three cups of pressed wine, as it is said, “I will have you drink of the spiced wine, of the juice of my pomegranate.” (Song of Songs 8:2) Alternative reading Alternative reading: "And Gabriel lifts two chairs, one for the Holy Blessed One and one for David, as it is said, 'And his throne like the sun beside Me.'

And they eat and drink three cups..." See Tanna d'Vei Eliyahu Zutta, chapter 20. And they mix for them the cup of blessing, and the cup of blessing is two hundred and twenty-one log, as it is said, “You will set a table before me facing my enemies; You rubbed my head with oil; my cup overflows.” (Psalm 23:5) “Overflows” in gematria is thus. After they eat, someone says, “Who will bless?”

Someone says to Abraham, “You, take it up and bless, for you are the father of the universe!” He says to them, “I cannot bless, for from me came a seed that would aggrieve the Holy Blessed One!” Someone says to Isaac, “You, take it up and bless, for you were bound upon the back of the altar!” He says to them, “I cannot bless, for from me came a seed that would destroy the Holy Blessed One’s house!”

Someone says to Jacob, “You, take it up and bless, for your bed was complete before the Present One!” He says to them, “I cannot bless, for I married two sisters in their lives, which the Torah would later forbid!” As it is said, “And a woman with her sister you will not take as wife to stress." (Leviticus 18:18) Someone says to Moses, “You, take it up and bless, for you received the Torah and upheld it!”

He says to them, “I cannot bless, for I did not merit to enter the land of Israel.” Someone says to Joshua, “You, take it up and bless, for you brought Israel into the land and upheld the Torah!” He says to them, “I cannot bless, for I did not merit a son.” Someone says to David, “You, take it up and bless, for you are the sweet singer of Israel, (II Samuel 23:1) and their prince!

As it is said, “And David My servant is their prince for eternity.” (Ezekiel 37:25) And he says, “I will bless, and it is fitting for me to bless!” As it is said, ‘The cup of salvation I will raise and on the name of the LORD I will call." (Psalm 116:13) After they eat and drink and bless, the Holy Blessed One brings out the Torah and lays it on His lap and studies from it about impurity and purity, about prohibitions and permissions, laws and legends, and David says songs before the Holy Blessed One and the righteous respond after him, "Amen!

May His great name be blessed for eternity and eternity of eternities! Blessed be!" from the Garden of Eden, and the sinners of Israel respond “Amen!” from the midst of hell. Immediately the Holy Blessed One says to the messenger-angels, “Who are those who respond ‘Amen!’ from the midst of hell?” One says before Them, “Master of the universe!

These sinners of Israel, who despite their great stress, strengthen themselves and say ‘Amen!’ before You.” Immediately the Holy Blessed One says to the messenger-angels, “Open for them the gates of the Garden of Eden, and they will come and hymn before Me!” As it is said, “Open the gates so the righteous nation comes, the faith-keeping.” (Isaiah 26:2) Don’t say “the faith-keeping” (shomer emunim) but rather “those who say amens” (she-omrim amenim).

The Holy One of Blessing is High and Exalted, His throne is [also] High and Exalted. And from where do we know that the Holy One of Blessing is called "High and Exalted"? From (Isa. 57:15) "This is what [Ad-nai] High and exalted said". And from whre do we know that even His throne is High and Exalted?

From (Isa. 6:1) "And I saw my Lord sitting on a high and exalted throne" etc. The Holy One of Blessing is called Justice as it says "I, Ad-nai, am the Speaker of Justice" (Isa. 45:19) - and from where do we know that even His throne is called Justice? From "Justice and Judgment are the foundation of Your throne" (Ps. 89:15)The Holy One of Blessing is called Judgment as it says "because a God of Judgment is Ad-nai" (Isa. 30:18) and even His throne is called Judgment, as it says "from there were sat thrones of Judgement (Ps. 122:5).The Holy One of Blessing is called Truth as it says "Ad-nai is a God of Truth" (Jer. 10:10) and even His throne is called Truth, as it says "And he readied in Lovingkindness a throne, and sits there in Truth (Isa. 16:5).

The Holy One of Blessing is called Glory as it says "May the King of Glory enter" (Ps. 24:7) and even His throne is called Glory, as it says "A throne of Glory, high from the beginning" (Jer. 17:12). May the King of Glory come and sit on the Throne of Glory, in the Temple of Glory as it is said "and in His Temple everything says 'Glory!'" (Ps.29:9) The Holy One of Blessing is called Holy as it says "Holy, holy Holy is Ad-nai Tzevaot, the whole earth is filled with His Glory" (Isa. 6:3) and even His throne is called Holy, as it says "God sat on His throne of Holiness (Ps. 47:9).

May the King of Holiness come and sit on the Throne of Holiness, in the great secret of holy ones, as it is said: “A God dreaded in the great secret of the holy ones” (Ps. 89:8). - How many thrones the Holy One of Blessing has!He has an Established throne, as it says "Your throne has been established ever since time" (Ps. 93:2). He has a throne of Justice and Judgment, as it says "Justice and Judgement are the foundation of Your throne" (Ps. 89:15).

He has a throne of Lovingkindness, as it says "He readied in Lovingkindness a throne" (Isa. 16:5). He has a Throne of Yah, as it says "because there is a hand against the throne of Yah" (Ex. 17:16). He has a throne of Glory, as it says "a throne of Glory high from the beginning " (Jer. 17:12). He has a throne of Truth, as it says "He readied in Lovingkindness a throne and sits there in Truth" (Isa. 16:5).

He has a Holy throne, as it says "God sat on his throne of Holiness"(Ps. 47:9). He has an eternal throne, as it says "Your throne, oh God is forever and ever"(Ps. 45:7). He has a throne of Mercy, as it says "To our Lord belongs Mercy and Forgivenesses" (Daniel 9:9). He has a throne of Sovereignty, as it says "and Sovereignty shall be Ad-nai's"(Obadiah 1:21).

He has a High and Exalted throne, as it says "And I saw my Lord sitting on a high and exalted throne" (Isa. 6:1). May the High and Exalted King sit on the High and Exalted throne, blessed, and exalted, and higher than any blessing and praise.

It was in the days of Antiochus, king of Greece, he was a great and mighty king, he was powerful in his governance, and all kings listened to him. He conquered many countries and mighty kings. He made desolate their castles, their halls he burned with fire, and the men he locked in prison. From the days of Alexander the king no king arose like him across the river. He built a great city on the coastline to be for him a capital, and he called it the city of Antiochus after his name. Also Bagris his second built another city opposite [Antioch] and he called it Bagris after his name. These are their names to this day. In the 23rd year of his reign, this was the 213th year after the construction of the house of God,?there he placed his face? to ascend to Jerusalem.

It is written (Jeremiah 50:33) "Thus said the LORD of Hosts: The people of Israel are oppressed, And so too the people of Judah etc." and it is written (ibid 34) "Their Redeemer is mighty, His name is LORD of Hosts. He will champion their cause— So as to give rest to the earth, And unrest to the inhabitants of Babylon." They said in the days of the Greeks, This verse endangers [the Jews] because it reveals a secret about Israel.

They said, Come let renew upon them decrees until they have forsaken their God, and they will believe in our foreign worship. They stood up and decreed: Any Israelite who makes a latch or bolt on his door will be stabbed with they sword. (What was the reason for this [decree]? [It was] in order that there should not be honor and privacy in Israel, because any house that does not have a door has no honor or privacy.

And any who wants to enter can enter whether day or night.) Since Israel saw this, they got up and removed all doors of their houses. They were unable to eat, drink or have relations, because of thieves, robbers, and Greek invaders. They did not sleep day or night.

The verse was fulfilled upon them, "You will be afraid night and day" (Deuteronomy 28:66). They said before The Holy One Blessed is He (THOBH), Master of the world how much are we able to carry? He said to them, [This decree is] with the sin of Mezuzzah, but even so room was found in this decree. Israel was living without doors, and there is nothing that removes the evils of a wife from upon her husband like a door.

As it says "Go my people, come into your rooms etc." (Isaiah 26:20) They endured the decree for three years. When the Greeks saw that Israel endured the decree and no one violated it in any way, they stood up and decreed another decree. They spread a rumor: Any person from Israel who has an ox or sheep, he should inscribe on its horns that it has no portion in the God of Israel. (What was the reason for this [decree]?

In order that Israel would not eat meat, milk, or cheese, and they would not be able to plow.) They said we know that they cannot endure this decree. When Israel heard this they were pained a great pain. They said O mercy! that we will be atoned with our God.

They stood up and sold their animals whether pure or impure, and Israel was traveling on foot. Upon them [the verse] was fulfilled, "I have seen slaves on horseback etc." (Ecclesiastes 10:7) THOBH said to them, [This decree is] with the sin that you withheld yourselves from ascending to Jerusalem on the three pilgrimage festivals, bringing the sacrifices, and giving the priestly gifts. Therefore [the verse] is fulfilled upon you "Your ox shall be slaughtered before your eyes" (Deuteronomy 28:31) But even so room was found in this decree.

The deer, the rams and all species of pure birds were coming into and entering the houses of Israel, because they did not have doors. Israel came and grabbed them and slaughtered and ate meat. They gave praise to THOBH and they said, Blessed is he that flipped the intentions of our enemies for good. Because if their houses had doors, how could all game enter to them.

THOBH answered them, You were meciful on my honor and you did not deny me, So I have prepared for you game. When the Greeks saw that Israel endured this decree, they stood up and decreed: Anyone whose wife goes to immerse herself, he will be stabbed with the sword. And the one who catches her [going to immerse] will have her as a wife and her children as slaves. When Israel saw this they refrained from having relations.

When they Greeks heard this they said, since Israel is not using their beds, we will attach ourselves to them [beds]. When Israel saw this, they returned to their wives without immersion, [because] they were forced to. They said, Master of the world we are forced [to have relations] without immersion.

...It is written, "The Lord established the earth with wisdom"—this is the Torah. The Torah, where was it and where will it be? Why is it called Torah? Because a teaching descended to the world.

And it is also called Torah because its gematria is 613, and the two commandments, "I am the Lord" and "You shall not have other gods," which were heard from the Creator, make it 613. And it is written, "The Torah was commanded to us by Moses." Another explanation: The Torah in Greek is called "the appearance and form of the Torah," meaning it was hidden and then revealed and given to Israel. It was hidden in the heavens before the heavens and the earth were created.

What was its name? Its name was "Faith," as it is written, "And I was with Him as a confidant." And perhaps you might say it was written on a book, but before the beasts and animals were created, there was no skin to make a parchment to write on. And if you say it was written on silver and gold or various metals, they had not yet been created, refined, or purified in the world.

And if you say it was written on a wooden tablet, the trees had not yet been created in the world. So, on what was it written and with what was it written? In black fire upon white fire, and it was bound in the arm of the Holy One, blessed be He, as it is said, "A fiery law for them" [and it is said, "A refuge is God from eternity and under the arms of the world"], when the Holy One, blessed be He, looked here and there and saw no angel in heaven [and no man on earth] and desired to create the world to make man engage in the Torah, as it is said, "He is one, and who can reverse it," and consulted with the Torah, which is wisdom, to create the world, as it is said, "The Lord by wisdom founded the earth."

With His understanding, the depths were split open and the heavens rained down dew. Wisdom in gematria is 73 names, 8 (chaf) eight, 20 (kaf) twenty, 40 (mem) forty, 5 (hei) five, thus 73 names are engraved on the arm of the Holy One, Blessed be He. In one of them light was created, in one fire, and in one water, thus 3 remain from them, 70 names, and for each name He can create a world like this. And with them, He is destined to create worlds upon worlds to be inherited by the righteous in the future, to expand their boundaries and fill their treasures, as it is said, "to inherit the beloved ones, yes, etc." What did he do?

He took the Torah, opened it, and took from it a name that was not given to any creature, as it is said, "This is My name forever" (Exodus 3:15), with the missing "vav" indicating concealment. He struck and dripped from it forty drops into the sea, and it was filled with water. The Holy Spirit and the Divine Presence of the Creator hovered and blew upon it, as it is said, "And the Spirit of God" (Genesis 1:2).

He opened the Torah and took from it a second name and extracted from there three drops of light, one for the light of this world, one for the light of the world to come, and one for the light of the Torah. One for the light of this world, as it is said, "And God said, 'Let there be light'"; one for the light of the world to come, as it is said, "Arise, shine, for your light has come"; one for the light of the Torah, as it is said, "For the commandment is a lamp, and the Torah is light."

He opened the Torah and took out the third name, and from it, he took three drops of fire and ignited the entire world from that fire, except for the fire of humans, as it is said, "From His right hand came a fiery law for them." And the entire world was filled with water, light, and fire. When God saw fire to His right and light to His left, and water beneath Him, He took them and combined them two by two.

He took fire and water and combined them with each other and made the heavens from them. He took water and light and combined them with each other and made from them a canopy of darkness and clouds of glory, as it is said, "He made darkness His hiding place, His canopy around Him." He took light and fire and combined them together and made from them the holy creatures. He said to the heavens, "Stretch out like a tent," and they stretched out by themselves, as it is said, "He stretches out the heavens like a curtain."

Until God said to them, "Enough." God began to stand in light and His Shechinah in the heights, and He closed the gates of darkness and sealed and locked His windows. God began to stand in the light, and His Shechinah (Divine Presence) was in the heavens, and He closed the darkness and sealed and locked its windows. God said, "This light is worthy of being hidden away, and if it is not revealed to flesh and blood, it will turn into darkness.

If I reveal both of them together, the ministering angels will see and not be seen. If I mix both of them together, their light will not be equal (i.e., they have no value if used together in a mixture). Rather, I will separate and take the light from the darkness, and the light will dwell with Me, as it is said, 'And the light dwells with Him,' and the darkness will dwell below, as it is said, 'And darkness was upon the face of the deep,' and it is said, 'And God saw the light that it was good, and God separated,' and it is said, 'And God called the light day.'"

On the first day He took a lump of snow from beneath the Throne of Glory and threw it on the face of the waters in the middle of the world and it became land as it says, “For He says to the snow, 'Be upon the earth'…” (Iyov 37:6) And He took the foundation stone and cast it onto the place of the Temple and the world was founded upon it as it says, “…or who laid its cornerstone?” (Iyov 38:6) He called to the land and it stood in its place in order that it not move back and forth like a ship on the high seas as it says, “…God, God the Lord, spoke and called to the earth…” (Tehillim 50:1) And since His light shined, it shined first on the land of Israel and from there illuminated the whole world as it says, “From Zion, the perfection of beauty, God appeared.” (Tehillim 50:2) How did He illuminate it?

He donned His tallit and wrapped Himself in His light and lit up the world as it says, “[You] enwrap Yourself with light like a garment…” (Tehillim 104:2) All that day the waters covered the land and it was dissolving until He donned the garments of majesty and His glory was seen as it says, “The Lord has reigned; He has attired Himself with majesty…” (Tehillim 93:1) And He girded Himself with a belt of might and established it through His might as it says, “…He has girded Himself with might. The world also is established that it cannot be moved.” (ibid.)

Rabbi Yoshiah said: At that time Moses gave great honor to Joshua before the eyes of all Israel, and a herald went forth before him and walked throughout all the camp of Israel, crying and saying: "Come and hear the words of the new prophet whom the Holy One, blessed be He, has raised up over you today!" Immediately all Israel arose to honor and revere Joshua. Moses commanded that they bring a golden throne and a crown and a diadem of pearls and a royal cap and purple garments, and he arranged everything before Joshua and dressed him and appointed Caleb ben Jephunneh as his interpreter.

Joshua opened his mouth and expounded before Moses his teacher and before the heads of the divisions and the Sanhedrin and the priests and before all Israel, while Moses and all Israel sat before him like a student before his teacher. What exposition did Joshua give at that time? He opened and said: "Blessed be the Lord God of Israel who gave the Torah through Moses my teacher, His servant and chosen one, faithful in all His house, as it is said: 'Moses commanded us the Torah...'

Bless the Lord who is blessed. Blessed be the name of the glory of His kingdom forever and ever. Blessed be the Lord God of Israel from everlasting to everlasting," and all the people said "Amen, Hallelujah! Bless the Lord, His angels, mighty in strength, who do His word.

Bless the Lord, all His hosts, His ministers who do His will. Bless the Lord, all His works, in all places of His dominion. Bless the Lord, O my soul! Praise the Lord.

Bless the Lord, O my soul! Lord my God, You are very great; You have clothed Yourself with honor and majesty. The Lord reigns, He has clothed Himself with majesty; the Lord has clothed and girded Himself with strength. The world is also established that it cannot be moved.

Lift up your heads, O gates! And be lifted up, you everlasting doors! And the King of glory shall come in. Who is this King of glory?

The Lord of hosts, He is the King of glory. SImmediately Joshua opened and expounded, saying: "Awake, awake! Sing, sing, O highest heavens above! Awake, foundations of the earth below!

Awake and exalt all the orders of creation! Awake and sing, all the eternal mountains! Awake and praise, all the hosts of the earth! Awake and burst forth and sing, all the hosts of the firmament!

Sing and make melody, all the tents of Jacob! Sing and praise, all the dwellings of Israel! Hear and listen to the words of your King! Set your hearts to His words and receive His sayings with joy!

Accept upon yourselves and upon your souls the Torah of your God! Open your tongues and your mouths and give song to God your Savior and place all your trust in Him! For He is one and has no second; there is none like Him among gods and none comparable to Him among kings and none besides Him among lords and princes. There is no end to His praise and to His glory there is no limit or conclusion.

There is no searching His wonders and no number to His deeds. Blessed is He before whom there is neither iniquity nor forgetfulness, and He has kept for us the promise of the oath to our fathers and has fulfilled for us the covenant and the kindness and the oath which He swore to them through Moses our teacher. Through him He took vengeance on Egypt and brought us out from the iron furnace from slavery to freedom, and He split the sea for us and gave us 613 commandments through him.At that time a heavenly voice went forth and said to Moses: "You have no life in the world except five hours."

When Moses heard this, he raised his voice in weeping and expounded before all Israel all the Torah in its entirety, and all the children of Israel sat before them as one. Moses's face was like the sun and Joshua's face like the moon. Moses would read and Joshua would translate; Moses would explain and Joshua would interpret. Just as Moses would read, so Joshua would explain, and they did not disagree on anything.

Their words were found to be in harmony as one. Concerning them Solomon said: "The words of the wise are like goads, and like nails well fastened are the words of the masters of assemblies, which are given from one shepherd." And concerning them it is said: "You who dwell in the gardens, the companions listen to your voice." "Gardens" refers only to the congregation of Israel, as it is said: "A garden enclosed is my sister, my bride, a spring shut up."

"Companions" refers only to the disciples of the wise who conduct themselves with fellowship and love and brotherhood with one another. Moses was reproving Israel concerning the honor of their Father in heaven and warning them about the Torah and the commandments and to honor and exalt Joshua after him Moses the righteous conducted himself with humility and was not narrow-eyed. Look at Moses's praise in his humility and piety: At first, when Joshua said to him "Eldad and Medad are prophesying in the camp," immediately Moses said to him: "Would that all the Lord's people were prophets!" and he had no jealousy toward them.

In the end he gave Joshua his student all the honor in the world - he gave him his glory and his house of study and his splendor, his honor and his majesty and his greatness, his cap and his crown and the ray of his glory while he was still alive. Concerning him Solomon said: "And the humble in spirit will obtain honor. Up to this point one hour had passed, and Israel and Joshua were still before Moses.

A heavenly voice went forth and said to Moses: "Again, you have no life in this world except four hours." Moses stood in prayer before the Holy One, blessed be He. He said before Him: "Master of the Universe, if because of Joshua my student I am dying and You are pushing me away because he will pass before this people, let him pass before them as a teacher and I will follow him as a student. He will be like a high priest and I like an ordinary priest.

He will be like a king and I like a servant. Let me go and see the land of Israel. The Holy One, blessed be He, said to him: "I have sworn by My great name that you shall not cross the Jordan. Moses replied and said before Him: "Master of the Universe, give me permission that I should be like a bird of the heavens through the power of Your explicit Name, and I will make my two arms like the wings of dawn and fly with them in the air of the world above the Jordan, and I will go and see the land."

The Holy One, blessed be He, said to him: "If you do this, it is considered as if you crossed the Jordan, and My oath would be nullified." He said before Him: "Master of the Universe, I will be like a fish through the power of Your explicit Name, and I will make my two arms like two fins and all the hairs of my body like scales, and I will jump into the Jordan and pass through the depths and go and see the land of Israel."

The Holy One, blessed be He, said to him: "If you do this, it is considered as if you crossed, and My oath would be nullified. Moreover, the depths belong to Jonah, as it is said: 'The deep surrounds me.' He said before Him: "Master of the Universe, I will sit upon the wings of clouds and You will make me fly in the air of the world at a height of three parasangs above the Jordan so that the clouds will be below and I above, and I will go and see the land."

The Holy One, blessed be He, said to him: "If you do this, it is considered as if you crossed, and My oath would be nullified. Moreover, I have written through you in My Torah: 'You shall not remove your neighbor's boundary marker,' and the air and clouds are already assigned to Elijah, as it is said: 'And it came to pass when the Lord would take up Elijah,' and it says: 'And Elijah went up by a whirlwind into heaven.'

How can you request something that is not yours?" He said before Him: "Master of the Universe, cut me limb from limb and cast me beyond the Jordan by the hand of Gabriel the angel, and afterwards revive me and set me on my feet so that I may go and see the land." The Holy One, blessed be He, said to him: "If so, it is considered as if you crossed, and My oath would be nullified." He said before Him: "Master of the Universe, show it to me in a vision of the eye."

He said to him: "In this matter I will listen to you, as it is said: 'For from afar you shall see the land.'" At that time the Holy One, blessed be He, showed him all the land of Israel, four hundred parasangs by four hundred parasangs, and gave strength to his eyes to see it all from beginning to end, the low and the high, the hidden and the revealed, the distant and the near, all in one glance. At that time the Holy One, blessed be He, said to Moses: "This is the land which I swore..."

Up to this point one hour had passed. A heavenly voice went forth and said: "Why do you torment yourself, for you have no life in the world except three hours." Moses replied and said: "Master of the Universe, You say 'I have shown you with your eyes...' Allow me to dwell beyond the Jordan with the children of Gad and the children of Reuben, and let my soul live with them, and Joshua my student will bring them into the land."

The Holy One, blessed be He, said to him: "Moses, you are making My Torah into a compromise, for I have written in it three times: 'Three times a year shall all your males appear.' If you dwell beyond the Jordan and do not go up for the pilgrimage, what will Israel say about you? 'Even Moses, through whom the Torah and commandments were given, does not go up for pilgrimage - how much more so should we not!'

You would be nullifying all My commandments. Moreover, I have written through you: 'At the end of seven years, in the set time of the year of release, in the feast of tabernacles...' And if Joshua will sit and expound to all Israel, what will all Israel say? 'Before we learn from the mouth of the student, let us go and learn from the teacher!'

You would be disgracing Joshua's house of study." Up to this point one hour had passed. A heavenly voice went forth and said to him: "Moses, do not torment yourself, for you have no life in the world except two hours." Samael the wicked, chief of all the satans, was waiting every moment for Moses's death, saying: "When will that moment arrive when I will descend to kill him and take his soul?"

Concerning him David said: "The wicked watches the righteous and seeks to kill him." When Michael, the prince of Israel, saw Samael the wicked waiting for Moses's death and filling his mouth with laughter, he said to him: "Wicked one, I weep and you laugh! 'Do not rejoice over me, my enemy; when I fall, I shall arise. When I sit in darkness, the Lord will be a light to me.'

For even though I have fallen in Moses's passing, behold, I have arisen in Joshua's leadership. When I sit in darkness in the destruction of the first and second Temple, 'the Lord will be a light to me' in the days of the Messiah. Up to this point one hour had passed. A heavenly voice went forth and said to him: "Moses, why do you torment yourself, for you have no life in the world except one hour only."

He said before Him: "Master of the Universe, let me live and not die!" He said to him: "Have I not written thus in My Torah: 'I kill and I make alive' [I kill in this world and make alive in the world to come]? If I do not kill you, how will I make you alive for the world to come? Moreover, you would be making My Torah into a compromise, as it is said: 'And there is none who can deliver from My hand.'"

When Moses saw that the Holy One, blessed be He, would not lift his face, he opened his mouth and said: "The Rock, His work is perfect..." and raised his voice in weeping and wept and entreated the earth, saying: "Earth, earth, I beseech you, seek mercy for me before the Holy One, blessed be He, perhaps He will have mercy on me and give me life." Immediately a heavenly voice went forth and said to him: "Is it not written concerning it: 'And the earth was without form and void and darkness was upon the face of the deep,' and in the end it is written: 'And the earth shall wax old like a garment, and its inhabitants shall die in like manner'?

While it is seeking mercy for you, let it seek mercy for itself, for your decree and its decree are one, as it is said: 'For dust you are, and to dust you shall return.'" He left the earth and went to the heavens, weeping and entreating: "Heavens, heavens, seek mercy for me!" They said to him: "Before we seek mercy for you, we will seek for ourselves. At first it is written: 'By the word of the Lord the heavens were made,' and in the end it is written: 'And the heavens shall be rolled together as a scroll.'"

He left heaven and earth and went to the stars, weeping and entreating before them, saying: "Seek mercy for me!" They said to him: "Before we seek mercy for you, we will seek for ourselves. At first it is written concerning us: 'He counts the number of the stars,' and in the end it is written: 'And the stars shall withdraw their shining.'" He left the stars and went to the sun and moon and wept.

They answered him: "At first it is written concerning us: 'He made the moon for seasons...' and in the end it is written: 'And the moon shall be confounded and the sun ashamed.'" He left them and went to Mount Sinai, and thus it answered: "At first it is written: 'And Mount Sinai was altogether in smoke,' and in the end it is written: 'And every mountain and hill shall be made low.'" He left it and went to the mountains and hills, and thus they answered him: "At first it is written concerning us: 'And weighed the mountains in scales and the hills in a balance,' and in the end it is written: 'For the mountains shall depart and the hills be removed.'"

He left them and went to seas and rivers, and thus they answered him: "At first it is written concerning us: 'And God said, Let the waters be gathered together,' and in the end it is written: 'Who makes a way in the sea.'" He left them and went to the Red Sea, and thus it answered: "At first it is written: 'And the gathering together of the waters He called seas,' and in the end it is written: 'And the Lord shall utterly destroy the tongue of the Egyptian sea.'"

He left it and went to the deserts, and they answered him: "At first it is written concerning us: 'The dry land His hands formed,' and in the end it is written: 'And its inhabitants shall die in like manner.'" He left them and went to the orders of creation, and thus they answered him: "At first it is written: 'He has made everything beautiful in its time,' and in the end it is written: 'All go to one place.'"

He left them and went to Joshua's feet, weeping and entreating before him, and said to him: "Joshua my son, remember those days when I rose early and stayed late for your sake in Scripture, and at night in Mishnah. Remember the Torah and wisdom you learned from me. Stand in prayer and seek mercy for me, perhaps through your prayer the Holy One, blessed be He, will have mercy on me and let me live."

At that time Joshua was afraid and trembling and fell on his face and wept bitterly before the Holy One, blessed be He. When he sought to pray for Moses, Samael came down and seized his mouth and did not let him pray. He said to him: "Is it not written: 'Where the word of a king is, there is power, and who may say to him, What are you doing?' Now you are rejecting the words of the Omnipresent.

It is already written: 'The Rock, His work is perfect, for all His ways are justice.'" When Joshua saw that he was doing this, immediately he said to Moses: "Moses our teacher, behold Samael the angel stands by me and does not let me pray." Immediately Moses raised his voice in weeping and Joshua with him, and they wept with bitter soul. After this he went before Eleazar and fell at his feet and said to him: "Eleazar my son, when there was wrath against Aaron your brother in the matter of the golden calf, I stood for him in prayer before the Holy One, blessed be He, and saved him from death, as it is said: 'I prayed also for Aaron at the same time.'

Now do kindness with me and seek mercy for me." When Eleazar sought to pray for Moses, Samael came and seized his throat. Eleazar said to Moses: "Moses our teacher, the angel has come to me and does not let me pray for you." Immediately Moses wept with bitter soul and Eleazar with him.

He went to Caleb ben Jephunneh and said to him as before, and they both wept with bitter soul. He went to the leaders of Israel and to the captains of hosts and captains of thousands and captains of hundreds and captains of fifties and captains of tens and said to them as before. He left them all and went to the seventy elders and to all Israel before the tent of meeting and said to them: "When the Holy One, blessed be He, was angry with me because of you in the matter of the golden calf and many other times, I stood in prayer and sought mercy for you until I nullified the decree, as it is said: 'And He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn away His wrath, lest He should destroy them.'

I beseech you, do good with me and gather all of you before the tabernacle of the Lord and seek for me, all of you with one voice, before the Holy One, blessed be He, for I know that the Holy One, blessed be He, does not despise the prayer of the multitude, as it is said: 'He has delivered my soul in peace from the battle that was against me, for there were many with me.'" When they saw his bitter soul, immediately they raised their voice in weeping and wept and cried a great and bitter cry until their weeping rose to the heights and they all entered as one before the tabernacle of the Lord to pray for Moses.

At that time one hundred and eighty-four myriads of destroying angels descended, and an angel stood by each and every one of Israel, and they were snatching their words from their mouths so that they would not pray for Moses. It is said that there were two great angels there - the name of one was Tsaokn and the name of the other was Lachash. Tsaokn came and snatched their words; Lachash came to restore them.

Samael descended and bound him with chains of fire and cast him before the Divine Presence and brought him behind the curtain. Concerning that time Isaiah said: "Lord, in trouble they have visited You, they poured out Tsaokn Lachash." When Israel saw that the angels were not letting them pray for Moses, they said to Moses. Immediately he raised his voice in weeping and wept with bitter soul and said: "Woe is me and alas for me!

What shall I do? Where shall I go and to whom shall I entreat?" When he saw that no creature could save him from death, immediately he called to Joshua and said to him before all Israel: "Joshua my son, see this people that I am delivering to you - they are still kids, they are children, they have not yet reached wisdom and have not engaged in commandments. Be careful with them that you do not say to them anything improper, for they are the firstborn son of the Holy One, blessed be He, and He loves them more than any nation and tongue, as it is said: 'And you shall be to Me a peculiar treasure above all people,' and it says: 'When Israel was a child, then I loved him.'"

Immediately Moses kissed Joshua and embraced him, and they kissed each other and wept bitterly, this one on the neck of that one and that one on the neck of this one. Moses said to Joshua: "I know that you have three burdens to bear - this nation that I and Aaron and Miriam were bearing, and now you have become alone to bear them. May the Lord your God be with you. I entreat you and charge you concerning my afflicted mother whose time has been changed for her, for she has buried us and we were worthy to bury her.

She has no son now except you. When the day of her passing arrives, tear your garments and go before her bier until you bring her to burial. I command you concerning this convert whose time has been changed for her - do not wrong her. And concerning the orphans who did not merit to stand in my place, I charge you that they should not depart from you.

Remember for them the covenant of my faithful love and let them be among those who eat at your table." After this he said to him: "Joshua my son, be in peace and Israel my people in peace. Now I will bless them, for they have not found contentment from me because of the warnings and rebukes with which I used to rebuke them." He began to bless each tribe and tribe by itself.

When he saw that the time was short, he included them all in one blessing and said to them, to Israel: "I have troubled you much about the Torah and the commandments. Now forgive me." They said to him: "Our master Moses our teacher, you forgive us. We have angered you much and increased trouble upon you.

Forgive us." He said to them: "You are forgiven." A heavenly voice went forth and said: "You have no life in the world except half an hour." He said to them: "I beseech you, when you enter the land, remember me and my bones and say: 'Woe for the son of Amram who ran before us like a horse, and his bones fell in the wilderness.'"

At that time Israel wept bitterly and said to him: "Moses our teacher, if you depart from us, what will become of us?" He replied to them: "My children, all those days the Holy One, blessed be He, was with you, and now too He will be with you. Perhaps you will say that all those miracles and wonders that were done for you through me were done for my sake? They were done only for the sake of the mercy of the Holy One, blessed be He, as it is said: 'The Lord is good to all, and His tender mercies are over all His works.'

All that He did, He did for His honor. If you trust in Him truly, He will do all your will." At that time Israel opened their mouths and said: "God is our refuge and strength, a very present help in trouble." Up to this point a quarter hour had passed.

A heavenly voice went forth and said to him: "Moses, why do you torment yourself? You have no life in the world except a quarter hour." Immediately Moses stood and blessed all Israel and arranged for them blessings by themselves and rebukes by themselves. When Moses saw with the holy spirit the measure of the world, good reward and great salvations that the Holy One, blessed be He, was destined to do for them in the future to come, he said to them: "Happy are you, O Israel!

Who is like you..." and he blessed them with peace and stood on his feet and raised his voice in weeping and wept with bitter soul and said to Israel: "I will see you in the resurrection of the dead. In the future to come I will see you." And he went out from before them with great weeping, and they raised their voice and wept with bitter soul and cried a great and bitter cry until their weeping rose to the highest heavens.

What did Moses do? He tore his garment and plucked his beard and put dust on his head and took his robe and covered his head in mourning and entered his tent with a great and bitter cry, and he was weeping and clapping his two hands and said: "Woe is me that a cry has come upon me! Woe to my feet that have not walked in the land of Israel! Woe to my hands that have not plucked from its fruits! Woe to my throat that has not eaten from the fruits of a land flowing with milk and honey!"

Seventy Names of Metatron: The book "Seventy Names of Metatron", which Rabbi Yishmael revealed, 23 of which he received when he ascended on high. The book was brought to print by Rabbi Moshe son of Rabbi Menachem Graf in the year 1678, with the place of printing missing, and it appears to be the Amsterdam printing as written by the author of Rav Pe'alim (p. 93), who further wrote there. The Sages said: Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan: This verse the minister of the world said: "I have been young, and now am old" (Psalms 37:25).

And see Tosafot s.v. "This verse etc." And concludes: And in the Pesikta of the Seventy Names of Metatron it also enumerates "Na'ar" (youth). And in Chullin (60a) Tosafot s.v. "This verse etc." said: Alternatively, that which the liturgist called Metatron "Na'ar" was not because of the verse "I have been young", but because it is written in the Book of Josephus that Metatron has seventy names, and it enumerates "Na'ar".

And it is not found in our Book of Josephus, and is certainly a scribal error. In the Book of Seventy Names of Metatron it says: Rabbi Yishmael said: I said to Metatron: Why are you called by the name of your Master with seventy names, and you are greater than all the ministers and loftier than all the angels, and more beloved than all the servants, and more honored than all the hosts in majesty and honor?

And why do they call you in the supernal names "Na'ar" (Youth)? And he said to me: Because I am Enoch son of Jared. And when the generation of the Flood sinned and said to God "Depart from us" etc., then the Holy One Blessed Be He brought me up from among them to be over them in the supernal names forever, so that they should not say - heaven forefend - that the Merciful One is cruel etc. And even if they sinned, their sons and daughters, their possessions and acquisitions, animals and beasts and birds - what did they sin, that they were gathered with them and destroyed by Hashem from the world?

Therefore the Holy One Blessed Be He brought me up before their eyes to the supernal realms, to be a witness over them forever in the world to come etc. At that time, when the Holy One Blessed Be He brought me up to the supernal realms, three angels from the angels of Uzza and Azael came and complained about me and them (the people) in the supernal realms. And they said before Him: Master of the Universe!

The early ones did not speak well when they said the man should not be created before You. And the Holy One Blessed be He answered them: I made and I will bear and I alone will endure it. And when they saw me, they said before Him: Master of the Universe! What is the nature of this one who ascended on high - of the sons of the sons of those who were destroyed in the days of the Flood he is! (It appears it should say "that the sons of his sons will be destroyed by the Flood waters").

And what is his purpose in the firmament? And the Holy One Blessed Be He answered them and said: What is your purpose, that you involve yourselves in a matter that I desired more than all of you - that he should be minister and ruler over you in the supernal realms? Immediately they all arose and said: Fortunate are you, and fortunate are your creators, that your Maker desired you! And because I am small and a youth among them - "and I am still young" (Psalms 37:25) - therefore they call me "Na'ar".

And that which is written in the book Tziyuni, Parshat Bereishit: "Know that from Enosh onwards, weakness and frailty came to the world. What was their sin? The man of secrets (he refers to the author of the secret mystical work Sefer HaRokeach) revealed that they would walk from end of the world to the other end, and bring silver, gold, precious stones and gems, and make idols from them in the four directions, a thousand parsas in size.

And they would bring down the sun, moon, stars and constellations to serve them in the manner they serve the Holy One Blessed Be He. And how did they have this ability? But that Makhaziel and Azazel taught them all the workings of sorcery. And then the angels prosecuted and said 'What is man that you should remember him' - it does not say 'What is Adam', but 'What is man', who was the head of idolatry.

And then the Divine Presence ascended, as it says 'God went up with a shout'" - all this is taken from the Seventy Names of Metatron, see there at greater length. And that which the author of Yalkut Reuveni brings in Parshat Bereishit: "Rabbi Yishmael said etc. in the name of Sodi Raza and in the name of the Sage of Mysteries" - you can find all of it in Seventy Names of Metatron. And Tosafot (Yevamot 16b s.v.

"Posak") called it the Pesikta, and said "And in the Pesikta of the Seventy Names of Metatron it also enumerates 'Na'ar'" - and it is known that there are seventy names of the Holy One Blessed Be He, and these are the appellations, and they expounded about this "seventy shekels corresponding to the seventy names the Holy One Blessed Be He has" (Bamidbar Rabbah 14). And in the commentary Ba'al HaTurim on the verse "Gather for Me seventy men" (Numbers 11:16) he says it corresponds to the seventy nations and the seventy names the Holy One Blessed Be He has, and enumerates them there.

And because they said the name Metatron is like the name of his Master (Sanhedrin 38b), therefore they also enumerated seventy names for him. See also Enoch; Metatron.

Abba Gurion: This is also called 'Agadta deMegilta' or 'Midrash Megillah', as it is based on the Book of Esther. Rabbi Aharon Yellinek published it in 'Beit HaMidrash', Volume 1 (Leipzig, 1873) based on a manuscript found in the Hamburg library collection, Bundle 37. However, in this manuscript, entire sections are missing and other sections are abbreviated with the term "etc." Rabbi Shlomo Buber used this Midrash based on an old manuscript hidden in Rome and compared it with five other manuscripts. He printed it along with 'Midrash Panim Acherim' and 'Midrash Lekach Tov', all three on the Book of Esther, under the title 'Sifrei d'Agadta' (Vilna, 1877). Refer to the entry 'Abba Gurion' in the 'Otzar Yisrael' encyclopedia and the introduction by Rabbi Shalom Buber in 'Sifrei d'Agadta'.

Pirkei Avot: A Mishnaic text also known as 'Masekhet Avot'. It is included in the Babylonian Talmud under the order of Nezikin, between the tractates 'Avodah Zarah' and 'Horayot'. It comprises ethical teachings, opinions, and virtuous qualities passed down by the "Fathers" of the Jewish Assembly. For more, see the entry 'Pirkei Avot' in the 'Otzar Yisrael' encyclopedia.

Avot d'Rabbi Natan: One of the minor tractates in the Babylonian Talmud under the order of Nezikin. It serves as a kind of Braitot or Tosefta for the Mishnaic tractate 'Pirkei Avot'. Three different versions of this tractate exist: one is found in the Babylonian Talmud, the second is known as ADRN brought from the Land of Israel, and the third is the version used by French Jewish scholars. The latter is referenced in a commentary attributed to Rashi on 'Pirkei Avot' (Chapter 1, Mishna 5), particularly on the phrase "Do not talk excessively with a woman".

The second version was printed together with the first by R' M.Z. Schechter (Vienna, 1887). The French version was printed from a Munich manuscript by RSHZ Teusick, titled 'Neva Shalom' (Munich, 1872). Another narrative from the French version of Avot d'Rabbi Natan was published by R' Chaim Meir Horowitz Levi in 'Beit Akeidot', booklet 1, page 34 (Piotrków Trybunalski, 1881), beginning with "When Vespasian came to Jerusalem...".

This narrative is also found in the Midrash 'Ten Kings'. For more, see the entry 'Avot d'Rabbi Natan' in the 'Otzar Yisrael' encyclopedia, and in Schechter's introduction to the printed version of ADRN."

Avkir: This Midrash is named so because of the acronym at the end of the teachings: Amen, B'yamenu, Ken, Yehi, Ratzon (in our days, so be it). The Midrash Avkir was never printed and is not currently found in known manuscript collections. However, it is mentioned by ancient scholars, and the last one who saw and referenced it in print was Rabbi Azariah dei Rossi in his book "Me'or Einayim" (1577). The Yalkut Shimoni references it many times. Rabbi Shalom Buber collected the snippets from Midrash Avkir found scattered in the Yalkut and added his notes in "HaShachar" year 11, and also in a separate booklet (Vienna, 1873). See also "Yeri'ot Shlomo", an addition to "Rav Pe'alim" by Rabbi Azriel Hildesheimer (Warsaw, 1894). See also "Avkir" in the "Otzar Yisrael" encyclopedia.

"Aggadah: A Midrash on the Five Books of the Torah, found in a unique ancient manuscript in the world brought from Aleppo (Aram Tzova). It was published by R. Shalom Buber with annotations and corrections. Part one covers Genesis and Exodus, and part two covers Leviticus, Numbers, and Deuteronomy (Vienna, 1894). Some pages were missing from the manuscript towards its end, so the scribe's name and the year of writing are unknown.

However, according to R. Shalom Buber's opinion, the Midrash was copied around the same time the manuscript 'Talmud Torah' was copied, which is a collection on the Five Books of the Torah, in the year 1522 in Damascus by Rabbi Yitzhak the Scribe. According to the opinion of the Maharal (a prominent rabbi), the Midrash Aggadah was arranged from a single order that had already seen Rashi's commentary on the Torah.

This Midrash also took from 'Likutei Tov' by Rabbi Tobiah and incorporated sayings from ancient Midrashim. The Maharal named this Midrash "Midrash Aggadah" because many things that Rashi brings in his commentary on the Torah in the name of "Midrash Aggadah" are found in this Midrash. Even though the version before us is from a time later than Rashi's, it's possible that both of them took these aggadot from a common source that predates them."

Agadeta: There are many Midrashim called by the name 'Aggadah' or 'Agadeta' that were composed by the early scholars, some of which were by Tannaim and Amoraim who compiled aggadot or interpretations. However, all of these have been lost to us, and most of the sayings were later incorporated into other Midrashim like Midrash Rabbah, Tanchuma, and more. Mentions of the early collections of Aggadot can be found in the Talmud.

For example, Rav Shimi bar Ukva frequented Rabbi Shimon ben Pazi and organized Agadeta before Rabbi Yehuda HaNasi (Berachot 10). Rabbi Yochanan held a 'Sefer Aggadeta' (ibid 23). Rav Chisda said to a certain scholar who was organizing Agadeta before him (Yoma 38). Rav Chisda told Rav Tachlifa bar Avina to write 'Kanigi' and 'Blistri' in your Aggadot and explain them (Chullin 60).

Rabbi Yochanan and Reish Lakish would study the 'Sefer Aggadeta' on Shabbat and interpret it (Temurah 14). We also find an 'Agadeta of Bei Rav', Rabbi Yaakov bar Acha was writing in the 'Sefer Aggadeta of Bei Rav' (Sanhedrin 56), and in the Zohar (Parashat Vayikra, page 37) and in the 'Sefera Aggadeta of Bei Rav' they say, "Even though the Torah was said from the mouth of the Almighty, everything from the mouth of Moses was said likewise".

And in the 'Sefera Aggadeta of Rav Yiba Saba' it says, "From the forehead of the Ancient One" (Zohar, Parashat Haazinu, 292). And the 'Sefera of Rav Hamnuna Saba' (ibid, Parashat Pinchas, 236).

Agur: Rabbi Menachem de Lonzano mentions it in the introduction to his book 'Shtei Yadot' (Venice, 5488 [1728]). He intended to print it in the second part, following the 'Midrash Aggadat Bereishit' (first finger), but at the end of his book, he apologizes and says: "Here the work stops for now, as there is no money left, until God provides me with funds to print the four fingers mentioned at the beginning of the book." However, according to the testimony of Rabbi Yehosef Schwartz in his book 'Tevo'ot HaAretz' (Part 'Ma'aseh HaAretz', entry for Tzfat), he saw the book 'Midrash Agur' that Rabbi Menachem de Lonzano printed in Tzfat or Ein Zeitim in the year 5386 [1626]. But since it's not available to us, we don't know its content and essence.

Idra Raba and Idra Zuta: Two compilations from the Zohar, the first in the portion of Naso and the second in the portion of Ha'azinu. The term "Idra" in Greek means a gathering or assembly of scholars, and these Idrot (plural of Idra) are gatherings of the students of Rabbi Shimon bar Yochai who were studying the esoteric secrets of the Torah from a sage. When their assembly was large and abundant with students, it was called "Idra Raba Kadisha" (the Holy Great Assembly).

Idra Zuta, which is a continuation of Idra Raba, was written on the day Rabbi Shimon bar Yochai passed away. Before his passing, he revealed deep secrets to them. Rabbi Elazar, his son, would explain them, and Rabbi Abba, the scribe, would write them down in the book. See "Idra" in the Otzar Yisrael encyclopedia.

Pious individuals and mystics enjoyed studying the Idrot on the nights of Shavuot and Hoshana Rabbah. In Jerusalem, it was customary to study them on the tomb of the prophet Samuel on the day of his passing, the 28th of Iyar. In Safed, they recite them on the night of Lag BaOmer, which is the anniversary of Rabbi Shimon bar Yochai's passing. They were printed in special booklets, such as "Idra Rabta and Zutarta etc.", "Idra of the portion Mishpatim and Sifra DeTzni'uta" (Kushta 1748); "Holy Idrot and letters of Rabbi Nathan Spira etc." (Amsterdam 1808); "Order of the Holy Idrot etc." (Venice 1711), and more.

"Book of Supreme Signs": It is cited in the book "Chag HaPesach" by Rabbi Yaakov Kitzingen (Krakow, 5377). In the list of books by Rabbi Moshe David Oppenheim, there's a mention of the book "Otot" (Signs) that God showed to Ezra the Cohen. In the book "Likkutei Shas" by the Arizal, there's a reference to the "Book of Letters" which is the reasoning behind the images of letters (Rav Pe'alim 38). It seems that this is the "Book of the Image", see there.

"Midrash Job": This is mentioned in the Yalkut Shimoni for Job, reference 997, and in "Matnot Kehuna" on Leviticus, chapter 96. God said to Job, "You said 'a cloud vanishes and goes away', if a person goes to a painter and says, 'draw a likeness of my father', what would the painter say? 'Show me a portrait of him, and if not, I cannot make it.' I created man without any portrait, how much more so the dead [to revive them], for each one has the likeness of their image before Me in the heavens."

The author of "Rav Pe'alim" states that Midrash Job is cited in Recanati's commentary on Genesis, and it says: "Midrash Job - 'It was the day when he made a feast', as it's said 'his sons went and held a feast and Satan came', permission was granted for him to enter inside, similarly it's said 'sin crouches at the entrance', everything is from you, if you wish, its desire is for you, behold, it enters within you, and if you wish, you have dominion over it, see it and it will flee from you, so God said to all generations, if the evil inclination rules over a person, sin rules over him, if he rules over his inclination, he subdues it, sees it, and it flees from him, and the angel assigned to him reminds him of his virtues before his Creator."

However, in the first print of Recanati's book (Venice 5433) this discourse does not appear. Excerpts from Midrash Job, from the commentary of Rabbi Yitzhak HaKohen of Kushta 4956, were printed in a collection of Midrashim by Wertheimer.

..."Let not the rich person glorify themselves with their wealth (Yirm 9:22)." This [refers to] Korach the Levite, who had three hundred mules just to carry the load of the keys to his hidden storehouses. His wealth was so much the more so, wondrous and vast. Where did he get all this?

It was the money that Yosef had collected in Egypt [in return for distributing the stored grain during the seven years of famine], which had filled three towers. Each tower was a hundred amot [about 180 feet] deep and a hundred amot wide. As soon as Korach found one of these towers, he became proud of his wealth. Another one was found by Antiochus, and the third is hidden for the World to Come.

The origin of Korach's dispute was a widow who had a single ewe. When she came to shear it [for the first time], Aharon heard and took the wool. She went to Korach and wept before him, telling him, "This and this has Aharon done to me." Korach came by Aharon and said to him, "What have you done by this widow, to take her wool?"

Aharon said to him, "It is mine according to the Torah, for as it says, 'the premier-part of the shearing of your sheep you are to give him' (Dev 18:4)." So Korach took four silver [coins] and gave [them] to her. The days [passed] and the ewe gave birth to its first-born. Aharon heard and took the lamb.

She went and wept before Korach. Korach said to Aharon, "What is it for you and for this widow, to take the son of the ewe?" He said to him, "It is mine according to the Torah, for as it says, 'every firstling that is born in your flock and in your herd, the male-one, you are to hallow to ha-Shem your God' (Dev 15:19)." Korach went to him, full of anger.

When the widow saw this, she sent and slaughtered the ewe. Aharon heard, and came and book the shankbone, the jawbone, and the rough-stomach. Korach said to him, "What is it for you, by this widow?" He said to him, "They are mine according to the Torah, for as it says, 'the priest is to be given the shankbone, the jawbone, and the rough-stomach' (Dev 18:3)."

When the widow saw this, she stood and specially-devoted the meat. Aharon heard and took the meat. Korach said to him, "It wasn't enough, everything that you took from her? Now even the meat?"

He said to him, "It is mine according to the Torah, for as it says, 'everything specially-devoted in Israel -- it is for you' (Bam 18:14, Parshat Korach)." He [Korach] said to him [Moshe], "Why have you, son of Amram, established authority over us, and been raised up over us?" Moshe said to him, "Unto the morrow, judgement." In the morning, Korach had gathered to him 250 men with [fire-]pans and smoking-incense.

Immediately Moshe stood before the Holy One of Blessing and said, "Multiplier of Universes, is this prophecy you have sent me true?" Ha-Shem replied to him, "It is true. And now you will see what I will do to Korach, and why his name is called Korach. For in his days, there will be made baldness in Israel."

Immediately the Holy One of Blessing instructed the ground and it swallowed them [Korach and his followers] up to their navels. Korach cried out and said, "Moshe! Have mercy on us!" Moshe said to them, "'Too much is yours, Sons of Levi!' (Bam 15:7)."

Immediately they were swallowed up [by the earth], and the rest were burned up [by fire]. Those that were swallowed [by the earth] reasoned that they would never rise up [again]. Until Hannah came and prophesied for them, as it [the song of Hannah] says, 'ha-Shem brings death and gives life, lowers to Sheol and raises up (Shmuel I 2:6).' But in all this they didn't believe, until the Beit ha-Mikdash destroyed. [For the earth] swallowed the gates of the Beit ha-Mikdash, and they [the gates] came by Korach and he grabbed hold of them.

They [Korach and his followers] said, "When these gates rise up, so too we will be brought up with them." [ed. Jellinek: And they were appointed the guardians, or, those who carried out the observances, over the gates until they rise up.] Therefore we say, 'Let not the rich person glorify themselves with their wealth,' for all wealth belongs to the Holy One of Blessing. As it says, 'Mine is the silver and mine is the gold -- the word of ha-Shem, Master of Legions (Hag 2:8).

And it says, 'One who pursues righteousness and kindness will find life, righteousness, and honor (Mish 21:21).'. "Let not the rich person glorify themselves with their wealth (Yirm 9:22)." This [refers to] Korach the Levite, who had three hundred mules just to carry the load of the keys to his hidden storehouses. His wealth was so much the more so, wondrous and vast.

Where did he get all this money? From the money that Yosef the Righteous had collected in Egypt [in return for distributing the stored grain during the seven years of famine], which had filled three towers. Each tower was a hundred amot [about 180 feet] deep, a hundred amot wide, and one hundred amot inside. Yosef gave them all to the house of Pharaoh, and did not give his children even five silver [coins].

For what reason? Because he proceeded faithfully, as it says (Ber 47:14), "Yosef brought the silver into Pharaoh's house." When Korach found one of these towers, he became proud of his wealth. Another one was found by Antoninus, and the third is hidden for the World to Come.

What was the origin of Korach's dispute with Moshe and with Aharon? It was for the sake of a particular widow who had a single ewe. When she came to shear it [for the first time], Aharon heard and took the wool. She went to Korach and cried out and wept, telling him, "This and this has Aharon done to me."

Korach came by Aharon and said to him, "What is it with you and this widow, that poor woman? Return to her her wool!" Aharon said to him, "It is mine according to the Torah, for as it says, 'the premier-part of the shearing of your sheep you are to give him' (Dev 18:4)." What did Korach do?

He took four silver [coins] and gave [them] to her. She went off, and Korach went full of anger. The days [passed] and the ewe gave birth to a [first-born] male. Aharon heard and took the lamb.

She went before Korach, crying out and weeping. Korach said to Aharon, "What is it with you and the poor woman, this widow?" He said to him, "It is mine according to the Torah, for as it says, 'every firstling that is born in your flock and in your herd, the male-one, you are to hallow to ha-Shem your God' (Dev 15:19)." Korach went on his way, full of anger.

When the widow saw this, she went and slaughtered the ewe. Aharon heard, and came and took the shankbone, the jawbone, and the rough-stomach. Korach said to him, "What is it with you and this widow?" He said to him, "They are mine according to the Torah, for as it says, 'the priest is to be given the shankbone, the jawbone, and the rough-stomach' (Dev 18:3)."

And Korach went, full of anger. When the widow saw this, she stood and made an oath, saying the meat of this ewe is set-aside for me. Aharon heard and took all the meat, as it says, 'everything specially-devoted in Israel -- it is for you' (Bam 18:14, Parshat Korach)." He [Korach] said to him [Moshe], "Why should you, son of Amram, establish authority over us?" [not in ed.

Jellinek: 'Should you pluck out the eyes of these men, we will not come up.' They said this verse specifically against Moshe and Aharon.] Moshe said to him, "To the morrow, judgement." In the morning, Korach had gathered to him 250 men (and alongside Moshe and Aharon, all the prophets), these with their fire pans, these offering sacrifices and these burning incense.

Immediately Moshe Rabbeinu stood in prayer before ha-Shem and said, "Multiplier of Universes, is this prophecy you have sent us true?" Ha-Shem replied to him, "It is true. And you will see what I will do to Korach." This is why he was named Korach -- for in his days, 'a void was created in Israel' (Sanhedrin 109b).

Moshe said further before the Holy One of Blessing, "If these die as all people do, if their lot be the common fate of all humanity, ha-Shem did not send me (Bam 16:29)." The Holy One of Blessing said to Moshe, "You have rejected a major principle of faith" (Passover Haggadah, Maggid, Four Children; and Yer. Sanhedrin 10:1, 50a). Moshe said before the Holy One of Blessing, "Multiplier of Universes, 'if ha-Shem creates a new creation...' (Bam 16:30).

The Holy One of Blessing said to him, "I will do according to your will." Immediately the Holy One of Blessing hinted to the ground and it swallowed them [Korach and his followers] up to their navels. Korach and all his household cried out and said, "Moshe! Moshe!

Have mercy on us!" Moshe said to them, "'Too much is yours, Sons of Levi!' (Bam 16:7)." Immediately they were swallowed up [by the earth], and the rest were burned up [by fire], as it says, 'so they went down, they and all theirs, alive, into Sheol; the earth covered them (Bam 16:33).' And it is written, 'fire went out from before the presence of ha-Shem and consumed the fifty and two hundred men, those who had brought-near the incense.'

Those that descended below the earth remained there. And they reasoned that they would never rise up [again]. Until Hannah came and prophesied for them, as it [the song of Hannah] says, 'ha-Shem brings death and gives life, lowers to Sheol and raises up' (Shmuel I 2:6). But with all this, they didn't believe that they would rise again, until the Beit ha-Mikdash was destroyed and the gates of the Beit ha-Mikdash were swallowed up, as it says, 'her gates have sunk into the ground' (Eichah 2:9).

They [the gates] came by Korach and he grabbed hold of them. Immediately they believed and said, "When these gates rise up, so too will we rise up with them." And they were appointed the guardians [or, those who carried out the observances] over those gates until they rise up. Thus was Korach and his wealth obliterated from among the community.

Therefore it says, 'Do not praise the wealthy for their wealth,' for all wealth belongs to the Holy One of Blessing. As it says, 'Mine is the silver and mine is the gold -- the word of ha-Shem, Master of Legions' (Hag 2:8). [ed. Jellinek: And it says, 'One who pursues righteousness and kindness will find life, righteousness, and honor' (Mish 21:21).]

"Be sure to sit at the dust of the feet of the sages (Avot 1:4):" Do not rely on your own opinions. Never say: "accept my opinion (Avot 4:8)." 18) My son, when you enter before your Maker, you should enter with fear and awe; and when you pray, you should know before Whom you are standing.

"Midrash Esfah": This midrash is based on the verse "Gather for me seventy men" (Numbers 11:16), explaining the names of those seventy individuals. It includes discourses on portions of Numbers and Deuteronomy. It's possible that it begins with the portion "Beha'alotekha" with the phrase "Gather for me", which is why it's known by this name. The "Midrash Esfah" existed before the works of the Baḥya and Rabbi Yitzhak Abohav, author of "Menorat Hama'or" (in the portion "Beha'alotekha").

It's also mentioned in the "Rokeach" (Halacha of Blessings section 320) and in the book "Raziel HaMalach" (page 7). However, it was lost to us, and all that remains are fragmented discourses found in "Yalkut Shimoni". All these discourses were collected by Baer in "Knesset Yisrael" (1st year). See Rabbi Avraham of the GRA in his book "Rav Pe'alim" (side 147).

According to Zunz in his book on midrashim, the "Midrash Esfah" was composed in Babylon around the 9th century, approximately 940 CE. According to Rapoport in "Kerem Chemed" volume 6 (letter 14, section 18), this midrash was founded around 940 CE in the Yeshiva of Rav Ḥaninai Kohen Gaon. Wertheimer in his book "Batei Midrashot", house 3, brings some content on portions "Korach" and "Chukat" that he found in an old manuscript, which he believes is from the "Midrash Esfah" (see there, side 5).

"Orchot Tushiya": These are the paths that the angel Ezekiel conveyed to our forefather Abraham as part of the covenant traditions. They are cited in the book "HaPliyah", in the introduction to Rabbi Abraham ben David's (RABaD) commentary on the "Sefer Yetzirah", and in the "Shoshan Sodot" book authored by a student of the Ramban (Nahmanides), as mentioned in the writings of Rabbi Isaac Luria (the Arizal) and in the "Sefer HaKanah". They represent the fifty gates of understanding and their names (see "Rav Pe'alim" 38).

The Holy One created twenty-two good attributes in His world. All of them were nullified and in the future the Holy One will return them to Israel in the time to come. They are: four for the first man, four for the generation of the flood, one for the generation of the dispersion, two for Sodom, six in the wilderness, six for Jerusalem, on for the ten tribes…Six for Jerusalem. First, the Gihon spring comes out from Jerusalem and waters the land of Israel.

Hezekiah stood up and saw with his holy spirit and said: I know that Israel will be exiled from their land and the House will be destroyed, and if the Gihon remains in its place all the nations will come to here. He rose up and sealed it off, as it says "And he-Hezekiah-stopped up the source of the waters of the upper Gihon…" (Chronicles II 32:30) In the future the Holy One will return it to Israel and water their land, as it says "…and a spring shall emanate from the house of the Lord…" (Joel 4:18) Second, prophecy was given to them and then hidden away.

In the future the Holy One will return it to Israel, to make every member of Israel a prophet, as it says "And it shall come to pass afterwards that I will pour out My spirit upon all flesh…" (Joel 3:1) Third, the priesthood was given to them and then hidden away. In the future the Holy One will return the high priesthood to Israel, as it says "And you shall be called the priests of the Lord…" (Isaiah 61:6) Fourth, the Sanhedrin and advisers were given to them and when a case came before them they would write the judgment on a piece of paper and place it in the ark, and an angel would descend in the night to absolve the innocent and convict the guilty.

In the morning they would look at the paper and declare the judgment. In the future the Holy One will return them to Israel, as it says "And I will restore your judges as at first and your counsellors as in the beginning…" (Isaiah 1:26) Fifth, the Messiah was born and then hidden away. In the future the Holy One will console Israel with the Messiah, as it says "There I shall cause David's horn to sprout…" (Psalms 132:17) Sixth, Jerusalem was given to them and when they became corrupt it was destroyed.

In the future the Holy One will rebuild it and gather Israel back in, as it says "The Lord is the builder of Jerusalem; He will gather the outcasts of Israel." (Psalms 147:2)

"Book of Trust": This book is attributed to Rabbi Yehuda ben Beteira. Rabbi Hai Gaon (a renowned Jewish sage) mentioned it in his book "The Unity", and it was also referenced by the holy "Kanah" in his book "The Wonder". It is said there (presumably in the "Book of Trust") that the Prophet Jeremiah was engaged in the study of the "Book of Creation" privately. A heavenly voice then proclaimed, "Acquire a companion for yourself."

He then approached Seraiah, his son, and they studied the "Book of Creation" together for three years, fulfilling the verse, "Then those who feared the Lord spoke with one another" (as referenced in "Avodat HaKodesh" by Rabbi Meir ben Gabbai, "The Ultimate Purpose" section, page 77b). The "Book of Trust" deals with Kabbalah, as listed in the catalog of books by Rabbi Meir Eisenstadt under the letter "Mem" titled "Source of Intellect" and other compilations on Kabbalah, including "The Book of Trust by Rabbi Yehuda ben Beteira", as mentioned (in "Rav Pe'alim" 41).

"Midrash Ben Shua": The author of "Seder HaDorot" in Part 3, "Names of the Books", letter Mem, cites a "Midrash Ben Shua" in the name of Mar Rav Hafetz, who wrote: "I found in one book, in the introduction to the book 'Sheltei HaGiborim', it cites 'Midrash Rabbi Akiva with crown letters', etc., and 'Midrash Ben Shua'. Maharatz Chayot, in his book 'Emrei Binah' (page 6b), cited it in the name of 'Seder HaDorot' and considered it a lost midrash.

However, in truth, this is not a midrash, and the omission of a single letter misled him. For in the introduction of 'Sheltei HaGiborim', instead of 'Midrash Shua' it should read 'of Shuaib'. This book is called 'Drashot Even Shuaib' or 'Shaar HaDrashot on the Torah' by Rabbi Yehoshua ben Shuaib, first printed in Constantinople between the years 280-282 and a second time in Krakow in the year 333. See 'Otzar HaSefarim' by Ben Yaakov, under 'Drashot', and Galante, citing R. S. Buber in 'HaMelitz' issue 99, 1895.

Midrash HaGadol: Several manuscripts of this midrash are found in well-known libraries, and one belonged to Dr. Alexander Kohut, who used it in the later volumes of Aruch HaShalem, which he published. The place of origin of the midrash is Yemen, but the name of its author is unknown. Its composition date is after the 12th century, as it includes, besides statements from other midrashim, several verses from Maimonides and statements from Rabbeinu Chananel, the author of the Aruch, Rashi, Ibn Ezra, and other prominent rabbis of their times.

However, the author cleverly adapted these statements into the language of "Tannaim" or "Tanu Rabbanan," as if they were said by the Tannaim of the Mishnah and Tosefta.... The author wrote an introduction to the midrash as a form of taking permission: "In the name of the Merciful, in the name of the great, mighty, and awesome God, I will begin to write the midrash on the five books of the Torah, which illuminates the eyes of its seekers, with permission from God, blessed be He and blessed be His name.

I will gird my loins and strengthen myself with the word of His utterance, etc." There is also a "permission" in verse form for each section, such as for the section of Bereishit: "With the permission of the One who created His world in six days, by His will and His command, not by toil nor by effort, etc." It begins with "Zeh She'amar HaKatuv" (This is what the text says), "Thus said God, the Lord, Creator of the heavens and their expanse" (Isaiah 42:5).

What does it mean by "the Lord, the God"? Rabbi Eliezer says: Before the world was created, there was only the Holy One, blessed be He, and His name alone, etc. In the section "These are the generations of Noah," it begins: "With the permission of our God, who dwells in the heavens and earth, holy and sanctified in heaven and on earth, etc." It starts with "Zeh She'amar HaKatuv" (This is what the text says): "Blessed is the man who does not walk in the counsel of the wicked," this verse was said regarding Noah [the righteous], who did not follow the ways of the generation of the Flood, who are called wicked, sinners, and scorners, etc. Similarly, in every section and it concludes the book of Genesis: "May the Merciful One enlighten our eyes with the light of His Torah and lift our spirits, and gladden us with His salvation, and grant us to behold His pleasantness and visit His sanctuary, Amen, thus says the Merciful One."

Before the portion of Bereishit, the well-known Baraita of Rabbi Eliezer, the son of Rabbi Yossi HaGalili, on the principles of Torah in the ways of Aggadah is brought, but the author of this midrash brings the Baraita under the term "Tanu Rabbanan" and counts the principles as 33 instead of 32. He omitted the 27th principle "a word that falls upon a word" and added the principles "hint" and "interchange of letters."

Dr. Schechter published the book of Genesis based on a 14th-century Yemenite manuscript, with an introduction and notes, in Cambridge, 1902. The entire book contains 772 pages (two pages on one side), and it includes a correction table based on another manuscript version and printing errors. This table is very extensive, spanning up to 106 pages. Rabbi David Zvi Hoffmann published the Mekhilta of Rabbi Shimon bar Yochai on the Book of Exodus, compiled from Midrash HaGadol manuscripts in the Berlin Library, with notes and an introduction, in Pforzheim, 1905.

He also published selections of Mekhilta for Exodus, Sifrei Zuta for Numbers, and Mekhilta for Deuteronomy in 1890 (in the book "Shi le-Moreh"), and further selections for Deuteronomy in 1897.

And [R. Avraham Saba] also explains the reason for the counting of the omer in Parashat Emor, and these are [his] words: And in the Midrash HaGalui, "'And you shall count seven weeks' - this counting is because the Lord, may He be blessed, said to Moshe (Exodus 3:13), 'When you take the people out of Egypt, you shall worship God' (and receive the Torah). And since the Torah was beloved to them, they counted the days, the nights and the moments until the time would come.

It can be compared to a man who will be receiving a desired object or marrying a woman at the end of fifty days; so due to his great desire, he counts the days and the moments. Likewise is Israel [with this]. And that is why they said (Menachot 66), 'It is a commandment to count days and it is a commandment to count weeks.'" To here are [the words] of the midrash. (Rav Paalim 42)

"Devarim Zuta": This is a midrash on the Book of Deuteronomy that was known to the author of the Yalkut Shimoni, and it appears in the Yalkut Shimoni for the Book of Deuteronomy 31 times. It is distinct from the midrash "Devarim Rabbah". The statements brought in the name of "Devarim Zuta" are not found in "Devarim Rabbah", and this midrash has been lost. What remains of it are only the statements cited by authors in its name.

Rabbi Shlomo Buber collected all the statements from this Midrash that are scattered throughout the Yalkut Shimoni. He also included a Midrash on the portion of Devarim based on a manuscript from Munich, as well as excerpts that Rabbi Bahya cited from Midrash Devarim which are not found in the printed versions. He combined these with annotations and corrections, under the title "Lekutim from Midrash Eleh HaDevarim Rabba" (probably meaning "Zuta"), published in Vienna in the year 1885.

It was previously printed in segments in the quarterly "Beit Talmud" in its fourth year. At the beginning, Rabbi Shlomo Buber demonstrates that many statements brought by early scholars under the name "Midrash Devarim Rabba" are not found in our version, and they might have been referring to "Midrash Devarim Zuta." For instance: The Ramban, in the portion "Vayishlach," regarding the death of Deborah, states: "I found in Eleh HaDevarim Rabba in the portion 'Ki Teitzei'..." and this is not present in the printed Devarim Rabba.

The Ro'keach, in the laws of blessings, cites: "In Devarim Rabba it states 'Every time it is mentioned, it should be like a new letter...'", but this is not found in our version. The author of Or Zarua, in the laws of diverse kinds, brings in the name of Eleh HaDevarim Rabba, but it is not found in our printed version. The Abudraham, in the laws of the morning order for weekdays, states: "As said in Eleh HaDevarim Rabba, 'Guard my commandments and live, guard the 248 words of the Shema, and the Holy One, Blessed be He, will guard your 248 limbs'", and this too is not present in the printed version. Undoubtedly, all these references are from the lost "Devarim Zuta" Midrash.

"Haggadah": A collection of legends and tales that was available to the ancient scholars. Rashi, of blessed memory, cites it in Sanhedrin (31b): "I found in the 'Sefer Haggadah' that Rabbi Oqva was a penitent. He set his eyes on a certain woman, and his heart was stirred with passion, and he became ill. The woman was married.

After some time, the woman needed to borrow from him, and due to her pressing need, she made herself available to him. However, he overcame his desire and sent her away in peace, and he was healed. When he would go out to the market, a light would shine above his head from the heavens. Because of this, he was called 'Natan of the Sparkles', etc." The author of "Seder HaDorot" wrote that perhaps the 'Sefer Haggadah' in which Rashi found the story of Rabbi Oqva is referring to Oqvan bar Nehemiah.

I found that Natan of the Sparkles lived during the time of Rabbi Meir, as mentioned in the 'Book of Deeds' by Rabbi Nissim bar Yaakov, the father-in-law of Dunash (referenced in "Rav Pe'alim" 51).

"And a certain woman of the wives of the sons of the prophets": This midrash is based on the verse, "And a certain woman of the wives of the sons of the prophets..." (2 Kings 4:1). It praises righteous women in contrast to wicked ones, particularly lauding the woman mentioned in this verse. According to the midrash, she was the wife of Obadiah who helped her sustain the prophets. The midrash then continues to explain the entire chapter and the story in an aggadic (legendary) manner as it was passed down to the author of the midrash.

In the Yalkut Shimoni, a compilation of rabbinic interpretations, only a few lines from this midrash can be found: "Rabbi Mena said: Were it not for the merit of Obadiah's wife, Israel would have long been lost, God forbid. This is based on the verse 'And a certain woman of the wives of the sons of the prophets...'. The oil she had was precious, and she came to ask Elisha if she should sell it or not.

The final blessing she received was greater than the first, as it is said, 'You and your sons shall live on the rest,' until the resurrection of the dead." That's the extent of it in the Yalkut. This midrash was copied from a manuscript in Rome and was published in "Otzar Tov" by Berliner and Hapman (Vol. 1, p. 014, Berlin, 1878).

"Midrash Vayisu": It is based on the verse "They journeyed, and the terror of God was upon the cities that were around them, and they did not pursue the sons of Jacob" (Genesis 35:5). It is also referred to as the "Book of the Wars of the Sons of Jacob" as it recounts the valor of Jacob's sons in their battle against the kings of the Amorites who gathered against them following the incident of Shechem, and Jacob and his sons' battle against Esau and his progeny.

In these battles, Judah particularly stood out for his valor and courage. This story is a very ancient legend, also mentioned in the Book of Jubilees (chapter 37) which was composed by a Jew from Alexandria during the Second Temple period. There, as in Midrash Vayisu, it is said that Jacob himself killed Esau in his battle against him with the help of his sons. However, in the Book of Jasher, it is narrated that this battle took place after Jacob's death and then Esau was killed to fulfill Rebecca's prophecy "Why should I be bereft of both of you on one day?", and that Judah was his slayer.

Similarly, this is described in the Jerusalem Talmud (Ketubot chapter 1 and Gittin chapter 5), with variations in the Babylonian Talmud (Sotah 13), in the Sifrei Devarim chapter 33, in Targum Jonathan Genesis 3, in Pirkei De-Rabbi Eliezer (chapter 39), in Midrash Shocher Tov (Psalms 18), where it is said that Esau's death was at the hands of Hushim, the son of Dan. Nevertheless, even in the Vayisu narrative, it is not entirely clear, as it says that Jacob wounded him, and Esau died from his wounds in the town of Arudin, and some say he did not die there.

The legend of this war is in external books like the "Wills of the Twelve Tribes", specifically in "Judah's Will" (see Kautzsch Apocrypha vol. 2 pages 97, 107, 471), which originate from the Essenian scholars of Alexandria, and are not considered credible, so they were not accepted by our sages. Regarding this, Ramban (Nachmanides) said: "If we believe in the Book of the Wars of the Sons of Jacob (Midrash Vayisu)...", indicating that he did not see it as authoritative and had doubts about its veracity.

Midrash Vayisu can be found in a collection of 19 books in the British Museum in London, No. 27089. It was printed in Kushta in 1779 and was printed by Charles in his edition of the Book of Jubilees, Appendix B (Oxford 1895), and by Yellinek in Bet HaMidrash 8a at the beginning, which is a verbatim copy from Yalkut Shimoni 1a, code 133. Since this Yalkut is available to scholars of midrashic literature, there is no need to reproduce the Midrash Vayisu here.

"Zohar Chadash": It consists of some esoteric Torah teachings (letters), verses, and Mishnaic teachings with a concealed Midrash on the Torah and the Song of Songs, as well as some parts of Lamentations and teachings from Rabbi Shimon Bar Yochai, all that was found after the aforementioned book of Zohar was printed. They were arranged and brought to print by Rabbi Shlomo son of Rabbi Yitzhak Katz of Ashkenazi origin and Rabbi Naphtali son of Rabbi Joseph, in Salonika, 1557.

With additional annotations and comments by the Ari (Rabbi Isaac Luria) and many others, it was compiled by Rabbi Moshe Mordechai son of Samuel Margaliot, in Krakow, 1803, and was printed in other editions as well. Recently, it was printed with all the aforementioned as well as the "Zohar Chadash" on the Book of Ruth, which is called the "Sefer Har Adni", attributed to Rabbi Shimon Bar Yochai, with commentaries by Rabbi Moshe di Lonzano, explanations by the Vilna Gaon (GRA), annotations by Rabbi Israel of Kozhnitz, comments by Rabbi David Luria, in Warsaw, 1885.

"Zuta": "Zuta" is an Aramaic and Arabic word meaning "small" in contrast to "Raba" which means "large" or "great". There are Midrashic compilations that were composed in two editions, with one, the larger version, being called "Raba" and the other, which is an addition and later than the first, called "Zuta". Examples include "Seder Eliyahu Raba" and "Seder Eliyahu Zuta", "Derech Eretz Raba" and "Derech Eretz Zuta". R. S. Buber published "Midrash Zuta" on Song of Songs, Ruth, Lamentations, and Ecclesiastes, in Berlin, 1894. See "Kehilat Aharon" under its entry.