Yalkut Shimoni on Nach Reader

... ….R’ Chanina said - on the twenty-fifth of Kislev the work of the tabernacle was completed, but it was left folded up until Nisan, as it is written "On the day of the first month, on the first of the month, you shall set up the Mishkan of the Tent of Meeting.” (Shemot 40:2) Israel were murmuring against Moshe saying ‘why wasn’t it erected immediately, maybe some flaw happened to it?’ The Holy One intended to mingle the joy of the tabernacle with the month in which Yitzchak was born, as it says “…knead and make cakes,” (Bereshit 18:6) and they said to him “…At the appointed time, I will return to you, at this time next year…” (Bereshit 18:14) Now because of this the month of Kislev, in which the work of the tabernacle was completed, lost out.

The Holy One said ‘it is incumbent upon Me to make restitution.’ What restitution did the Holy One make? The rededication of the Temple by the Hasmoneans, and so too the Holy One will compensate Marcheshvan in the future.

"There are four corners in the earth. From the eastern corner, light comes into the world. From the southern corner, the dew of blessing comes into the world. From the western corner, all types of weather comes into the world. And from the northern corner destruction comes into the world. The northern corner Hashem created, but didn't finish. He said, 'Anyone who claims to be a god, come and finish this northern corner. When you come to try and finish it, you will see that I am G-d.' From the northern corner comes all demons and evil spirits, and all destructive forces into the world. This is what it means 'From the north evil shall break forth.'"

And they have built the shrines of Topheth in the Valley of Ben-hinnom: Our Rabbis, may their memory be blessed, said that even though all the houses of idolatry were in Jerusalem, the Molekh was outside of Jerusalem in a distant place. And how was it made? There was an image, and it had seven enclosures, and it was in the middle of them. It had the face of a calf, and its hands were extended like those of a person who opens his hand to receive [something] from his fellow.

And they would stoke the fire from inside, as it was hollow. And every person would enter according to his sacrifice. How is that? Whoever had a bird would go into the first enclosure and sacrifice; lambs, the second; a sheep, the third; a calf, the fourth; a cow, the fifth; a bull, the sixth.

But one who sacrificed his child would be brought into the seventh and would kiss it. And it is about this that it is stated: those who sacrifice men kiss calves (Hoshea 13:2). Then they would place the child in front of the Molekh and would stoke a fire inside [of it] until its hands were bright as a light and take the infant, and put him into its hands. And they would bring drums and bang on them with a great din so that the voice of the youth would not go out and the father hear and his innards become revolted.

And why was its name called Ben-hinnom? Because the voice of the child would be moaning [nohem] from the force of the fire.

“For this city has aroused My anger and My wrath since the day they built it until this day, to remove it from before My face.” (Yirmiyahu 32:31) Perhaps until this day He is in anger? The scripture says “His Tabernacle was in Shalem, and His dwelling place in Zion,” (Tehillim 76:3) He returned her original name. So too it says “…the mountain that God desired for His dwelling…” (Tehillim 68:17) meaning that it is still cherished and desired.

This teaches that her destruction brought atonement for her sins. From where do we learn that the Presence will not return to her until she becomes a mountain, as it says “And Avraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.” (Bereshit 22:14) And it says “Remember, O Lord, for the sons of Edom, the day of Jerusalem…” (Tehillim 137:7) When? Once her foundations have been uprooted, as it says "Raze it, raze it, down to its foundation!" (ibid.)

As I live, declares the Lord God, I will reign over you with a strong hand, etc., and with overflowing fury: It is taught — we do not have less than ten [verses about God's] kingship. But we do not mention verses of punishment, such as: As I live, declares the Lord, etc. And although Rav Naḥman said, "[Concerning] any anger like this, let the Master of the world get angry, and let Him redeem us," it is not the way of the world to mention anger on Rosh Hashanah.

You find that when they sought to remove [God's] yoke in the days of Ezekiel, it is written: certain elders of Israel came to inquire of the Lord (Ezekiel 20:1). They said to him, "When the son of a priest buys a slave, what is the law about him eating the priestly tithe?" He said to them, "He may eat it." They said to him, "If he goes back and sells him to an [ordinary] Israelite, has he not left his jurisdiction?"

They said to him, "We too have left [God's] jurisdiction; are we not [now] like the idolaters." Ezekiel said to them: But that which you have in mind shall never come to pass, etc. As I live, declares the Lord [...] with a strong hand, etc. (Ezekiel 20:32-33). He said to them, "So long as one has not sold [a slave], he is in his jurisdiction; and you have not been sold for a price, as it is stated: For thus says the Lord, "You were sold for free, and you shall be redeemed for no money" (Isaiah 52:3).

“…and the Lebanon shall fall through a mighty one.” (Yeshayahu 10:34) R’ Yochanan ben Zakkai said to Vespasian ‘peace unto, oh king! Peace unto you, oh king!’ He replied ‘you have made yourself twice-liable for death. First, because you called me king and I am not a king.

Second, because if I am a king, then why have you not come to me before now?’ R’ Yochanan said back to him ‘that which you said, that you are not a king – if you are not a king then Jerusalem would not have been handed over to you, as it says “…and the Lebanon shall fall through a mighty one.” A mighty one only refers to a king, as it says “And their prince shall be from them…” (Yirmiyahu 30:21) And Lebanon only refers to the Holy Temple, as it says “…You are as Gilead to me, O head of the Lebanon…” (Yirmiyahu 22:6) and it is written “this good mountain and the Lebanon.” (Devarim 3:25) And why is it called Lebanon? Because it bleaches away (malbin) the sins of Israel.

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6).

Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father?

So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house?

So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard?

So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd?

So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing?

Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]?

He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you.

She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her.

He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second??

Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18).

She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]?

He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you.

She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second??

Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12).

She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]?

He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her.

He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second??

Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12).

She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)?

Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)?

Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11).

The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12).

I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11).

I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger?

She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2).

She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine.

And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not.

I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

... R’ Yochanan said: every acacia tree which the nations of the world uprooted from Jerusalem the Holy One will return in the future, as it says “I will give in the desert cedars, acacia trees…” (Isaiah 41:19) And desert always refers to Jerusalem, as it says “…Zion has become a desert, Jerusalem a desolation.”

Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things.

So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees.

One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife.

If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets.

This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two.

“And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’?

She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’

He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away.

The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness!

I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’

Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World!

A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar.

All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf?

He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)

Rise! Shine! For your light has come. Rebe Yochanan said: this can be compared to one who was going on his way in the evening.

One comes along and kindles a candle for him, and it was extinguished. Another comes along and kindles another candle for him, and it too was extinguished. So he said, from now on, I am only waiting for the light of morning. Likewise, Yisrael said before Hakodesh Baruch Hu: we made a Menorah for you in the days of Moshe, and it was extinguished.

In the days of King Solomon, and it too was extinguished. From now on we are only waiting for Your light. As it was said: for with You is the source of life, and in Your light, Light is seen. And so Hakodesh Baruch Hu said to Yisrael: Rise!

Shine! For your light has come. Rebbe Achah said: Yisrael is compared to an Olive tree. As it was said: “A luxurious Olive Tree with fruit beautiful in form Hashem named you.”

And Hashem is compared to a candle: “The candle of Hashem is the soul of man.” Is it not the way of oil to be given with the candle and the two of them illuminate as one? So Hakodesh Baruch Hu said to Yisrael: “since My light is your light, and your light is My light, you and I will go and illuminate Zion together. As it was said: “Rise!

Shine! For your light has come.” Rebbi Hoshaiah said: in the future, Yisrael will be made a lamp for the nations of the world, and they will go to its light. And for what reason? “they will go to your light.”

And so Hashem says: “The mountain of the house of Hashem will be established…etc.” This is what the verse said: “For with you is the source of life, And in your light, light is seen.” The congregation of Yisrael said before Hakodesh Baruch Hu: “Master of the universe, for the sake of the Torah that you have given me that is called the source of life, in the future, I will delight in your light. What is “in your light, light is seen?

This is the light of Mashiach. As it was said: “G-d saw that the light was good.” This comes to teach that Hakodesh Baruch Hu looked into the future generation of Mashiach and into its events preceding the creation of the world, and he stashed them away for Mashiach and his generation under His Throne of Glory. Satan said before Hakodesh Baruch Hu: Master of the Universe, the light that is stashed under Your Throne of Glory, who is it for?

He said: for the one who in the future will bring you back and humiliate you in shamed face. He said to Him: Master of the Universe, show him to me. He said to him: come and see him. When he saw him, he became horrified and fell upon his face and said: Surely this Mashiach will cast me down and all the ministering angels of the nations of the world in Gehinom.

As it says: “death will be swallowed up forever and Hashem Elokim will wipe the tears from upon every face.” At that time, the nations of the world were stirred up and rushed forth and said before Him: Master of the Universe, who is this that we will fall under his hand? What is his name and what is his quality? Hakodesh Baruch Hu said to them: Ephraim my righteous Moshiach is his name.

And his stature and the stature of his generation will be elevated. And he will illuminate the eyes of Yisrael and save his people and no nation or tongue will be able to stand against him. As it is said: “No enemy shall extort him, and no unjust man shall afflict him.” And all his enemies and oppressors will be terrified and run away from before him.

As it says: “I will crush his enemies from before him,” even the rivers will cease from the sea: As it says: “I will set his hand upon the sea, his right hand upon the rivers.” Hakodesh Baruch Hu began to stipulate with Moshiach: when they ran away, He said to him: these are their sins that have been stashed away with you to put you in a yoke of iron in the future and making you like this calf whose eyes have been darkened anguishing your spirit in the yoke.

And the sins of these will cause your tongue to cleave to the roof of your mouth…is this your will? Moshiach said before Hakodesh Baruch Hu: Master of the universe, perhaps this pain would last many years? Hakodesh Baruch Hu said to him: By your life and by the life of your head, I have decreed 7 for you. If this grieves your soul, then I will banish them from now on. he said before him: Master of the universe, with gladness and joy of my heart, I accept this upon myself under the condition that not one will be lost from Yisrael.

And not only the living will be saved in my day, but even those that are hidden in the dust. And not only the dead alone will be saved in my day, but even those that have died in the days of first man until now! And not these alone but even the stillborn/aborted babies will be saved in my day! And not the stillborn alone, but even those that You only thought of and they have not yet been created!

This I want, this I accept. They said, the week that Moshiach Ben David comes, brings beams of iron and given to him [Moshiach Ben Yoseph] upon his neck until it has bent his stature and he screams and cries and his voice ascends to the supernal heights. He said before Hashem: Master of the Universe, how much will be my strength? How much will be my spirit?

And how much will be my soul? And how much will be my limbs? Am I not only flesh and blood? Regarding this time, David cried and said: “My strength dries up like a clay chard.

At that time, Hakodesh Baruch Hu said to him: Ephraim My Righteous Moshiach, you have already accepted this upon yourself from the six days of Creation. Now your pain is like my pain. From the day that the evil Nebuchadnezzar went up and destroyed My house and burned My sanctuary and exiled my children to the nations of the world, by your life and the life of your head, I have not entered My Throne.

And if you do not believe, see the dew that is upon My head. As it was said: “My head is drenched with dew.” At that time, Moshiach Ben Yoseph said before Him: Master of the Universe, now I am appeased, for it is sufficient that the servant be like his master. Rebi Yitzchak said: the year that King Moshiach will be revealed, all the kings of the nations of the world will taunt each other.

The king of Persia will taunt the King of Arabia. And the king of Arabia will go to Aram to get advice from them. And the king of Persia returns and destroys the entire world. And all the nations of the world trembles and is terrified and the fall upon their faces and gripped with agony, like the agony of childbirth.

And Yisrael trembles and is terrified and says: to where will we come and go, and to where will we come and go? And He says to them: My children, do not be afraid! All that I have done, I have only done for your sake. why are you afraid? Do not be afraid, the time of your redemption has arrived.

And the final redemption will not be like the first redemption. For the first redemption was painful for you and you were enslaved to other kingdoms after it. but the final redemption, there will be no pain and enslavement to other kingdoms after:

Our Rabbis taught: At the time that the anointed king comes, he [will] stand on the roof of the temple and announce to Israel and say "Humble ones! The time of your redemption has arrived, and if you do not believe, look at my light that has shined upon you, as it is said, 'Arise, shine, for your light has come, and the glory of the Lord has shone upon you.' But not upon the idolaters, as it is said 'For behold, darkness shall cover the earth.'"

At that time, the Holy One, blessed be He, [will] shine the light of the anointed king and of Israel, and they [will] all walk by the light of the anointed king and of Israel, as it is said, 'And nations shall go by your light and kings by the brilliance of your shine', and they [will] come and lick the dust under the feet of the anointed king, as it is said, 'and they shall lick the dust of your feet', and they [will] all come and fall on their faces in front of the the anointed one and in front of Israel and say "Let us be servants for you and for Israel", and each one of Israel will have for himself 1,800 servants, as it is said, 'In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."

Our Rabbis taught: The fathers of the world are destined to stand in Nisan and say to Efraim "our righteous anointed one! Even though we are you fathers, you are better than us because you suffered the sins of our children and harsh and evil things have befallen you which have not befallen the former ones or the latter ones, and you were laughed at and mocked by the nations for Israel's sake, and you sat in darkness and gloom, and your eyes did not see light, and your skin shriveled upon you, and your body was as dry as a tree, and your eyes were dim from fasting, and your palate was as dry as clay, and all this because of the sins of our children.

Your desire is that our children will enjoy this goodness that the Holy One, blessed be He, has bestowed upon Israel. Perhaps because of the sorrow that you have caused them to suffer greatly, and because you have confined them in the house of imprisonment, your mind is not at ease with them." He [will] say to them, "Fathers of the world! All that I have done I have only done for you and for your children to enjoy this goodness that the Holy One, blessed be He, has bestowed upon Israel."

The fathers of the world [will] say to him, "Ephraim, our righteous anointed one! Rest your mind for you have rested the mind of your Maker and our minds. Rabbi Shimon ben Pazi said: At that time, the Holy One, blessed be He, [will] lift up the anointed one to the highest heavens and spread over him the radiance of His glory from the nations of the world, from the wicked Persians. They [will] say to him, "Ephraim, our righteous anointed one, be judge over these and do with them what your soul desires for if it were not for the compassion that has overcome you, they would have already destroyed you from the world in one moment, as it is said, 'Is Ephraim a son who is dear to Me?', etc." What is [the meaning of] 'I will surely have compassion on him', twice?

Rather, [it means] "'Compassion' when he was confined in the house of the prisoners, where every day they would gnash their teeth, wink with their eyes, shake their heads, and mutter with their lips, as it is said, 'All who see me will mock me; they will open their lips, they will shake their head.' "'I will have compassion on him' when he comes out of the house of the prisoners. Not one or two kingdoms come upon him, but one hundred and forty kingdoms surround him.

And the Holy One, blessed be He [will] say to him, "Ephraim, our righteous anointed one! Do not be afraid of them, for all these will die at the breath of your lips, as it is said, 'and with the breath of his lips he shall put the wicked to death.'" Immediately, the Holy One, blessed be He, [will] make for the anointed one seven canopies of fine stones, pearls, and emeralds, and from each canopy [will] flow forth forty-four rivers of wine, milk, honey, and pure persimmon.

And the Holy One, blessed be He, [will] embrace him before the righteous people and bring him into the canopy, and all the righteous [will] see him. And the Holy One, blessed be He, [will] say to them, "Righteous people of the world" Ephraim, My righteous anointed one, has still not taken half of his anguish. I still have one measure that I [will] give him that no eye has ever seen, as it is said, 'No eye had ever seen a god besides You" (written in Remez 1048).

At that time, the Holy One, blessed be He, [will] call to the north wind and the south wind and say to them, "Honour and lie down before Ephraim, My righteous anointed one, with all kinds of perfumes that are in the Garden of Eden, as it is said, 'Awake, O north wind, and come, O south wind; blow upon my garden,' etc.

... [When] a man goes to honor the rulers, he goes full and returns empty. But the Holy One, blessed be He, is not like this. Rather we go to him empty and we return full, as it is stated, "Forgive all iniquity, and accept that which is good"... Rabbi Yudan the Prince in the name of Rabbi Yehudah bar Simon: The custom of the world is that when a man shoots an arrow, how far does it travel?

A beit kor or two. How great is the power of repentance, as it reaches to the (God's) throne of glory! As it is stated (Hosea 14:2), "Return o Israel, to the Lord, your God." Rabbi Eliezer said, "It is customary that [if] a man disparages his fellow in public - and after a time, he seeks to appease him - [the other] will say to him, 'You disparage me in public and appease me between you and me (privately)?!

Go and bring those people in front of which you disparaged me, and I will be appeased towards you.' But the Holy One, blessed be He, is not like this. Rather a man stands and curses and blasphemes in the marketplace, and the Holy One, blessed be He, says to him, 'Repent between you and Me, and I will accept you'" - (Hosea 14:2), "Return o Israel, to the Lord, your God.

Rabbi Natan and Rabbi Acha said in the name of Rabbi Simon, "The gematria (numerical value) of 'accept what is good,' is accept the soul. Israel said, 'Behold our fat, our blood and our souls. May it be Your will that it be atonement for us.'"

...As if a man flees from the lion and the bear meets him, and he comes to the house and leans his hand on the wall, and a serpent bites him. (Amos 5:19) ‘As if a man flees from the lion…’ refers to Babylon, which comes first like the lion. ‘…and the bear meets him…’ refers to Maday which came second like the bear. ‘…and he comes to the house…’ The Jews came to rebuild the Temple in their time and Haman the wicked opposed them, he and his son Shimshai the scribe. Mordechai went down (to Babylon) as an emissary in order that the Temple be rebuilt. The people of Israel said: Mordecai is from the tribe of Benjamin, of whom it is written “…and He dwells between his shoulders.” (Devarim 33:12) Therefore, let Mordecai go down as an emissary against them to ensure that the Temple be rebuilt. Haman went down to prevent its building as it is written “And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) Therefore they all began to cry out. “Now it came to pass in the days of Ahasuerus…” (Esther 1:1)

It was taught that R’ Eliezer says: the waters of Egypt were turned to blood on the fifth day of the week. On that very day our ancestors left Egypt, on that very day the waters of the Jordan stood still before the ark of the Lord, on that very day Hezekiah blocked up all of the springs. Yonah fled before God on the fifth day of the week. And why did he flee?

Because the first time God sent him to bring the cities of Israel to repentance and his words succeeded, as it says ‘he restored the cities of Israel.’ (see Kings II 14:25) The second time Gd sent him against Jerusalem to destroy it. Since they repented, the Holy One acted out of the abundance of His mercy, regretted the evil, and did not destroy it. Then they called him a false prophet. The third time God sent him against Nineveh to destroy it.

Yonah took counsel with himself and said: I know that the nations are easily moved to repentance and my anger will be disposed of on Israel. It is not enough that Israel calls me a false prophet, should even the nations call me so?! I will flee to a place where His glory is not found. This is like a king of flesh and blood whose wife died while she was nursing and he sought a wet nurse to nurse his son.

What did he do? He called to his wet nurse to nurse his son that he not die of hunger. What did the king’s wet nurse do? She left his son and fled.

When the king saw that this was so he sent out a message to seize her and detain her in prison and to lower her down into a place with snakes and scorpions. After a few days the king stood at the lip of the pit and she was weeping and crying out to him. The mercy of the king was awakened for her and he gave order that she be lifted out and returned before him. So too Yonah.

Since he fled from the Holy One, He locked him up in the belly of the fish until he cried out before the Holy One and He brought him forth. He went down to Yaffo and found no ship on which to flee, because the ship was already two days out from Yaffo. What did the Holy One do? He brought a storm wind upon it and returned it to Yaffo.

Yonah saw this and rejoiced greatly, saying: now I know that my path is smooth before me. He said to them: I will go with you. They said to him: we are going to the far islands of Tarshish. He replied: nonetheless!

Out of Yonah’s great joy he paid them in advance, as it says “…paid its hire, and went down into it…” (Jonah 1:3) They set out to sea and a storm wind came against them from their left and their right. All the other boats were passing to and fro in peace and quiet while their ship was in great distress and looked as if it would founder. R’ Chanina says: there were representatives of all seventy languages on that boat, each one had his god in his hand and was prostrating himself.

They said: everyone call out to their god and the one who answers and saves is the true god. They called out and it did no good. In his distress and exhaustion, Yonah fell asleep. The captain of the ship came to him and said: we are hanging between life and death and you are sleeping!

From what people are you? He replied: I am a Hebrew. He said to him: we have heard that your god is great. Get up and call to your god, maybe he will do for us like all the wonders that he did at the sea.

He said to them: this distress is because of me. Lift me up and toss me into the sea. R’ Shimon said: they did not resolve to throw him into the sea until they drew lots and the lot fell out on Yonah. What did they do?

They took all of the baggage from the ship and threw it into the sea in order to lighten their load, but it did not help. They wanted to return to land, but they were not able. They took Yonah and stood him on the edge of the ship, saying: Master of the World! Do not place upon us innocent blood, because we do not know what this man has done.

They lowered his legs into the water and the sea calmed, they lifted him up and it raged again. They lowered him in to his belly and the sea calmed, they drew him back up to them and it raged again. They lowered him in to his neck and so on until they lowered him all the way, as it says “And they picked Jonah up and cast him into the sea…” (Jonah 1:15) R’ Meir says: the fish was appointed to swallow Yonah from the six days of creation, as it says “And the Lord appointed a huge fish…” (Jonah 2:1) He entered its mouth like a man who entered a great synagogue and his two eyes were like windows.

He said – lanterns are giving light for Yonah. R’ Meir says: there was a pearl hanging in the belly of the fish which gave light for Yonah like the sun at its strength in the midday and Yonah saw all that was in the seas and in the depths. The fish said to Yonah: don’t you know that my day to be eaten by leviathan has arrived? He said to him: bring me to him and I will save both you and me from his mouth.

The fish brought him to leviathan and he said: for you I descended, to see your dwelling place in the sea. Furthermore, in the future I will come down and put a rope around your head in order to make a feast out of you for the righteous. Yonah showed him the seal of our father Avraham (circumcision). Leviathan saw it and fled before him a distance of two days.

Then Yonah said to the fish: I saved you from leviathan, now show me everything which is in the seas and the depth. It showed him the great river of the waters of the ocean as it says, “…and a river surrounded me…” (Jonah 2:4) It showed him the paths of the Red Sea through which Israel passed as it says, “…the weeds were wrapped about my head.” (Jonah 2:6) It showed him the place from which the waves of the sea come forth as it says, “…all Your breakers and waves passed over me.” (Jonah 2:4) It showed him the pillars of the earth on its base as it says, “…the earth with her bars closed on me forever…” (Jonah 2:7) It showed him the lowest part of the netherworld as it says, “…out of the belly of She’ol I cried…” (Jonah 2:3) It showed him Gehinnom as it says, “…yet you have brought up my life from the pit…” (Jonah 2:7) It showed him the palace of the Lord as it says, “I went down to the bottom of the mountains…” (Jonah 2:7) From here we learn that Jerusalem stands on seven mountains.

And he saw there the foundation stone fixed in the deeps, and he saw there also the sons of Korach standing and praying for it. Jonah was three days and three nights in the belly of the fish without praying. The Holy One said: I made a broad space for him in the belly of a male fish in order that he not be distressed and he isn’t praying! I will prepare a fish that is pregnant with three hundred and sixty five thousands and tens of thousands of little fish in order that he be distressed and pray before me.

This is because the Holy One desires the prayers of the righteous. In that hour the Holy One brought a pregnant fish and she said to the other fish: the Holy One sent me to swallow up the prophet who is in your belly. If you will spit him out, good. If not I will swallow you with him.

He said to her: who knows if what you say is true? She replied: leviathan. They went to leviathan and she said to him: leviathan, king over all the fish of the sea! Do you not know that the Holy One sent me to this fish to swallow the prophet who is in his belly?

He said to her: yes. The fish said to leviathan: when? He replied: in the last three hours, when the Holy One descends to play with me. Thus I heard.

He immediately spit out Yonah. The female fish right away swallowed him and he was in great distress because of the confinement and the filth. He immediately focused his heart in prayer, as it says “And Jonah prayed to the Lord his God, from the belly of the fish.” (Jonah 2:2) He said: Master of the World! Where can I go to escape Your spirit and to where can I flee from before You?

“If I ascend to the heavens, there You are…” (Psalms 139:8) You are King over all kingdoms and Master over all rulers of the world. The high heavens are Your throne and the earth is Your footstool. Your kingdom is on high and Your dominion in the deeps, the actions of all humanity are revealed before You and the secrets of all men spread out before You. You search out the ways of all people and examine the footsteps of all living things.

You know the hidden things of the kidneys and the secrets of the heart You understand. All which is hidden is revealed before You, there are no secrets before the throne of your glory and nothing shielded from Your eyes. You collect every secret and tell every single thing. You are there in every place, Your eyes see evil and good.

I beseech You, answer me from the belly of Sheol and save me from the depths. Let my cry come into Your ears and fulfill my request because You sit far away and hear as if near. You are called the One who lifts up and casts down, please lift me up! You are called the One who kills and gives life, I have reached the point of death – revive me!

He was not answered until he said this: that which I vowed to bring up leviathan and prepare him before them, I will fulfill on the day of Israel’s salvation. “But I-with a voice of thanks will I sacrifice to You…” (Jonah 2:10) Immediately the Holy One gestured to the fish and she vomited Yonah nine hundred and sixty eight parsa to dry land. The sailors saw all the signs and wonders which the Holy One did with Yonah and everyone threw away his god, as it says “Those who keep worthless futilities…” (Jonah 2:9) They returned to Yaffo, went up to Jerusalem and circumcised the flesh of their foreskins, as it says “And the men feared the Lord exceedingly…” (Jonah 1:16) And did they make sacrifices?!

Rather they performed circumcision which is like the blood of sacrifice. Each man vowed his wife, children and all he had to the Gd of Yonah, and fulfilled his vow. Of them it says ‘and on the righteous converts.’

Why does the text announce him (by name), and his wife, and his sons? Because they didn't prevent each other [from abandoning the poor in Beit Lechem and leaving for Moav], [and this was caused by] the stinginess that was in all of them. When a man wants something but his wife and children don't, or the reverse, the decree is banished. But 0n the occasion when not even one individual prevents his friend, the decree falls on her.

But Naomi said to her two daughters-in-law, "Go back" (Ruth 1:8): Why did she send them back? In order not to be embarrassed by them. For so did we find that in Jerusalem there were several marketplaces and they did not mix with one another: The marketplace of the kings; the marketplace of the prophets; of the priests; of the Levites; of the Israelites. The foreigners were [dressed] in their clothes and were in their [own] marketplaces.

What these wore, the others did not wear. "Turn back, my daughters" (Ruth 1:11) - why [is this repeated] three times? From this [we learn] that we do not refuse a convert after the third time. Rabbi Chiya said, "Do not have faith in a convert for twenty-four generations, as he retains his 'fermentation.'

But when a convert accepts the yoke of the Holy One, blessed be He, in love and in awe and converts for the sake of Heaven, the Holy One, blessed be He, does not turn him away. As it is stated (Deuteronomy 10:18), 'and loves the convert to give him bread and a garment.' The Holy One, blessed be He, warned forty-eight warnings (prohibitions) about the convert, and he warned correspondingly (that number) about idolatry."

Two women gave themselves over for the sake of the tribe of Yehudah, Tamar and Ruth. Tamar yelled out, "I will not leave this house empty!" [With] Ruth, each time that her mother-in-law said to her, "Go away, my daughter," she cried, as it is stated (Ruth 1:9), "and they raised their voices and cried." "Yaas (May) the Lord deal kindly with you" (Ruth 1:8) - Rabbi Chanina the son of Rav Acha said, "It is written, Yaaseh (He shall).

"As you have dealt with the dead" (Ruth 1:8) - since you occupied yourselves with the burial shrouds; "and with me" - since you forewent you marriage contracts in my favor. Rabbi Zeira said, "This scroll does not have impurity or purity in it, nor permission or prohibition. So why was it written? To teach you the reward of those who do acts of lovingkindness.

And he will be like a planted tree: Rabbi Yose expounded, "To what is the matter similar? To a man that was walking in an arid land and his soul was dismayed with thirst. He [then] found a pleasant tree with a stream below it and sweet fruit and pleasant shade. He ate from its fruit and drank from its waters and slept it its shade and he returned to himself.

At the time that he left to go, he said to it, 'Tree, O, tree, with what can I bless you? That there should be streams below you? Behold, there are streams below you. That your fruit should be sweet?

Behold, your fruit are sweet. That your shade should be pleasant? Behold, your shade is pleasant. But rather, May it be the Will that all of the saplings that will be planted from you be like you.'

So did the Holy One, blessed be He say to Avraham, 'Avraham, with what can I bless you? If I say, "Go and make Me known," behold, you have made Me known. If I say, "Crown Me," behold, you have crowned Me But rather, May it be the Will that all of the offspring of your innards be like you.' Therefore it is stated, 'And he will be like a planted tree, etc. that gives off its fruit in its time' - these are the Torah scholars that will be many from your seed; 'and its leaf does not wither' - that masters of faith not cease from your seed; 'and everything that he does be successful' - this is Avraham, who shook up all of the kings of the East and the West, as it is stated (Isaiah 41:2), 'Who is the one that aroused from the East, justice calls to him in his footstep.'"

“For when the foundations were destroyed…” Rav Yehudah and Rav Eina, one said ‘if Hezekiah and his supporters had been destroyed then what would the Righteous have accomplished?’ and one said ‘if the Temple were destroyed, then what would the Righteous have accomplished?’ Ulah said ‘if the thoughts of that wicked man were not thwarted, then what would the righteous have accomplished? The verse makes sense according to the one who says it refers to the thoughts of the wicked one, that is why it says “for the foundations were destroyed.”

So too according to the one who says it refers to the Holy Temple, as it is taught, there was a stone there from the time of the first prophets, and it was called shetiyah. But according to the one who says it refers to Hezekiah and his supporters, where do we find that righteous people are called foundation? It is written “For the pillars of the earth are the Lord's, and He placed the world upon them.” (Shmuel I 2:8) Or one can demonstrate it from here “He gave marvelous counsel, made great wisdom.” (Isaiah 28:29) Rebbe Yochanan said, why is it (the Torah) called wisdom (toshia)? Because it wears out (mateshet) one’s strength.

Another explanation: because it was given in secret due to the accuser.

Another explanation: formless words of on which the world rests. Another explanation: David said before the Holy One, if you have left and abandoned Ya’akov, who is the foundation of the world, as it says “the righteous is the foundation of the world,” (Mishle 10:25) what acts have You done for the ones who keep the commandments? If wicked ones arise and destroy the foundations which face the deeps, the righteous of the world…R’ Yannai said: When a king of flesh and blood enters into the storeroom, he doesn’t know what is in the bed chamber. Not so the Holy One! “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) Looking out and gazing upon all the dwellers of the earth – but no eye sees Him. This is one of the instances when the throne below is aligned with the throne above, as it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation…” (Shemot 15:17) And so to it says “I have surely built You a house to dwell in…” (Melachim I 8:13)

Another [explanation]: "For the Conductor..." For He who [it is as if He] leaps like a deer, as He gives light to the world in [its] dark hour. And when does He give light at night? Even though it is night, it [already] has its light - [that of] the moon, stars, and constellations? When is it [fully] dark? At daybreak [when] the moon sets and the stars go in and the constellations go on their way, there is no darkness greater than at that hour, and in that hour, the holy One, blessed be He, raises the dawn from the darkness and brings light to the world. And so He says (Genesis 15:12) "And behold a great dark dread was falling upon him" - "dark" refers to Medea in the days of Esther.

His tabernacle was in Shalem – R’ Brachia said: from the beginning of the creation of the world the Holy One made for Himself a tabernacle in Jerusalem. He, so to speak, would pray in it and say ‘may be willed that My children will do My will, in order that I not destroy My house and sanctuary. Since it was destroyed He prays and says ‘may it be willed that my children repent that I bring nearer the building of My house. You should know that this is indeed the case as it says, “I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer…” (Isaiah 56:7) It says My house of prayer, not their house of prayer. This teaches us that Gd prays.

“Of the sons of Korah, a song with musical accompaniment, whose foundation is on the mountains of the Sanctuary. The Lord loves the gates of Zion more than all the dwellings of Jacob.” (Psalms 87:1-2) Raba said to Rafrem bar Pappa: let the master tell us some of the precious words you said to us in the synagogue in the name of R’ Chisdah. He replied: This is what R’ Chisdah said ‘what does the verse “The Lord loves the gates of Zion more than all the dwellings of Jacob” mean?

It means that God loves the gates distinguished by the way of Jewish law (halacha) more than the synagogues and the study halls. This is what R’ Chiya bar Aba said in the name of Ulah: from the day on which the Holy Temple was destroyed the Holy One has nothing in the world except for the four cubits of the law... Another explanation of “whose foundation is on the mountains of the Sanctuary.” (Tehillim 87:1) The foundation of Jerusalem is in the merit of two sacred mountains – Mount Sinai and Mount Moriah.

3 The Staff of Your Strength G-d shall send forth from Zion. Which staff is this? This is the staff of Jacob about which it is said: "Because with my staff I crossed this Jordan." And this is the staff that was with Judah [as it is said:] "And your staff that was in your hands."

And this was the staff that was in the hands of Moses [as it is said:] "And the staff of G-d in his hands." And this was the staff that was in the hands of Aaron [as it is said:] "And Aaron cast down his staff." And this was the staff that was in the hands of David as it is said: "And he took his staff in his hands." And this is the staff that was in the hands of every king until the Beit Hamikdash was destroyed and it was hidden.

And it is promised to be given over into the hands of the King Messiah and with it, [the King Messiah] is prophesied to strike down the idolaters. Therefore, it is said: "The staff of Your Strength G-d shall send forth from Zion." Rabbi Levi says that all acts of good and comfort, which G-d shall do, he shall give from Zion.

"From the kingship of the hypocritical man from the snares of the people" (Job 34:30) Abba Gurion, from Sidon, said five things in the name of Rabban Gamliel: (1) When lying judges multiply, lying witnesses multiply. (2) When informants multiply, the people's money is taken. (3) When brazenness multiplies, glory, majesty, and honor are taken from the people. (4) When a younger says to an elder, "I am better than you," the years of people are shortened. (5) When the beloved children act in a way that angers their Father in Heaven, He raises above them a hypocritical king who exacts retribution from them.

This is King Aḥashverosh, of whom it is said, "From the kingship of the hypocritical man." And why did the Holy Blessed One make a hypocritical man king? For the sake of the snares of the people. And why was Aḥashverosh called hypocritical?

Because he killed his wife Vashti because of his friend Memukhan, and he killed his friend Haman because of his wife Esther. There is great hypocrisy there. And thus when everyone saw this, they began to cry out, "Woe!" ( vay) – "and so it was" (vay'hi) in the days of Aḥasheverosh (Esther 1:1)

See [Hen], God is beyond reach in His power (Job 36:22): Rav Berakhiah said, "It is in the Greek language [as hen means one]. It is as you say, One is our God: Exalted in His power – He increases the strength of the righteous to perform His will. And who teaches like Him – to the sinners, He teaches the path of repentance; repent O Israel [alluding to Hosea 14:2]." One Scripture states, See, God is beyond reach in His power; and [another] Scripture states, The Omnipotent – we cannot attain to Him; He is great in power (Job 37:23).

How do these two verses both exist? When He gives to them, He gives according to His power: The stream on the banks will grow, etc. (Ezekiel 47:12); A wind from the Lord started up, swept quail, etc., about a day’s journey on this side (Numbers 11:31). But when He requests [things] from them, He only requests according to their power, as it is stated, You shall offer one lamb in the morning(Numbers 28:4); And the tabernacle, make ten curtains (Exodus 26:1).

“On my bed at night…” (Song of Songs 3:1) at the moment when Avraham bound Yitzchak his son on top of the altar. “I held him and would not let him go…” (Song of Songs 3:4) This refers to David. When he took the threshing floor from Aravnah the Jebusite he found the skull of Aravnah placed under the altar but Gd (HaMakom) did not disqualify the offerings of Israel.

Another explanation. “I held him and would not let him go…” R’ Yitzchak said: until the Tabernacle was erected prophecy was found among the idol worshipers. Once the Tabernacle was erected it was removed from them, as it says “I held him and would not let him go…” and it is written “Then I and Your people will be distinguished…” (Exodus 33:16) They said to him: but Balaam had prophecy? He replied: Not for his benefit! “Who counted the dust of Jacob…” (Bamidbar 23:10) “He does not look at evil in Jacob…” (Bamidbar 23:21) “How goodly are your tents, O Jacob…” (Bamidbar 25:4) “A star has gone forth from Jacob…” (Bamidbar 24:17) “A ruler shall come out of Jacob…” (Bamidbar 24:19) Another explanation. “On my bed at night…” (Song of Songs 3:1) Because I rested from Torah and commandments, night was joined to night for me. In the past it illuminated for me between night and night, between the night of Egypt and the night of Bavel, but now night is joined to night.

When Israel went out of Egypt, Moses said: ‘and God delivered Israel that day’ (Exodus 14:30); and when Israel went out of Jerusalem Jeremiah said: ‘God has put me into the hands of those I cannot withstand.’ (Lamentations 1:14)

When Israel went out of Egypt, Moses said ‘Judah became His -holy one, Israel, His dominion’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘“Away! Unclean!” people shouted at them, “Away! Away!”’ (Lamentations 4:15)

When Israel went out of Egypt, Moses said ‘the sea saw them and fled, the Jordan turned backward’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘by the rivers of Babylon, there we sat and wept’ (Psalms 137:1)

When Israel went out of Egypt, Moses said ‘the mountains skipped like rams’(Psalms 114:4); And when Israel went out of Jerusalem, Jeremiah said 'I look at the mountains, they are quaking' (Jeremiah 4:24)

When Israel went out of Egypt, Moses said ‘God your God has been with you these past forty years: you have lacked nothing’ (Deuteronomy 2:7); and when Israel went out of Jerusalem, Jeremiah said ‘the young children ask bread, and noone gives it to them.’ (Lamentations 4:4)

When Israel went out of Egypt, Moses said ‘and in the wilderness, where you saw how God your God carried you, as a man carries his son’(Deuteronomy 1:31); and when they went out of Jerusalem, Jeremiah said ‘He has cast down from heaven to earth the majesty of Israel.’ (Lamentations 2:1)

When they went out of Egypt, Moses said ‘while you, who held fast to God your God, are all alive today’ (Deuteronomy 4:4); and when they went out of Jerusalem, Jeremiah said ‘the tongue of the suckling cleaves to its palate for thirst’ (Lamentations 4:4)

When they went out of Egypt, Moses said ‘and the cloud of God was on them by day’ (Numbers 10:34); and when they went out of Jerusalem, Jeremiah said ‘[You have screened Yourself off] with a cloud, that no prayer may pass through.’ (Lamentations 3:44)

When they went out of Egypt, they broke out in song, as it is written: ‘then Moses and the children of Israel sang the song’ (Exodus 15:1); and when Israel went out of Jerusalem they broke out in tears, as it is written: ‘bitterly she weeps in the night, her cheek wet with tears.’ (Lamentations 1:2)

In the third year of his reign, he made a feast. There are those that say that territories rebelled and when he conquered them he made a feast. Some say that it was his birthday and he sent missives to all his subjects to come and celebrate with him.

He cast the pur - that is, the lot: Rabbi Chama bar Chanina said, "It was taught [that] when it fell out in the month of Adar, [Haman] rejoiced with great joy: He said, 'The lot fell out in the month that Moshe, their teacher died.' But he did not know that Moshe died on the seventh of Adar and that Moshe was [also] born on the seventh of Adar. He cast the pur - that is, the lot: Rabbi Chama bar Chanina said, "You are the lot of the children.

He cast lots for the days, but it did not work for him; he cast the lots for the constellation and it did work for him, the constellation of Pisces. He said, 'They are caught in my hands just like that fish.' He said to him, 'Evil one, they are not in your hands, you are in their hands. Just like this fish sometimes swallows and sometimes is swallowed; so too are you swallowed in their hands - "the opposite happened, and the Jews got their enemies in their power."

He cast the lot on the first day and it did not work for him. For it is written (Jeremiah 33:35), "If not for my covenant of day and night, the ordinances of heaven and earth I have not appointed." The second day, "And the enlightened will be radiant" (Daniel 12:3). The third day, the Garden of Eden was created.

The fourth day, the sun stopped in Giveaon. The fifth day, the creatures of the field were created. The sixth day, the behemoth of the thousand mountains. The Shabbat, the Jewish people observe the Shabbat.

So he tried the months. In Nissan, there is the lamb (Aries) for the Pesach sacrifice. In Iyar, the manna descended. In Sivan, the Torah was given.

In Tamuz, distress does not occur twice [at the same time]; likewise Av. In Elul, there is the tithing of animals. In Tishrei, there are the holidays. In MarCheshvan, the Temple was built, in the month of Bul.

In Kislev, there is Chanukah, and the work on the tabernacle was completed. Tevet's constellation is the goat (Capricorn), so it [is a reminder of], "and the skins of the young goats" (Genesis 27:16). In Shevat, its constellation is the Water Bearer (Aquarius), [bringing up] the merit of Moshe, "he surely drew [water]" (Exodus 2:19). Adar is the Fish (Pisces), to swallow them up like fish.

The Sages said: The tree was a cedar tree. For Haman cast lots. He cast it on the grapevine, but it did not work for him. For the Jewish people was compared to it, as it is stated (Psalms 80:9), "You brought a grapevine from Egypt."

He cast [it] on the olive tree, but it did not work for him. For the Jewish people was compared to it, as it is stated (Jeremiah 11:16), "A verdant olive tree of notable fruit." He cast [it] on the apple tree, but it did not work for him. For the Jewish people was compared to it, as it is stated (Song of Songs 8:5), "under the apple tree I roused you."

He cast [it] on the pomegranate tree, but it did not work for him. For the Jewish people was compared to it, as it is stated (Song of Song 6:11), " the pomegranates were in bloom"; (Song of Songs 4:3) "like a pomegranate split open." He cast [it] on the date palm, but it did not work for him. For Chananiah, Mishael and Azariah were compared to it, as it is stated (Song of Songs 7:9), "I say, 'Let me climb the palm.'"

He cast [it] on the nut tree, but it did not work for him. For the Congregation of Israel was compared to it, as it was stated (Song of Songs 6:11), "I went down to the nut grove." He cast [it] on the myrtle, on the willow and on the citron (etrog), but it did not work for him. For they are defenders of the Jewish people and seek mercy upon them, as it is stated (Leviticus 223:40), "And you shall take for yourselves on the first day, etc." He cast [it] on the reed.

The Holy One, blessed be He, said to him, "Fool, the Jewish people was compared to a reed, as it stands in the water and moves with every wind. Even though the water is hard, the reed stands in its place. But they are not compared to the cedar, since the wind breaks it. But the idolaters are compared to it, as it is stated, (Ezekiel 31:3), 'Behold, Assyria was a cedar in Lebanon.'

But with the Jewish people, it is written (I Kings 14:15), 'it sways like a reed in water.' Behold, the cedar is prepared for you from the six days of creation - 'on the tree that he/He prepared for him.'"