Yalkut Shimoni Reader

In ten articles the world was created, and what is meant to be said, and in one article he could recover, but heal the wicked who destroy the world created in ten sayings and give good reward to the righteous who fulfill the world created in ten sayings....

R. Yochanan said: "Against the ten commandments in which the world was created, and from May,

Rabbi Akiva said these twenty-two letters in which all the Torah was given as a bride, and they were engraved with a flame pen on a terrible crown of the Holy One, blessed be He, and when He sought to create the world, they descended and stood before God. In the beginning, the Lord entered his presence and said to him, "Master of the Universe, that you will create in me the world in which you are going to give the Torah to Israel by Moses, as the Torah commanded us to do." The Holy One, blessed be He, replied, "I will make an impression on you, and. He immediately came out in front of him with his mind. And after that, all the signs were entered, and after all of them they entered Bet. The Master of the Universe said to him, "I want you to create in me the world in me, which I say every day, Blessed be the Lord, Amen and Amen." The Creator replied, "Blessed is He who comes in the Name of the Lord, immediately received the Holy One, blessed be He, and created the world in him, A thousand said to him, "Why are you silent, and you do not say anything to me?" A thousand said to him, "Master of the Universe, because I have no strength to say before you that all the letters are calculated in a large number and I am in a small number. Two at three in the third with three and all in one. The Holy One, Blessed be He, said to him, "Do not be afraid that you are the head of all of them as a king. You are one, and I am one, and the Torah is one, which I will give you to the people of Israel, as it is said: I am the Lord your God:

And from where is "Aleph" called one, it is said, "How shall one rout one thousand?" And from where is the Holy One, blessed be He, called one as it is said "Hear O Israel the Lord our G-d the Lord is One". And from where is the Torah called one, as it is said, "One Torah will be for you." I am the head of all the pronouncements and "Aleph" is the head of all the letters:...

R. Yehuda bar Shalom said, "From before and from the beginning created Elokim is not written ere rather from the first, in the merit of Israel, which was called first, as it is written," The Holy of Israel is to God, the beginning of its crop. " As a metaphor, why does this resemble: a king of flesh and blood who did not have a son, and says, "Take him from Lenin and Kalmarin to Livni, and everyone would say, 'He has no son,' and he says: 'Take him out of Lenin and Kalmarin.' Rabbi Yehudah ben Pazi expounded why with "Bet": to tell you that there are two worlds, this world and the world to come.

Another interpretation: Why (does the Torah begin) with the letter Bet? Because it is the language of blessing. And why (did it not begin) with the letter Alef? Because it is the language of cursing.

Another reason why not in the first place is not to give an opening here to the Epicurean to say how the world can stand and it was created in the language of Arida, but God said: I create it in the language of blessing that I wish.

Another thing is why in the house, according to the fact that she has two poles up and one below, behind him he says to the Creator, "Who created you in the world?". Rabbi Elazar bar Avina says 26 generations was a challenging challenge before God Almighty said before him, Master of the Universe I am the first of letters and you did not create your world in me God told him the world and its entirety were created only thanks to the Torah says God with wisdom founded I am destined to rest in the Sinai, and I will not open it except to you, as I say, I am the Lord your God. Bar Chunya said why his name is called Aleph that the Holy One, blessed be He, agrees to give the Torah to a thousand generations, as it is commanded by a thousand generations. Rabbi Hoshayah Rabbah I will be the master of the art of God, in the manner in which a king of flesh and blood builds Palatrin and does not build him from his own knowledge but from the knowledge of the artist and the artist does not build from his own knowledge, but rather he is hypocritical and has a knowledge of how he makes rooms And how does he do such a thing? The Holy One, blessed be He, looked at the Torah and created the world. And there is no beginning but Torah as to how the Lord said, "I will begin his journey." Rabbi Brachya says in the merit of Moses that the world was created, as it is stated in the beginning and the writing, and Rabbi Huna saw it first in the name of Rabbi Menahem because of three things the world was created in the merit of Challah and the merit of the tithes. And there is no beginning, but there is a certain portion that says the beginning of your cradles applies. And there is no beginning but a tenth of what you have said, the beginning of your fish. And there is no beginning but the firstborns. How many are the firstborn of your land? Tanna Debi Rabbi Yishmael Do not read Bereshit, but rather, by the beginning of Shitin from the six days of creation, it is said: "My thighs are like those wreaths that will flow from the hollow and descend to the abyss. Made by an artist The work of God's art: Shimon ben Azzai says and your answer is Rabbinic. Flesh and blood mentions his name and then praises Pelan Agusta flan fratata but God is not so but the needs of his world and then mentioned his name is said Genesis God then created:

Another taught: "The holy blessed one said to the Torah: 'Let us make the human...' She [Torah] replied, 'This human will be short of days, full of conflict, and fall into the hands of sin. And even if you are patient with it, it will be as if it never came into the world.' God replied, 'Is it for naught that I am called 'slow to anger and full of compassion?'

God gathered the dust [of the first human] from the four corners of the world - red, black, white and green. Red is the blood, black is the entrails and green for the body. Why from the four corners of the earth? So that if one comes from the east to the west and arrives at the end of his life as he neared departing from the world, the land will not say to him, "The dust of your body isn't mine.

Go back to where you were created." Rather, every place a person goes, a part of him is from there and a part of him is returning there.

... “YHVH Elohim” – a parable to a king... who poured hot and cold mixed into his [glass] cups and they withstood (didn’t break). Thus says the Holy One: If I create with the quality of judgment (Elohim), how will the world stand? With the quality of mercy (YHVH), then won’t sin spread? Rather here I will create it with the quality of judgment and the quality of mercy – may it only be that the world will stand!

...... “And every growth/si’ach of the field” [Gn 2:5]—All the trees as it were /k’ilu are conversing/m’sichin, these with these. All the trees as it were are conversing with the creatures / `im hab’riyot. All the trees were created to give pleasure to the creatures... All the conversations of the creatures are about nothing except the land... All the prayers of Israel are about nothing except the Temple/ beyt hamiqdash.

"A husband inherits from his wife." From where do we learn this? Learn it from “And he shall inherit it,” (Numbers 27:11) with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva.

But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land].

And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22). And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her. Why "And a verse says"?

And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22). And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses? Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained.

And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party.

You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his. Rather, say that [in his capacity as a priest] Pinehas came into possession of this land as a dedicated field.

Another thing, the Book of Adam's Descendants was passed before him. He saw David's portion of life would be three hours. He said, "Master of the world, this should not be decreed! A thought has come to me." He [Adam] said to him, "How many are my years?" God said, "1,000 years." Adam said, "Can I give some as a gift?" God said, "Yes." Adam said, "I will give him 70 years to be his fate." What did Adam do? He brought a contract and wrote on it a contract of gift; and it was executed by God, Metatron, and Adam. Adam said, "Master of the World, good looks are his, kingship, and songs of praise have I given him in my gift of 70 years of his life; and he will sing before you. And this is written where it says "behold I have come" in the book I have written [Tehillim 92].

And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person.

The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him, let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot.

Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful.

And God said, "Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written "The wisest of women built her house" (Prov. 14:1). And regarding Jezebel bat Itba'al "and the fool one destroys it with her hands.

Lapidot - Rabbi Itzchak from the House of Rabi Ami: because she made the wicks for the Tabernacle. And she sat under the date palm - Rabbi Shimon be Avshalom: because of yichud. Another explanation: just as the shade of the palm tree is small, so the number of Torah scholars of her time was small. Another opinion: just as a plam tree has only one heart, so in her time Israel was of one heart with their Father in Heaven.

And she sat under a palm tree - as it is not the way of women to seclude themselves at home [with men] and so she sat in the shade of the date palm and taught Torah to the public.

..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin].

Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer.

For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame...' (Isaiah 47:14). 'Behold, they are become like straw' -- this refers to Esau... [Translation incomplete]

... Said the Holy One [to Avram]: Up until now you have not been whole beforeme, but circumcise the flesh of your foreskin ‘and be whole/tamim’ [Gn 17:1].

The field that Abraham bought from the children of Chet etc --- R Tanchuma said: from the burial of Sarah to the burial of Abraham was 38 years...... it comes to teach you that all who gave kindness with Sarah merited to give kindness with Abraham. R Shmuel bar Nachman said Shem and Ever were proceeding before [Abraham's] deathbed and the saw which place to direct Abraham our father and they buried him in his [specific] compartment. And it was after death of Abraham, Elokim blessed Isaac.

And he arrived at the place – Why do we use a pseudonym and call the Holy One ‘place’ (makom)? Because He is the place of the world and the world is not His place. R’ Yosi ben Halifta said ‘we don’t know whether the Holy One is the place of the world or if the world is His place. From that which is written “…Behold, there is a place with Me…” (Shemot 33:21) it appears that He is the place of the world and the world is not His place.’

R’ Yitzchak said ‘from that which is written “…which are the abode for the God Who precedes all…” (Devarim 33:21) we cannot know whether the Holy One is the abode of the world or whether the world is His abode. From that which is written “O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) we see that the Holy One is the abode of the world and the world is not His abode.

This is like a mighty mounted warrior, whose armor and garments hang down around his steed. The horse is secondary to the rider, the rider is not secondary to the horse. This is that which is written “Only that You rode on Your steeds with Your chariots of salvation.” (Habakuk 3:8)

and he lay down in that place – R’ Yehudah says ‘here he lay down, but all fourteen years that he was hidden away in the land serving Ever he never laid down.’ R’ Nechemia says ‘here he lay down, but all twenty years that he was in the House of Lavan he never laid down.’ And what would he say? Fifteen songs of ascent which are in the Book of Tehillim.

And why the songs of ascent? As it says “…Had it not been for the Lord Who was with us, let Israel declare now,” (Tehillim 124:1) this refers to grandfather Yisrael (Yisrael Saba). R’ Shmuel bar Nachman said ‘he would say the whole Book of Tehillim, and for what reason? As it says “But You are holy; You await the praises of Israel,” (Tehillim 22:4) this refers to grandfather Yisrael (Yisrael Saba).

Yaakov was seventy-seven when he left his house, and the well went before him two day’s travel all the way from Be’er Sheva to Mount Moriah. He reached there at midday and the Holy One encountered him there, as it says “And he arrived at the place…” (Bereshit 28:11) Why is the Holy One known as ‘place’ (makom) Because in every place where the righteous stand, there the Holy One is found, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) The Holy One said to him ‘Yaakov, the bread is in your bag and the well is before you to eat and drink.

Lay down in this place.’ He replied ‘Master of the world, right now when the sun is only a fifth down, should I lay down in the place at the wrong time?!’ The sun moved into the west and Yaakov looked and saw the sun and lay down there, as it says “…and he lodged there because the sun had set…” (Bereshit 28:11) Yaakov took twelve stones from the stones of the altar upon which Yitzchak was bound and placed them under his head.

The place (hamakom) came to make known to him that in the future twelve tribes would rise out of him, and they were made into one rock in order to make known to him that they would all in the future be one nation in the land.

And David arose, and fled that day from before Saul: This is [the meaning of] the verse, He has made everything beautiful in its time (Ecclesiastes 3:11), everything that the Holy One, blessed be He, made in His world is beautiful. [David] said before the Holy One, blessed be He, "Master of the world, everything that You have made in Your world is beautiful except for madness, [and] wisdom is more beautiful than everything.

What benefit is there from the madman, [that] man tears his clothes in the marketplace, and the children mock him and chase him, and the people laugh at him. Is this beautiful before You?" The Holy One, blessed be He, said to David, "David, are you challenging foolishness? By your life, one day you will need it."

And Solomon said, He who disdains a thing will be injured by it [yichabel lo, which can also by pawned to it] (Proverbs 13:18). He will be pawned to it, as it is found, If you take your neighbor’s garment in pawn [chavol tichbol] (Exodus 22:25). The Holy One, blessed be He, said to him, "You will suffer and pray for it until it is given to you." David did not do this, but went to be with the Philistines: And David arose, and fled that day from before Saul and he came to Achish.

The Holy One, blessed be He, said to him, "David, you are going to Achish while yesterday you killed Goliath, yet you are going today to his brothers with his sword in your hand? And his brothers are the bodyguards of Achish, behold Goliath's blood has not yet dried up!" When he came to them, they came to Achish, they said to him, "We will kill the one who killed our brother." Achish replied, "Was it not in battle?

And if your brother killed him, would it not have been in battle that he killed him? And now that he has killed him, did your brother not stipulate, If he is able to fight me and defeat me, [then he shall rule over you] (1 Samuel 17:9)." They replied, "If that's the case, then step down from your throne, as the kingdom is David's." And it is as it is found, "Is not this David, king of the land (I Samuel 21:12).

"So we will be his servants." At that moment, David was afraid and began to say, In the day of my fear, I will trust in you (Psalms 56:4). David began to pray, saying, "Master of the worlds, answer me at this hour." The Holy One, blessed be He, asked him, "What do you request?"

David said to Him, "Give me a little of that thing." He said to him, "Did I not tell you that He who disdains a thing will be pawned to it? So you are asking for foolishness?" So he acted like this fool.

He wrote on the doors, "Achish the king of Gath owes me 100,000 and his wife 50,000." And his daughter was mad; so she shouted and behaved foolishly inside and David shouted and acted foolishly inside. Achish said to them, "Do you not know that I am lacking madmen?" As it is stated, I am missing crazy people (I Samuel 21:16).

At that moment, David rejoiced with a great joy. When the madness left him, the joy died. This is [the meaning of] what is written, I will bless the Lord at all times (Psalms 34:2).

......

“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarrassed and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” (Job 6:18)

... "Until he comes to Shiloh" - as in the future all of the nations of the world will bring a present to (shai le) the Messiah, the son of David, as it is stated (Isaiah 18:7), "at that time, a present shall be brought to the Lord of hosts"...

Lulyani bar Tavri said in the name of Rabbi Yitzhak: See the humility that is in the hand of the Holy One, blessed be He. See what is written there (Psalm 81): "Moses speaks, and God answers him with a voice." It need only have said: God speaks, and Moses answers Him with a voice. This is the meaning of "and Your humility makes me great" (Psalm 18:36) [read here as "Your humility," though the plain sense is "Your gentleness"]. Rabbi Abba bar Kahana said in the name of Rabbi Shmuel: See the humility that is in the hand of the Holy One, blessed be He. What is written? "And the LORD said to me: This gate shall be shut, it shall not be opened" (Ezekiel 44:2). A king of flesh and blood, his honor is to enter through the great gate, surely not through a small gate; but the Holy One, blessed be He, enters in His glory through a small gate. This is the meaning of "and Your humility makes me great." Rabbi Yudan said in the name of Hama bar Hanina: In the time to come the Holy One, blessed be He, will seat the King Messiah at His right hand, and Abraham at His left, and Abraham's face will turn pale, and he will say: The son of my son sits at the right, and I sit at the left! And the Holy One, blessed be He, will appease him: The son of your son is at My right, and I am at your right. This is the meaning of "and Your humility makes me great." "You enlarge my steps beneath me" (Psalm 18:37): they will be broadened and not pushed and not made to slip. "Beneath me" (literally, you set me beneath) refers to when David fought with Yishbi in Nov. "I pursue my enemies" with the troop of Amalek: "Shall I pursue after this troop? Shall I overtake it?" (1 Samuel 30:8). "And I do not turn back until they are consumed": "And David smote them from the twilight" (1 Samuel 30:17). "And I devour them and crush them" with a crushing blow.

"So the Egyptians enslaved the children of Israel with back breaking labor [b'farech]" (Ex. 1:13). R. Elazar says, "B'pe rach—with a soft mouth." R. Shmuel says, "B'frichah—With rigor." "And they embittered their lives with hard work[, with clay and with bricks and with all kinds of labor in the fields...]" (Ex. 1:14).

Rava said, "At first with mortar and bricks, and ultimately with all field work." "[...] all their work that they worked with them with was back breaking labor." To the one who says b'frichah—for they exchanged the work of the men with that of women, and the work of the women with that of men. To the one who says there b'pe rach—certainly that was [also] with rigor. At the time that he said (Ex. 1:10), "Get ready, let us be clever with it," Pharaoh gathered all Israel and said to them, "Please, let some of you work with me today for wages," which is as written, "b'farech—b'pe rach, with a soft mouth."

He took a sack and a rake, and whoever saw Pharaoh taking a sack and a rake and working with bricks, would do [likewise]. Right away Israel went with alacrity and worked at the craft all day according to their strength (for they were strong and mighty). When it got dark, overseers were set over them, and they said to them, "Count the bricks." They right away stood and counted them, and he said to them, "Make me the same [amount] every day."

He appointed Egyptian overseers over Jewish officers. The overseers would come and count the bricks and find a number missing, and the officers were beaten in place of the rest of the people, [for] they would not betray them to the overseers. They said, "Better that we should be beaten than that the rest of the people be hurt." Therefore, when the Omnipresent said (Num. 11:16), "Gather for Me seventy men," Moses said, "Master of the universe, I do not know who is worthy and who is unworthy."

He said to him (ibid.), " '[...W]hom you know'–for these are the elders of the people and their officers who gave themselves up to be beaten in their place in Egypt. They should come and take this greatness." From this you may learn that anyone who gives themselves up for Israel merits honor and greatness. "And with all manner of labor in the field" (Ex. 1:14)—For is it possible that they worked in the field and not the city?

Rather, they decreed upon them, that the men should lie in the field, and the women in the city, in order to reduce their fertility. The women would warm up heated food for them and bring to their husbands all kinds of food and drink and reassure them, saying, "They did not subjugate us. Ultimately the Holy One blessed be He will redeem us." From this, they had relations and were fruitful and multiplied.

What was their reward? They merited the spoils of Egypt and the spoils of the Sea [of Reeds], as it says (Ps. 68:14), "If you lie between the borders—the feathers of a dove covered with silver...." And it is written (Song 4:12), "A locked garden"—these are the women, who were modest like a garden without a breach. "[A] locked up spring" (ibid.)—these are the men, who were laid like springs upon the field.

En esos tiempos hubo una guerra entre Kush y los Bnei Kedem. Salió Konkos Rey de Kush a la guerra contra Aram y los Bnei Kedem, dejando a Bilam -que es Laban el Arameo de Petor- el brujo y sus dos hijos Inus y Iamberus, al cuidado de la ciudad. Mientras tanto, Bilam fue hablando con la gente simple del pueblo acerca de rebelarse contra el Konkos el Rey para que no volviese a la ciudad, y el pueblo lo escuchó y lo aceptó, le juraron y lo nombraron a Bilam como Rey sobre ellos y a sus hijos como generales del ejército.

Levantaron los muros por dos de sus lados. Por el tercer lado cavaron un sinnúmero de pozos entre la ciudad y el río que rodea toda la tierra de Kush y lo desviaron para inundarlos. Y por el cuarto lado, reunieron serpientes encantadas y venenosas. No había forma de salir ni de entrar.

Cuando volvieron el Rey y todo su ejército de la guerra, alzaron sus ojos vieron los muros de la ciudad mucho más altos y dijeron “vieron que tardamos, y levantaron más las murallas de la ciudad y las fortalecieron en defensa por si atacaban los reyes de Kenaan” Cuando se acercaron a los portones de la ciudad y he aquí que estaban cerrados, llamaron a los guardianes diciendo “Ábrannos para que vengamos a la ciudad”, pero se los impidieron por orden de Bilam el brujo, y les declararon la guerra ahí mismo en la puerta, donde cayeron aquel día 130 soldados de Konkos.

Al día siguiente, pelearon por el lado del río, pero se hundieron y murieron. Intentaron hacer puentes con maderas, pero al cruzar y llegar a las fosas se empantanaron y murieron 200 soldados más. Al tercer día trataron de entrar por el lado de las serpientes, muriendo ciento setenta hombres, y así dejaron de luchar. Ocurrió durante el sitio de Kush, “Moshé escapó de Mitzraim”, y vino hasta el campamento de Konkos Rey de Kush, y Moshé tenía 18 años cuando escapó, y ya habían sido 19 años que Konkos estaba sitiando Kush.

Y el joven iba y venía con ellos. El Rey, sus generales y todos los soldados de su ejército apreciaban mucho al joven porque era grande y querible, era alto como un cedro y su rostro brillaba como el sol, tenía la fuerza y la valentía de un león y era fiel consejero del Rey. Ocurrió tras nueve años, enfermó el Rey gravemente, y al séptimo día murió. Lo momificaron y lo enterraron frente a la puerta de la ciudad que mira en dirección a Mitzraim, y construyeron sobre él un gran mausoleo, alto y hermoso, e inscribieron en él todas sus guerras y proezas.

Cuando terminaron de construir, se dijeron unos a otros: ¿Ahora qué haremos? Si hacemos la guerra contra la ciudad, morirán muchos de nuestros soldados. Pero si nos quedamos sitiando, se enterarán los reyes de Aram que murió nuestro Rey y vendrán de pronto a atacarnos y nos matarán a todos. Mejor nombremos para nosotros un Rey y sentémonos en sitio hasta que nos entreguen la ciudad.

Entonces, rápidamente se quitaron cada uno sus trajes, los apilaron en el piso, y sobre esa montaña lo alzaron a Moshé. Tocaron los Shofarot y dijeron: “¡Que viva el Rey, que viva el Rey!”. Juraron todos los generales y todo el pueblo darle a la dama Kushita, mujer de Konkos, por mujer, y lo nombraron a Moshé Rey para ellos. Moshé tenía 27 años cuando fue Rey de Kush.

Al segundo día de su reinado, todos dijeron ante Moshé: Si al Rey le parece bien, que nos aconseje qué hacer, ya que hemos pasado 9 años sin ver a nuestras mujeres y nuestros hijos mientras sitiamos la ciudad. El Rey contestó al pueblo diciendo: Si ustedes escuchan mi voz, sepan que la ciudad será entregada en nuestras manos. Si hacemos la guerra, caeremos como ya ocurrió, y lo mismo si decidimos entrar por nuestros medios.

El plan es: vayan al bosque y traigan cada uno un pichón de cigüeña. Así hicieron, como dijo el Rey. Y ocurrió al crecer los pichones de cigüeña, el Rey ordenó hacerlos pasar hambre dos días, y así hizo el pueblo. Ocurrió al tercer día que el Rey les dijo: que cada soldado tome sus armas y monte su caballo, y que tome el pichón de cigüeña en su mano, levantémonos y hagamos la guerra contra la ciudad, por el lugar donde están las serpientes.

Así hicieron, como dijo el Rey. Y fue al llegar al lugar de las serpientes, que [los pichones de cigüeñas] se las comieron y las eliminaron [a las serpientes] de ese lugar. Al ver el Rey y el pueblo la desaparición de las serpientes, alzaron un gran grito de guerra y conquistaron la ciudad. Entonces cada hombre vino a su casa, a su mujer y a lo que sus pertenencias.

Cuando Bilam el brujo vio que la ciudad fue conquistada, abrió la puerta, montó su caballo junto a sus dos hijos, y escaparon a Mitzraim y vinieron a Faraón Rey de Mitzraim, que estaba junto a los magos y hechicero que están descritos en el Sefer Hayashar, consejeros de Faraón, para borrar el nombre de Yaakov de la faz de la Tierra. Moshé conquistó la ciudad con su sabiduría, y lo sentaron en el trono real, le pusieron la corona real en su cabeza, y también le dieron por esposa a la dama Kushita.

Pero Moshé era reverente y temeroso del Dios de sus padres y no se allegó a ella, porque recordó el juramento que hizo jurar Abraham a Eliezer su siervo diciendo “No tomarás una mujer de las hijas de Kenaan”. Así también había hecho Itzjak al escapar Yaakov de Esav, cuando le ordenó no casarse con las hijas de Jam, porque recordamos los hijos de Jam fueron dados como esclavos a los hijos de Shet y los hijos de Yefet.

Por eso Moshé temió a Hashem su Dios, y anduvo ante Él con verdad y con todo su corazón, y no se apartó del camino que anduvieron Abraham, Itzjak y Yaakov. Se fortaleció el reino de los hijos de Kush, hicieron guerra contra Edom, los hijos de Kedem y Aram, todos ellos se rindieron ante los hijos de Kush. Los días que reinó [Moshé] sobre los hijos de Kush fueron 40 años. Tuvo éxito en todas sus guerras, porque Hashem el Dios de sus padres estaba con él.

Era el año 40 de su reinado, él estaba sentado en su trono real y su Reina sentada a su derecha. Entonces la Reina les dijo a los ministros y al pueblo: He aquí que 40 años ha reinado este sobre Kush, y a mí no se me ha acercado, y a los dioses de los hijos de Kush no ha adorado. Ahora, escuchen hijos de Kush, y que no reine este. Mi hijo Munjam reinará sobre ustedes, porque es mejor para ustedes servir al hijo de su señor antes que a un extraño, siervo del Rey de Egipto.

Todo el pueblo debatió hasta el anochecer. A la mañana siguiente se levantaron temprano, y coronaron a Munjam hijo de Konkos como Rey sobre ellos. Pero tuvieron miedo los hijos de Kush de cómo destronar a Moshé, porque recordaban lo que habían jurado. Entonces le dieron importantes regalos y lo despidieron con grandes honores.

Así Moshé salió de allí y dejó de reinar sobre Kush. Moshé tenía 67 cuando salió de Kush, y fue cosa de Dios, porque ya estaba por llegar el fin previsto desde el principio, de sacar a los Bnei Israel.

Another explanation: As she purified the entire house of her father like the blood of a bird (tzipor, used in purifying some impurities). Rabbi Yose bar Chaninah said, 'They sought to mistreat them, as it is written (Deuteronomy 22:27), 'the engaged girl cried for help, but there was no one to save her.'" (Since the same word is used for Moshe saving them here.) "He surely drew (dalah dalo) for us" - in this world and in the world to come.

He drew once and gave the whole flock to drink. "He said to his daughters, 'And where is he'" - maybe he is from that seed of, "where is Sarah, your wife," through whom the whole world is blessed. And why was he called the priest (kohen) of Midian? Because the sons of his daughters would in the future be high priests.

Rabbi Yehoshua says, "It was [priesthood to] idolatry, like the matter about which it is said (Judges 18:30), 'and Yehonatan the son of Gershom the son of Menashe.'" R. Elazar the Modaai says, "He was a minister, like the matter about which it is stated (II Samuel 8:18), 'and the sons of David were ministers (kohanim).'" Rabbi Yochanan said in the name of Rabbi Yose ben Kisma, "Great is a drink, as it distanced two families away from Israel, as it is stated (Deuteronomy 23:5).

'Because of the matter that they did not greet you with bread and water.'" But Rabbi Yochanan himself said, "It distances the close, etc., and it brings the distant close, as it is stated (Exodus 2:20), 'call him and let him eat bread'; it brings the Divine Presence to the prophets of Baal, as it is stated (I Kings 13:20), 'While they were sitting at the table'; and it causes the eye to avoid the wicked, [as in] Yonatan ben Gershom."

Rabbi Simon said in the name of Rabbi Eliezer, "He is the one that did kindness to Moshe, as it is written, 'Why did you abandon the man? Call him and let him eat bread.'" Rabbi Simon said, "There is no kindness here, he paid him his wage, as it is written, 'He surely drew for us.'" And when did the Holy One, blessed be He, pay him back?

In the days of Shaul, as it is written (I Samuel 15:6), "Shaul said to the Kenites (Yitro's descendants), 'Come, withdraw, etc.'" And did he do kindness to all of the Children of Israel; and did he not do kindness to Moshe alone? Rather it is to teach you that anyone who does kindness to one of the Children of Israel, Scripture counts it as if he did kindness to all of the Jewish people. And behold these things are a fortiori (kal vechomer): With one who does kindness for someone who he is obligated to, see what the Holy One, blessed be He, paid him back; all the more so is it with someone who does kindness for someone who he is not obligated to.

... Turn yourself back (away from) what you asked and don’t continue in this matter, as it’s written: ‘Who watches/shomer his mouth and his tongue, keeps/shomer his soul from trouble’ [Pr 21:23].”

"This month shall be for you." It shall be turned over to you. R. Yehoshua b. Levi said, "It's like a king who had a horologue. When he looked at it, he would know what time of day it was.

When his child grew up, he turned over his horologue to them. So too did the Holy One of Blessing, up until this point, calculate the months and years "by my hand". But from this point onwards, behold I am giving it over into your hands: "This month shall be for you."... If the earthly court declares: ‘Today is Rosh Hashana!’

The Holy One Blessed Be He proclaims to the angels: ‘Erect a podium! Call the prosecuting attorneys; call the defense attorneys! My children have declared: Today is Rosh Hashana!’ If the earthly court determines to delay the holiday, the Holy One Blessed Be He declares to the heavenly Angels: ‘Remove the podium!

Remove the prosecuting attorneys; remove the defense attorneys! My children have decided to postpone the holiday for a day." What is the reason? (Teh 81:5) "[If] it is a law [according] to Yisrael, [then it is] a ruling of the God of Ya'akov."

...Rabi Pinchas and Rabi Chilkiyah said in the name of Rabi Simon: the ministering angels gathered to Hashem and said before Him: Master of the world, when is the beginning of the year? And He said: Why do you ask Me? I and you should ask the Court Below. And what is the meaning of "like Hashem our G-d whenever we call upon Him,"--calling upon Him is by the festivals, as it is said, "These are the festivals of Hashem, a holy calling."

Rav Krispa said in the name of Rav Yochanan: in the past, these were the festivals of Hashem; from now on, it is as you call them. If you call them, they are My festivals, and if not, they are not My festivals. "This month is for you"--you count according to it and the nations of the world do not count according to it. Rebbi said in the name of Rabi Yehuda bar Ilai: the way of the world is that the greater count according to the greater, and the smaller count according to the smaller.

Eisav, who is greater, counts according to the sun, which is greater, and Yaakov, who is smaller, counts according to the moon, which is smaller. Rav Nachman said: it's a good sign; the greater one rules during the day and does not rule at night, so too the wicked Eisav rules in This World and does not rule in the World to Come. The smaller one rules by day and by night, so too Yaakov rules in This World and in the World to Come.

Rav Nachman said: all the time that the light of the greater one shines, the light of the smaller one is not noticed; when the light of the greater one sets, the light of the smaller one is noticed. So too as long as the light of Eisav is shining, the light of Yaakov is not noticed; once Eisav's light sets, the light of Yaakov is noticed, as it is said: "Arise and give light..." This month [is the first of months:] Rav Shmuel bar Abba said, every month that is begun from six hours or less, the eye has power to see it.

From six hours or more, eyes have no power to see it. And the month that Hashem said to Moshe [Nisan 2448] was begun from above six hours, and no eye could see it; but Hashem showed it to him with a finger and said to him, "this month....". Rav Acha said in the name of Rav Shmuel bar Nachmani: the year that Yisrael left Egypt, the months of the year and the months of the period were equal. Rav Chiyya said in the name of Rav Yochanan: Hashem wrapped Himself in a talis with tzitzis and stood Moshe here and Aharon here, and called to Michael and Gavriel, and He made them as if they were the witnesses of the new moon.

He said to them: how did you see the moon? Before the sun or after the sun? To its north or to its south? How much was it tilted, and how wide was it?--He said to them, according to this order [of questioning] your children will be sanctifying the month Below; through an elder and through witnesses and through a talis with tzitzis...

Another Explanation "And first born of your children you shall redeem" (Exodus 13:13) Where [is this law sourced:] If his father did not redeem him, he should redeem himself. [We are] taught to say: "And all first born of my sons I will redeem" (Exodus 13:15). Rabbi Yosei the Galilean says since the Torah said "Redeem your sons" and "Teach your sons Torah", if you learn regarding the study of Torah that if his father did not teach him he teaches himself.

So to if [his father] did not redeem him he is obligated to redeem himself. [This is] not [so] if you said regarding the study of Torah that it is equal in weight to everything such that if his father did not teach him [Torah] he teaches himself. You should say regarding redemption that it is not equal in weight to everything therefore if his father did not redeem him he should not redeem himself.

Behold circumcision will prove that it is not equal in weight to everything for if his father did not circumcise him he circumcises himself. So to if his father did not redeem him he should redeem himself. [This is] not [so] if you said regarding circumcision [that one who is not circumcised] is cut off [from the Jewish people] that if his father did not circumcise him he circumcises himself. You should say regarding redemption that [one who is not redeemed] is cut off [from the Jewish people] therefore if he was not redeemed he should not redeem himself.

You said explain. [From] a general principal all three can be understood. Circumcision is not like Torah study and Torah study is not like circumcision and neither of them are like redemption and redemption is like neither of them. The common element between them is that they are all a command for the father to do for his son [but] if the father did not do for his son the son shall do for himself.

Accordingly anything that is a command for the father to do for his son [but] if the father did not do for his son the son shall do for himself. From here they said a person is obligated from the Torah to circumcise his son, to redeem him, to teach him Torah, to teach him a craft and to marry him off. Rabbi Akiva says even to teach him to swim. Rebbi says even manners.

"It will be when your son will ask you tomorrow saying" (Exodus 13:14) there is 'tomorrow' now [literally the next day] and there is 'tomorrow' after a [long] time. "Tomorrow the sign shall come to pass" (Exodus 8:19) this is tomorrow now. "Tomorrow I will stand on top of the hill" (Exodus 17:9) This is 'tomorrow' now. "Tomorrow your children will say to our children" (Joshua 22:24) This is 'tomorrow' after a [long] time.

"What mean the decrees, laws and rules" (Deuteronomy 6:20) is found to be saying they are four sons: one wise, one simple, one wicked, and one who does not know to ask. The wise one what does he say? "What are the decrees, laws and rules etc." Accordingly you say to him about the laws of Passover and say to him "We do not have desert after the Passover sacrifice" (Mishna Pesachim 10:8). The simple one What does he say?

"What is this?" You shall say to him "With a strong hand he took us out" (Exodus 13:14). The wicked one What does he say? What is this work for you?

For you and not for him and because he takes himself out of the collective his is a heretic Accordingly you take him out of the collective and say to him "It is because of what the LORD did for me when I went free from Egypt." (Exodus 13:8) for me and not for him if he was there [in Egypt] he would not have been freed. And the one who does not know to ask you open for him as it says "You shall tell your son on that day" (ibid).

"And the waters will came back and cover the chariot and the horsemen" (Exodus 14:26) And even Par'oh, according to Rabi Yehuda, as it says "the chariots of Phar'oh and his army" (15:4). Rabi Natan says Par'oh was the exception, since we have this verse about him: "maybe for this I made you stand up"(Exodus 9:16). And there are those who say that at the end Par'oh went down and drowned, as it says "and the horse of Par'oh came" (Exodus 15:19).

"And the children of Israel went into the sea in dry ground" - the angels of service were astounded, saying: 'the children of Israel, idolaters that they are, are coming on dry land?!' And from where do we know that even the sea was filled with rage from Above? Because the text says "and the waters were like rage to them" [since the vav is missing to the word chomah, wall, it can be read as chema, rage; so you can re-read the verse as "the water was like anger on their right and on their left"].

And what caused them to be saved from their right and their left? From the right, it was Torah, which they would receive later on, as it says "From His right, [He gave] a fiery law to them". And left? This is tefilin.

... R’ Yehoshua of Sachnin said in the name of R’ Levi: “And I placed My words into your mouth…” This refers to the Torah. “…and with the shadow of My hand I covered you…” (Isaiah 51:16) This refers to acts of loving kindness. This comes to teach you that anyone who occupies himself with Torah and acts of kindness merits to take shelter in the shadow of the Holy One. This is what is written “How precious is Your kindness, O God, and the sons of man will take refuge in the shadow of Your wings.” (Psalms 36:8) “…to plant the heavens and to found the earth…” this refers to the offerings, as it says “…and to say to Zion – you are My people.” (Isaiah 51:16) R’ Huna bar Pappa said: we went over all of the Scripture and could not find anywhere that Israel was called Zion. Where did we find it? “…and to say to Zion – you are My people.”

"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.

... Said R' Levi: The Holy One Blessed Be He appeared to them like a picture which is visible form all angles. A thousand people may gaze on it and it gazes on all of them. So is the Holy One Blesses Be He. When He spoke, every individual Yisrael maintained: "He spoke to me!" "I am Hashem your (plural) G-d" is not written here, rather " I am Hashem your (singular) G-d". Said R' Yosi: In accordance with each and everyone's personal capacities did the word speak to him. Do not be astonished at the Manna which came down on Yisrael - each one tasting the flavour that he was capable of tasting - the infants in accordance with their capacities... the young men in accordance with their capacities... and the old in accordance with their capacities. If that was so in the case of the Manna, that everyone tasted the flavour that he could appreciate, the word (the word of Hashem at the receiving of the Torah), all the more so! Said (King) David (Psalm 29:4): " The Voice of Hashem is in strength". It does not say "In HIS strength", but just strength - in the strength (capacities) of each man.

..

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 tables were the work of God. the tablets were not created from earth (i.e. this physical world) rather from heaven

When the Holy One, blessed be He, came to give the Torah, He told Moses, in order, the Scripture, the Mishnah, the Aggadah, and the Talmud, as it is said, "And God spoke all these words" (Exodus 20:1), even what a seasoned student would in the future ask his teacher. The Holy One, blessed be He, said to him: Go and teach it to the children of Israel. Moses said to Him: Master of the Universe, You write it for Your children. He said to him: I wish to give it to you in writing, but it is revealed before Me that the nations of the world are destined to rule over them and to take it from them, and My children would become like the nations of the world. Rather, the Scripture you shall give them in writing, and the Aggadah and the Mishnah and the Talmud by mouth. "And the LORD said to Moses, Write down these words" (Exodus 34:27), this is Scripture. "For according to (al pi)" the Mishnah and the Talmud, which separate Israel from the nations of the world. "Write down for yourself." The first tablets I wrote, as it is said (Exodus 31:18), "written by the finger of God," but the second ones, you write for yourself. To what may the matter be compared? To a king who married a wife and wrote her a marriage document from his own hand. She did not behave properly, but ruined and disrupted things. Her groomsman came and appeased her to the king. The king said to him: I have been appeased only on your account; go and make another document. "Write down for yourself." On your merit I give them the Torah.

... 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).

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: