"Do not be hasty with your words, and let your heart not rush to bring a matter before God" (Ecclesiastes 5:1). Jacob had said: "My way is hidden from the Lord." The rabbis found this hasty. Not wrong, exactly — the exile was real, the suffering was real, the forgetting felt real. But Job had already established the danger of rushing to judgment against God: "If he insisted on a trial with Him, He would not answer one charge in a thousand" (Job 9:3).
The Holy One says to Jacob, in the midrash's imagined dialogue: "If so, why complain? Have you ever asked for something and not received it? Have you ever come to Me in prayer and been turned away?" The questions are not rhetorical in the dismissive sense — they are invitations to remember the actual record. The patriarchs asked. God answered. The whole history of the covenant is a record of petition and response. Jacob, who had seen angels ascending and descending, who had wrestled with a divine being and been renamed, was rushing to the worst interpretation of his circumstances.
The midrash is not saying Jacob was wrong to feel abandoned. It is saying he was wrong to say it without checking his premises first. (Proverbs 29:20) warns: "You have seen a man who is hasty with his words — there is more hope for a fool than for him." The person who controls their tongue, who holds the complaint in until they are sure of the ground beneath it, is the person who can then speak from a place of genuine authority. Jacob had that authority. He was using it before it was earned.
Chapter (63) 64: Torah [1] "And it came to pass at that time that Judah went down" (Genesis 38:1). Like it is said in scriptures: "I will yet bring you, O inhabitants of Mareshah" (Micah 1:15). The Holy One, blessed be He, said to Israel, "Even though I made a covenant with your father Abraham and told him to 'Arise, walk through the land' (Genesis 13:17), and I did what I promised him, and gave him all the land, as it is said, 'And the children came and possessed the land' (Nehemiah 9:24), and also 'I brought you into a land of fruitful fields' (Jeremiah 2:7), a land that is soft and full, yet you angered Me and came and defiled My land, etc." (Jeremiah 2:7). "What shall I do with you? Behold, I will bring the nations against you, and they shall drive you out of your land. I will yet bring you, O inhabitants of Mareshah" (Micah 1:15). This is because you did not listen to the words of Micah the Morashtite, who prophesied in the days of Hezekiah, King of Judah, etc. (Jeremiah 26:18). Therefore, this is what will be done to them: "The heir to Israel will come, and the glory of Israel will not be snuffed out" (Micah 5:1). When Israel went into exile, they were stripped and made to wear rags until they reached their destination. Their enemies stripped them of their clothing and left them naked, as it is written: "The glory of Israel will come to you forever" (Micah 4:5). A person's honor is in their clothing. If you don't believe this, consider what is written: "I will strip you of your clothes and leave you naked" (Ezekiel 23:26). They were ashamed to be seen naked, as it was embarrassing for one person to see the shame of another. Jeremiah also says: "All her splendor has departed" (Lamentations 1:6), which teaches us that they went out without clothing, and splendor is nothing but clothing, as it is written: "This is the generation that wears clothing" (Isaiah 33:1). Their officers were like deer (Lamentations 1:6). Just as these rams go one after the other, and each one's head is behind the back of his fellow, and he sees his own shame, so too did the Israelites see the shame of each and every one of them, but not their own shame, because they were stripped and in collars, until they arrived at eternity. Their enemies would strip them of their clothing and leave them naked, as it says, "until eternity the honor of Israel will come" (Micah 4:5). From the beginning, the tribe of Judah hinted to them that this is what would happen to them when they arrived at "World to come" [edit. actual word is 1. עדולם Adullam = "justice of the people. 2. a town of the Canaanites allotted to Judah and lying in the lowlands; site of the cave where David hid.] [2] Another interpretation: "And it came to pass at that time that Judah went down." (Hosea 12:1) This is referring to the tribe of Judah. "Ephraim surrounds me with falsehood." (Ibid.) This is in reference to what is written, "They have denied the Lord and said, 'He is not!'" (Jeremiah 5:12) "And with deceit, the House of Israel." (Hosea 12:1) The Holy One, blessed be He, said, "Even with their deceit, they call upon Me," as it is written, "Your dwelling is in the midst of deceit." (Jeremiah 9:4) Therefore, they are subject to descent. "Judah still goes down with them to battle against the enemy." (Hosea 12:2) Come and see how I cherish you, that even when you sin and are subject to descent, I am with you, as it is written, "Judah still goes down with them." This is like what I said to Jacob, "I will go down with you to Egypt and I will also surely bring you up." (Genesis 46:4) Similarly, in Babylon, I sent you into exile for your benefit, as it is written, "And when they ascend, so do I." (Isaiah 43:14) As it is written regarding Samuel, "And Samuel grew, and the Lord was with him." (I Samuel 3:19) Similarly, regarding Solomon, "And the Lord magnified Solomon exceedingly on high." (I Chronicles 29:25) And regarding David, "David went and became great, and the Lord of Hosts was with him." (II Samuel 5:10) When you are in a state of descent, I am with you, as it is written, "Judah still goes down with them." In every place where these two tribes meet, they hate each other, and they are antagonistic to each other. Judah and Joseph are different from each other in this regard. And the children of Israel asked, "Who shall go up for us against the Canaanites first, to fight against them?" (Judges 1:1) And the Lord said, "Judah shall go up." (Judges 1:2) And what is written? "And the House of Joseph also went up against Bethel, and the Lord was with them." (Judges 1:22) And it is written, Ephraim became a trained heifer, But preferred to thresh; [i *Lit. “passed over the comeliness of its neck.”placed a yoke Upon her sleek neck.-i] I will make Ephraim [*Taking rkb in the sense of the Arabic krb.do advance plowing;-j] Judah [*Emendation yields “Israel.”] shall do [main] plowing! Jacob shall do final plowing!(Hosea 10:11) You say that just as the Anointed One who will arise from Joseph and the Anointed One who will arise from Judah are not jealous of each other, as it is written: "Ephraim shall not envy Judah, and Judah shall not harass Ephraim" (Isaiah 11:13), so too will the antagonism between the sects come to an end in the future when they are united. However, in this world, since they are not connected to each other, they envy each other. As long as they are in this state of descent, they remain lowly. But in the future, when they are connected to each other, they will rise up, as it is written: "The children of Judah and the children of Israel will be gathered together" (Hosea 2:2), and at that time they will ascend from the earth (Hosea 2:2). God said, "Now that you are united, you have risen up, and I am also elevated with you," as David said: "The princes of the peoples gather together, even the people of the God of Abraham" (Psalm 47:10), for which reason it is said, "Judah will yet go up to God." When the nations rise up, Israel descends, and when Israel rises up, the nations descend. In the days of Rehoboam, when they sinned, they descended and the nations ascended, as it is written: "Now it came to pass in the fifth year of King Rehoboam, that Shishak king of Egypt came up against Jerusalem" (1 Kings 14:25). In the days of Hosea, when they sinned, they descended and the nations ascended, as it is written: "In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant" (2 Kings 24:1). In the days of Jehoiakim and Zedekiah, when they sinned, they descended and the nations ascended, as it is written: "Now it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it" (2 Kings 25:1). However, in the future, the opposite will happen. As it is written, "Son of man, wail over the multitude of Egypt, and cast them down" (Ezekiel 32:18), and "I will bring you down with those who descend into the Pit" (Ezekiel 26:20), and Israel will ascend, as it is written, "The children of Judah and the children of Israel will be gathered together" (Hosea 2:2), and the Holy One, blessed be He, will be with them, as it is written, "God is greatly exalted over all gods" (Psalm 97:9). [3] Another interpretation: "And Judah went down, etc., and he saw there a daughter of a Canaanite man and took her. Once he took her, the Holy One, blessed be He, said, 'The Messiah is destined to issue from Judah, and he went and took a Canaanite wife! What then shall I do? I will cause that she engage in improper conduct and have a son from her, and the son will marry my daughter Tamar, who is the daughter of the great Shem.' Said the Holy One, blessed be He, 'Let her die as a Canaanite,' as it is said, 'And the days were multiplied and she died, daughter of Shua, the wife of Judah' (Genesis 38:12). And her sons died, as it is said, 'And Er and Onan died' (Genesis 38:7)[from Onan: Genesis 38:10], so that Judah should cling to Tamar, who was the priestly daughter of Shem son of Noah, as it is said, 'And Melchizedek king of Salem' (Genesis 14:18). And it came to pass, as she was giving birth, that one put out a hand; and the midwife took and bound upon his hand a scarlet thread, saying, “This one came out first.” But it came to pass, as he drew back his hand, that, behold, his brother came out; and she said, “How hast thou broken forth? [i.e., breached the womb].” Therefore his name was called Perez. And afterward his brother came out that had the scarlet thread upon his hand; and his name was called Zerah (Genesis 38:27-30). At the time of Tamar's childbirth, Zerah sought to come out first. God said, "The Messiah will come from Perez." Zerah then emerged first, but later returned to his mother's womb, and Perez emerged first. The Messiah comes from Perez, as it is written, "And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, 'How hast thou broken forth?' Therefore his name was called Perez." This Perez is the Messiah, as it is written, "The breaker is come up before them" (Micah 2:13).
