"Hear the word of the Lord, O house of Jacob" (Jeremiah 2:4). Not the word of Jeremiah. Not the word of the priesthood. The word of the Lord — direct, unmediated, demanding attention from the whole house of Jacob at once. And what did the house of Jacob do with it? "They denied the Lord" (Jeremiah 5:12). "For your gods, O Israel, were as numerous as your cities" (Jeremiah 2:28).
The midrash uses the Ten Commandments as a checklist. "I am the Lord your God" — they denied Him. "You shall have no other gods before Me" — their gods were as numerous as their cities. "You shall not take the name of the Lord in vain" — they swore falsely. "Remember the Sabbath" — they violated it. The covenant was not subtle. The violations were systematic. The midrash is not making a general observation about human weakness — it is making a specific case about a specific generation that heard "the word of the Lord" and closed its ears.
Isaiah provides the antidote: "By the word of the Lord the heavens were made" (Psalm 33:6). The same word that created the universe is the word being refused in Jeremiah's generation. To hear the word of the Lord is to stand in the presence of the force that holds existence together. To deny it — to replace it with local gods as numerous as local cities — is to exchange the source for the copy. Jeremiah said it plainly. The house of Jacob had made that exchange. The exile was the consequence.
Chapter (72) 73: Torah [1] "And the El Shaddai grant you mercy" (Genesis 43:14). As it is written in scriptures: Knowledge [of escape from You] is concealed from me. It is too formidable. I cannot know it. (Psalm 139:6). What is the meaning of "extraordinary level of understanding beyond my grasp"? It refers to something that is difficult for a person to comprehend, as it says, "If there arise among you a matter too hard for judgment" (Deuteronomy 17:8). Jacob said, "I cannot understand this matter." God promised Abraham that he would have twelve tribes, as it says, "Look now toward heaven, and tell the stars, if thou be able to number them...So shall thy seed be" (Genesis 15:5). Just as there are twelve constellations in the heavens that govern the world, so too I will establish twelve tribes from you that will govern the world, as it is said, "Thus shall your seed be" (Genesis 15:5). When Ishmael was born and he begot twelve princes, as it is said, "And he shall be a wild ass of a man: his hand shall be against every man, and every man's hand against him; and he shall dwell in the face of all his brethren" (Genesis 16:12), Abraham thought that these were the twelve tribes. But God said to him, "No, not those that you think. Sarah will bear a son for you" (Genesis 17:19), as it is said, "And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac" (Genesis 21:12). It is through Isaac that your seed will be called (Genesis 21:12), as I said to you, "Thus shall your seed be" (Genesis 15:5). When Isaac married Rebecca and she was found to be barren, he began to question how the promise that God made to Abraham could be fulfilled, as she was barren, as it is said, "And Isaac entreated the Lord for his wife, because she was barren" (Genesis 25:21), and the children struggled within her (Genesis 25:22). "I'm sorry," she began, "if that's the case, I apologize to one another and "She went to inquire of יהוה," (Genesis 25:22), went to the study hall of Shem, and the Lord said to her, 'Two nations are in your womb, and two peoples shall be separated from your body' (Genesis 25:23). Why did she say why is it? (Genesis 25:22), "this" is numerically equivalent to 12. And God said to her [Sarah], "What you think is not so, but there are two nations in your womb." When Jacob stood up and went out to Laban, Isaac called him and said to him, "Let it be known that the Lord is establishing twelve tribes from you," as it is said, "Isaac called Jacob and blessed him, and commanded him, and said to him, 'Do not marry a Canaanite woman. Arise, go to Padan Aram, to the house of Bethuel, your mother's father, and take a wife from there of the daughters of Laban, your mother's brother. And may God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; and give you the blessing of Abraham, to you and your descendants with you" (Genesis 28:1-4). The blessing that He blessed Abraham with, saying, "Look up now" (Genesis 15:5), is fulfilled through you. And once Jacob went and took wives and fathered twelve tribes, as it says, "And the sons of Jacob were twelve" (Genesis 35:22), Joseph began to see hints of it in his dream, saying, "Behold, I have dreamed a dream" (Genesis 37:9). Jacob began to keep watch over his father's words, and his father kept the matter (Genesis 37:11). And when Joseph was sold and Simeon was bound and Benjamin was brought to take revenge, Jacob began to cry out, "Me? What do I know? I thought that from my fathers I would establish twelve tribes, but I am dwindling and going down," as it says, "Joseph is gone" (Genesis 42:36). Everything that the old man promised was fulfilled, and yet I am decreasing and going down. "How incomprehensible is this to me," as it says, "I do not know what to say to you, but one thing remains in my hand, the blessing that my father blessed me with, saying, 'And Almighty God bless you'" (Genesis 28:3). [2] Another interpretation:"And may the El Shaddai grant you mercy."As it is written in scriptures: "All the devout shall pray for this at the appropriate time (Psalm 32:6). For this, all the tribes shall pray, as it is said, 'And this is what their father said to them, etc.' (Genesis 49:28). At the appropriate time, when all the tribes went out from Jacob, he said to them, 'And to El Shaddai, etc.' (ibid. 49:1). With that same mouth that Joseph and Shimon did not recognize (Genesis 42:8), the Holy Spirit rested upon him and he began to prophesy in his prayer that all his sons would be present at the appropriate time, for he thought he had lost them, as it is said, 'And he sent for you their brother, etc.' (Genesis 43:29), referring to Joseph; 'And the other, etc.' (Genesis 42:24), referring to Shimon; and 'And Benjamin, etc.' (Genesis 43:15), as it is written. Therefore, it is said, 'All the devout shall pray for this at the appropriate time,' because when all the tribes went down to Egypt and turned their faces away, and he did not see any of them, he began to say, 'Perhaps they have joined with the nations and become one.' But the Holy One, blessed be He, said to him, 'that the rushing mighty waters not overtake him.' (Psalm 32:6). And who are these great waters? They are the nations, as it is said, 'Ah, the roar of many peoples, that roar as roars the sea, the rage of nations that rage as rage the mighty waters—' (Isaiah 17:12). Why do I have to suffer for a moment even though I may be sorry, but not forever, as it is written "For a small moment have I forsaken thee; But with great compassion will I gather thee." (Isaiah 54:7). [3] Another interpretation:"And El Shaddai did not need to say 'grant you mercy' but rather 'grant you mercy before the king,' or 'before the ruler,' just as it is written, 'and Joseph was the ruler, etc.'" (Genesis 42:6) Why does it say "before the man"? It could have just said to give you mercy before the king, or before the ruler, as it is written "and Joseph was the ruler, etc." (Genesis 42:6). And why did his mother call him by his name Joseph, as it is written "And she called his name Joseph" (Genesis 30:24), while Pharaoh called him Zaphenath-paneah ["treasury of the glorious rest"] (Genesis 41:45) and the Egyptians called him Avrech [father in wisdom.] (Genesis 41:43)? Jacob omitted all of these names and only said "And El Shaddai, etc." before the man. Why, when his father sent him to his brothers, did the angel who was assigned by God to watch over him find him wandering and ask him what he was looking for? As it is written "And a man found him, and behold he was wandering in the field" (Genesis 37:15), and he said to him "What are you looking for?" and he answered "I am looking for my brothers." Once he arrived there, they threw him into a pit, then took off his coat, and then sold him four times, as it is written "Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away" (Amos 2:6). And when the tribes went down to Egypt, as soon as he saw them, he had compassion on them." As it is written, "And Joseph recognized them" (Genesis 42:8). "And he turned himself away from them and wept" (Genesis 42:24). Immediately, the angel descended and appeared to Joseph in the form of a man, and he said to him, "Why do you have mercy on these people? Don't you know how much they have troubled you? They threw you into a pit and sold you four times. He began to accuse them and said to Joseph, "Immediately he revealed himself to them" (Genesis 45:1). He said to them, "Don't you know that I am a magician? I take the cup, smell it, and make myself a magician. He said to them, "I know that you are spies, but if you are honest, then you are finished." (Genesis 42:19). When they came to Jacob and said to him, "What do you think the king of Egypt said to us? He is not merciful to us." Only one person knows where he sent us from, and he stands and accuses us before him, as it is written, "The man said, 'Your servant, our lord, has asked us about our family'" (Genesis 43:7). For the man said, "You are spies" (Genesis 42:14). He said to them, "There is a man who accuses you, so be kind to him, as it is written, 'And Almighty God will give you mercy before the man' (Genesis 43:14), and not only before this man, but before all nations, as it is written, 'give them compassion before those who carried them captive.' (I Kings 8:50)"
