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They sent the ban (letter) to the Israelites who were in Babylon. Moreover, they added an additional ban upon them, and King Cyrus ordained it as a perpetual ban upon them, (as it is said,) 5 "As it is said" is wanting in the MS.; it occurs in the first editions. "And the God that hath caused his name to dwell there 6 In the MS. and the first editions the quotation ends here. Our MS. and the first editions read "tamman" (there), whereas M.T. has "tammah." The meaning is, of course, identical. overthrow all kings and peoples that shall put forth their hand to alter the same, to destroy this house of God which is at Jerusalem. I, Darius, have made a decree; let it be done with all diligence" (Ezra 6:12).
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CHAPTER XXXIX JOSEPH IN EGYPT [53 B . ii.] T HE fourth descent was (when) He descended into Egypt, (as it is said), 1 "As it is said" is omitted by the MS.; it occurs in the first editions and in the Oxford MS. and in MS. Gaster. "I will go down with thee into Egypt" (Gen 46:4). Jacob heard concerning Joseph that he was living, and he was thinking in his heart, saying: Can I forsake the land of my fathers, the land of my birth, the land of the sojournings of my fathers, 2 This clause occurs in our MS. only. the land where the Shekhinah of the Holy One, blessed be He, is in its midst, and shall I go to an unclean land in their midst, 3 The Oxford MS. reads: "among slaves, in the midst of the children of Ham, where there is no fear of Heaven among them." The first editions and MS. Gaster read: "among slaves, the children of Ham, in a land where there is no fear of Heaven in their midst." for there is no fear of Heaven therein? 4 Cf. Gen. 20:11. The Holy One, blessed be He, said to him: Jacob, do not fear; "I will go down with thee into Egypt, 5 The quotation ends here in the MSS.; it is continued in the first editions. and I will also surely bring thee up again" ( ibid. ).
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Jacob heard this word, and he took his 6 Should the reading be: "their wives"? Did any of Jacob's wives go down into Egypt? wives, 7 See Gen. Rab. 94:6; Pal. Targum on Gen. 46:5; and cf. Jalkut, Gen. § 152. and his sons, and his daughters, and the daughters of his sons. 8 The Oxford MS. adds: "And he brought them down to Egypt, as it is said, ‘His sons, and his sons' sons with him, his daughters '" (Gen. 46:7). The first editions agree with this reading except in the first words; their reading is: "And he made them come, as it is said." In our MS. there is considerable confusion owing to the carelessness of the scribe who has repeated the text Gen. 46:15. Another Scripture says, "With his daughter Dinah" ( ibid. 15). And all that he had, and he brought them to Egypt, as it is said, "His sons, and his sons' sons || with him," etc. ( ibid. 7). Another Scripture says, "With his daughter, Dinah" ( ibid. 15). Whereas another text says, "His daughters" ( ibid. 7), to teach thee that the daughters of Jacob were the wives of his sons. 1 Cf. supra , p. 272; Gen. Rab. 84:21. And all the seed of Jacob 2 Oxford MS. reads: "Hence thou mayest learn that all the seed of Israel," etc. married their sisters and their blood-relations, so that they should not intermarry with the people of the lands, therefore they were called a true seed, as it is said, "Yet I had planted thee a noble vine, 3 The MS. omits the first part of the quotation, and incorrectly reads "Ke" (for), which should be "Kullô" (wholly). The verse is accurately quoted in the Oxford MS. and in the first editions. wholly a true seed" (Jer. 2:21).
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When they came to the border of Egypt, 4 Oxford MS. reads: "When Jacob came to Egypt." all the males were enrolled (in genealogical lists to the number of) sixty-six, Joseph with his two sons in Egypt (made the total) sixty-nine. 5 The Oxford MS. agrees with our MS.; the first editions read: "seventy less one." And it is written, "With seventy persons 6 The first part of the quotation is given by our MS.; the first editions, as well as the Oxford MS., continue the verse. thy fathers went down into Egypt" (Deut. 10:22). 7 See T.B. Baba Bathra, 123a; Gen. Rab. 94:9. The seventieth person was Jochebed. What did the Holy One, blessed be He, do? He entered 8 Luria adds: "If one may say so." into the number with them, and the total became seventy, to fulfil that which is said, "I will go down with thee 9 In the MS. the quotation ends here; it is continued in the first editions. into Egypt" (Gen. 46:4). When Israel came up from Egypt all the mighty men were enrolled, (amounting to) 600,000, less one. What did the Holy One, blessed be He, do? He entered 8 Luria adds: "If one may say so." into the number with them, and their total amounted to 600,000, to fulfil that which is said, "I will go down with thee into Egypt, 10 Our MS. omits the first part of the quotation, which is given in the first editions. and I will also surely bring thee up again" ( ibid. ).
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Rabbi Ishmael said: Ten times 11 It was only five times really, but as Joseph employed an interpreter the expression was repeated. On the age of the Patriarchs see T.B. Berakhoth, 55a; T.B. Sotah, 13b; and R. Bechai on Ex. (beg.), who quotes the Midrash Tadsheh. Test. Joseph ii. 7 refers to the ten temptations of Joseph. did the sons of Jacob say to Joseph, "thy servant, our father." Joseph heard the word, and was silent. Silence gives consent; therefore were ten years deducted from his life. 1 Joseph died at the age of a hundred and ten years. The full life of man is a hundred and twenty years. Joseph heard || that his father had come to the border 2 i.e . Goshen. of Egypt, and he took all the men who had intercourse with him, 3 Luria suggests that the reading should be: "who were with him." and he went to meet his father. All the people go forth to meet the king, but the king does not go forth to meet any man. But this teaches thee that the father of a man is like his king.
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Rabbi Phineas said: The Holy Spirit 4 See Test. Joseph vi. 7: "The God of my fathers and the angel of Abraham be with me," and cf. Wisdom x. 13 f. rested on Joseph from his youth; 5 The first editions add: "until the day of his death." and it led him in all matters of wisdom like a shepherd who leads his flock, as it is said, "Give ear, O Shepherd of Israel, 6 In the MS. the quotation ends here. thou that leadest Joseph like a flock, thou that sittest upon the cherubim" (Ps. 80:1). In all his wisdom a certain woman 7 The first editions read: "the wife of Potiphera." enticed 8 See T.B. Chullin, 4b, and Siphrê, Deut. § 87, on "enticement." (him), and when he wished to accustom himself to sin, 9 See T.B. Sabbath, 49b, and T.B. Sotah, 36b. he saw the image 10 ריוקנו = איקון ( είκών ), image, likeness; see T.B. Sotah, loc. cit .; cf. Jubilees xxxix. 6, 7; Gen. Rab. 87:7; Rabbinic Philosophy and Ethics , p. 110; Midrash Samuel v.; Jalkut, Gen. § 146, quoting Midrash Abkhir; see also Schapiro, op. cit ., p. 41, and Grünbaum, op. cit . pp. 148 ff., and J.E . vii. 249. of his father, and repented concerning it. 11 The first editions add: "And he conquered his passion." See Test. Joseph ii. 2 ff.
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Three people conquered their passion 12 See T.B. Synhedrin, 19b. and Midrash Haggadol, c. 585. We have a play here on the word "Jezer"— יצרן לפני יוצרן ; cf. T.B. Berakhoth, 61a. before their Creator, and they were Joseph, Boaz, and Paltê, son of Laish. It was fit that twelve tribes should have arisen from Joseph, 13 This is based on T.B. Sotah, loc. cit . Our MS. has a mutilated text. The first editions add here: "The seed of ten tribes exuded from the tips of his fingers (euphemistic expression for membrum), as it is said: ‘And the seed of his hands was active' (Gen. 49:24), and there remained these two (tribes), Manasseh and Ephraim." The R.V. reads: "The arms of his hands." See Coptic Apoc., p. 279. as it is said, "And the seed of his hands was active" (Gen. 49:24), but there remained two (tribes), Manasseh and Ephraim. The woman brought grave charges against him to vex him, and he was confined in prison 1 See Seder ‘Olam Rab. 2 p. 6a, according to which he was in prison twelve years. This agrees with the Book of Jashar xliv. 14 and xlvi. 20; see also Ex. Rab. vii. 1. One year was passed in the service of Potiphar; and as he was thirty years old when he stood before Pharaoh, he had spent thirteen years in Egypt, for he was seventeen years old when he was taken from his brethren. See Jubilees xxxix. 8 for the year in the service of Potiphar, the eunuch . After two years the chief baker and butler are thrown into prison with Joseph; and after ten years Pharaoh has his dreams, for "on the day that Joseph stood before Pharaoh he was thirty years old" ( ibid. xl. 11). See Test. Joseph ii. 7–iii. 1 ff. On Joseph's chastity see Pal. Targum to Gen. 49:22, T.B. Sotah, loc. cit ., and Test. Joseph (chs. iii.–vi.). for ten years. There he interpreted the dreams of the servants of Pharaoh, (he interpreted for) each one according to his dream just as though the events were taking place before him, as it is said, "And it came to pass, as he interpreted to us, so it was" ( ibid. xli. 13).
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And he interpreted the dream of || Pharaoh when the Holy Spirit rested upon him, as it is said, "And Pharaoh said unto his servants, Can we find such a one as this, 2 The quotation ends here in the MS.; it is continued in the first editions. a man in whom the spirit of God is?" ( ibid. 38).
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All the nations came to Joseph to purchase food from Joseph. And Joseph spoke to each people according to their different tongue. And he knew what they were speaking. Therefore his name was called Jehoseph, 3 The first editions read instead Turgoman, ( i.e .) Dragoman, interpreter = "Milez" of Gen. 42:23. On Turgoman see Jastrow, T.D . 1657. as it is said, "For Joseph understood them, for there was an interpreter between them" 4 The MS. reads "bethokham" (in their midst). This is not the reading of M.T. The section which now follows is printed in the first editions before the words: "all the nations came." ( ibid. xlii. 23).
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Moreover, when he went into the market-place he saw the people forming themselves into various companies and groups, and each one would speak in his own tongue, and he knew what they were saying, 5 We had this phrase in the preceding paragraph. as it is said, "He appointed it in Joseph for a testimony, 6 In the MS. and the first editions the quotation ends here. when he went out over the land of Egypt, when I heard the speech of one that I knew not" 7 The legend is based on T.B. Sotah, loc. cit ., which is translated in Rabbinic Philosophy and Ethics , pp. 103 f. (Ps. 81:5). Further, when he was riding in the chariot, and passed through all the borders of the land of Egypt, the Egyptian girls were climbing 1 "Mez‘adoth"; see Targumim on Gen. 49:22, and Rabbinic Philosophy and Ethics , pp. 122 f., where the parallel version of the legend from the Midrash Haggadol is translated. up the walls for his sake, and they threw to him rings of gold, so that perchance he might look at them, and (they could) see the beauty of his 2 The first editions read: "and see them and the beauty of their figure." figure, but nobody's eye degraded 3 The word מזפתו ("degraded") recalls Cant. 1:6 and Job 28:7. him, for he was highly esteemed 4 Lit. "fruitful and increasing." in the eyes of everyone, as it is said, "Joseph is a fruitful bough 5 The expression "a fruitful bough" is expanded by our author. There is a play upon the word "Porath." The legend is based on T.B. Sotah, loc. cit ., which is translated in Rabbinic Philosophy and Ethics , pp. 103 f. … his daughters run over the wall" (Gen. 49:22). 6 See Pal. Targum on this verse. Here, again, we have a play on the word "Za‘adah" ("run"). This word is identified with "Az‘adah" (Num. 31:50), "chains," hence the "rings" of our Midrash.
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All the nations came to purchase food. And they brought to Joseph their tribute (and) a present (and money) to purchase (food). And he spoke to each people according to their different tongue; || therefore was his name called Turgeman, 7 This entire paragraph is practically a repetition of what has gone before. See notes on previous two paragraphs. as it is said, "For there was an interpreter between them" 8 The MS. quotes the correct reading here, according to M.T. ( ibid. xlii. 23), therefore was he speaking. 9 The point is in the name Turgeman , which means "interpreter," i.e . Joseph. The verse Gen. 42:23 therefore means: For there was Joseph (an interpreter) between them.
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Some of them were buying grain on account of the famine in their houses, and they went forth, and others came to buy food; and one asked his fellow as to the price in the market. From their reply they opened the price of the market. 10 This sentence occurs in our MS. only. It might be rendered: From their reply they revealed the price of the merchandise. Joseph did not wish to make a corner in the market, neither did he wish the price to fall. When they came to Joseph he said to them: Just as ye have heard, so it is; in order that the market should not be scarce (and prices dear). Hence (the sages) said: He who makes a corner in the market will never see a sign of blessing. 11 See T.B. Ta‘anith, 10a; T.B. Baba Mezi‘a, 60a; T.B. Megillah, 17b. The scarcity in the market would involve a sudden rise in the market prices. See also T.B. Baba Bathra, 90b; Derekh Erez Rabba ii., and Tanna de bê Elijahu Rab. 15 p. 75.
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Rabbi Tanchum 1 A Palestinian Amora of the third century. His name is mentioned again in Chapter XLIX. p. 392; see Bacher, P. iii. 627 ff., and J.E . xii. pp. 42 f. said: Joseph commanded and they built the treasure-houses in each city, and he gathered all the produce of the lands into the treasure-houses. The Egyptians were scoffing at him, saying: Now the worms will eat the stores of Joseph. But no worm had any power over them; neither did the (stores) diminish until the day of his death. 2 See T.B. Baba Mezi‘a, 40a. Luria thinks that the word חסרו (diminish) should be corrected so as to read סרחו (they became foul), by analogy with the Manna; see Ex. 16:20. Perhaps we should retain the reading "diminish" by analogy with the barrel of meal mentioned in 1 Kings 17:14 ff. On the question as to whether there was a famine after Jacob's death see Siphrê, Deut. § 38, and Nachmanides on Gen. 47:18. And he supported 3 In spite of supporting the land, the stores did not diminish. the land in the famine of bread, therefore was his name called Kalkol. 4 See Lev. Rab. 9:1, Eccles. Rab. to Eccles. 7:23. "Kalkol" is based on 1 Kings 4:31. "Kalkol" is referred to Joseph, about whom the text says, "Vayekhalkêl," "and Joseph nourished" (Gen. 47:12); see T.B. Synhedrin, 44b. This explanation of our book is also given by Jerome, Comm. in loc . (ed. Vall. iii. 850, quoted by Grünbaum, op. cit . p. 28). And Kalkol is Joseph, as it is said, "And Joseph nourished" 5 See also 1 Chron. 2:6. ( ibid. xlvii. 12). Moreover, he nourished his father, and his brethren, and all his father's house, in the famine with bread to their satisfaction. "And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families" ( ibid. ) 6 This paragraph occurs in our MS. only; "as it is said" is omitted before the quotation. ||
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Rabbi Eliezer said: In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The 7 The first editions read: "Originally the ancients," etc. ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, "Put, I pray thee, thy hand under my thigh" ( ibid. 29), and "he sware unto him" ( ibid. 31). He kept (the oath) and did (accordingly), as it is said, "And he said, Swear unto me" ( ibid. ). And all the mighty men of the kingdom went up with him to bury him, and to show loving-kindness to Jacob his father, as it is said, "And Joseph went up to bury his father" ( ibid. l. 7). The camp of Israel numbered 5040 (people). All the (people of the) land were bringing food on account of the famine to the camp of Joseph. 1 "All the people, who were taking food home on account of the famine, were in the camp of Joseph." This is the emended reading suggested by Luria. The people of Canaan were there to pay respect to Jacob; see Gen. 50:11; according to Gen. Rab., in loc ., and Tanchuma, Vayechi, § xvii., even the kings of Canaan joined in this mark of respect. The Holy One, blessed be He, said to them: Ye have shown loving-kindness 2 See supra , Chapter XVII. to Jacob, My servant, I also will give you your reward, and also unto your children in this world. When the Egyptians died in the Reed Sea they did not die in the water, 3 See infra , p. 332. The first editions read: "they did not remain in the water." but they were deemed worthy to be buried in the earth. The Holy One, blessed be He, said to them: Ye have submitted yourselves 4 Pharaoh said: "The Lord is righteous, but I and my people are evil" (Ex. 9:27); see Mekhilta, Beshallach, Proem, 33b; and cf. T.B. Pesachim, 118a. to the divine punishment; I also will give you a place of burial, as it is said, "Thou stretchedst forth thy right hand, the earth swallowed them" (Ex. 15:12). 5 See Rabbinic Philosophy and Ethics , pp. 169 f., where the passage from the Mekhilta (referred to in the previous note) is translated.
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When they came to the Cave of Machpelah, Esau came against them || from Mount Horeb 6 The first editions read: "Esau came against them from Mount Seir." See also Wisdom x. 12. to stir up strife, 7 The expression is based on Prov. 26:17. saying: The Cave of Machpelah is mine. 8 See T.B. Sotah, 13a; this passage is translated in Rabbinic Philosophy and Ethics , pp. 125 ff. What did Joseph do? He sent Naphtali to subdue the constellations, 9 "To hasten like a hind." This is Luria's emendation. On Naphtali's fleetness see Gen. 49:21, T.B. Sotah, loc. cit .; and cf. Test. Naph. ii. 1. and to go down to Egypt to bring up the perpetual deed which was between them, 10 Jacob and Esau; see supra , p. 290. The Prague and Brode's editions read "in their hand" instead of "between them." therefore it is said, "Naphtali is a hind let loose" (Gen. 49:21). Chushim, the son of Dan, had defective hearing and speech, 11 See the Book of Jashar, ch. lvi., for a parallel account of the legend, which practically agrees with P.R.E . According to Charles the legend in the Book of Jashar "has borrowed its materials from the Midrash in Josippon"; see Jubilees , ed. Charles, p. 215, note. Charles refers to Bousset, Z.f.N.T. Wissensch ., 1900, p. 205. In this connection the legend of the wars between the sons of Jacob and Esau with his sons in Jubilees xxxvii., xxxviii., the Testament of Judah (Test. XII Pat.) ix., and Jerahmeel, pp. 80–87, must be considered very briefly. According to Charles, "the oldest form of the legend is found in Jubilees and in the Test. Jud. 9; the next oldest is the Jalkut and Chronicles of Jerahmeel, and the latest is the Book of Jashar" ( Jubilees , p. 215). The account in the Book of Jashar contains two parts: (1) the death of Esau by the hands of Chushim, son of Dan, at the burial of Jacob. This part of the legend is taken directly from our book, which was also the source used by Pal. Targum on Gen. 50:13. The source of our Midrash was T.B. Sotah, loc. cit . Then (2) the account of the wars between the sons of Esau and the sons of Jacob which the Book of Jashar gives is undoubtedly connected with the account of Zepho, son of Eliphas, and Æneas of Africa, given in the history of Josippon. Now the Chronicles of Jerahmeel agree with the Book of Jubilees in making Jacob the slayer of his brother Esau, and they agree in fixing the occasion of the conflict at the mourning for Leah. According to Beer, Das Buck der Jubiläen , pp. 4 ff., the original form of the legend was that Judah slew Esau at the burial of Isaac. The death of Esau at the hands of Judah is mentioned in T. J. Kethuboth 1. 5 (p. 25c); T.J. Gittin 5:6 (p. 47a); Siphrê, Deut. § 348; Shocher Tob, Ps. 18:40 (sect. 32); see also Jalkut, Gen. § 162; and Jalkut, Samuel, § 163. The later form of the legend is preserved in T.B. Sotah, loc. cit ., which attributes the death of Esau to Chushim, who was deaf and dumb, at the burial of Jacob. Jalkut, Gen. loc. cit ., combines both forms of the legend. Jalkut, Pss. § 776, agrees with our book in the details of the death of Esau. Beer draws attention to the fact that the Jews of Palestine in the time of Hadrian ( c . 135 C.E. ) attributed the fierce hatred on the part of the Romans to the belief that Judah, the forefather of the Jews, had slain Esau, the forefather of the Romans, who were identified with the Edomites descended from Esau. In order to remove the "historical" foundation for this hostility, later forms of the legend transferred the deed to an irresponsible person, Chushim, whose descendants, the tribe of Dan, had long since disappeared from the land of Israel, having been carried away into exile, and, as some of the Rabbis taught, lost for all time. Jubilees holds to the original legend, owing to the opposition which it represents to the orthodox Rabbinic traditions of Palestine obtaining in the period prior to and following the rise of Christianity. Pirkê de R. Eliezer is aware of the teaching of Jubilees, and tries to correct and refute it on all fundamental points of controversy. This is sometimes done as strikingly by omission as by a variant doctrine, or story. and he said to them: Why are we sitting here? He was pointing (to Esau) with his finger. They said to him: Because this man will not let us bury our father Jacob. What did he do? He drew his sword and cut off Esau's head with the sword, and took the head into the Cave of Machpelah. And they sent his body to the land of his possession, to Mount Seir.
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What did Isaac do? He grasped the head of Esau and prayed before the Holy One, blessed be He, and said: Sovereign of all the universe ! Let mercy be shown 1 The words are borrowed from Isa. 26:10. to this wicked one, for he had not learnt all the precepts of the Torah, as it is said, "Let favour be shewed to the wicked, 1 The MS. and the first editions omit the first part of the verse. yet will he not learn righteousness" (Isa. 26:10). He was speaking in iniquity concerning the land of Israel and the Cave of Machpelah, as it is said, "In 2 Our MS. reads: "and in the land." This is not the reading in M.T. which is given by MS. Gaster. The reading in the Venice edition is also faulty. the land of uprightness will he deal wrongfully" ( ibid. ).
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The Holy Spirit answered him, saying: As I live! he shall not see the majesty of God. 3 The first editions add here: "as it is said, ‘And he will not behold the majesty of the Lord'" (Isa. 26:10).
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CHAPTER XL MOSES AT THE BURNING BUSH [55 A . ii.] T HE fifth descent 1 See supra , p. 97, for the fourth descent. These "descents" are connecting links in the narrative. This accounts for the apparent disorder in the chapters which now follow, for we have the "Revelation" in the thorn-bush and at Sinai before the narrative of the birth of Moses. On the "descent" see Pal. Targum, Ex. 3:8. was when He came down to the thorn-bush, as it is said, "And I am come down || to deliver them out of the hand of the Egyptians" (Ex. 3:8). He abandoned the entire mountain, 2 i.e . Sinai. and descended into the thorn-bush, and He abode therein. And the thorn-bush was (an emblem of) grief and distress, 3 See Tanchuma, Shemoth, § xiv.; Jalkut, Pss. § 843, and Ex. Rab. ii. 5. and it was 4 Luria reads: "The thorn bush was (full of) sorrow and distress because it was all thorns and thistles." full of thorns and thistles. Why did He abide in the midst of the thorn-bush which was (an emblem of) grief and distress? Because He saw Israel in great grief and He also dwelt with them, 5 The Venice edition reads: "And He dwelt also with them in the midst of grief." thus fulfilling that which is said, "In all 6 See Rabbinic Philosophy and Ethics , pp. 144 f., note 1 on p. 145. their affliction He was afflicted" (Isa. 63:9). 7 Cf. T.B. Ta‘anith, 16a.
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Rabbi Levi said: That rod 8 See supra , p. 14, and cf. p. 124, and the Book of the Bee, pp. 24, 50. which was created in the twilight 9 On the first Sabbath eve in the Creation week, see references given in the previous note. was delivered to the first man 10 See the Book of Jashar lxxvii. 39 ff. The Jalkut, Ex. §§ 168, 173, quotes this book as "the Book of the Chronicles of Moses," according to which Adam took the rod from Eden when he was driven forth, at the time when the rod had been made; he tilled the ground therewith. See also R.É.J . lxxviii. p. 150. out of the garden of Eden. Adam delivered it to Enoch, and Enoch delivered it to Noah, 1 Should this be: "Enoch handed it to Methuselah, and Methuselah handed it to Noah"? See supra , p. 53. and Noah [handed it on] 2 The first editions have the words in brackets; the MS. omits same. to Shem. Shem passed it on to Abraham, Abraham [transmitted it] 2 The first editions have the words in brackets; the MS. omits same. to Isaac, and Isaac [gave it over] 2 The first editions have the words in brackets; the MS. omits same. to Jacob, 3 Jalkut, Ex. § 168, and the Book of Jashar lxxvii. 46 agree that Jacob received it when he fled to Paddan-Aram. He declares: "For with my staff I passed over this Jordan" (Gen. 32:10). See Gen. Rab. 76:5, and Agadath Bereshith on this verse. The rod divided the Jordan for Jacob and the Reed Sea for Moses and Israel; see Jalkut, Num. § 763. The rod passed on to David and his successors, and will belong to the Messiah. and Jacob brought it down into Egypt and passed it on to his son Joseph, 4 See the Book of Jashar, loc. cit .; and cf. Ezek. 37:19: "the stick of Joseph." and when Joseph died and they pillaged his household goods, it was placed in the palace of Pharaoh. And Jethro 5 "Reuel" is the reading in Jerahmeel xlvi. 4 and 12; Jalkut, Ex. § 173, reads "Jethro." "Pharaoh" of the printed texts is a mistake; for although he was a magician (cf. Ex. Rab. ix. 6 ff.) he would not take the rod which "he desired in his heart" and plant it in Jethro's garden. was one of the magicians of Egypt, and he saw the rod and the letters which were upon it, and he desired in his heart (to have it), and he took it and brought it, and planted it 6 For full details as to the various legends about the rod, see Grünbaum, op. cit . pp. 161 ff. Jalkut, loc. cit ., omits the words "and he saw the rod" which occur in P.R.E . in the midst of the garden of his house. 7 The first editions read: "in the house of Jethro." No one was able to approach it 8 According to the Book of Jashar lxxvii. 49, 51, and the Jalkut, loc. cit ., Jethro resolved to give his daughter to the man who was able to remove the rod. any more.
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When Moses came to his house he went into the garden of Jethro's house, and saw the rod and read the letters 9 See Ex. Rab. viii. 3; see also infra , p. 329, n. 8, and Pal. Targum, Ex. 3:21. Cf. the Book of Jashar, loc. cit ., which appears to have used P.R.E . in the account of the "rod" (ch. lxxvii. 39–51). The letters on the rod were the Ineffable Name of God or the initials of the ten plagues. which were upon it, and he put forth his hand and took it. Jethro watched || Moses, and said: This one in the future will redeem Israel from Egypt. Therefore he gave him Zipporah his daughter to wife, as it is said, "And Moses was content to dwell with the man; 10 In the MS. and the first editions the quotation ends here. and he gave Moses Zipporah, his daughter" (Ex. 2:21).
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Moses was keeping the sheep of Jethro for forty years, 1 See Siphrê, Deut. § 357; and Midrash Tannaim, ed. Hoffmann, p. 226. and the beasts of the field did not consume them, but they increased and multiplied exceedingly, 2 See Cant. Rab. 3:5. and concerning them the Scripture saith, "As the flock of holy things" (Ezek. 36:38). 3 Applied to Jethro's flock because Moses led them to graze near the Mount of God. The first editions add the next two words of the quotation.
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And he led the flock until he came to Horeb, as it is said, "And he led the flock to the back of the wilderness, 4 In the MS. and the first editions the quotation ends here. and came to the mountain of God, unto Horeb" (Ex. 3:1). There the Holy One, blessed be He, was revealed unto him from the midst of the thorn-bush. Moses saw the bush burning with fire, and the fire did not consume the bush, and the bush did not extinguish the flames of fire. 5 See Pal. Targum, Ex. 3:2. Now the bush does not grow in the earth unless it has water beneath it. Moses saw and was wondering very much in his heart, and he said: What kind of glory 6 Or "mystery" of God; see Lev. Rab. 11:5. The sentence is in Aramaic and is unusual in our book. The translation might be: "whose glory," etc. is there in its midst? He said: I will now turn aside and see this great sight, why the thorn-bush is not burnt. The Holy One, blessed be He, said to him: Moses ! Stand where thou art standing, for there in the future will I give the Torah to Israel, as it is said, "And he said, Draw not nigh hither; 7 In the MS. the quotation ends here. put off thy shoes from off thy feet, 8 In the first editions the quotation ends here. for the place whereon thou standest is holy ground" ( ibid. 5). The Holy One, blessed be He, said to him: Go. 9 This sentence occurs in our MS. only. The reference should probably be Ex. 3:16. Hence (the sages) said: Anyone who enters the Temple 10 See Mishnah Berakhoth 9:1; T.B. Berakhoth, 62b; T.B. Sohah, 40a. The Book of Jashar, loc. cit ., omits the reference to the removal of the shoes. See Pal. Targum, in loc . The first editions read: "Any one who stands in a holy place." must remove || his shoe, for thus spake the Holy One, blessed be He, to Moses: "Put off thy shoes from off thy feet" ( ibid. ).
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The Holy One, blessed be He, said to him: "Come and I will send thee unto Pharaoh" ( ibid. 10). He answered before Him: Sovereign of all worlds ! Have I not spoken thus to Thee three or four times, that I have no power, for I have a defective tongue, as it is said, "And Moses said unto the Lord, O Lord, I am not eloquent" ( ibid. iv. 10). Not only this, but moreover Thou dost send me into the power of my enemy who seeks my hurt. 1 The first editions read: "enemies, and of them who seek my hurt. Was it not for this reason that I fled from them?" For this reason I fled from him, as it is said, "But Moses fled from the face of Pharaoh" ( ibid. ii. 15). He answered him: Do not fear him, 2 The first editions read: "them." for all the men who sought thy life are already dead.
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Were they dead? Were they not alive? Only they had diminished 3 Lit. "They had descended from their wealth"; see T.B. Nedarim, 64b and 65a. their wealth. Hence thou mayest learn that all who lose their wealth are as though they were dead, therefore it is said, "For all the men are dead who sought thy life" ( ibid. iv. 19). (God) said to him: "Come and I will send thee unto Pharaoh" ( ibid. iii. 10). He replied to Him: Sovereign of all worlds! "Send by the hand of him whom thou wilt send" ( ibid. iv. 13)—that is to say, by the hand of that man whom Thou wilt send in the future. 4 Elijah; or, perhaps, the reference is to Phineas the son of Aaron, who is identified by our author with Elijah; see infra , p. 371, and Pal. Targum, in loc. : "By the hand of Phineas." On Elijah see T.B. ‘Erubin, 43b. He said to him: I have not said, "Come and I will send thee to Israel," but "Come and I will send thee unto Pharaoh" ( ibid. iii. 10). And as for that man of whom thou sayest that I should send him to Israel in the future that is to come, so it is said, || "Behold, I will send you Elijah the prophet 5 In the MS. the quotation ends here and then follows the next verse, of which the first three words in the Hebrew are quoted. The first editions do not have the second quotation, but continue the first verse. before the great and terrible day of the Lord come" (Mal. iv. 5). "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" ( ibid. 6).
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(Moses) spake before Him: Sovereign of all worlds ! Give me a wonder or a sign. 6 See Ex. Rab. iii. 12, and Siphrê, Deut. § 83. Moses wished to have a sign in heaven and a wonder on earth. He said to him: Cast thy staff to the ground. He cast his staff to the ground, and it became a fiery serpent. Why did the Holy One, blessed be He, show unto Moses (a sign) with a fiery serpent, 1 The first editions read: "like a fiery serpent by (means of) the rod and (why) did He not show him something else?" and why did He not show it to him with something else? But just as the serpent bites and kills the sons of man, likewise Pharaoh and his people bit and slew the Israelites. Afterwards it became again like a dry stick. Thus He spake: Likewise Pharaoh and his people shall become like this dry stick, 2 The preceding part of this sentence occurs in the MS. only. as it is said, "And the Lord said unto Moses: Put forth thine hand, 3 In the MS. the quotation ends here, in the first editions it is continued. and take it by the tail" (Ex. 4:4). He spake before Him: Sovereign of all worlds ! Give me a wonder. He said to him: "Put now thine hand into thy bosom" ( ibid. 6). And he put his hand into his bosom, and he brought it out leprous like snow. Why did the Holy One, blessed be He, show unto Moses (a sign) by means of an unclean thing, and (why) did He not show it by means of a clean thing? But just as the leper is unclean and causes uncleanliness, likewise Pharaoh and his people were unclean, and they caused Israel to be unclean. 4 See infra , p. 382. Afterwards (Moses) became clean again, 5 Luria adds: "as it is said: ‘And He said, Restore thy hand.'" Cf. Ex. Rab. iii. 13. The MS. repeats the quotation (Ex. 4:6). and He spake to him: Likewise shall Israel become clean from the uncleanliness of the Egyptians, as it is said, "And he said, Put now thine hand into thy bosom" ( ibid. ).
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Why did He show unto Moses the fire in the midst of the thorn-bush? || But the fire refers to Israel, who are compared to fire, 6 Because the Shekhinah abides among them, and because they possess the Torah, the "Law of fire." Cf. Mekhilta de R. Simeon, p. 1 ff. as it is said, "And the house of Jacob shall be a fire" (Obad. 18). The thorn-bush refers to the nations of the world, 7 The Amsterdam and Prague editions read: "the idolaters"; later editions read "the wicked." who are compared to thorns and thistles. He said to him: Likewise shall Israel be in the midst of the nations. The fire of Israel shall not consume the nations, who are compared to thorns and thistles; but the nations of the world shall extinguish the flames of Israel—(these flames) are the words of the Torah. But in the future that is to come the fire of Israel will consume all the nations, who are compared to thorns and thistles, 1 See the rest of the verse quoted from Isaiah. as it is said, "And the peoples shall be as the burnings of lime" (Isa. 33:12).
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Moses said before the Holy One, blessed be He: Sovereign of all worlds! Make known to me Thy great and holy Name, that I may call on Thee by Thy Name, 2 Cf. supra , pp. 129, 264. See Shocher Tob on Ps. 92:1, p. 198b. and 8. p. 200b; cf. Isa. 52:6. The first editions add: "And He made it known to him." and Thou wilt answer me, as it is said, "And God said unto Moses, I am that I am" (Ex. 3:14). "And God further said 3 The MS. ends the quotation here. The first editions continue the next two words in the Hebrew text. The verse continues: "Thus shalt thou say unto the children of Israel, The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations." (to Moses)" ( ibid. 15).
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The angels saw that the Holy One, blessed be He, had transmitted the secret of the Ineffable Name 4 See Othijoth de R. ‘Akiba, letters א ,ה ,ז ; B.H.M . iii. pp. 12 ff.; and cf. Grünbaum, Z.D.M.G . xl. p. 245. The rod with the Ineffable Name was transmitted by Moses to his successor Joshua, who conquered the Canaanites by its aid. to Moses, and they rejoined: Blessed art thou, O Lord, who graciously bestoweth knowledge. 5 This is the fourth benediction of the Shemoneh ‘Esreh; see Singer, p. 46. Our Midrash attempts to associate Moses with its origin, see supra , p. 267.
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CHAPTER XLI THE REVELATION ON SINAI [56 B . i.] T HE sixth descent 1 See supra , pp. 97, 312. was when He came down on Sinai, as it is said, "And the Lord came down upon Mount Sinai" (Ex. 19:20). On the sixth of Sivan 2 See infra , p. 359. Jubilees fixes the 15th of Sivan as the Festival of the Giving of the Law (see i. 1) and as the Feast of Weeks (vi. 17, 18); see Charles' notes on pp. 52, 106. P.R.E. in following Rabbinic tradition opposes this here. the Holy One, blessed be He, was revealed unto Israel 3 According to the Mekhilta, p. 63b, Moses received the Divine Revelation on the 6th of Sivan. on Sinai, 4 The first editions read: "Mount Sinai." and from His place was He revealed (on) Mount Sinai, 5 The first editions read: "and Mount Sinai was torn from its place." See T.B. Sabbath, 88a; Jalkut, Ex. § 284; Pal. Targum, Ex. 19:1; and Mekhilta, p. 65a. and the heavens were opened, || and the summit of the mountain entered into the heavens. Thick darkness covered the mountain, and the Holy One, blessed be He, sat upon His throne, and His feet stood on the thick darkness, as it is said, "He bowed the heavens also, and came down; 6 The quotation ends here in the MS.; in the first editions it is continued. and thick darkness was under his feet" (2 Sam. 22:10). 7 See T.B. Sukkah, 5a, and T.B. Joma, 4a, on the Revelation on Mount Sinai.
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Rabbi Tarphon said: The Holy One, blessed be He, rose and came from Mount Sinai 8 The first editions read: "rose from Mount Seir." and was revealed unto the sons of Esau, as it is said, "And he said, The Lord came from Sinai, and rose 6 The quotation ends here in the MS.; in the first editions it is continued. from Seir unto them" (Deut. 33:2). And "Seir" means only the sons of Esau, as it is said, "And Esau dwelt in Mount Seir" (Gen. 36:8). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: It is written therein, "Thou shalt do no murder" (Ex. 20:13). They replied to Him: We are unable to abandon the blessing with which Isaac blessed Esau, for he said to him, "By thy sword shalt thou live" (Gen. 27:40). Thence He turned and was revealed unto the children of Ishmael, as it is said, "He shined forth from Mount Paran" (Deut. 33:2). "Paran" 1 Paran was the abode of Ishmael, Gen. 21:21. means only the sons of Ishmael, as it is said, "And he dwelt in the wilderness of Paran" (Gen. 21:21). The Holy One, blessed be He, said to them: Will ye accept for yourselves the Torah? They said to Him: What is written therein? He answered them: "Thou shalt not steal" (Ex. 20:15) is written therein. They said to Him: We are not able to abandon the usage which our fathers observed, for they 2 The first editions read: "for they stole Joseph and brought him down," etc. brought Joseph down into Egypt, as it is said, "For indeed I was stolen away 3 The quotation ends here in the MS.; in the first editions it is continued. out of the land of the Hebrews" (Gen. 40:15). 4 Joseph's statement that he was stolen out of the land of the Hebrews refers to the transaction between his brethren and the Ishmaelites as recounted in Gen. 37:28. On this section see Rabbinic Philosophy and Ethics , pp. 193 ff. Thence 5 The MS. reads: "And Moses." This is due to an error on the part of the copyist, "Umosheh" standing for "Umesham." He sent || messengers to all the nations of the world. He said unto them: Will ye receive for yourselves the Torah? They said to Him: What is written therein? He said to them: "Thou shalt have no other gods before me" (Ex. 20:3). They said to Him: 6 The first editions add: "We are unable to abandon the law of our fathers who served idols." We have no delight in the Torah, therefore let Him give His Torah to His people, as it is said, "The Lord will give strength 7 Strength (Ôẓ) is identified by the Midrash with the Torah. unto his people; the Lord will bless 8 The quotation ends here in the MS.; it is continued in the first editions. his people with peace" (Ps. 29:11). 9 See T.B. Ẓebachim, 116a. Thence He returned and was revealed unto the children of Israel, as it is said, "And he came from the ten thousands of holy ones" (Deut. 33:2). The expression "ten thousands" means the children of Israel, as it is said, "And when it rested, he said, 1 The quotation ends here in the MS.; it is continued in the first editions. Return , O Lord, unto the ten thousands of the thousands of Israel" (Num. 10:36). With Him were thousands twice-told of chariots, even twenty thousand 2 Cf. Ps. 68:17: "The chariots of God are twenty thousand, even thousands upon thousands: the Lord is among them, as in Sinai, in the sanctuary." of holy angels, 3 Jubilees i. 27 teaches that the "law was given through the ministry of angels." According to Dr. Charles ( Jubilees , p. 8, note 27) the text in Jubilees i. 27 "forms apparently the earliest testimony" to this idea. In the N.T. we have it also; see Gal. iii. 19, Acts vii. 53, and Heb. ii. 2. The idea is not Palestinian, but seems to be Alexandrian. This is perhaps an indication pointing to Alexandria as the home of Jubilees, just as Hebrews, Acts, and Paul's teaching are all representative of Alexandrine teaching. Our Midrash combats the notion that the Torah was given to Israel by the angels: God Himself gives His law to His people. and His right hand was holding the Torah, as it is said, "At his right hand was a fiery law unto them" (Deut. 33:2).
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Hence thou mayest learn that the words of the Torah are like coals of fire. 4 Cf. Aboth 2:10: "for all the words of the Sages are like coals of fire." The first editions add here: "And He gave it to them with an expression of love, as it is said: ‘His left hand is under my head' (Cant. 2:6), and with an expression of an oath, as it is said: ‘The Lord hath sworn,'" etc. The quotation from Cant. 2:6 continues: "and his right hand doth embrace me." Why was it "at his right hand"? Whence do we know (that it was given to them) with expression of love? Because it is said, "The Lord hath sworn by his right hand, 5 The quotation ends here in our MS. and by the arm of his strength" (Isa. 62:8). 6 The first editions add: "‘His right hand' is nought else save an oath, as it is said, ‘ The Lord hath sworn by his right hand'" (Isa. 62:8).
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Rabbi Eliezer said: From the day when the Israelites went forth from Egypt, they were journeying and encamping in smoothness, 7 Of tongue. Luria thinks that the text should read "Machalôketh," "strife." This is also the reading in the Mekhilta, p. 62a, Lev. Rab. 9:9, and Lam. Rab. Proem. The next words, up to "as it is said," occur in the MS. only. they were journeying in smoothness and they were encamping in smoothness, as it is said, "And they journeyed (from Rephidim, and they came to the wilderness of Sinai), 1 The MS. and the first editions read: "they journeyed and they encamped." and they encamped in the wilderness" (Ex. 19:2); until they all came to Mount Sinai, and they all encamped opposite the mountain, like one man with one heart, as it is said, "And there Israel encamped 2 The verb here is in the singular number; the Israelites were united as though they were a single man, see Pal. Targum, Ex. 19:2. before the mount" ( ibid. ). The Holy One, blessed be He, spake to them: Will ye receive for yourselves || the Torah? Whilst the Torah had not yet been heard they said to Him: We will keep and observe all the precepts which are in the Torah, as it is said, "And they said, All that the Lord hath spoken will we do, and be obedient" 3 The first editions quote Ex. 24:3. ( ibid. xxiv. 7).
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Rabbi Elazar of Modein said: From the day when the heavens and the earth were created, the name of the mountain was Horeb. 4 See Ex. 3:1 and xxxiii. 6; cf. 1 Kings 8:9. When the Holy One, blessed be He, was revealed unto Moses out of the thorn-bush, because of the word for the thorn-bush ( S'neh ) it was called Sinai ( Sinai ), and that is Horeb. And whence do we know that Israel accepted the Torah at Mount Horeb? Because it is said, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. 4:10). 5 This is followed by the words: "And he drew near and stood at the foot of the mountain"; and there the Torah was given.
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Rabbi Phineas said: On the eve of Sabbath 6 See infra , p. 359. the Israelites stood at Mount Sinai, arranged with the men apart and the women apart. 7 See T.B. Sukkah, 52a. The separation of the sexes was observed in the ark of Noah according to Jewish and Christian legend (see supra , p. 169), and it is observed to this day in some of the churches as well as in the synagogue. The Holy One, blessed be He, said to Moses: Go, speak to the daughters of Israel, (asking them) whether they wish to receive the Torah. Why were the women asked (first)? Because the way of men is to follow the opinion of women, 8 See Ex. Rab. xxviii. 2; T.B. Sabbath, 87a, and Mekhilta, p. 62b. as it is said, "Thus shalt thou say to the house of Jacob " (Ex. 19:3); these are the women. "And tell the children of Israel" ( ibid. ); these are the men. They all replied (as) with one mouth, and they said: "All that the Lord hath spoken we will do, and be obedient" ( ibid. xxiv. 7). (The Scripture also says,) "They that sing 1 i.e. the men. as well as they that dance 2 i.e. the women. (shall say), All my fountains are in thee" (Ps. 87:7). 3 See Shocher Tob. in loc. , p. 190b, and Cant. Rab. to Cant. 1:12.
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Rabbi Chanina 4 The first editions read "Chakhinai." said: || In the third month the day is double the night, 5 This is one of the most interesting expressions in the whole of our book. The longest day is twice as long as the shortest in latitude 49° in Northern Asia; see Eth. Enoch lxxii. 14, and see Charles' note on p. 153 of the second edition of this book. Can we locate the place where this fact applies in connection with P.R.E. ? Or is it merely a further instance of the dependence of P.R.E. upon the Pseudepigrapha? and the Israelites slept until two hours of the day, for sleep on the day of the (feast of) 'Azereth 6 Pentecost. Jubilees uses the term for the day following the seven days of Tabernacles; see Jubilees xxxii. 27, with Charles' note in loc. is pleasant, 7 The reading "pleasant" agrees with the reading in Cant. Rab., loc. cit. : "sleep at ‘Azereth is pleasant and the night is long"; see T.B. Sabbath, 147a, and cf. Tosephta ‘Arakhin 1:9, p. 543. Luria reads: "for the period of the days at ‘Azereth is long and the night is short." the night being short. And Moses went forth and came to the camp of the Israelites, and he aroused the Israelites from their sleep, saying to them: Arise ye from your sleep, 8 The first editions omit the rest of the sentence. for behold, your God desires to give the Torah to you. Already the bridegroom wishes to lead the bride and to enter the bridal chamber. The hour has come for giving you the Torah, 9 The first editions add here: "The best man came and led forth the bride just like a man who acts as best man to his companion." as it is said, "And Moses brought forth the people 10 In the MS. the quotation ends here; it is continued in the first editions. out of the camp to meet God" (Ex. 19:17). And the Holy One, blessed be He, also went forth to meet them; like a bridegroom who goes forth to meet the bride, so the Holy One, blessed be He, went forth to meet them to give them 11 The Amsterdam edition omits "them." the Torah, as it is said, "O God, when thou wentest forth before thy people" (Ps. 68:7).
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Rabbi Joshua ben Korchah said: The feet of Moses stood on the mount, 12 Sinai. and all (his body) was in the midst of the heaven, like a tent 1 Our MS. reads "Denda." The first editions read "Tendos." Jastrow, T.D. 541a, suggests that the reading should be "Torus" (bolster or sofa). The word in our printed editions is taken by the ‘Arukh, ed. Kohut, iv. p. 47b, to be the late Latin tenta ; Greek τέντα . The word occurs in Pal. Targum, Lev. 25:31. See supra , p. 16, note 6. which is spread out, and the children of men stand 2 ‘Arukh, loc. cit. , reads "stand"; the first editions read "sit." inside it, but their feet stand on the earth, 3 ‘Arukh, loc. cit. , reads "stand outside." and all of them are inside the tent; so was it with Moses, his feet stood on the mountain, and all his (body) was in the heavens, beholding and seeing everything that is in the heavens. The Holy One, blessed be He, was speaking with him like a man who || is conversing with his companion, as it is said, "And the Lord spake unto Moses face 4 In the MS. the quotation ends here; it is continued in the first editions. to face" (Ex. 33:11). 5 "Face to face" means that the Divine word was as a man's speech as far as Moses was concerned. The Holy One, blessed be He, said to Moses: Go and sanctify the Israelites for two days, as it is said, "And the Lord said unto Moses, 6 This part of the verse is omitted by our MS.; it occurs in the first editions. Go unto the people, and sanctify them to-day and to-morrow" ( ibid. xix. 10). What then was the sanctity of Israel in the wilderness? There were no uncircumcised people 7 Luria reads: "people with uncircumcised hearts." in their midst; the manna descended from heaven for them; they drank water out of the Well; 8 On the Well see supra , pp. 124 and 218. clouds of glory surrounded them. What then was the sanctity of Israel in the wilderness? It refers to their avoidance of sexual intercourse.
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Moses argued with himself. Moses said: A man of Israel may have gone to his wife, and they will be found to be prevented from receiving the Torah. 9 See The Clementine Homilies , xi. 30. What did he do? He added one day (more) for them on his own account, so that if a man of Israel went to his wife 10 On the eve preceding the day before the two days of prohibition; see T.B. Sabbath, loc. cit. ; T.B. Jebamoth, 62a; and Aboth de R. Nathan ( a ) ii. p. 5a. they would be found to be clean for two (complete) days; therefore he added one day for them on his own account.
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The Holy One, blessed be He, said to him: Moses! How many souls of the children of men would have come forth from Israel in that night? What thou hast done has been (rightly) accomplished. 1 The first editions read: "Thou hast done well." The Holy One, blessed be He, approved his action. 2 The first editions add here: "as it is said, ‘And let them be ready against the third day'" (Ex. 19:11). See Mekhilta, p. 64a; Tanna de bê Elijahu Rab. 18 p. 101; and cf. Jalkut, Ex. § 282. Luria reads in place of "as it is said," etc., "Be ready for three days and do not touch any man his wife."
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(The Holy One, blessed be He, said: 3 The words in brackets are found in the first editions and are needed. They are wanting in our MS. ) Let Moses descend to the camp, and afterwards will I cause My Torah to be proclaimed. 4 The first editions add here: "to Israel, so that one should not say: Moses was speaking to us out of the midst of the cloud." He said to him: "Go down, charge the people" ( ibid. 21). Moses was wishing to be || there, 5 See T.B. Joma, 4b; Lev. Rab. 1:1; T.B. Berakhoth, 45a; and Mekhilta, p. 66a. and he said to Him: I have already charged the people. He said to him: Go, and call thy Rabbi. 6 Or "teacher." The first editions read: "Call Aaron." Moses descended to the camp to call Aaron, and the Holy One, blessed be He, proclaimed His Torah unto His people, as it is said, 7 The first editions add: "And the Lord said to him, Go, get thee down" (Ex. 19:24). "So Moses went down unto the people, 8 In the MS. the quotation ends here; in the first editions it is continued. and told them" ( ibid. 25). What is written after this? "And God spake all these words, saying, I, the Lord, am (to be) thy God, 8 In the MS. the quotation ends here; in the first editions it is continued. who brought thee out of the land of Egypt, out of the house of bondage" ( ibid. xx. 1, 2).
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The voice of the first (commandment) went forth, 9 See Pal. Targum on Ex. 20:2. and the heavens and earth quaked thereat, 10 Cf. Judg. 5:4. and the waters and rivers fled, 11 Luria reads "dried up" (cf. Nahum 1:4, and see Ex. Rab. xxix. 3) instead of "fled." and the mountains and hills were moved, 12 See Hab. 3:6 and Nahum 1:5. These prophets recall the revelation at Sinai, believing firmly in this fundamental fact of the history of Israel. They would have smiled at some of the latest theories of the Higher Critics, who propose to date the Pentateuch as a production of the times of Hezekiah. They would have ridiculed the notion that some late writer had "invented" the Sinaitic theophany in order to account for the Decalogue, which he held to be divinely inspired. One is tempted to ask, Why is not Lev. 19 also set in a theophanic background? and all the trees fell prostrate, 1 Cf. Ps. 29:5: "The voice of the Lord breaketh the cedars." This Psalm is interpreted by the Midrash as referring to the Giving of the Law. Luria thinks that we should read "hinds" in P.R.E. instead of "trees"; cf. Job 39:1. and the dead who were in Sheol revived, and stood on their feet till the end of all the generations, 2 The words "till the end of all generations" do not occur in all the texts. as it is said, "But with him that standeth here with us this day" (Deut. 29:15), 3 See the rest of the verse. and those (also) who in the future will be created, until the end of all the generations, there they stood with them at Mount Sinai, as it is said, "And also with him that is not here 4 The quotation ends here in the MS.; in the first editions it is continued. with us this day" ( ibid. ). 5 See Ex. Rab. xxviii. 8, and cf. Tanchuma Nizabim, § ii. The Israelites who were alive (then) fell upon their faces and died.
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The voice of the second (commandment) went forth, and they were quickened, 6 See Ex. Rab. xxix. 4, and Rabbinic Philosophy and Ethics , pp. 196 ff. and they stood upon their feet and said to Moses: Moses, our teacher! We are unable to hear any more the voice of the Holy One, blessed be He, for we shall die even as we died (just now), as it is said, 7 The first editions add here: "‘My soul went forth when he spake' (Cant. 5:6), and it is written:". "And they said unto Moses, Speak thou with us, 4 The quotation ends here in the MS.; in the first editions it is continued. and we will hear: but let not God speak with us, lest we die " (Ex. 20:19). And now, why should we die as we died (just now)? The Holy One, blessed be He, heard the voice of Israel, and it was pleasing to Him, and He sent for Michael || and Gabriel, and they took hold of the two hands of Moses against his will, 8 Cf. T.B. Joma, loc. cit. and they brought him near unto the thick darkness, as it is said, "And Moses drew near unto the thick darkness where God was" ( ibid. 21).
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It is only written here (in the text concerning) Moses (that) "he drew near." 9 According to Luria, the Midrashic text is to be explained thus: "He drew near" is not written here, but "He was drawn near." The first editions seem to have the correct reading: "‘was approaching' is not written, but ‘he approached.'" The rest of the commandments He spake through the mouth of Moses, 10 See Mekhilta, p. 71b, as to whether the children of Israel heard the first two Commandments of the Decalogue, or more. Cf. Cant. Rab. on Cant. 1:2. and concerning him the text says, "As the cold of snow in the time of harvest, 1 The quotation ends here in our MS.; it is continued in the first editions. so is a faithful messenger to them that send him" (Prov. 25:13).
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And it came to pass, "When ye hear the sound of the trumpet" 2 The first editions read: "And it came to pass, when ye heard the voice out of the midst of the darkness" (Deut. 5:23). (2 Sam. 15:10). Why did the Holy One, blessed be He, cause His voice to be heard out of the midst of the 3 The first editions read here: "fire and darkness." darkness, and not out of the midst of the light? A parable: to what is the matter to be likened? To a king 4 The first editions add: "who was an astrologer." See Tosephta ‘Arakhin 1:10, p. 543. Cf. Ziegler's Die Königsgleichnisse des Midrasch , p. 353. See also Jalkut, Deut. § 831. אסמרלגוס , ἀστρóλoγoς , astronomer or astrologer. The reading, as emended by Luria, is based on the Jalkut, loc. cit. Ziegler's remarks on p. 352 ( op. cit. ) on astrology and marriage are interesting. who was having his son married to a woman, and he suspended in the wedding chamber of his son black curtains, 5 See ‘Arukh, ed. Kohut, vii. p. 427a, s.v. פרכיות . and not white curtains. 6 The first editions add here: "The officials of the palace said to him: Our lord, O king! Nobody suspends in his son's wedding chamber anything except white curtains." He said to them: I know that my son will not remain with his wife except for forty days; so that on the morrow they should not say the king was an astrologer, but he did not know what would happen to his son. So with the King, who is the Holy One, blessed be He, and His son is Israel, and the bride is the Torah. 7 Our book is noteworthy here in referring to God as the "Father" of Israel assisting at the wedding of His Son "Israel" and the bride "the Torah." The usual poetry of the Midrashim is to unite God with Israel, His bride. The Holy One, blessed be He, knew that Israel would not remain (loyal) to the commandments except for forty days, therefore the Holy One, blessed be He, caused them to hear His voice out of the midst of 8 The first editions read here: "fire and darkness." darkness, and not out of the midst of light, therefore it is said, "And it came to pass, when ye heard the voice" (Deut. 5:28).
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Rabbi Jehudah said: When a man speaks with his companion, he || hears the sound of his voice, but he does not see any light with it; 9 Our text agrees with Jalkut, Ex. § 299. The first editions read: "When a man speaks with his companion he is visible, but his voice is invisible." the Israelites heard the voice of the Holy One, blessed be He, on Mount Sinai, and saw 1 See Ex. 20:18. the voice 2 Our MS. reads Hakkol, "everything"; it should be Hakkol, "the voice." going forth from the mouth of the Almighty 3 On "Gebburah" see Rabbinic Philosophy and Ethics , p. 177. in the lightning and the thunder, 4 But otherwise they saw nothing. as it is said, "And all the people saw the thunderings and the lightnings" (Ex. 20:18). All the precepts which are in the Torah 5 The first editions add here: "Therefore is this code called Torah. And whence do you know (this)? Because Torah has the value of 611 and the two (precepts) which the Lord spake." number 611, and two, which the Holy One, blessed be He, spake, 6 The first editions read: "number 613 precepts, and two, which the Holy One, blessed be He, spake." as it is said, "God has spoken once, 7 The quotation ends here in the MS. The first editions read: "He has spoken once, two have we heard." This is a mutilated form of the quotation Ps. 62:11, and clearly proves that the Venice edition copied the first edition (the Constantinople text). After the quotation the first editions add "behold 613." two have I heard thus" (Ps. 62:11). 8 See Num. Rab. 11:7; Jalkut, in loc. , Pss. § 783. According to the Midrash the Decalogue was proclaimed in one utterance; see also Mekhilta, 41b, and cf. Ex. Rab. xxviii. 4.
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Rabbi Phineas said: All that generation who heard the voice of the Holy One, blessed be He, on Mount Sinai, were worthy to be like the ministering angels, 9 Cf. Ps. 82:6. According to the Book of Jubilees ii. 17–21, Israel is like the "angels of the presence and the angels of sanctification," chosen to observe the Sabbath with God "in heaven and on earth." so that insects had no power over them. 10 See T.B. Baba Bathra, 15a; and cf. Ezek. 34:25 and Prov. 1:33; these two verses are applied by the Midrash to the generation of those who received the Torah in the wilderness. They did not experience pollution in their lifetime, and at their death neither worm nor insect prevailed over them. Happy were they in this world and happy will they be in the world to come, 11 See T.B. Synhedrin, 90a ff., for discussion on the "future life." and concerning them the Scripture says, "Happy is the people, that is in such a case" ( ibid. cxliv. 15).
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CHAPTER XLII THE EXODUS [58 B. i.] "A ND it came to pass, when Pharaoh had let the people go" (Ex. 13:17). This is what the Scripture says, "Thy shoots 1 "Thy shoots" is to be interpreted as though it implied "thy coming forth." In the Midrash here the word שלחיך is also taken to mean, "those of thee who went forth." are a garden of pomegranates" (Cant. 4:13). Just as this garden is full of (various) kinds of trees, each one bearing 2 The first editions add "fruit." according to its kind, so the Israelites, when they went forth from Egypt, were full of all good, (endowed with) the various kinds of blessings, as it is said, "Thy shoots are (like) a garden of pomegranates" ( ibid. ).
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Rabban Gamaliel said: The Egyptians pursued after the children of Israel as far as the Reed Sea, and encamped behind them. The enemy was behind them 3 i.e. Israel. The first editions read instead of this sentence: "The Israelites were between the Egyptians and the sea, which was in front of them, whilst the enemy was behind them." and the sea || was in front of them. And the Israelites saw the Egyptians, and feared very greatly, and there they cast away from themselves all the Egyptian abominations, 4 See Ezek. 20:7; Siphrê, Num. § 84; T.J. Sukkah 4:3. 54c; Ex. Rab. xxiv. 1; Mekhilta, Bô, 5a and 15a. The authority for the tradition is R. Eliezer ben Hakkapar ( c. 200 C.E. ). See also T.B. Synhedrin, 103b, as to whether the Israelites took any idols with them across the Reed Sea. and they repented very sincerely, and called upon their God, as it is said, "And when Pharaoh drew nigh, the children of Israel lifted 5 MS. Gaster reads: "cried unto the Lord." up their eyes" (Ex. 14:10). Moses beheld the anguish of Israel, and arose to pray on their behalf. 6 See Ex. Rab. xxi. 1. The Holy One, blessed be He, said to him: "Speak unto the children of Israel, that they go forward" ( ibid. 15).
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Moses spake before the Holy One, blessed be He, saying: Sovereign of all worlds ! The enemy is behind them, and the sea is in front of them, which way shall they go forward? What did the Holy One, blessed be He, do? He sent 1 See Pal. Targum, Ex. 14:19, and cf. Num. 20:16 for the sending of the angel to save God's people. A parallel occurs in the Acts of Andrew and Matthias in A.N.C.L. xvi. p. 366. Michael, 2 The first editions add: "the great prince." See Dan. 12:1 for reference to Michael, and cf. Gen. Rab. 50:2 (and see Reitzenstein, Poimandres , 294); Ex. Rab. ii. 5; and supra , p. 247. Our text is, perhaps, criticizing the Book of Jubilees, which says: "notwithstanding all signs and wonders the prince of the Mastema was not put to shame because he took courage and cried to the Egyptians to pursue after them with all the powers of the Egyptians" (xlviii. 12). On the opposition between Mastema (Sammael) on the one hand and Michael on the other, see Archiv für Religionswissenschaft , vol. xvi. p. 166, Marmorstein's article, note 5. See Tanchuma (Buber), Gen. 48b; and Ex. Rab. xviii. 5, where Michael and Sammael are contrasted. See also T.B. Sotah, 10b. and he became a wall of fire 3 See Zech. 2:5; Nachmanides on Ex., in loc. , and supra , p. 325. between (Israel and 4 The words in brackets are missing in our MS.; they occur in the first editions. ) the Egyptians. The Egyptians desired 5 Perhaps the text should be rendered "ran." to follow after Israel, but they are unable to come (near) because of the fire. The angels beheld the misfortune of Israel all the night, and they uttered neither praise nor sanctification 6 Cf. Siphrê, Num. § 58, based on Isa. 62:6. The first editions read "thanksgiving." to their Creator, 7 See R. Bechai, in loc. ; Ex. Rab. xxiii. 7; Shocher Tob on Ps. 105:1, p. 277b; and T.B. Megillah, 10b, which says that the angels did not sing to God because the work of His hands ( i.e. the Egyptians) were perishing. The quotation is given by our MS. only. as it is said, "And the one came not near the other all the night" ( ibid. 20).
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The Holy One, blessed be He, said to Moses: Moses! "Stretch out thine hand over the sea, and divide it" ( ibid. 16). "And Moses stretched out his hand over the sea" ( ibid. 21), but the sea refused to be divided. 8 The first editions add here: "He then showed it the covenant of circumcision and the coffin of Joseph, and the staff on which the Ineffable Name was engraved, but it did not consent. Moses returned before the Holy One, blessed be He, saying: Sovereign of all worlds! The sea will not listen to me. Forthwith was the Holy One, blessed be He, revealed before him in His glory at the sea. And the sea fled." This is wanting in MS. Gaster. What did the Holy One, blessed be He, do? He looked at the sea, and the waters saw the face of the Holy One, blessed be He, and they trembled and quaked, 1 See Ps. 106:9, and Midrash thereon; and see also Jalkut Makhiri, Ps. 114 p. 98a. and descended into the depths, as it is said, "The waters saw thee, O God; 2 In the MS. the quotation ends here; it is continued in the first editions. the waters saw thee, they were afraid: the depths also trembled" (Ps. 77:16).
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Rabbi Eliezer said: || On the day when He said, "Let the waters be gathered together" 3 i.e. on the third day, see supra , p. 63. Cf. Gen. Rab. 5:5. (Gen. 1:9), on that very day were the waters congealed, and they were made into twelve valleys, 4 The first editions read "paths." The word in our MS. might mean "streams." On the subject, see Wisdom of Solomon xix. 7 ff., which contains the oldest extant Midrash on the Exodus. The twelve paths may be due to the idea of the twelve tribes; cf. Hab. 3:9. See also Aboth de R. Nathan ( a ) xxxiii. p. 48b. corresponding to the twelve tribes, and they were made into walls of water 5 See Pal. Targum, Ex. 14:21. between each path, 6 The first editions read: "Between each path were windows." See ‘Arukh, ed. Kohut, i. p. 124a, b. s.v. אמפומיות . and (the people) could see one another, 7 See Wisdom xix. 8; Pesikta, Beshallach, p. 86b; Jalkut on 2 Sam. 20 § 152. and they saw the Holy One, blessed be He, walking before them, but the heels of His feet 8 See supra , p. 27. they did not see, 9 The first editions read: "were neither seen nor known." as it is said, 10 The first editions read here: "‘They have seen thy goings, O God' (Ps. 68:24); and it is written." "Thy way was in the sea, 11 In the MS. the quotation ends here; in the first editions it is continued. and thy paths in the great waters, and thy footsteps were not known" (Ps. 77:20).
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Rabbi 'Akiba said: The Israelites advanced to enter the Reed Sea, but they turned backwards, fearing lest the waters would come over them. 12 See T.B. Pesachim, 118b; T.B. Sotah, 36b, 37a; and Shocher Tob, Ps. 76:1, p. 170b. The first editions add here: "The tribe of Benjamin wished to enter therein, as it is said: ‘There is little Benjamin, their ruler' (Ps. 68:27). They went down (into the sea), and the tribe of Judah began to stone them, as it is said, ‘The princes of Judah cast stones at them' ( ibid. ); and Nachshon sprang into the sea first, and he sanctified His great name in the eyes of all." See also Rabbinic Philosophy and Ethics , pp. 176 ff. The tribe of Judah sanctified His great Name, and entered the sea first, and under the dominion of the hand likewise of the sons of Judah 1 The first edition and MS. Gaster read: "Under the dominion of the hand of the son of Judah, Nachshon." The words in brackets occur in the first editions but not in our MS., which reads: "under the dominion of the hand likewise the sons of Judah entered first." The second edition reads: "under the dominion of the hand of the sons of Judah." (did all Israel enter the sea after them), as it is said, "Judah became his sanctuary, 2 "His sanctuary," in order to sanctify Him. Israel his dominion" 3 The first editions and MS. Gaster add: "of Judah." See Shocher Tob, in loc. , Gen. Rab. 84:17. ( ibid. cxiv. 2). The Egyptians desired 4 See note 5 on p. 329. to follow after Israel, but they turned backwards, 5 See Mekhilta, p. 32a. fearing lest the waters would return over them. What did the Holy One, blessed be He, do? He appeared before them like a man riding on the back of a mare, as it is said, "To a steed in Pharaoh's chariots" (Cant. 1:9). The horse on which Pharaoh rode saw the mare (of God), and it neighed and ran and entered the sea after it. 6 See Agadath Shir Ha-Shirim ix. (cd. Schechter, p. 17); Mekhilta, p. 33a; Tanchuma, Shophetim, § xiv.; and Jalkut Makhiri, Ps. 114, loc. cit.
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The Egyptians saw that Pharaoh had entered the sea, and all of them entered the sea after him, as it is said, "And the Egyptians pursued 7 The MS. has in the margin "and they came." Pharaoh is not mentioned here; cf. next chapter, p. 341. after them" (Ex. 14:9). Forth-with the waters returned, and covered them, as it is said, "And the waters returned, and covered 8 In the MS. the quotation ends here; it is continued in the first editions. || the chariots, and the horsemen" ( ibid. 28). 9 See Tanna de bê Elijahu Rab. 7 p. 43, and cf. ibid. xxiii. p. 123.
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Ben 'Azzai said: Everything is (judged according to the principle of) measure (for measure); just as the Egyptians were proud, and cast the male children into the river, 10 See Jubilees xlviii. 14: "And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the abyss beneath the children of Israel, even as the people of Egypt had cast their children into the river ." See also Wisdom xi. 16. Charles refers also to the following parallels illustrating the lex talionis : Wisd. xi. 7, xii. 23, xvi. 1, xviii. 4, 5; Philo, Adv. Flacc. 20; Josephus, Contra Ap. ii. 13. so the Holy One, blessed be He, cast them into the sea, as it is said, "I will sing unto the Lord, for he hath triumphed triumphantly 1 Just as the Egyptians triumphed over the Israelites by casting their children into the sea , so God triumphed over the Egyptians by casting them into the sea . This seems to be the meaning read into the double expression of "triumphing" in Ex. 15:1. The quotation ends here in the MS. and in the first editions. ; the horse and his rider hath he thrown into the sea" ( ibid. xv. 1).
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Rabbi Shela said: All the children (of the Israelites) whom the Egyptians cast into the river did not die, for the river cast them up, and threw them into the desert of Egypt. 2 See Deut. 32:10, and cf. Ezek. 16:5 with the Midrashic interpretation thereon. The Holy One, blessed be He, brought a rock to the mouth of each one, and a rock to the side of each one. The rock which was at his mouth was feeding him with honey and milk, and the rock which was at their side was anointing 3 The first editions read "feeding." them with oil, like a lying-in woman who anoints 4 The first editions read "feeds." See Jastrow, T.D. 963b, l. 18. her son, 5 See Jalkut, Ex. § 165, and Pal. Targum, Deut. 32:13; T.B. Sotah, 11b; Ex. Rab. xxiii. 8, and Aboth de Rabbi Nathan, loc. cit. as it is said, "And he made him to suck honey out of the rock, 6 The quotation ends here in the MS.; it is continued in the first editions. and oil out of the flinty rock" (Deut. 32:13). When Israel came to the sea, they saw the Holy One, blessed be He, and they recognized Him, and praised Him, and sanctified Him, as it is said, "This is my God, and I will praise him" (Ex. 15:2).
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Rabbi Simon said: On the fourth day the Israelites encamped by the edge of the sea, and to the south 7 Luria thinks that מנגב should be מנגד , "opposite," because the Israelites were encamped towards the east of the sea. See Tosaphoth, ‘Arakhin, 15a; catchword: "Just as." of the sea. The Egyptians were floating like skin-bottles upon the surface of the waters, 8 See T.B. Synhedrin, 108a; Tanna de bê Elijahu Rab. 31 p. 158, based on Job 24:7, referring to the generation of the Flood. See also Wisdom x. 19 and Josephus, Ant. ii. 16. 6. and a north wind went forth and cast them opposite the camp of Israel, and the Israelites went and saw them, and they recognized them, and they said: 1 The first editions read: "and they recognized them, and they said, ‘These are the children of Israel.'" We should read: "and the children of Israel said." This is another instance how the Venice edition (1544) has thoughtlessly copied the Constantinople edition (1514). These (here) were the officials of the palace of Pharaoh, and those (there) were the taskmasters, and they recognized every one, as it is said, "And Israel saw the Egyptians 2 The quotation ends here in the MS. The next word in the verse, "dead," is in the singular number, hence the Midrashic inference. || dead upon the sea shore" ( ibid. xiv. 30).
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Rabbi Reuben said: The entire body follows the head, 3 See T.B. ‘Erubin, 41a. and when 4 Luria's text reads: "When the shepherd is good, and goes on the right way, the sheep follow him." This is practically the reading of the first editions in the next sentence. the shepherd goes astray the sheep go astray after him, as it is said, "For the sins of Jeroboam which he sinned, 5 The quotation ends here in our MS. and wherewith he made Israel to sin" (1 Kings 15:30). When the shepherd is good, all follow after him. 6 The first editions and MS. Gaster add: "Our teacher Moses was a faithful shepherd." Cf. Num. 27:17. The expression "faithful shepherd" in Aramaic is the title of part of the Ẓohar. Moses began to sing, and to utter praises before the Holy One, blessed be He, and all Israel followed him, 7 See T.B. Sotah, 30b, and Midrash on Prov., ed. Buber, p. 38a. as it is said, "Then sang Moses and the children of Israel" (Ex. 15:1). Miriam began to sing and to utter praises, before the Holy One, blessed be He, and all the women followed her, as it is said, "And Miriam the prophetess, the sister of Aaron, 8 The quotation ends here in the MS. took a timbrel… and all the women went out after her" ( ibid. 20). Whence did they have timbrels and chorus in the wilderness? 9 So also in Mekhilta, p. 44a; see also Rashi on Ex. in loc. But the righteous always know and conciliate (God), and are assured that the Omnipresent, blessed be He, performs for them miracles and mighty deeds. Before (the time of) their departure from Egypt they prepared for themselves timbrels and chorus.
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Israel spake before the Holy One, blessed be He: Sovereign of all worlds! These (Egyptians) who have arisen to come against us to destroy us from Thy world, 10 The first editions and MS. Gaster read here: "And all who rise up against us are as though they rose up against Thee. (Destroy them) all in the majesty of Thy might, and in Thy fierce anger they shall be consumed like stubble." as well as all who rise up against us, are as though they had risen up against Thee. Let the majesty of Thy might and Thy fierce anger consume them like stubble, as it is said, "And in the greatness of thine excellency thou overthrowest them that rise up against thee: 1 The quotation ends here in the MS.; it is continued in the first editions. See Ps. 68:34. thou sendeth forth thy wrath, it consumeth them as stubble" ( ibid. 7).
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Israel spake before the Holy One, blessed be He: Sovereign of all worlds ! There is none like Thee among the ministering angels, 2 This is the explanation of the word אלם in the verse: "Who is like unto thee, O Lord, among the Elim ( באלם )?" (Ex. 15:11). and therefore all their descriptive names (contain part of the word) Elo him ("God"); e.g. Micha el || and Gabri el . 3 See Rabbinic Philosophy and Ethics , p. 65, note 1; and Shocher Tob on Ps. 68 p. 160a, Ex. Rab. xxix. 2, and Pesikta, p. 108b; and cf. supra , p. 88. "Who is like unto thee among the divine creatures, 4 "Elim." O Lord?" ( ibid. 11). Pharaoh 5 See infra , p. 341. replied after them 6 i.e. the Israelites. with the tongue, 7 The first editions and MS. Gaster read: "with song and praise in the Egyptian language." saying: "Who is like thee, glorious in holiness, 8 The quotation ends here in the MS. fearful in praises, doing wonders?" ( ibid. ). "Fearful in praise" 9 Our MS. reads, incorrectly, "praises"; the first editions have the right reading, "praise." is not written here, but "fearful in praises"; for the praises of the ministering angels are on high, and the praises of Israel are (uttered on earth) below. "Fearful in praises, doing wonders" ( ibid. ), and thus Scripture says, "But thou art holy, O thou that inhabitest the praises of Israel" (Ps. 22:3).
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"Thou stretchedst out thy right hand, 10 The quotation ends here in the MS.; it is continued in the first editions. the earth swallowed them" (Ex. 15:12). The Holy One, blessed be He, told the earth to bury the slain. 11 See Job 26:5. The first editions read: "The Holy One, blessed be He, said to the earth: Receive thy hosts, the slain." (The earth) said unto Him: Sovereign of all worlds! The waters have killed them, let the waters swallow 12 i.e. bury them. Cf. T.B. Pesachim, loc. cit. them. He answered (the earth) saying: On this occasion receive them; on another occasion such that be killed by thee in the future will I cast into the sea, namely, Sisera and all his host, these will I cast into the sea, as it is said, "The river Kishon swept them 1 Sisera's army. away, 2 The quotation ends here in the MS.; it is continued in the first editions. that ancient river" (Judg. 5:21 ). 3 The first editions add here: "The earth spake before Him: Sovereign of the world! Just as in the hour when only one person was slain I was cursed for his sake, and if I receive all these hosts, how much more so will I be cursed!" MS. Gaster reads almost the same text. (The earth) continued, saying to Him: Give me the oath by Thy right hand, that Thou wilt not claim them at my hand. 4 See Lam. Rab. on Lam. 1:9, and Shocher Tob, Ps. 22 p. 90b. The Holy One, blessed be He, put forth His right hand, and swore to the earth that He would not claim them, as it is said, "Thou stretchedst out thy right hand, the earth swallowed them" (Ex. 15:12). 5 The first editions and MS. Gaster add here: "The ‘right hand' is only an oath, as it is said: ‘The Lord hath sworn by his right hand, and by the arm of his strength' (Isa. 62:8). Forthwith the earth opened her mouth and swallowed them." All the kings 6 The Amsterdam edition has misread the word "kings" and gives "angels." of the earth heard of the departure from Egypt, and the dividing of the Reed Sea; they trembled and feared, 7 See T.B. Synhedrin, 37b; and cf. Josh. 2:9 and ix. 24. and fled from their place, as it is said, "The peoples have heard, they tremble" ( ibid. 14).
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Moses spake before the Holy One, blessed be He: Sovereign of all worlds ! Put Thy dread || and Thy fear upon them, that their heart may be as stone, until Israel has passed through the Jordan, 8 The first editions read "sea." The reading in our MS., "the Jordan," is in agreement with the version of Onkelos on Ex. 15:16. See Liturgy for New Year , Singer, p. 239. MS. Gaster adds: "until Israel has crossed the fords of Arnon." as it is said, "Till thy people pass over 9 In our MS. the quotation ends here; it is continued in the first editions.
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Thou shalt bring them in, and plant them in the mountain of thine inheritance" ( ibid. 16, 17). 10 See Pal. Targum, in loc. Thou shalt bring them in to Thy holy mountain. The Holy One, blessed be He, said to Moses: Moses! Thou hast not said, "Bring us in 9 In our MS. the quotation ends here; it is continued in the first editions. and plant us ," but (thou hast said), "Thou shalt bring them in 1 In our MS. the quotation ends here; it is continued in the first editions. and plant them ." The One who brings in, He also brings out. By thy life ! According to thy words so shall it be. 2 Cf. Deut. Rab. ii. 9, and Num. Rab. 19:13. In this world I shall 3 The first editions read: "thou shalt." MS. Gaster agrees with our MS. here. bring them 4 This was promised to Moses, but by striking the rock at Massah this privilege was forfeited. Luria suggests a variant reading: "Thou hast not said, ‘I will bring them in and I will plant them,' but, ‘Thou wilt bring them in and plant them.' The one who brings them in is the one who brings them out; so shall it be in this world, and in the future world thou wilt bring them in and I will plant them." in, and in the world to come I will plant them as a true plant 5 See Jer. 32:41. which shall not be plucked up out of their land, 6 From "as it is said" to the end of the quotation from Amos 9:15 is missing in the MS., which reads "etc." The first editions read as far as "their land." as it is said, "And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith the Lord thy God" (Amos 9:15); and it (also) says, "The Lord shall reign for ever and ever" (Ex. 15:18). 7 See Rabbinic Philosophy and Ethics , pp. 182–184, for the parallel version from the Talmud.
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CHAPTER XLIII THE POWER OF REPENTANCE [60 A . i.] R EPENTANCE and good deeds 1 See Aboth 4:11 in the name of R. Eliezer ben Jacob. תריס = θυρεός, shield. are a shield against punishment. Rabbi Ishmael 2 The first editions read: "Rabbi ‘Akiba said: ‘Repentance was created and the right hand,'" etc. said: If repentance had not been created, 3 See supra, Chapter III., p. 10. the world would not stand. But since repentance has been created, the right hand of the Holy One, blessed be He, is stretched forth to receive the penitent 4 See T.B. Pesachim, 119a; Tanna de bê Elijahu Ẓutta, xxii. p. 37, xxiii. p. 40; and cf. Ezek. 1:8, with the interpretation in Pesachim, loc. cit. See Jalkut and Targum on Ps. 90:3. every day, and He says, Repent, ye children of men. "Repent, ye children of men" (Ps. 90:8). 5 See supra, pp. 104f. Know thou the power of repentance. 6 The first editions read "charity and repentance"; see next note. Come and see from Ahab, king of Israel, 7 See T.B. Synhedrin, 102b; J.E. i. 281; and also Menorath Ha-Maor, § 284. The word Zedakah (Charity) should be omitted. The first editions add: "who repented sincerely." See also Jalkut, 1 Kings 21 § 222; and T.B. Ta‘anith, 25b. for he had robbed, coveted, 8 The first editions read "oppressed." and murdered, 9 See T.B. Synhedrin, 113a, according to which he introduced idolatry; and cf. T.B. Synhedrin, 48b. Menorath Ha-Maor, loc. cit., reads: "he coveted and murdered"; see Tanna de bê Elijahu Rab. 26 p. 130, and Num. Rab. 14:1. as it is said, "Hast thou killed, and also taken possession?" (1 Kings 21:19). He sent and called for Jehoshaphat, king of Judah, 10 See Jalkut on 1 Kings 21 loc. cit. ; Menorath Ha-Maor, loc. cit. ; T.J. Sotah, 3:4. 18d, which refers to three years of penitence. who gave him thrice daily forty stripes, and in fasting and with prayer he rose up early and retired late, before the Holy One, blessed be He, 11 The first editions add here: "and he studied the Torah all his days." and he did not return any more to his evil deeds. His repentance was accepted, as it is said, || "Seest thou how Ahab humbleth himself 1 In the MS. the quotation ends here. before me? Because he humbleth himself before me, I will not bring the evil in his days" ( ibid. 29).
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Rabbi Abbahu said: Know thou the power of repentance. Come and see from David, king of Israel. 2 See Jalkut on 2 Samuel, § 165, and Menorath Ha-Maor, loc. cit. For the Holy One, blessed be He, had sworn to the forefathers that He would multiply their seed like the stars of the heavens. And David came to count their number. The Holy One, blessed be He, said to him: David ! I have sworn to the forefathers that I would multiply their seed as the stars of the heavens. And thou comest to annul My word. For thy sake the flock is given over to destruction; 3 See 2 Sam. 24:17, and infra, p. 400. The Pesikta, pp. 160b ff., has used P.R.E. and in three hours there fell seventy thousand men, 4 See T.B. Berakhoth, 62b. as it is said, "And there fell of Israel seventy thousand men" (1 Chron. 21:14). Rabbi Simeon said: Only Abishai, son of Zeruiah, fell amongst the Israelites, for he was equal in his good deeds and his knowledge of the Torah to the seventy thousand men, 5 See Midrash Samuel xxxi. (end); T.B. Berakhoth, loc. cit. ; Shocher Tob on Ps. 17 p. 64a; and J.E. i. p. 66. as it is said, "And there fell of Israel seventy thousand men" ( ibid. ). "Men" is not written here, only "man." 6 The MS. has "70,000 men," and above this the letter כ , "as" or "like," has been added by a later writer. And David heard and rent his garments, and clothed himself in sackcloth and ashes, and he fell upon his face to the ground before the ark of the covenant of God. 7 The first editions regard this sentence as a quotation and add: "as it is said." The text is based on Josh. 7:6.
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He sought (to do) penitence, and spake before the Holy One, blessed be He: Sovereign of all worlds ! It is I who have sinned; forgive me, I beseech Thee, my sin. His repentance was accepted, and He said to the angel who had destroyed many ( Rab ) among the people: "Stay thine hand" 8 The first editions read: "Now stay thine hands ." ( ibid. 15). What is the meaning of || "many" ( Rab )? He said to him: Rab (the teacher) has fallen in Israel. 9 See 2 Sam. 3:38: "for a prince and a great man has fallen this day in Israel." What did the angel do? He took his sword and cleaned it with the garment 1 טלית , garment, also "Tallith." of David. David saw the sword of the angel, 2 The first editions add "of death." and he trembled in all his limbs until 3 The first editions add "the day of." his death 4 See Tanna de bê Elijahu Rab. 7 p. 39, and Shocher Tob, Ps. 17 p. 63b. (as it is said, 5 The MS. omits "as it is said"; the first editions have the expression. ) "But David could not go before it 6 The quotation ends here in the MS. to inquire of God; for he was afraid because of the sword of the angel of the Lord" ( ibid. 30).
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Rabbi Joshua said: Know thou the power of repentance. Come and see from Manasseh, 7 See J. E. viii. 281 on the Prayer of Manasseh. The legend dealing with his punishment and repentance occurs in the Apocalypse of Baruch lxiv. 8. Traces of this legend are to be found in the Apostolic Constitutions, ii. 22; also in Anastasius on Ps. 6, quoted by Charles in his Note on Apoc. Baruch, p. 107, where the Targum of 2 Chron. 33:12 f. is given. See also T.B. Synhedrin, 103a. son of Hezekiah, who perpetrated all the evil abominations much more than all the nations. 8 The first editions add here: "of the world, and wrought much evil, and sacrificed to idols, as it is said: ‘He also made his children to pass through the fire in the valley of the son of Hinnom: (and he practised augury, and used enchantments, and practised sorcery, and dealt with them that had familiar spirits, and with wizards): he wrought much evil in the sight of the Lord, to provoke him to anger' (2 Chron. 33:6). He went to Jerusalem dedicating doves to all the host of heaven." MS. Gaster has almost the same reading. He made his son to pass through the fire to Baal outside Jerusalem, causing (doves) to fly, 9 See Mishnah Synhedrin, 3:3. The dove-flying was an occasion for betting. and sacrificing to all the host of heaven. The princes of the troops of the king of Babylon came, 10 See 2 Chron. 33:11, and Menorath Ha-Maor, loc. cit. The first editions read: "The princes of the troops of Assyria came." and they caught him by the hair of his head, and brought him down to Babylon, and they put him in a pan (over) a fire, 1 Luria reads: "in copper fetters," according to the Targum on 2 Chron. 32:11; see Ruth Rab. 5:6, and the Note in Lightfoot's Hor. Heb. et Tal. in Acta Apost. xii. 7. See T.B. Synhedrin, 101b; Targum, 2 Chron., loc. cit. ; Deut. Rab. ii. 13. The reading במולווח , the "hollow brazen horse," occurs in the Targum as well as in Apoc. Baruch; see ‘Arukh, s.v. מולחא . Luria offers a variant reading: דודא דנחשת ; see ‘Arukh, s.v. מליאר —an iron barrel with apertures around which a fire was kindled. See also Agadath Bereshith, 9 (end), and Bacher in R.É.J. xlv. 291 ff. and there he called upon all the other gods 2 Or "strange gods"; the later editions read "idols." to whom he had sacrificed, and not one of them either answered him or saved him. He said: I will call on the God of my fathers with all my heart; perhaps He will do unto me according to all His wonders which He did unto my father. And he called on the God of his fathers with all his heart, and He was entreated of him, and He heard his supplication, as it is said, "And he prayed unto him; and he was intreated of him, 3 The quotation ends here in the MS. and heard his supplication… then Manasseh knew that the Lord he was God" (2 Chron. 33:18). In that hour Manasseh said: There is both judgment as well as a judge.
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Ben 'Azzai 4 The chronology is hopelessly at fault here. Ben ‘Aẓẓai was dead long before the time of Simeon ben Lakish. said: Know thou the power of repentance. Come and see from (the story of) Rabbi Simeon, son of Lakish. He with two || of his friends 5 See T.B. Gittin, 47a, and cf. J.E. xi. 354 f. in the mountains, were robbing 6 The first editions add: "and oppressing." all who passed them on the way. What did he do? He forsook his two companions who were plundering on the mountains, and he returned to the God of his fathers with all his heart. Fasting and praying he arose early and retired late, 7 See Menorath Ha-Maor, loc. cit. before the Holy One, blessed be He, and he was studying the Torah all (the rest of) his days, and (giving) gifts to the needy. He did not return any more to his evil deeds, and his repentance was accepted. On the day when he died, his two companions, who were plundering on the mountains, also died. And they gave a portion in the treasury of the living 8 See the reading in the Menorath Ha-Maor, loc. cit., which has used our book. Our text might be rendered: "They put Rabbi Simeon, son of Lakish, in the treasury of the living." to Rabbi Simeon, son of Lakish, but his two companions (were put) in the lowest Sheol.
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The two companions spake before the Holy One, blessed be He: Sovereign of all the universe ! There is before Thee respect for certain persons. This one was plundering with us on the mountains, and he is in the treasury of the living, whilst the other men are 1 The first editions read: "whilst we are." in the lowest Sheol. He said to them: This one repented in his lifetime, but ye have not repented. They said to Him: Give us the opportunity, and we will repent very sincerely. He said to them: Repentance is only possible until one's death. 2 See Midrash on Prov. 6 (ed. Buber, p. 28a), and cf. Eccles. 9:10 with Midrash thereon.
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A parable—To what is the matter comparable? To a man who wished to take a voyage at sea. If he did not take with him bread and water from an inhabited land, he will not find anything to eat or to drink on the sea. Again, || if a man wish to go to the end of the wilderness, unless he take from some inhabited place bread and water, he will not find anything to eat or to drink in the wilderness. Likewise, if a man did not repent in his lifetime, after his death he cannot repent. 3 The first editions add: "as it is said, ‘He will not regard any ransom; neither will he rest content, though thou givest many gifts'" (Prov. 6:35). But (God) gives to a man according to his ways, as it is said, "I 4 Our MS. reads: "For I the Lord." This does not agree with M.T. the Lord search the heart, 5 In the MS. the quotation ends here; it is continued in the first editions as far as "reins." I try the reins, even to give every man according to his ways, according to the fruit of his doings" (Jer. 17:10).
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Rabbi Nechunia, son of Hakkanah, said: Know thou the power of repentance. Come and see from Pharaoh, king of Egypt, who rebelled most grievously against the Rock, the Most High, 6 Luria suggests another reading: "the Rock of Eternity." The Menorath Ha-Maor, loc. cit., reads: "Sovereign of Eternity." as it is said, "Who is the Lord, that I should hearken unto his voice?" (Ex. 5:2). 7 See the preceding chapter of our book, p. 331. In the same terms of speech in which he sinned, he repented, as it is said "Who is like thee, O Lord, among the mighty?" ( ibid. xv. 11). The Holy One, blessed be He, delivered him from amongst the dead. Whence (do we know) that he died? 1 In the Reed Sea. The first editions read: "that he did not die." Because it is said, "For now I had put forth my hand, 2 The quotation ends here in the MS. and in the first editions. and smitten thee" ( ibid. ix. 15). 3 The 1st ed. and Gaster MS. read here: "But in very deed, for this cause have I made thee to stand" (Ex. 9:16). The 2nd ed. adds: "And the Holy One, blessed be He, raised him up from amongst the dead to declare the might of His power. Whence (do we know) that He raised him up? Because it is said: ‘ But in very deed for this cause have I made thee to stand, for to shew thee my power, and that my name may be declared throughout all the earth'" (Ex. 9:16). He went and ruled in Nineveh. The men of Nineveh were writing fraudulent deeds, and everyone robbed his neighbour, and they committed sodomy, 4 Cf. Pesikta, p. 161a, and Jalkut, Jonah, § 550. and such-like wicked actions. When the Holy One, blessed be He, sent for Jonah, to prophesy against (the city) its destruction, Pharaoh hearkened and arose from his throne, rent his garments and clothed himself in sackcloth and ashes, and had a proclamation made to all his people, that all the people should fast for two 5 The first editions read: "three days." days, || and all who did these (wicked) things 6 The first editions read: "All who did not do these things." should be burnt by fire. What did they 7 The first editions read: "he." do? The men were 8 The first editions read: "He made the men stand on one side." on one side, and the women on the other, and their children were by themselves; all the clean animals were on one side, 9 The first editions add: "and all the unclean animals were on the other side." Luria thinks that "male animals" and "female animals" would be a more appropriate reading. See the reading in the Menorath Ha-Maor, loc. cit. Jalkut Jonah, loc. cit., omits it. and their offspring were by themselves. The infants saw the breasts of their mothers, (and they wished 1 The words in brackets, which are missing in our MS., occur in the first editions. ) to have suck, 2 The Menorath Ha-Maor, loc. cit., reads: "To have suck and they did not permit it, and they wept, and the mothers saw their offspring and they wished to give them suck, and they were unable and they wept." See T.B. Ta‘anith, 16a, and T.J. Ta‘anith 2:1. 65b. and they wept. The mothers saw their children, (and they wished 1 The words in brackets, which are missing in our MS., occur in the first editions. ) to give them suck. By the merit of 4123 children more than twelve hundred thousand men (were saved), as it is said, "And should not I have pity on Nineveh, 3 The quotation ends here in the MS.; in the first editions it concludes with the word "city." The preceding part of the sentence reads in the first editions: "By (their) merit there were more than twelve hundred thousand men." that great city; wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" (Jonah 4:11); "And the Lord 4 The MS. and the first editions read "the Lord"; M.T. has "God." repented of the evil, 5 The quotation ends here in the MS.; in the first editions it concludes with the word "said." which he said he would do unto them" 6 See the reading in the Menorath Ha-Maor, loc. cit. ( ibid. iii. 10). For forty years was the Holy One, blessed be He, slow to anger with them, corresponding to the forty days during which He had sent Jonah. 7 Menorath Ha-Maor, loc. cit. , reads: "when He spake to Jonah." After forty years they returned to their many evil deeds, more so than their former ones, and they were swallowed up like the dead, in the lowest Sheol, as it is said, "Out of the city of the dead 8 R.V. has "populous," but in margin, "city of men." Nineveh was destroyed by Nebuchadnezzar; see T.B. Megillah, 11b. they groan" (Job 24:12).
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The Holy One, blessed be He, sent by the hand of His servants, the prophets, to Israel 9 The first editions read: "to prophesy against Israel and He said." (saying), "O Israel, return unto the Lord thy God" (Hos. 14:1). 10 The use of these verses from Hosea seems to suggest that this entire chapter on Repentance was originally a homily for the Sabbath of Repentance, i.e. the Sabbath before the Day of Atonement. This suggestion seems to be reasonable, because the reference to Jonah would be appropriate on the Sabbath before it was read. The Book of Jonah is the Haphtarah at Minchah on the Day of Atonement; see supra, Chapter X. (Even) unto Him whose voice ye heard at Mount Sinai, saying, "I, the Lord, am to be thy God" (Ex. 20:2).
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"For thou hast fallen by thine iniquity" (Hos. 14:1). "And thy wealth" 1 The first editions read: "By thy glory and thy wealth." is not written here, but "For thou hast fallen by thine iniquity ." It is not written here, "Take with you silver and gold," || but "Take with you words" ( ibid. 2). It is not written here, "And we will render silver and gold," but "And we will render as bullocks (the offering of) our lips" ( ibid. ). 2 See Menorath Ha-Maor, § 279; Tanna de bê Elijahu Ẓutta ix. p. 189; T.B. Synhedrin, 96b; and cf. 4 Ezra 4:39.
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Rabbi Jehudah said: If Israel will not repent they will not be redeemed. 3 See T.B. Synhedrin, 93a, and T.J. Ta‘anith, loc. cit. Israel only repents because of distress, 4 See Tanna de bê Elijahu Rab. 21 p. 116; and Tanna de bê Elijahu Ẓutta iv. p. 180, and xiv. p. 196. See also Assumption of Moses, i. 18. and because of oppression, and owing to exile, and because they have no sustenance. Israel does not repent quite sincerely 5 Lit. "Does not do a great repentance." until Elijah 6 The first editions add: "Of blessed memory," or, "May his memory be a blessing"; see supra, p. 2. note 7. Cf. Luke i. 16f. comes, as it is said, "Behold, I will send you 7 In the MS. the words from "Elijah" to "come" are omitted. In the first editions the entire verse is given. Elijah, the prophet, 8 See Seder ‘Olam Rab. 17 p. 36a, b. before the great and terrible day of the Lord come. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (Mal. iv. 5, 6).
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Blessed art thou, O Lord, who delightest in repentance. 9 See Singer, p. 46. This is the fifth benediction of the Shemoneh 'Esreh. Does our Midrash wish to associate Elijah with this benediction?
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CHAPTER XLIV AMALEK AND ISRAEL [61 B . i.] R ABBI J OCHANAN , son of Nuri, said: (After) 1 "After" is wanting in our MS.; it occurs in the first editions. all the mighty deeds and wonders which the Holy One, blessed be He, did unto Israel in Egypt, and at the Reed Sea, they repeatedly tempted the Omnipresent 2 The first editions read: "The Holy One, blessed be He." ten times, 3 Read ער , instead of עוד . See Aboth, 5:4, and Aboth de R. Nathan ( b ) xxxiv. p. 49b. as it is said, "Yet have they tempted me these ten times" (Num. 14:22). Moreover, they slandered the Holy One, blessed be He, saying: He 4 The first editions read: "The Lord." has forsaken us in this wilderness, and His Shekhinah is not in our midst, as it is said, "Is the Lord among us, 5 In the MS. the quotation ends here. or not?" (Ex. 17:7). 6 See Ps. 78:22; and cf. infra, pp. 436f.
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Rabbi Joshua, 7 The MS. reads incorrectly: "Ishmael, son of Korcha." MS. Gaster reads: "Simeon." son of Korchah, said: After this section what is written? "Then came Amalek" ( ibid. 8). Amalek came against them to punish them. He who comes from || a journey should be met on the way with food and drink. (Amalek) saw them faint and weary, owing to the Egyptian bondage and the affliction of the journey, and he did not take to heart 8 To have pity on them, or to fear God, so as not to afflict them. See Tanna de bê Elijahu Rab. 24 p. 126: "Eliphaz the father of Amalek advised his son to go and dig wells for Israel, but he met them with the sword." the precept of "Honour," 9 The fifth commandment is probably referred to here; see previous note, 8. The MS. alone reads: "the precept of ‘Honour'" The Book of Jubilees offers a parallel to this idea in the disobedience of the children of Esau, who forced him against his will to attack Jacob; see Jubilees xxxvii. 1 ff. but he stood by the way like a she-bear, bereaved by man 1 "By man" occurs in the MS only. (and eager) to slay mother and children, 2 See supra, p. 281; cf. 1 Sam. 15:33. as it is said, "How he met thee by the way" (Deut. 25:18).
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Rabbi Azariah 3 The first editions and MS. Gaster read: "Zechariah." said: Amalek was a descendant 4 Lit. "grandson." of Esau, and because of his ancestor's 5 Lit. "grandfather's." See Pal. Targ. Ex. 17:8, and Targum on Cant. 2:15. enmity he came against them to punish them. The cloud 6 The first editions read: "The Pillar of Cloud." was surrounding 7 Cf. Deut. 32:10 and Pal. Targum, Deut. 25:18. See also Mekhilta, p. 53a: "The clouds surrounded the Israelites on all four sides." the camp of Israel like a city surrounded by a wall. 8 Cf. Zech. 2:5. The adversary and enemy 9 Cf. Lam. 4:12 for phraseology. were unable to touch them, but (when) anyone needed a ritual bath 10 Cf. T.B. Pesachim, 68a; T.B. Gittin, 60a; Num. Rab. 7:1; and see J.E. viii. 588 on the "Ritual Bath." the cloud excluded him from the camp of Israel, because the camp of Israel was holy, as it is said, "Therefore shall thy camp be holy" ( ibid. xxiii. 14), and (then) Amalek was smiting and slaying 11 The MS. reads: "vehôlekh," "and going"; the first editions read: "vehôreg," "and slaying." The latter seems to be the more correct reading. the hindmost of those who were beyond the cloud, 12 For another interpretation, see Tanchuma, Ki Têzê, § ix., and Pesikta, p. 27b. See infra, p. 389. as it is said, "And he smote the hindmost of thee, 13 In the MS. the quotation ends here; it is continued in the first editions. all that were feeble behind thee" ( ibid. xxv. 18).
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Moses said to Joshua: Choose men for us, houses 14 The first editions read: "sons." of the fathers, 15 See T.B. Kiddushin, 76b. men who are mighty in strength and valour, 16 The first editions add: "who fear Heaven." See Mekhilta, p. 53b: "Amalek did not fear Heaven." Cf. Ex. Rab. xxvi. 3. and go forth and do battle with Amalek. Moses, Aaron, and Hur stood on a high place, 17 See Nachmanides on Ex. 17:9. in the camp 18 The first editions read: "in the midst of the camp." of Israel, one on his right hand, and one on his left. Hence thou mayest learn that the precentor 19 The MS. has an abbreviation: "Sheshaz"; lit. "that the Messenger of the Congregation." The 1st ed. agrees. is prohibited to officiate unless there are two (men) standing with him, 1 See Mekhilta, p. 54b, Pesikta, p. 22a, and Tanchuma Beshallach, § xxviii. Was the custom mentioned in our book applicable only to public prayer on Fast Days (for rain or when war arose)? See Tur, Orach Chayyim, 566. in the camp 18 The first editions read: "in the midst of the camp." of Israel, one on his right hand, and one on his left. Hence thou mayest learn that the precentor 19 The MS. has an abbreviation: "Sheshaz"; lit. "that the Messenger of the Congregation." The 1st ed. agrees. is prohibited to officiate unless there are two (men) standing with him, 1 See Mekhilta, p. 54b, Pesikta, p. 22a, and Tanchuma Beshallach, § xxviii. Was the custom mentioned in our book applicable only to public prayer on Fast Days (for rain or when war arose)? See Tur, Orach Chayyim, 566; and Beth Joseph, 566. 7. || one on his right hand and one on his left.
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All the Israelites (were standing 2 The MS. omits "were standing." The first editions have this reading. ) outside (their tents 3 This is missing in the MS., but occurs in the first editions; the next words up to "tents" are found in the MS. only. ); they had gone forth from their tents, and saw Moses kneeling on his knees, and they were kneeling on their knees. 4 Cf. Jalkut, Ex. § 264. He fell on his face to the ground, and they fell on their faces to the ground. He spread out the palms of his hands towards the heavens, and they spread out their hands to heaven. 5 The first editions read: "to their Father who is in Heaven." See T.B. Rosh Ha-Shanah, 29a. Just as 6 The first editions read: "Hence thou mayest learn." the precentor officiates, in like manner all the people answer 7 The first editions add: "Amen." See Jalkut ( loc. cit .), which omits "Amen"; see also T.B. Berakhoth, 49b. after him.
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The Holy One, blessed be He, caused Amalek and his people to fall into the hand of Joshua, 8 The first editions read: "to fall by the edge of the sword." as it is said, "And Joshua discomfited 9 In the MS. the quotation ends here; it is continued in the 1st ed. Amalek and his people with the edge of the sword" (Ex. 17:13). 10 See Targum on Cant. 2:16, and cf. Pal. Targum on Num. 21:1.
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Rabbi Shela said: The Holy One, blessed be He, wished to destroy, to cut off all the seed of Amalek. What did the Holy One, blessed be He, do? He put forth His right hand and took hold of the throne of His glory, and swore that He would destroy and cut off all the seed of Amalek, 11 The first editions add: "from this world and from the world to come." as it is said, "And he said, Because there is a hand against the throne 9 In the MS. the quotation ends here; it is continued in the 1st ed. of the Lord, the Lord will wage war against Amalek" ( ibid. 16).
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Rabbi Phineas said: (After 12 The MS. omits: "after"; it occurs in the first editions. ) forty years Moses wished to say to Israel: Do ye remember that which ye said in the wilderness—"Is the Lord among us, 13 The MS. omits: "or not"; it occurs in the first editions. or not?" ( ibid. 7). 1 See T.B. ‘Abodah Ẓarah, 5b. But Moses said: If I speak 2 The MS. adds: "not"; this is probably an error; it does not occur in the first editions. thus to Israel, behold I will put them to shame, and whosoever puts (his fellow) to shame will have no portion in the world to come. 3 See Aboth 3:12; T.B. Megillah, 25b, and Pal. Targum on Deut. 6:16. The first editions add: "But I will tell them the story of Amalek, and they will understand what is written (immediately) preceding this story.
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A parable—To what is the matter to be compared? To a king 4 The legend is also given by Tanchuma, Ki Têzê, § ix., translated in Rabbinic Philosophy and Ethics, pp. 190 f. who had || a garden and a dog chained at the entrance to the garden. The king was sitting in his upper room, watching and looking at all that (transpired) in the garden. The friend of the king entered to steal (fruit) from the garden, and he incited the dog against him, and it tore his garments. The king said: If I say to my friend, Why didst thou enter my garden? behold I will put him to shame; therefore, behold, I will say to him: Didst thou see that mad dog, how it tore thy clothes? 5 The first editions add: "not knowing that thou art my friend." And he will understand what he has done. Likewise spake Moses: Behold, I will tell Israel the story of Amalek, and they will understand what is written before it; therefore Moses said: "Remember what Amalek did unto thee 6 In the MS. the quotation ends here; it is continued in the first editions. by the way, as ye came forth out of Egypt" (Deut. 25:17).
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The Israelites said to our teacher Moses: Moses ! One Scripture text says, "Remember the Sabbath day, to keep it holy" (Ex. 20:8); and it is written, "Remember what Amalek did unto thee" (Deut. 25:17). How can these two texts be fulfilled? 7 Or: "established." See Tanchuma, Ki Têzê, loc. cit. The first editions add: "this ‘Remember' and that ‘Remember.'" He said to them: The cup of spiced wine 8 " קונדיטון " ( conditum, κoνδîτoν ); cf. Rabbinic Philosophy and Ethics , p. 101. is not to be compared to the cup of vinegar. 1 The MS. reads "sumin," the first editions have "chomez," and then add: "this is a ‘cup,' and that is a ‘cup.'" The precept to "remember" the Sabbath is explained by the Rabbis to refer to the Kiddush, or sanctification of the Sabbath over the cup of wine; see Singer, p. 124. This "Remember" is in order to observe and to sanctify the Sabbath day, 2 See supra, p. 138. and the other "Remember" is in order to destroy and to cut off all the seed of Amalek, as it is said, "Therefore it shall be, when the Lord thy God hath given thee rest 3 In the MS. the quotation ends here. The first editions read: "‘Remember what Amalek did unto thee' (Deut. 25:17), and when thou comest to the land ‘thou shalt not forget'" ( ibid. 19). from all thine enemies… thou shalt not forget" ( ibid. 19). 4 See T.B. Synhedrin, 20b. Amalek was to be punished, and this Divine decree was not to be forgotten when Israel had their own land and king. This duty of executing Divine justice devolved upon Saul as the first king of the Israelites. || Israel forgot to destroy and to cut off all the seed of Amalek, but the Holy One, blessed be He, did not forget. 5 See Tanchuma, Ki Têzê, loc. cit. ; Pesikta (Ẓachor), p. 26a, and Lam. Rab. 5:1. When Saul reigned, Samuel said to him: "Thus saith the Lord of hosts, I have marked that which Amalek did to Israel…. Now go and smite Amalek, and utterly destroy all that they have" (1 Sam. 15:2, 3). What is the meaning of "all that they have"? Even all the living male creatures. 6 On משחין בקיר see Lexica. "Spare them not, but slay" ( ibid. ). Saul took the men of war, and he went out to meet Amalek. When Saul came to the crossing of the ways, he stood still, and thought in his heart, 7 See T.B. Joma, 22b: Midrash Samuel (ed. Buber), xviii. p. 50a. as it is said, "And Saul came to the city of Amalek, 8 In the MS. the quotation ends here; in the first editions the verse is continued. and argued 9 וירב might be interpreted in the sense of meditating. See R. V. in the valley" ( ibid. 5). Saul said: If the men have sinned, what 10 The first editions add here: "Have the women done amiss? If the women have sinned, what have the children done amiss? If the children have sinned." have the beasts done amiss? A Bath Kol 11 The text in 1 Samuel 15:19 says: "Why hast thou not hearkened unto the voice of the Lord?" The Bath Kol was a Heavenly voice; see supra, p. 225. came forth, saying to him: Saul ! Be not more righteous than thy Creator, 1 Cf. 4 Ezra 8:47; T.B. Joma, loc. cit. ; and Eccles. Rab. to Eccles. 7:16. as it is said, "Be not righteous overmuch" (Eccles. 7:16).
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Rabbi said: When Saul came to the camp of Amalek he saw the children of Israel tarrying 2 The first editions read: "Jethro mixed up in the midst"; this reading is probably the correct text. in the midst of Amalek. 3 The Kenites dwelt among the Amalekites. He said to them: Separate yourselves from the midst of Amalek, as it is said, "And Saul said unto the Kenites, Go, depart, get you down 4 In the MS. the quotation ends here; in the first editions it is continued. from among the Amalekites, lest I destroy you with them" (1 Sam. 15:6). Did Jethro show loving-kindness to all Israel? But did he not show loving-kindness to Moses our teacher alone? Hence thou mayest learn || that whosoever shows loving-kindness unto one of the great men of Israel is considered as though he had shown loving-kindness unto Israel. 5 See T.B. Berakhoth, 63b; Midrash Samuel, loc. cit., and Cant. Rab. on Cant. 2:5. Because of the loving-kindness which he showed, his children were saved from among the Amalekites. 6 The first editions add here: "as it is said, ‘So the Kenites departed from among the Amalekites'" (1 Sam. 15:6).
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Rabbi José said: When Sennacherib came to the land (of Israel), all the nations who were in the regions round about the land of Israel saw the camp of Sennacherib, and feared greatly, and every man fled from his place, as it is said, "I have removed the bounds of the peoples, 4 In the MS. the quotation ends here; in the first editions it is continued. and have robbed their treasures" (Isa. 10:13). They went into the wilderness, and intermixed with the children of Ishmael, 7 The Ishmaelites dwelt hard by the Amalekites; see supra, p. 220. and all of them were (composed of) ten peoples, as it is said, "The tents of Edom, and the Ishmaelites; 8 In the MS. the rest of the verses up to the word Assyria are omitted; as usual, "etc." replaces the part left out. Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; Philistia, with the inhabitants of Tyre; Assyria also is joined with them" (Ps. 83:6, 7, 8). 9 See T.B. Sukkah, 52b. All of them are destined to fall by the hand of the Son of David, as it is said, "O my God, make them like the whirling dust" ( ibid. 13). 1 This Messianic passage is omitted in the modern editions owing to the fear of the censor. The ten nations mentioned in the Psalm are, of course, only memories of the past. The MS. adds "etc." at the end of its quotation; the verse continues: "As stubble before the wind." "As the fire that burneth the forest, 2 Thus far the MS. quotes this verse. and as the flame that setteth the mountains on fire" ( ibid. 14). "So pursue them with thy tempest, 2 Thus far the MS. quotes this verse. and terrify them with thy storm" ( ibid. 15).
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CHAPTER XLV THE GOLDEN CALF [62 B . ii.] R ABBI S IMEON BEN J OCHAI said: When the Holy One, blessed be He, was revealed to Moses out of the thorn-bush, in order to send him to Egypt, Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds! 1 This is also the reading of the Prague edition. The Venice edition omits "all." Swear to me that all things which I desire to do, 2 Just as God agreed to comply with the request of Moses in Ex. 8:13 and xxxiii. 17, and Num. 16:31. Thou wilt do, so that I should not speak words before Pharaoh, and Thou wilt not fulfil them, for then will he slay me. And He swore unto him that "whatsoever thou || desirest to do, I will do, except with reference to two things," (namely,) to let him enter the land (of Canaan), 3 Cf. Deut. 4:21. and (to postpone) the day of (his) death. Whence do we know that He swore unto him? Because it is said, "By myself have I sworn, saith the Lord, the word is gone forth from my mouth in righteousness" (Isa. 45:23). 4 The quotation from Genesis (22:16) given in the printed texts is hardly applicable to Moses. The quotation as in our text does not quite agree with M.T., which omits "saith the Lord." When Israel received the commandments they forgot their God 5 Cf. Ps. 106:21. after forty days, and they said to Aaron: The Egyptians were carrying their god, and they were singing and uttering hymns 6 See supra, p. 333; Pal. Targum on Ex. 32:5; T.J. Sotah 3:4. 19a; and see also Num. Rab. 9:49. before it, and they saw it before them. Make unto us a god like the gods of the Egyptians, and let us see it before us, as it is said, "Up, make us a god" (Ex. 32:1).
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They betook themselves to the one who carried out the words of Moses, 1 The Venice text reads: "to the companions of Moses." (to) Aaron his brother, and Hur, the son of his sister. Whence (do we know) that Hur was the son of (Moses') sister? Because it is said, "And Caleb took unto him Ephrath, 2 The quotation ends here in the MS.; it is continued in the first editions. which bare him Hur" (1 Chron. 2:19). Why was Miriam's name called Ephrath? 3 See T.B. Sotah, 11b; and Ex. Rab. i. 17. Because she was a daughter of the palace, 4 פלמיני ( palatinus ; παλατîνoς , παλατίνη ), a palatina, a daughter of a nobleman. See Midrash Agadah, Ex. p. 122. a daughter of kings, one of the magnates of the generation; for every prince and great man who arose in Israel had his name called an Ephrathite, as it is said, "And Jeroboam, the son of Nebat, an Ephrathite" 5 R.V. has: "Ephraimite." Jeroboam was of the tribe of Ephraim; he was not an inhabitant of the city of Ephrath, but of Zeredah. See 1 Kings 11:26. (1 Kings 11:26); and it says, "And David was the son of that Ephrathite" (1 Sam. 17:12). Was he then an Ephrathite? Was he not of the tribe of Judah? But he was a nobleman, 4 פלמיני ( palatinus ; παλατîνoς , παλατίνη ), a palatina, a daughter of a nobleman. See Midrash Agadah, Ex. p. 122. a son of kings, one of the magnates of the generation. But since Hur was of the tribe of Judah, and one of the magnates of the generation, he began to reprove Israel with harsh words, 6 See Num. Rab. 15:7; Ex. Rab. xli. 7, xlviii. 4; and Lev. Rab. 10:3. and the plunderers 7 The first editions read: "despised ones." See Tanchuma Tezavveh, § x. Whilst Moses ascended Mount Sinai, Aaron and Hur were left in charge of the Israelites; and when Moses descended the Mount he refers to Aaron only. Hence the inference that Hur was dead. See Rabbinic Philosophy and Ethics, pp. 205 f.; parallels to Rabbinic literature are given there, p. 206, note 1. who were in Israel arose against him, and slew him.
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Aaron arose || and saw that Hur, the son of his sister, was slain; and he built for them an altar, as it is said, "And when Aaron saw this, 8 MS. omits this first part of the quotation. The first editions read: "And Aaron saw (what had happened) to Hur, for he was slain; and he built an altar, as it is said, ‘And Aaron saw' (Ex. 32:5). What did he see? (He saw) that Hur, the son of his sister, had been slain, and he built an altar, as it is said, ‘ And he built an altar'" ( ibid. ). See Rashi, in loc. , and Midrash Agadah, Ex. p. 181. he built an altar before it" (Ex. 32:5).
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Aaron argued with himself, saying: If I say to Israel, Give ye to me gold and silver, they will bring it immediately; but behold I will say to them, Give ye to me the earrings of your wives, and of your sons, 1 The first editions add: "and of your daughters." and forthwith the matter will fail, 2 See Tanchuma, Ki Thissa, § xix., and Ẓohar, Ex. 192a. as it is said, "And Aaron said to them, Break off the golden rings" ( ibid. 2). The women heard (this), but they were unwilling 3 The first editions add: "and they did not consent." to give their earrings to their husbands; but they said to them: Ye desire to 4 The "addition" (Tosaphoth) to Rashi on T.B. Megillah, 22b, reads as in our MS., but the first editions read: "To make an idol, and an abomination without power in it to deliver—we will not listen to you." make a graven image and a molten image without any power in it to deliver. The Holy One, blessed be He, gave the women their reward in this world and in the world to come. What reward did He give them in this world? That they should observe the New Moons 5 This custom is referred to in T.J. Pesachim 4:1. 30d; T. J. Ta‘anith 1:6. 64c; see "addition" (Tosaphoth) to Rashi on T.B. Megillah, loc. cit. ; Jarchi's Manhig, 43, and Rokeach, 228, and cf. infra , p. 410. more stringently than the men, and what reward will He give them in the world to come? They are destined to be renewed like the New Moons, as it is said, "Who satisfieth thy years with good things; 6 The quotation ends here in the MS. and in the first editions. so that thy youth is renewed like the eagle" (Ps. 103:5).
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The men saw that the women would not consent to give their earrings to their husbands. What did they do? Until that hour the earrings were (also) in their own ears, after the fashion of the Egyptians, and after the fashion of the Arabs. 7 See Judg. 8:24, which speaks of the earrings of the Ishmaelites. They broke off their earrings which were in their own ears, and they gave (them) to Aaron, as it is said, "And all the people brake off || the golden rings which were in their ears" (Ex. 32:3). "Which were in the ears of their wives" is not written here, but "which were in their ears." Aaron found among the earrings one plate of gold upon which the Holy Name was written, and engraven thereon was the figure of a calf, and that (plate) alone did he cast into the fiery furnace, 8 See Pal. Targum on Ex. 32:24. as it is said, "So they gave it me: 9 This first part of the verse is given by the first editions, the MS. omits the quotation here, although "as it is said" is given. and I cast it into the fire, and there came out this calf" ( ibid. 24). It is not written here, "And I cast them in," but "And I cast it in the fire, and there came out this calf." The calf came out lowing, and the Israelites saw it, 1 "And they went astray after it" is omitted by the first editions, but it is preserved by R. Bechai in his comm. on Ex. in loc. and they went astray after it.
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Rabbi Jehudah said: Sammael 2 The later editions read: "Satan." See Introduction, p. li. entered into it, and he was lowing to mislead Israel, as it is said, "The ox knoweth his owner" 3 The owner is Satan according to the Midrash; see T.B. Berakhoth, 32a, and cf. Ps. 106:19, 20. The first editions add here: "All Israel saw it, and kissed it, and bowed down to it, and sacrificed to it." (Isa. 1:3).
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The Holy One, blessed be He, said to Moses: Israel has forgotten the might of My power, which I wrought for them in Egypt and at the Reed Sea, 4 See Ps. 106:22. and they have made an idol for themselves. He said to Moses: 5 The first editions and MS. Gaster read: "as it is said, ‘Go, get thee down: for thy people have corrupted themselves' (Ex. 32:7). He spake to Moses: ‘Go, get thee down, for thy people have corrupted themselves.'" Go, get thee down from thy greatness. 6 See Rabbinic Philosophy and Ethics , p. 207. Moses spake before the Holy One, blessed be He: Sovereign of all the worlds! Whilst Israel had not yet sinned before Thee, Thou didst call them "My people," as it is said, "And I will bring forth my hosts, my people" (Ex. 7:4). Now that they have sinned before Thee, Thou sayest unto me, "Go, get thee down, for thy people have corrupted themselves" ( ibid. xxxii. 7). They are Thy people, and Thine inheritance, as it is said, "Yet they are thy people and thine inheritance" (Deut. 9:29).
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Moses took || the tables (of the law), 7 See T.J. Ta‘anith 4:4. 68b, and Ex. Rab. xxviii. 1. Moses took them against the will of the heavenly host. and he descended, and the tables carried their own weight 8 See Rabbinic Philosophy and Ethics, p. 212; cf. T.B. Sotah, 35a, with reference to the ark of the Covenant and its transportation. MS. Gaster reads: "When Moses came to the camp and saw the calf." and Moses with them; but when they beheld the calf and the dances, 9 The first editions read: "the cymbals, the dances, and the calf." the writing fled from off the tables, 10 Cf. Aboth de R. Nathan ( a ) xli. p. 67a; T.B. Pesachim, 87b; Lekach Tob, Ex. p. 102a, and see Pal. Targum on Ex. 32:19. The first editions read: "fled and flew away from off the tables." and they became heavy in his hands, 11 See T.B. Nedarim, 38a, and Deut. Rab. iii. 12. and Moses was not able to carry himself and the tables, and he cast them from his hand, 1 See T.B. Sabbath, 87b. and they were broken beneath the mount, as it is said, "And Moses' anger waxed hot, 2 Thus far the quotation in the MS.; the printed texts give the latter part of the verse only. and he cast the tables out of his hands, and brake them beneath the mount" 3 See Rashbam's comm. in loc. (Ex. 32:19).
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Moses said to Aaron: What hast thou done to this people? Thou hast made them unruly, like a woman who is unchecked 4 For the phrase cf. Num. 5:18 with Pal. Targum thereon. See also supra , p. 100, and cf. Num. Rab. 9:49. owing to immorality. He said to Moses: I saw what they did to Hur, and I feared very greatly.
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Rabbi said: All the princes were not associated in the affair of the calf, as it is said, "And upon the nobles 5 "Azilê." See T.B. Megillah, 10b; Tanna de bê Elijahu Rab. 9 p. 52, and cf. Kallah 1 (end). of the children of Israel 6 Thus far the quotation in the MS.; in the first editions it is continued. he laid not his hand" ( ibid. xxiv. 11). The word ("Azilê") means the "princes," therefore they were accounted worthy to gaze upon the glory 7 The first editions read: "the presence." of the Shekhinah, as it is said, "And they saw the God of Israel" ( ibid. 10). 8 P.R.E. identifies here the Shekhinah with the Deity.
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Rabbi Jehudah said: The tribe of Levi 9 See T.B. Joma, 66b, and T.B. Chagigah, 6b. also did not associate itself in the affair of the calf, as it is said, "Then Moses stood in the gate of the camp, 6 Thus far the quotation in the MS.; in the first editions it is continued. and said, Whoso is on the Lord's side (let him come) unto me. And all the sons of Levi gathered themselves together unto him" ( ibid. xxxii. 26). Moses saw that the tribe of Levi was with him. 10 The first editions read: "had not associated itself with them." He became strengthened with his might, and he burnt the calf with fire, 11 The first editions and MS. Gaster read: "Forthwith was he strengthened and endowed with might, that he took the calf and burnt it with fire." and powdered it, like the dust 12 Read כעפר , as in MS. Gaster and the Venice edition. of the earth, and he cast its dust upon the face of the waters, as it is said, "And he took the || calf which they had made" ( ibid. 20). He made Israel drink the water (with the dust of the calf). Everyone who had kissed the calf with all his heart, his upper lip and his bones 1 The first editions read: "his lips became golden." became golden, 2 Cf. the legend of Midas in Ovid's Metam. xi. See also Pal. Targum, Ex. 32:20, and cf. Jalkut Makhiri on Ps. 78 p. 15a. and the tribe of Levi slew him, 3 See Tanna de bê Elijahu Rab. 4 p. 17, and cf. T.B. Joma, loc. cit. until there fell of Israel about three thousand men, 4 The quotation does not appear in the printed editions. as it is said, "And the sons of Levi did according to the word of Moses" ( ibid. 28).
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The Holy One, blessed be He, sent five angels to destroy Israel. (The angels were) Wrath, Anger, Temper, Destruction, and Glow of Anger. 5 See Ex. Rab. xli. 5 (end); Shocher Tob on Ps. 7 p. 33b; Tanchuma (ed. Buber), Ex. pp. 57a, b; Deut. Rab. iii. 11; and cf. T.B. Sabbath, 55a; T.B. Nedarim, 32a; and T.B. Berakhoth, loc. cit. Moses heard, 6 God's threat to destroy Israel; see Ex. 32:10. and he went to invoke Abraham, Isaac, and Jacob 7 See Jalkut on Ps. 7 § 637: "He went to the cave of Machpelah," as in our MS.; this phrase does not occur in the printed editions of our book. See also Midrash Agadah, Ex. p. 182. For a parallel in Christian literature see the Acts of Andrew and Matthias ( A.N.C.L . xvi. p. 356); cf. also 4 Ezra 7:106 f., and Assumption of Moses, xii. 6. at the Cave of Machpelah, and he said: If ye be of the children of the world to come, stand ye before me in this hour, for behold your children are given over like sheep to the slaughter. 8 For this phrase see Jer. 12:3. Cf. T.B. Sabbath, 129b. Abraham, Isaac, and Jacob stood there before him. Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds ! Didst Thou not swear to these (forefathers) thus to increase their seed like the stars of the heaven, as it is said, "Remember Abraham, Isaac, and Israel, 9 The quotation ends here in the MS. and the first editions. thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven" ( ibid. 18).
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By the merit of the three patriarchs, the three angels, Wrath, Anger, and Temper, were restrained from (doing harm to) Israel. But two (angels) remained. Moses spake before the Holy One, blessed be He: Sovereign of all the universe ! For the sake of the oath which Thou didst swear unto them, keep back (the angel) Destruction || from Israel, as it is said, "To whom thou swarest by thine own self" ( ibid. ); and Destruction was kept back from Israel, as it is said, "But he, being full of compassion, forgave their iniquity, 1 In the MS. the quotation ends here, it is continued in the first editions. See Wisdom xviii. 22, 25 for a parallel. and destroyed 2 i.e. there was no "Destruction." Cf. Deut. 10:10. (them) not" (Ps. 78:88). Moses spake before the Holy One, blessed be He: Sovereign of all worlds! For the sake of Thy great and holy Name, which Thou didst make known unto me, 3 The first editions and MS. Gaster read: "For the sake of the oath which thou didst swear unto me." hold back from Israel (the angel called) Glow of Anger, (as it is said, 4 "As it is said" is wanting in the MS.; it occurs in the first editions. ) "Turn away from thy fierce 5 חרון , fierce; also used as the name of the angel here. anger " (Ex. 32:12). What did Moses do? He dug in the earth in the possession of Gad, 6 See Tosaphoth to T.B. Sotah, 14a. The first editions and MS. Gaster read: "the children of Gad." as (though for the foundation of) a large dwelling, and he buried "Fierce Anger" in the earth, 7 Cf. Job 40:13 with Targum thereon, and Lev. Rab. 10 (end). like a man who is bound in the prison. 8 Cf. Jubilees xlviii. 15: "the prince of the Mastema was bound and imprisoned." Every time Israel sins it arises and opens its mouth to bite 9 Einhorn suggests the reading לנשוף , "to blow," instead of לנשוך , "to bite." See T.B. Synhedrin, 64a. MS. Gaster reads: "to blow." with its breath, and to destroy Israel. Moses pronounced against it the (divine) Name, 10 The New Testament speaks of the invocation of the name of Jesus in order to exorcise demons; see Mark ix. 38 and Acts iv. 10. and brought it down beneath the earth. Therefore is its name called Peor (the one who opens). When Moses died, what did the Holy One, blessed be He, do? He put his burial-place opposite to it. Every time Israel sins 11 See Tosaphoth to T.B. Sotah, loc. cit. : "Every year at that season when they sinned with the daughters of Moab, it arises to accuse them." it opens its mouth to bite with its breath, and to destroy Israel, but (when) it sees the burial-place of Moses opposite to it, it 12 The first editions and MS. Gaster add: "it becomes afraid." returns backward, as it is said, "And he buried him in the valley, 13 The quotation ends here in the MS.; it is continued in the first editions. in the land of Moab, over against the house of Peor" (Deut. 34:6). 14 See Pal. Targum, in loc ., and Jalkut, Deut. § 965.
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CHAPTER XLVI MOSES ON THE MOUNT [64 A . ii.] R ABBI E LAzAR , son of 'Azariah, said: On Friday, || on the 6th of the month, 1 See supra, p. 318; and cf. Mekhilta, Jethro iii. p. 63b; T.B. Sabbath, 86b and 88a; Book of Jashar lxxxii. 6; Pal. Targum to Ex. 19:16; and cf. Rokeach, 296. at the sixth hour of the day, Israel received the Commandments. 2 i.e. at 12 o'clock noon; the day begins at 6 a.m.; see Tosephta ‘Arakhin 1:9, p. 543. At the ninth hour of the day they returned to their tents, and the Manna was prepared for them for two days, 3 For Friday and Sabbath. and Israel rested on that Sabbath full of joy as (with) the joy of the festival, because they were worthy to hear the voice of the Holy One, blessed be He, as it is said, "For who is there of all flesh, 4 The quotation ends here in the MS.; in the first editions it is continued up to "living God." that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" (Deut. 5:26). The Holy One, blessed be He, said to Moses in a pure expression of speech: 5 i.e. an elegant expression, euphemism. "Tent" signifies the wife who is to be found in the tent. This is wanting in MS. Gaster. Go, tell the children of Israel, that for My sake they should return to their tents, (as it is said, 6 "As it is said" is wanting in the MS.; it occurs in the first editions. ) "Go, say to them, Return ye to your tents" ( ibid. 30). It is possible that even thou (Moses) shouldst return. Hence thou mayest learn that from the hour when Moses brought down the Torah to Israel, he did not approach his wife, 7 See Rabbinic Philosophy and Ethics, p. 270, where in note 2 it is pointed out that the Church Father Aphraates knew this legend. as it is said, "But as for thee, stand thou here by me " ( ibid. 31).
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Rabbi Joshua, son of Korchah, said: Forty days was Moses on the mountain, reading the Written Law by day, and studying the Oral Law 1 Lit. "Mishnah." See Shocher Tob on Ps. 19:7, p. 83b. by night. After the forty days he took the tables (of the Law) and descended into the camp on the 17th of Tammuz, 2 See Mishnah Ta‘anith, 26b. and he broke in pieces the tables, and slew the sinners 3 See Nachmanides, Commentary on Ex. 33:7. Asheri at end of T.B. Rosh Ha-Shanah reads: "the Levites slew the Israelites." The first editions read לייטי . in Israel. He then spent forty days in the camp, until he had burnt the calf, and powdered it like 4 See supra, p. 356, n. 12. The first editions read: "in the dust." Luria's text reads: "like the dust." the dust of the earth, 5 The first editions and MS. Gaster add: "and he had slain everyone who had kissed the calf." and he had destroyed the idol worship from Israel, 6 Cf. T.B. ‘Abodah Ẓarah, 44a. and he instituted every tribe in its place. And on the New Moon of Ellul 7 Asheri ( loc. cit .) considers the reading in our text to be faulty. Moses was three times on Mount Sinai, each time forty days. On the 18th of Tammuẓ he ascended the second time and descended on the 29th of Ab. See Seder ‘Olam Rab. 6 p. 15a; Midrash Agadah, Ex. p. 185; Tanchuma, Ki Thissa, § xxxi.; Lekach Tob, Ex. p. 103b; and cf. Tosaphoth on T.B. Baba Kamma, 82a, catchword, "In order that." Nachmanides, Comm. Ex. loc. cit. , also disputes our author. See also Rokeach, 208; Tanna de bê Elijahu Ẓutta, iv. p. 178; and Jalkut, Ex. § 391. the Holy One, blessed be He, said to him: "Come up || to me on the mount" (Ex. 24:12), and let them sound the Shophar (trumpet) throughout the camp, for, behold, Moses has ascended the mount, so that they do not go astray again after the worship of idols. The Holy One, blessed be He, was exalted 8 The first editions read: "on that day and with that Shophar." with that Shophar, as it is said, "God is exalted 9 R.V. gives "gone up." with a shout, 10 The quotation ends here in the MS.; in the first editions it is continued. the Lord with the sound of a trumpet" (Ps. 47:5). Therefore the sages instituted that the Shophar should be sounded on the New Moon of Ellul every year. 11 See Tur, Orach Chayyim, 581). Therefore the sages instituted that the Shophar should be sounded on the New Moon of Ellul every year. 11 See Tur, Orach Chayyim, 581, which reads: "every year and during all the month." See Menorath Ha-Maor, § 290, and Jarchi's Manhig, 24.
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