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Rabbi Tachanah 12 Cf. infra, p. 430. said: The tables (of the Law) were not created out of the earth but out of the heavens, the handicraft 13 Cf. Ps. 102:25, for phraseology. See Lekach Tob, Ex. p. 102a, and Jalkut, Ex. § 392. of the Holy One, blessed be He, as it is said, "And the tables, the work of God were they " (Ex. 32:16). They are the tables which were of old, 1 "Mikkedem" probably refers in our book to premundane creation; see supra, p. 11. The text of the verse Ex. 32:16 continues: "And the writing was the writing of God, graven upon the tables." " and the writing " was divine writing; that was the writing which was of old, " graven 2 This word only is given in the MS.; the first editions continue the quotation. upon the tables ." Do not read Charuth, "graven," but (read) Chêruth, "liberty." 3 See T.B. ‘Erubin, 54a. The meaning of the Haggadah is: You are free if you observe the Torah. See Aboth 6:2; and Aboth de R. Nathan ( a ) ii. p. 5b. When the Holy One, blessed be He, said to Moses: "Hew thee two tables of stone 4 Thus far the quotation in the MS. and in the first editions. like unto the first" ( ibid. xxxiv. 1), a quarry of sapphires 5 See T.B. Nedarim, 38a. was created for Moses in the midst of his tent, 6 See Siphrê, Num. § 101; Lev. Rab. 32:2; Eccles. Rab. to Eccles. 9:11, and x. (end). and he cut them out (thence), as it is said, "And he hewed two tables of stone like unto the first" ( ibid. 4). Moses descended with the tables, and spent forty days on the mountain, sitting down before the Holy One, blessed be He, like a disciple who is sitting before his teacher, 7 See T.B. Megillah, 21a. reading the Written Law, and repeating the Oral Law which he had learnt.
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The ministering angels said to him: Moses ! This Torah has been given only for our sakes. 8 See T.B. Sabbath, 88a, with reference to the first tables; here in our book the second tables are considered. Moses replied to them: It is written in the Torah, "Honour thy father 9 Thus far our MS. text; the first editions read till "mother." See Pesikta Rabbathi, p. 98a. || and thy mother" ( ibid. xx. 12). Have ye then father and mother? Again, it is written in the Torah, "When a man dieth in the tent" (Num. 19:14). Does death happen among you? 10 The first editions add: "(The Torah) has been given for our sake only." See Rabbinic Philosophy and Ethics, pp. 198 ff., where the legend as told by the Talmud B. Sabbath, 88b and 89a, is translated. See also T.B. Chagigah, 16a. They were silent, and did not answer anything further. 11 The phrase is borrowed from Job 32:15.
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Hence (the sages) say: Moses went up to the heavenly regions with his wisdom, and brought down the might of the trust 12 i.e. the great trust. of the ministering angels, as it is said, "A wise man 13 i.e. Moses. scaleth the city of the mighty, 1 i.e. Heaven. The angels are called mighty heroes; see Ps. 103:20, and cf. Aboth de R. Nathan ( a ) xxiii. p. 38a; Lev. Rab. 31:5. The angels according to the Midrash are male creatures, "Gibborim." They have no females in their company. In the MS. the quotation ends here; it is continued in the first editions. and bringeth down the strength 2 i.e. the Torah. See supra, p. 319, on "‘Ôẓ" (might) as a term used to denote the Torah. of the confidence thereof" (Prov. 21:22). When the ministering angels saw that the Holy One, blessed be He, gave the Torah to Moses, they also arose and gave unto him presents and letters 3 The Prague edition reads: "bound together" instead of "letters." This is an error. and tablets 4 See T.B. Kiddushin, 73b; "Pittakin," πιττάκιον, tablet. See infra, p. 399, and Rabbinic Philosophy and Ethics, p. 260. for healing the sons of man, as it is said, "Thou hast ascended on high, thou hast led thy captivity captive; 5 The quotation ends here in the MS. and in the first editions. thou hast received gifts among men" (Ps. 68:18).
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The Son of Bethera said: Moses spent forty days on the mount, expounding the meaning of the words of the Torah, and examining its letters. 6 See T.B. Menachoth, 29b. After forty days he took the Torah, and descended on the tenth of the month, 7 The first editions read: "the seventh month." on the Day of Atonement, and gave it as an everlasting inheritance to the children of Israel, as it is said, "And this shall be unto you an everlasting statute" (Lev. 16:84). 8 See Lekach Tob, Ex. p. 103b. "This" (Ẓôth) refers to the Torah in the Midrash. Here it also refers to the institution of the Day of Atonement. See Seder ‘Olam Rab. 6 p. 15a, note 17; and Tanna de bê Elijahu Ẓutta iv. p. 181.
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Rabbi Zechariah said: They read in the Torah 9 See T.B. Gittin, 60a, on the public reading of the Torah. The section referred to is Lev. 21–xxiv. and found written therein, "And ye shall afflict your souls" ( ibid. 29), and on the Day of Atonement 10 The first editions read: "on that selfsame day." they caused a Shophar to be sounded throughout all the camp and proclaimed a fast for all Israel, 11 The first editions read: "all the people, both men and women." old and young. 12 See T.B. Sukkah, 28a, b. Were it not for the Day of Atonement the world could not stand, 13 See my sermon on "Judaism: the Religion of Life" (1913), p. 4. because the Day of Atonement is 14 The Venice edition reads: "effects atonement." MS. Gaster omits till "effects reconciliation" (p. 363). in this world and in the world to come, 1 See T.B. Joma, 86a, and T.B. Kethuboth, 103b. || as it is said, "It is a sabbath of sabbaths unto you" ( ibid. 31). "A sabbath" refers to this world, "sabbaths" refers to the world to come. Moreover, if all the festivals pass away, 2 According to one opinion all the festivals except Purim will pass away in the future; cf. T.J. Megillah, 1:7. 70d. the Day of Atonement will not pass away, for the Day of Atonement effects reconciliation for serious offences 3 See Mishnah Shebu‘oth i. 1; Maimonides, Hilkhoth Teshubah 1:2. Cf. T.B. Kerithoth, 26a. as well as for slight offences. Whence do we know that the Day of Atonement effects reconciliation? Because it is said, "For on this day shall atonement be made 4 The quotation ends here in the MS.; it is continued in the first editions. for you, to cleanse you; from all your sins shall ye be clean" ( ibid. 30). "From your sins" is not written here, but "from all your sins shall ye be clean before the Lord" ( ibid. ).
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Sammael 5 The first editions read: "On the day when the Torah was given, Sammael," etc. said before the Holy One, blessed be He: Sovereign of all the universe ! Thou hast given me power 6 See T.B. Joma, 20a. The New Testament has a parallel idea. See the expression "son of the devil," Acts xiii. 10, and cf. Matt. iii. 7, and John viii. 44. over all the nations of the world, but over Israel Thou hast not given me power. He answered him, saying: Behold, thou hast power over them on the Day of Atonement if they have any sin, but if not, thou hast no power over them. Therefore they gave him a present 7 Or "bribe." on the Day of Atonement, in order that they should not bring their offering, 8 To Sammael. The first editions read: "in order not to annul the offering of Israel." Luria suggests an alteration in the text: "that he should not come nigh to accuse them." See ‘Arukh, ed. Kohut, vi. p. 182a, s.v. עוא , and cf. R. Bechai, in loc. , and T.B. Joma, 67b, for the only reference in the Talmud to ‘Aẓẓa (or, ‘Uẓẓa) and Azazel as angels. See also Jastrow, T.D. 1049a, and cf. T.B. Nedarim, 32b, and Lev. Rab. 21 on "Satan," and see Rokeach, 216. as it is said, "One lot for the Lord, and the other lot for Azazel " 9 Azazel is to be identified with Satan or Sammael. See Zunz, Gesammelte Schriften, i. p. 236. ( ibid. 8).
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The lot for the Holy One, blessed be He, was the offering of a burnt offering, and the lot for Azazel was the goat as a sin offering, for all the iniquities of Israel were upon it, as it is said, "And the goat shall bear upon him 1 Thus far the quotation in the MS. all their iniquities" ( ibid. 22). Sammael saw that sin was not to be found among them on the Day of Atonement. He said before the Holy One, blessed be He: Sovereign of all the universe ! Thou hast one people like the ministering angels who are in heaven. Just as the ministering angels || have bare feet, 2 The first editions read: "have no joints," i.e. in the feet and legs, and therefore they cannot sit down. See T.J. Berakhoth i. p. 2c; Gen. Rab. 65:21; Ruth Rab. 1 (beg.); and ‘Arukh, s.v. קפץ . so have the Israelites bare feet on the Day of Atonement. 3 The custom still obtains. See Orach Chayyim, 124 Just as the ministering angels have neither food nor drink, 4 The first editions add: "on the Day of Atonement." so the Israelites have neither food nor drink on the Day of Atonement. Just as the ministering angels have no joints, in like wise the Israelites stand upon their feet. Just as the ministering angels have peace obtaining amongst them, 5 See T.B. Chagigah, 15a; Shocher Tob on Ps. 1 p. 1b. so the Israelites have peace obtaining amongst them on the Day of Atonement. 6 See T.B. Joma, 58b. The Day of Atonement effects atonement only between God and man; in order for man to be fully pardoned he must be reconciled with his fellow-creature. Cf. T.B. Ta‘anith, 22a. Just as the ministering angels are innocent of all sin on the Day of Atonement, so are the Israelites innocent of all sin on the Day of Atonement. The Holy One, blessed be He, hears the prayers 7 The Prague edition reads: "their testimony." MS. Gaster reads: "the misfortunes of Israel." of Israel rather than (the charges brought by) their accuser, 8 "Katêgôr," κατήγορὸς, accuser. See Rabbinic Philosophy and Ethics, p. 74. Should the line read: "rather than the testimony of Israel from the accuser"? and He makes atonement for the altar, and for the sanctuary, and for the priests, 9 See Mishnah Shebu‘oth i. 1, and T.B. Shebu‘oth, 14b. and for all the people of the congregation both great and small, as it is said, "And he shall make atonement for the holy place" ( ibid. 16).
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Moses said: On the Day of Atonement I will behold the glory of the Holy One, blessed be He, and I will make atonement for the iniquities of Israel. 10 Moses stood in the cleft of the rock and beheld the Divine Vision on the Day of Atonement, when God pardoned Israel. Moses spake before the Holy One, blessed be He: Sovereign of all the universe! "Shew me, I pray thee, thy glory" (Ex. 33:18). The Holy One, blessed be He, said to him: Moses! Thou art not able to see My glory lest thou die, as it is said, "For men shall not see me and live" ( ibid. 20); but for the sake of the oath which I have sworn unto thee 1 See supra, p. 358. The first editions add: "and the Name which I have made known unto thee." I will do thy will. Stand at the entrance of || the cave, 2 See Pal. Targum, Ex. 33:22. Cf. 1 Kings 19:9; Elijah stood at the entrance of the cave. Cf. T.B. Megillah, 19b. and I will make all the angels 3 Where do we find this idea? See Midrash Agadah, Ex. p. 185. who move 4 The first editions read: "who minister." before Me pass before thy face. Stand in thy might, and do not fear, as it is said, "And he said, I will make all my goodness pass before thee" ( ibid. 19). When thou dost hear the Name which I have spoken to thee, 5 See Ex. Rab. xxiii. 15. there am I before thee, as it is said, "And he said, I will make all my goodness pass before thee" ( ibid. ). 6 Instead of this part of the verse, the first editions read here: "‘And I will be gracious to whom I will be gracious, and I will shew mercy on whom I will shew mercy'" (Ex. 33:19).
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The ministering angels said: Behold, we serve before Him by day and by night, and we are unable to see His glory, 7 See Siphrê, Num. § 58, and Num. Rab. 14:21. Cf. supra, p. 25. The first editions have all the pronouns referring to God in the second person. and this one born of woman 8 Who sleeps by night. Cf. Rabbinic Philosophy and Ethics , pp. 198 f., and Aboth de R. Nathan ( a ) ii. p. 5b, note 39. desires to see His glory. And they arose 9 Against "him" is added by the first editions and MS. Gaster. in wrath and excitement 10 The wording is borrowed from 2 Chron. 26:20. See T.B. Megillah, 29a. to slay him, and his soul came nigh unto death. 11 Cf. Dan. 3:28. What did the Holy One, blessed be He, do? He revealed Himself unto him in a cloud, 12 To protect him. See T.B. Chullin, 91b. as it is said, "And the Lord descended in the cloud" ( ibid. xxxiv. 5). This was the seventh descent. 13 See supra, p. 97.
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The Holy One, blessed be He, protected him 14 Cf. Ps. 91:4: "He shall cover thee with his pinions, and under his wings shalt thou take refuge." See Pesikta Rabbathi, p. 37b; and Tanchuma (ed. Buber), Ex. p. 57a. with the hollow of His hand that he should not die, as it is said, "And it shall come to pass, while my glory passeth by, 15 The quotation ends here in the MS. that I will put thee in a cleft of the rock, and I will cover thee with my hand" ( ibid. xxxiii. 22). When the Holy One, blessed be He, had passed by, He removed the hollow of His hand from him, and he saw the traces of the Shekhinah, as it is said, "And I will take away mine hand, 1 In the MS. and the first editions the quotation ends here. and thou shalt see my back" ( ibid. 28). Moses began to cry with a loud voice, and he said: 2 Moses is the one who declares the thirteen divine attributes. See T.B. Joma, 36b. "O Lord, O Lord, a God full of compassion and gracious …" ( ibid. xxxiv. 6).
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Moses said before the Holy One, blessed be He: Sovereign of all worlds ! Pardon now the iniquities of this people. 3 The first editions and MS. Gaster read: "the iniquities of Israel in connection with the affair of the (golden) calf. But if Moses had said: Pardon," etc. He said to him: Moses! If thou hadst said, Pardon now the iniquities of all Israel, even to the end of all generations (He would have done so). 4 The words: "He would have done so," do not occur in our MS.; but the first editions and MS. Gaster have this reading, and they add: "because it was an acceptable time; and thus it says: ‘In an acceptable time have I answered thee'" (Isa. 49:8). See T.B. Berakhoth, 8a, and T.B. Jebamoth, 72a. It was an acceptable time. || But thou hast said: Pardon, I beseech Thee, the iniquities of this people with reference to the affair of the calf. He said to him: Moses! Behold, let it be according to thy words, as it is said, "And the Lord said, I have pardoned according to thy word" (Num. 14:20). 5 See Ex. Rab. li. 4, and Deut. Rab. iii. 17.
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CHAPTER XLVII THE ZEAL OF PHINEAS [66 A . i.] RABBI ELAzAR, son of 'Arakh, said: When the Holy One, blessed be He, descended upon Mount Sinai to give the Torah to Israel, sixty myriads 1 רבוא , "ten thousand." See T.B. Sabbath, 88a; and cf. Cant. Rab. on Cant. 3:7. of the ministering angels descended with Him, corresponding to the sixty myriads of the mighty men of Israel, and in their hands were swords and crowns, 2 Cf. Wisdom xviii. 16; Cant. Rab. on Cant. 8:4; Ex. Rab. xxix. 2; Ẓohar, Ex. 193b; Pesikta, pp. 107b, 124b; and the Targumim on Ex. 33:5. See ‘Arukh, s.v. זיינותּ ,זוניאות ,זיינאותּ , and Pesikta Rabbathi, pp. 98b, 154a. and they crowned the Israelites with 3 The first editions add: "with the diadem of." the Ineffable Name. 4 See supra, p. 22, and Bacher, T. ii. 118. All those days, whilst they had not done that deed, 5 The making of the golden calf. they were as good as 6 The first editions read: "They were better than the ministering angels." the ministering angels before the Holy One, blessed be He. The Angel of Death did not hold sway over them, and they did not discharge any excretions 7 See T.B. Joma, 75b; and cf. Num. Rab. 7:4. The gnostics held similar views with reference to Jesus; see F. C. Conybeare, Myth, Magic, and Morals, p. 232. like the children of man; but when they did that deed the Holy One, blessed be He, was angry with them, and He said to them: I thought that ye would be 8 The first editions add: "before Me." like the ministering angels, as it is said, "I said, Ye are angels, 9 "Elohim"; cf. Judg. 13:22. The quotation in our MS. ends here, but it is continued in the first editions. and all of you sons of the Most High" (Ps. 82:6). But now, "Nevertheless, ye shall die like men" ( ibid. 7).
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Rabbi Jehudah said: As long as a man is dressed in his garments of glory, he is beautiful in his appearance 1 This reminds one of the English proverb: "Fine feathers make fine birds." and in his honour; 2 The first editions add: "and in his glory." so were the Israelites when they apparelled themselves with that Name—they were good before the Holy One, blessed be He, like the ministering angels. But when they did that deed (of the golden calf), the Holy One, blessed be He, was angry with them. 3 The first editions add: "and He said to them: ‘Put off thy ornaments from thee, that I may know what to do unto thee'" (Ex. 33:5). || In that night the same 4 "The same" is in the MS. only. sixty myriads of ministering angels 5 See the different account in T.B. Sabbath, loc. cit. ; according to this version, "One hundred and twenty myriads of ministering angels" were present at the Revelation at Sinai. descended, 6 The first editions add: "Corresponding to the sixty myriads of the strong men of Israel." and they severally took from each one of them what they had put upon them, and they became bare, 7 Cf. supra , p. 98. not according to their own wish, as it is said, 8 The quotation is wanting in the MS.; it occurs in the first editions. "And the children of Israel stripped themselves" (Ex. 33:6). It is not written here, 9 The first editions read: "‘They were stripped off,' but ‘they stripped themselves' with all their strength." The later editions modify the last words and read: "against their will." "the children of Israel took away," but "the children of Israel stripped themselves." Some say by itself (their adornment) was stripped off. 10 Or, "it peeled off."
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Rabbi said: At every place where Israel sat down 11 The verb here means "to sit down" or "to abide." in the wilderness, they made idols 12 See Ex. Rab. xli. 11: "wherever you find a reference to sitting down you find some stumbling block" (occurring to the Israelites). Cf. also T.B. Synhedrin, 107a. for themselves, as it is said, "And the people sat down to eat and to drink" ( ibid. xxxii. 6). What is written here? "And they rose up to play" ( ibid. ); they commenced to worship idols. One verse says, "And Israel abode in Shittim" (Num. 25:1). What is written here? "And the people began to commit whoredom 13 In the MS. the quotation ends here: it is continued in the first editions. with the daughters of Moab" ( ibid. ). They commenced to be immoral. 14 The first editions add: "This is idolatry."
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Rabbi Jehudah said: "The counsel of the wicked is far from me" (Job 21:16). This (text) refers to the counsel of Balaam, the wicked, who advised Midian, and there fell of Israel twenty-four thousand men. He said to them: You will not be able to prevail against this people, unless they have sinned before their Creator. They made for themselves booths 1 Or "shops"; cf. Rabbinic Philosophy and Ethics, p. 242; Num. Rab. 20:23; T.B. Synhedrin, 82b; and T.J. Synhedrin 10:2. 28d. outside the camp of Israel, and they sold all kinds of merchandise of the market. The young men of Israel went beyond the camp of Israel and they saw the daughters of Midian, who had painted 2 In the Book of Jashar (lxxxv. 54) we read: "The children of Moab took all their daughters and wives of beautiful appearance and comely form and dressed them in gold and silver and costly raiment." See T.B. Synhedrin, 106a; Siphrê, Num. § 131; T.J. Synhedrin, loc. cit. ; cf. T.B. Synhedrin, 82b; Num. Rab., loc. cit. ; Tanchuma, Balak, § xxvii., and Jalkut, Num. § 771; Pal. Targum to Num. 25:1; Midrash Agadah, Num., p. 147. Twelve miracles were connected with Phineas' deed; see Ginzberg, Legends of the Jews, vol. iii. p. 387, and Pal. Targum, Num. 25:8. their eyes like harlots, and they took wives of them, and went astray || after them, as it is said, "And the people began to commit whoredom with the daughters of Moab" (Num. 25:1). 3 In the 1st ed. the entire section is wanting; in the 2nd ed. the words "they sold… camp of Israel" are omitted.
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Simeon and Levi were exceedingly zealous because of the immorality, as it is said, "And they said, As with an harlot 4 Thus far the quotation in the MS.; it is continued in the first editions. The next sentence occurs in our MS. only. should he deal with our sister?" (Gen. 34:81). Each man took his sword and they slew the men of Shechem. The prince of the tribe of Simeon 5 See T.B. Synhedrin, loc. cit. did not remember that which his ancestor 6 Simeon, son of Jacob, was zealous for the honour of his sister Dinah. had done, and he did not rebuke the young men of Israel, but he himself came 7 The Venice edition adds: "with immorality." publicly 8 פדהסיא , παῤῥησία, "openly." to the Midianitish woman for an immoral purpose, as it is said, "Now the name of the man of Israel that was slain, 4 Thus far the quotation in the MS.; it is continued in the first editions. The next sentence occurs in our MS. only. who was slain with the Midianitish woman, was Zimri… a prince of a fathers' house among the Simeonites" (Num. 25:14).
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All the princes with Moses, Eleazar, and Phineas saw the angel who was to destroy the people, 1 The first editions read: "the angel of death." and they sat down and wept, and they did not know what to do. Phineas saw how Zimri went publicly to the Midianitish woman for an immoral purpose, and he was moved by a great zeal, 2 To slay a prince, chief of one of the tribes. and he snatched the spear out of the hand of Moses, and ran after (Zimri) and pierced him through the back, through the pudenda, and the spear went into the belly of the woman. Therefore the Holy One, blessed be He, gave a good reward to him and to his sons with the food of the shoulder. 3 The first editions read: "gave him the food of the maw. Moreover He strengthened his arms (so that) he fixed the spear in the earth, and they were found hanging from the top of the spear, the one above the other, the man above the woman." See Pal. Targum, Num., loc. cit. And the jaws were separated, the jaws of the man (from) the jaws of the woman; therefore the Holy One, blessed be He, gave him and his sons a good reward with the food of the cheeks, 4 The first editions read: "Gave him for food the cheeks." The gifts referred to were portions of certain sacrifices. as it is said, "And they shall give unto the priest the shoulder, 5 In the MS. the quotation ends here; it is continued in the first editions. For the Biblical account of the narrative see Num. 25:8. On this section see Gaster, Jerahmeel, p. xcvii and lv. 10–12, and Ginzberg, op. cit. p. 389. and the two cheeks, and the maw" (Deut. 18:3).
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He arose like a great spiritual leader 6 דיין , "judge" or spiritual leader. See Ex. Rab. xxxiii. 5 and T.B. Synhedrin, loc. cit. and he judged Israel, 7 The first editions read: "a judge for Israel." as it is said, "Then stood up Phineas, || and he executed judgment " (Ps. 106:30). What is the meaning of this expression, "And he executed judgment"? Like a great judge. Just as thou dost say, 8 This is an unusual form of introducing a quotation from the Bible in this book. "And he shall pay as the judges determine" (Ex. 21:22). And he smote the young men of Israel 9 The first editions add here: "and they drew them throughout all the corners of the camp of Israel." so that all Israel should see and fear, as it is said, "And all Israel shall hear, and fear" (Deut. 21:21). 10 The quotation is given by the MS. only. The Holy One, blessed be He, saw what Phineas had done, and forthwith was He filled with compassion; the plague was stayed, as it is said, "And so the plague was stayed" (Num. 16:50).
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Rabbi Eliezer said: He called 1 The first editions read: "The Holy One, blessed be He, changed." See Jalkut, Num., loc. cit. the name of Phineas by 2 The text literally means "like." Phineas flies in the heavens (see Pal. Targum to Num. 31:8) by invoking the Ineffable Name. This is also done by Elijah; cf. Basset, Les Apocryphes éthiopiens, vii. p. 26; a parallel story occurs in the conflict between Peter and Simon Magus (see Hastings' D.B. iv. p. 523). the name of Elijah 3 According to the Midrash Elijah was from Jerusalem of the tribe of Benjamin; see Ex. Rab. xl. 4; Gen. Rab. 71:9; Tanna de bê Elijahu Rab. 18 pp. 97 f. and note 57; and Tanna de bê Elijahu Ẓutta xv. p. 199 (end). Cf. Tosaphoth on T.B. Baba Mezi'a, 113b. —Elijah of blessed memory, 4 See supra , p. 2. (who was) of those who repented in Gilead, for he brought about the repentance of Israel 5 See T.B. Synhedrin, 106b, and Siphrê, Num., loc. cit. in the land of Gilead. The Holy One, blessed be He, gave him the life of this world and the life of the world to come, 6 See T.B. Mo'ed Katan, 26a, "Elijah lives on"; cf. Ps. 106:30, where Phineas is spoken of by the Psalmist. as it is said, 7 "‘Behold, I give my covenant of peace,' and it is written: ‘My covenant was with him.'" This is the reading in the Jalkut, Num., loc. cit., and is probably the most correct version preserved. "My covenant was with him" refers to Elijah, who is called the "angel." Phineas is also called the "angel"; see Lev. Rab. 1:1. "My covenant was with him 8 The quotation ends here in the MS.; it is continued in the first editions. of life and peace " (Mal. 2:5). He gave to him and to his sons a good reward, 9 The first editions add: "between the righteous and the wicked." in order that (he might have) the everlasting priesthood, as it is said, "And it shall be unto him, and to his seed 10 The MS. reads "sons" instead of "seed after him," which is the MT. and the reading in the first editions. after him, the covenant of an everlasting priesthood" (Num. 25:13).
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Rabbi Elazar of Modein said: Phineas arose, and pronounced the ban 11 On the ban and the bread of the Cutheans see supra, p. 301. upon Israel by the mystery of the Ineffable Name, and with the script which was written on the tables (of the Law), and by the ban of the celestial Court of Justice, 12 Cf. Liturgy of Evening of Day of Atonement, introduction to כל נדרי . and by the ban of the terrestrial Court of Justice, that a man of Israel should not drink the wine of the nations 1 For the parallel in the New Testament see 1 Cor. viii. 1 ff. and ibid. x. 20 f., and the parallel passages. unless it had been trodden by the feet, as it is said, "And as for my sheep, that which ye have trodden with your feet 2 The quotation ends here in the MS.; it is continued in the first editions. they eat, and they drink that which ye have fouled with your feet" 3 The Venice edition adds here: "For all the wine of the heathens is poured out for idolatrous purposes and for immoral purposes." (Ezek. 34:19). Because all the wine of the nations was devoted to idolatry and immorality, for they took the first of their new wine for idolatry and immorality, 4 The orgies in connection with the Bacchic rites illustrate this statement. as it is said, "Whoredom and wine 5 The quotation ends here in our MS. The first editions continue thus: "Another verse says: ‘Be not among winebibbers; among gluttonous eaters of flesh'" (Prov. 23:20). || and new wine take away the heart" (Hos. 4:11).
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Rabbi Phineas said: The Holy One, blessed be He, said to Moses: Do ye remember what those Midianites did to you, for twenty-four thousand men fell in Israel? But before "thou art gathered in," 6 i.e. before thy death. arise, execute vengeance, 7 The first editions add: "on them." (as it is said, 8 The MS. omits "as it is said," and reads only the first two words of the verse; the first editions have: "as it is said." ) "Avenge the children of Israel of the Midianites; afterwards shalt thou be gathered unto thy people" (Num. 31:2). 9 The command to punish the Midianites on account of the Peor idolatry was not put into execution immediately. Moreover, the punishment of the Amalekites was to be deferred until the Israelites had possession of the Holy Land.
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What did Moses do? He took a thousand men 10 See Siphrê, Num. § 157, and cf. Tanchuma (Buber), Mattoth, p. 79b, for the meaning: "two thousand from each tribe." (and) a prince 11 "a prince" occurs in the MS. only; it is apparently an error. from each tribe of the tribes of Israel. Behold, (there were) twelve thousand (men), and he who had been zealous because of the immorality, was the prince 12 Phineas, see T.B. Sotah, 43a; Siphrê, Num., loc. cit. ; and cf. 1 Chron. 9:20. over them. The 13 The first editions read: "They took the holy vestments." holy vestments and the trumpets of alarm 14 תרועה , "alarm." were in his hand, 1 The first editions read: "in their hand." and they went, and they took captive the daughters of Midian, and they brought them (to the camp). 2 The first editions read here: "And Moses heard, and he went forth to meet them, and he saw them." (Moses) said to (Phineas): Because of these did not twenty-four thousand men of Israel fall? as it is said, "Behold, these 3 The preceding verse says: "And Moses said unto them: Have ye saved all the women alive?" caused the children of Israel, through the counsel of Balaam, 4 The quotation ends here in the MS. and in the first editions. to commit trespass against the Lord in the matter of Peor" ( ibid. 16); and he began to be angry with them, as it is said, "And Moses was wroth with the officers of the host" ( ibid. 14). 5 See Jalkut, Num. § 785, which quotes the Siphrê Ẓutta; see also Siphrê, Num., loc. cit. During his anger the Holy Spirit departed from him. Hence thou mayest learn that the impetuous 6 קפדן , "hot-tempered," "impatient." man destroys his wisdom. 7 Cf. Eccles. 7:7, and see Eccles. Rab. on Eccles. 7:7. Eleazar saw 8 The first editions read: "He ( i.e . God) called to Eleazar." and he heard (the voice) behind (Moses), 9 It passed by Moses, who failed to hear the Divine message. as it is said, "And Eleazar the priest said 10 In the MS. the quotation ends here; it is continued in the first editions. unto the men of war… This is the statute of the Law which the Lord hath commanded Moses" ( ibid. 21). He 11 Eleazar; see Siphrê, Num., loc. cit., and cf. T.B. Pesachim, 66b, and Aboth de R. Nathan ( a ) i. p. 2a. said to them: He 12 God. commanded Moses and He did not command me.
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CHAPTER XLVIII THE EGYPTIAN BONDAGE [67 A . i.] R ABBAN J OCHANAN , son of Ẓakkai, opened (his exposition with the text): "In that day the Lord made a covenant with Abram, 1 The quotation ends here in the MS. and in the first editions. saying, Unto thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates" (Gen. 15:18). Abram said before the Holy One, blessed be He, Sovereign of all the universe ! Thou hast not given me seed, yet dost Thou say, "Unto thy seed will I give 2 The MS. reads: "I have given." The first editions have: "will I give this land," and the following is added: "as it is said. ‘Behold to me thou hast given no seed'" (Gen. 15:3). || this land" ( ibid. ). He said: "Whereby shall I know that I shall inherit it?" ( ibid. 8). The Holy One, blessed be He, said to him: Abram! The entire world stands by My word, 3 The first editions read "command" ( Dibbur ) = λóγος. See Shocher Tob on Ps. 119:89; cf. Jer. 31:3 ff. on the eternity of Israel. and thou dost not believe in My word, but thou sayest, "Whereby shall I know 4 In the MS. the quotation ends here; it is continued in the first editions. that I shall inherit it?" ( ibid. ). By thy life! In two ways shalt thou surely know, as it is said, "And he said to Abram, Know of a surety 5 The double form of the verb in the Hebrew text suggests the Haggadic interpretation in our book. One form of the verb is taken to refer to the promise of seed; the other refers to the affliction of Abraham's seed. In the MS. the quotation ends with the word "surety"; in the first editions it is continued. that thy seed shall be a stranger in a land which is not theirs,… and they shall afflict them " ( ibid. 18).
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Rabbi Elazar, son of 'Azariah, said: Is it not so that the Israelites did not dwell in Egypt except for 210 6 רד"ו = 200 plus 4 plus 6; i.e. 210. years? But in order to teach thee, know that this is so, come and see; for when Joseph went down to Egypt he was seventeen years old, and when he stood before Pharaoh he was thirty years old, as it is said, "And Joseph was thirty years old when he stood 1 The quotation ends here in the MS. before Pharaoh, king of Egypt" ( ibid. xli. 46). And the seven years of plenty, and the two years of famine, behold, they are nine-and-thirty years (in all). And Levi, the son of Jacob, was six years older than Joseph, 2 See supra, p. 272. There was seven months' interval between the birth of each child; Reuben, Simeon, and Levi. The last-named was born in the twenty-first month. Joseph was the last son born in the first seven years of Rachel's married life. and when he went down to Egypt he was forty-five years, 3 See Pal. Targum to Ex. 6:16; Levi lived so long that he knew of Moses and Aaron standing before Pharaoh, and see T.B. Baba Bathra, 121b. and the years of his life in Egypt were ninety-two years; 4 See Seder ‘Olam Rab. 3 p. 8a: "One hundred and sixteen years elapsed between the death of Levi and the Exodus." See Ratner's note (14), in loc. Cf. Jubilees (ed. Charles), p. 172. behold, all of them (amount to) 137 years, (as it is said, 5 The MS. and the first edition omit "as it is said"; it occurs in the Venice edition. ) "And the years of the life of Levi were an hundred thirty and seven years" (Ex. 6:16). On his going down to Egypt, his wife bare unto him Jochebed, his daughter, 6 See Num. 26:59: "who was born to Levi." Jochebed was called "daughter of Levi" when Amram was married to her. as it is said, "And the name of Amram's wife was Jochebed" (Num. 26. 59), and she was 130 years 7 According to the Book of Jashar lxvii. 2, Jochebed was one hundred and twenty-six years old at her marriage. See Seder ‘Olam Rab. 3 p. 7b; Pal. Targum, Ex. 2:1; T.B. Baba Bathra, 120a; T.B. Megillah, 8a, and Midrash Agadah, Ex. pp. 122 f. when she bare Moses, (as it is said, 8 The MS. omits "as it is said"; it occurs in the first editions. ) "And Moses was fourscore years old when he stood before Pharaoh" (Ex. 7:7). || Behold, (the total is) 210 years in all. 9 The first editions add: "and the mnemonic is ‘Rdu.'" "Descend" is the literal meaning of this word; the numerical value is 210, as above. And thus it says, "And they shall serve them; and they shall afflict them 10 In the MS. the quotation ends here. four hundred years" (Gen. 15:18).
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Rabbi Elazar, son of 'Arakh, said to them: 11 The first editions read: "said to him," i.e. R. Jochanan. The Holy One, blessed be He, said this to Abraham only at the hour when he had seed, as it is said, "Thy seed shall be a stranger 1 The quotation ends here in the MS. and in the first editions; the latter add: "and it is written, ‘For in Isaac shall thy seed be called'" (Gen. 21:12). And not through Ishmael; see supra, p. 215, and cf. T.B. Nedarim, 31a, and Seder ‘Olam Rab., loc. cit. in a land that is not theirs" ( ibid. ). From the time when Isaac was born until Israel went forth from Egypt 400 years (elapsed). 2 Sixty years from the birth of Isaac to the birth of Jacob, plus 130 years when Jacob stood before Pharaoh and 210 years of bondage in Egypt, give a total of 400 years; cf. Seder ‘Olam Rab. 3 p. 7a. (Rabban Jochanan, son of Ẓakkai 3 The words in brackets are wanting in the MS., but occur in the first editions. ) said to him: Verily it is written, "Now the sojourning of the children of Israel, 4 In the MS. the quotation ends here; it is continued in the first editions. which they sojourned in Egypt, was four hundred and thirty years" (Ex. 12:40). He answered him, saying: 210 5 The MS. reads "220 years." The first editions have "210 (Rdu) years." The MS. text is corrupt. This can be proved by the fact that the next sentence speaks of 215 years as the total—210 years plus 5 years. In the previous pages our text mentions "210 years," and this same figure reappears infra, p. 391. years Israel abode in Egypt, and five years before Jacob came to Egypt there were born unto Joseph(the fathers of) two tribes, Manasseh and Ephraim, 6 See the Book of Jashar 1. 15; they were born when Joseph was thirty-four years old, i.e. in the fourth year of plenty, for he was thirty years old when he stood before Pharaoh and foretold the seven years of plenty which were to be followed by the years of famine. and they belonged to the Israelites. 7 The first editions read: "they belonged to the tribes, as it is said. ‘Ephraim and Manasseh, even as Reuben and Simeon, shall be mine'" (Gen. 48:5). Behold, (we have) 215 years of days and nights, 8 The bondage was by day and night. See Ex. Rab. xviii. 11. The Egyptians prevented the Israelites from living in peace and comfort when the day's work was done. See Haggadah for the Passover (ed. Landshuth), p. 18. (this equals) 430 years; for the Holy One, blessed be He, reduced 9 Lit. "skipped." the time for the sake of the merit of the Patriarchs, for they are the mountains of the world, 10 See Rabbinic Philosophy and Ethics, pp. 248 f. The Jalkut, Cant. § 986, reads: "the fathers, who are the mountains of the world; and for the merit of the sons of Jacob, who are the hills of the world"; cf. T.B. Rosh Ha-Shanah, 11a, and Pal. Targum, Gen. 49:26. and for the sake of the merit of the Mothers, 11 Sarah, Rebecca, Rachel, and Leah. for they are the hills of the world, and concerning them the Scripture says, "The voice of my beloved ! Behold, he cometh, 1 The MS. omits the first part as well as the latter part of the quotation, reading: "leaping upon the mountains." The first editions give the first part of the verse. leaping upon the mountains, skipping over the hills" (Cant. 2:8).
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Rabbi Eliezer said: During all those years, when the Israelites abode in Egypt, they dwelt securely and peacefully at ease 2 As long as they trusted in God and kept faith in His promises. The phrase is borrowed from Prov. 1:33. Cf. supra, p. 182. until Ganoon, 3 The printed text of P.R.E. reads "Jagnoon." MS. Gaster omits the name. See Introduction, p. 1. For the legend see the Book of Jashar, ch. lxxv. For further references in Rabbinical literature see J.E. v. 189, and Rabbinic Philosophy and Ethics, pp. 256 f. one of the grandchildren of Ephraim, came and said to them, The Holy One, blessed be He, has revealed Himself to me, 4 Cf. Ps. 78:8, 9. See also Mekhilta Beshallach, p. 24a; Cant. Rab. to verse of Cant. 2:7; and T.B. Kethuboth, 111a. to lead you out of Egypt. The children of Ephraim, in the pride of their heart, for they were of the royal seed, 5 Of Joseph, according to Jacob's blessing. and mighty men in battle, 6 The first editions read: "arose and took their wives, their sons, and their daughters." took their wives and their sons, || and they went forth from Egypt. 7 This was thirty years before the Exodus. This vain attempt to hasten the Divine Deliverance was the cause of the harsh bondage which began then. See also Seder ‘Olam Rab. 3 7b, for another opinion. The Egyptians pursued after them, and slew of them 200,000, all of them mighty men, 8 The text is not correct. See Pal. Targum on Ex. 13:17 and ibid. note 7. Luria reads: "The Egyptians pursued them and slew 200,000, all mighty men, as it is said," etc. MS. Gaster reads: "The Egyptians arose and slew them, as it is said," etc. as it is said, "The children of Ephraim, 9 In the MS. the quotation ends here. being armed and carrying bows, turned back in the day of battle" (Ps. 78:9).
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Rabbi Jannai said: The Egyptians did not enslave the Israelites but for one hour of the day 10 God's day equals 1000 years, and reckoning 12 hours to the day the hour of God's day equals 83⅓ years. On God's day see supra, p. 128 of the Holy One, blessed be He, (that is to say, for) 83⅓ years. Whilst 11 Luria reads: "Three years and a third before Moses was born." yet Moses was not born, the magicians said to Pharaoh: In the future a child will be born, and he will take Israel out of Egypt. 12 See the Book of Jashar lxvii. 19. Pharaoh thought, and said: 13 The first editions read: "He thought and said in his heart." Cast ye all the male children into the river, and he 1 Moses. See Lekach Tob, Ex. p. 3b; and Pal. Targum, Ex. 1:15. will be thrown in with them, 2 The first editions add: "as it is said, ‘Every son that is born ye shall cast into the river'" (Ex. 1:22). and thereby the word (of the magicians) will be frustrated; therefore they cast all the (male) children into the river.
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Three years (elapsed) until 3 See Jalkut, Exodus, § 165, which reads: "For three years and a third of a year they cast them in until Moses was born." The first editions read: "Three years and a third of a year (elapsed) until Moses was born." See also ‘Arukh, s.v. אהרן , and cf. the Book of Jashar lxviii. 3. the birth of Moses. When Moses was born they said (to Pharaoh): Behold, he is born, and he is hidden from our vision. (Pharaoh) said to them: Since he is born, henceforth ye shall not cast the male children into the river, but put upon them a hard yoke 4 See Deut. 26:6. to embitter the years of their lives with hard labour, 5 The first editions read: "to embitter the lives of their fathers." as it is said, "And they made their lives bitter" (Ex. 1:14).
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Rabbi Nathaniel said: The parents of Moses saw the child, (for) his form was like that of an angel of God. 6 See T.B. Sotah, 12a. They circumcised him on the eighth day, 7 See T.B. Sotah, loc. cit., and cf. Jalkut, Gen. § 16. and they called his name Jekuthiel. 8 See the Book of Jashar lxviii. 24 ff. and Jalkut, Ex. § 166, quoting the Book of Chronicles of Moses on the various names of Moses. See also 1 Chron. 4:18, where Jekuthiel is spoken of as the son of Bithyah, the daughter of Pharaoh. See the Targum to this verse and cf. T.B. Megillah, 13a. Clement of Alexandria, Strom . i. 23, gives Joachim and Melchi as names of Moses.
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Rabbi Simeon said: They called him Tob (good), as it is said, "And when she saw him that he was good " ( ibid. ii. 2). They concealed him in a house || of 9 The first editions read: "beneath the earth for three months, as it is said, ‘She hid him three months'" (Ex. 2:2). the earth for three months. After three months 10 The first editions add: "she could hide him no longer." she put him in an ark of bulrushes, and she cast him upon the bank of the river. All things are revealed before the Holy One, blessed be He. Now Bithyah, 11 See J.E. iii. p. 231a. the daughter of Pharaoh, was 12 The Venice edition reads: "Was smitten with sore leprosy." According to the Book of Jashar lxviii. 15, the reason why Bithyah went down to bathe was because God had sent a consuming heat which oppressed the Egyptians. smitten sorely with leprosy and she was not able to bathe in hot water, 1 See Tanna de bê Elijahu Rab. 7 p. 42; Ex. Rab. xi. 5; Pal. Targum to Ex. 2:5, and Jalkut, Ex. loc. cit. and she came to bathe in the river, and she saw the crying child. She put forth her hand and took hold of him, and she was healed. 2 See T.B. Sotah, 12a–b. This seems to be a Jewish-Hellenistic Midrash, as it occurs in Ezekiel's drama, "The Exodus," quoted by Clement of Alexandria, loc. cit. She said: This child is righteous, and I will preserve his life. Whosoever preserves a life 3 The first editions read: "a single life in Israel." See T.B. Synhedrin, 37a, and T.B. Baba Bathra, 11b. The first editions add: "And whosoever destroys a single life in Israel is as though he had destroyed the whole world. Therefore was the daughter of Pharaoh worthy to take shelter beneath the wings of the Shekhinah, and she was called the daughter of Omnipresent." Jalkut, Ex. loc. cit., reads: "She was worthy to have the life of the future world"; cf. Derekh Erez Ẓutta i., where we read that "Bithyah entered Paradise in her lifetime," i.e. without experiencing death. See also J.E. iii. 231 for further details as to the Rabbinical legends concerning Bithyah, "Daughter of God." is as though he had kept alive the whole world. Therefore was she worthy to (inherit) the life in this world and the life in the world to come.
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All the household of Pharaoh's palace were (helping) to educate (Moses), as it is said, "And it came to pass in those days, when Moses was grown up, that he went out unto his brethren" ( ibid. 11). 4 See Rashi on Ex. 2:11; see also Jalkut, Ex. loc. cit. Moses went into the camp of Israel, and saw one of the taskmasters of Pharaoh smiting one of the sons of Kohath, the Levites, for they were his brethren, as it is said, "And he saw an Egyptian smiting an Hebrew, one of his brethren " 5 The brethren of Moses would be of the tribe of Levi. ( ibid. ). He began to rebuke him with the sword of his lips, 6 Cf. Ps. 59:7: "swords are in their lips," and also Isa. 11:4. See supra, p. 156, and cf. Jalkut, Ex. loc. cit. As a parallel to our text see Pss. of Solomon xvii. 27: "He shall destroy the ungodly nations with the word of his mouth." Probably the reference is to the invocation of the Ineffable Name. See Ex. Rab. i. 29, and Lekach Tob, Ex. p. 7a, notes 78 and 80. Cf. Fürst, Z.D.M.G. xxxiii. p. 299; Lev. Rab. 32:4, and Bacher, T. ii. p. 252. Clement of Alexandria, loc. cit., says: "And the mystics say that he slew the Egyptian by a word only." This is also probably a Jewish-Hellenistic Midrash. and he slew him, and buried him in the midst of the camp, as it is said, "And he smote the Egyptian, and hid him in the sand" ( ibid. 12). The word Chôl (sand) signifies (here) Israel only, as it is said, "Yet the number of children of Israel shall be as the sand of the sea" (Hos. 1:10).
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He went forth on the second day, and saw two Hebrew men striving. Who were they? || Dathan and Abiram, as it is said, "And he said to him that did the wrong, 1 The quotation ends here in the MS.; it is continued in the first editions. Wherefore smitest thou thy fellow?" (Ex. 2:18). 2 Ex.Rab., loc.cit .,adds: "even though thy neighbour be an evil-doer." Dathan and Abiram are cited because they vexed Moses in the wilderness. See Num. 16:1. Our Midrash has been used by the Pal. Targum on Ex. 2:13 f., which reads thus: "And he went out (on) the second day, and looked, and behold, Dathan and Abiram, men of the (tribe of) Judah, contended; and seeing Dathan put forth his hand against Abiram to smite him, he said to him: Wherefore dost thou smite thy companion? And Dathan said to him: Who is he who hath appointed thee a chief man and a judge over us? Speakest thou to kill me as thou didst kill the Egyptian?" Dathan said to him: What! Dost thou wish to kill me with the sword of thy mouth as thou didst kill the Egyptian yesterday, as it is said, "Who made thee a prince and a judge over us? 3 This part of the quotation is wanting in the MS. The entire verse is given in the first editions. Speakest thou 4 Lit. "sayest thou," i.e. by the word of thy mouth wilt thou kill me? See Midrash Agadah, Ex. pp. 125 f., n. 43. to kill me, as thou killedst the Egyptian?" ( ibid. 14). "Seekest thou to kill me" is not written (in the Scripture) here, but "Speakest thou to kill me."
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When Moses and Aaron came to Pharaoh, they said to him: "Thus saith the Lord, 1 The quotation ends here in the MS.; it is continued in the first editions. the God of Israel, Let my people go" ( ibid. v. 1), that they may serve Me. 5 This translation agrees with the Venice edition text. The modern editions read according to the Scripture: "That they may keep a festival (offering) unto me" ( ויחנו לי ). Our translation is a paraphrase of the Bible text. See T.B. Chagigah, 6b. He said: I know not the Lord. "Who is the Lord, 1 The quotation ends here in the MS.; it is continued in the first editions. that I should hearken unto his voice to let Israel go? I know not the Lord, and moreover I will not let Israel go" ( ibid. 2). 6 See Mekhilta Beshallach, 23b. Aaron cast down his rod, 7 The first editions read: "Forthwith Aaron cast down his rod before Pharaoh." and it became a fiery serpent. The 8 The first editions read: "Immediately Pharaoh called the magicians." magicians also cast down their rods, and they became fiery serpents. The rod of Aaron ran and swallowed them up with their rods, as it is said, "And Aaron's rod swallowed up their rods" ( ibid. vii. 12).
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(Moses) put his hand into his bosom, and brought it forth leprous like snow, and the magicians also put their hands in their bosoms, and brought them forth leprous like snow. But they were not healed till the day of their death. 1 This sentence occurs in the MS. only. Cf. Pal. Targum, Ex. 8:14. Every plague which the Holy One, blessed be He, brought upon them, 2 The first editions read: "brought upon the Egyptians in Egypt, they also performed." they also produced every plague until He brought upon them the boils, and they were not able to stand and to do likewise, 3 See T.B. Synhedrin, 67b; Ex. Rab. ix. 6; and Jalkut, Ex. § 183. as it is said, "And the magicians could not 4 In the MS. the quotation ends here. stand before Moses because of the boils" ( ibid. ix. 11).
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Rabbi 'Akiba said: The executioners 5 This word is the Latin speculator, executioner. See Jalkut, Ex. § 169, and Deut. § 826, and cf. Rabbinic Philosophy and Ethics, p. 144, note 1. of Pharaoh used to strangle the Israelites in the walls of the houses, 6 The first editions add: "between the layers of bricks, therefore they cried out of the walls." The Bible text says: "The Egyptians oppressed the Israelites." "To oppress" ( לחץ ) suggests to the Haggadist writer the word which occurs in the story of Balaam, Num. 22:25: "And the ass saw the angel of the Lord and she thrust herself unto the wall, and crushed Balaam's foot against the wall." Hence the inference that the Egyptians oppressed Israel in connection with the walls. See T.B. Synhedrin, 111a. || and the Holy One, blessed be He, heard their cry, as it is said, "And God heard their groaning, 4 In the MS. the quotation ends here. and God remembered his covenant with Abraham, with Isaac, and with Jacob" ( ibid. ii. 24). Further, they burnt their children in the furnace of fire, 7 Jalkut, loc. cit., adds: "a sacrifice to their gods; therefore, when Israel left Egypt, God executed judgment on their gods." Cf. Jer. 11:4, where we read of the "iron furnace ." See also Book of Jashar lxix. 7. as it is said, "But the Lord hath taken you, 4 In the MS. the quotation ends here. and brought you forth out of the iron furnace , out of Egypt" (Deut. 4:20).
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When 8 The first editions insert before this word: "And the Holy One, blessed be He, measured to them by that measure (which they had used), and slew their firstborn, as it is said, ‘To him that smote Egypt in their firstborn'" (Ps. 136:10). Israel was called God's firstborn. When God bade Pharaoh to send forth His firstborn son Israel, he refused. In return God smote his firstborn. The Jewish teaching as to the Divine method of retribution is well expressed by the Book of Wisdom xi. 16, which refers to the plagues thus: "That they might know that by what things a man sinneth, thereby he is punished." Cf. Revelation of Peter, 7 and 9, for a parallel view of retribution. As a parallel to our text, the following verse from Wisdom xviii. 5 seems appropriate: "But them who plotted to slay the infants of the holy ones (and when a single child had been exposed and saved) Thou to convict them didst deprive of the multitude of their children, and all together didst destroy them in a mighty flood." Jubilees xlviii. 14 says: "A thousand strong and brave men perished for one infant whom they had cast into the river." For further illustrations see Goodrick, Wisdom, p. 352. Israel went forth, 9 The first editions add: "from Egypt." what did the Holy One, blessed be He, do? He cast down all the idols of their abominations, and they were broken, 1 See Mekhilta, 7b. as it is said, "Upon their gods also the Lord executed judgments" (Num. 33:4).
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Rabbi Joseph 2 The first editions read: "José." said: The Egyptians defiled the Israelites and their wives with them. 3 For another opinion see Mekhilta, 5a, and Lev. Rab., loc. cit. Israel was redeemed because of four virtues, which included the merit of not being suspected of immorality. See also Jalkut, Lev. § 657. Bedijah, the grandson of Dan, married a wife from his tribe, Shelomith, daughter of Dibri, 4 See Lev. 24:11, Midrash Agadah, Ex. p. 125, and Lekach Tob, Ex. p. 7a. and in that night the taskmasters of Pharaoh came in unto her, for they slew him and came in unto her, and she conceived and bare a son. In every case the offspring follows the (nature of) the seed: 5 Cf. supra, p. 150, and T.B. Niddah, 31a. The reference here is to the intellect which rules one's life. if it be sweet, it will be due to the sweet (seed); if it be bitter, it will be due to the bitter (seed). And when Israel went forth from Egypt, he 6 The son of Shelomith. began to blaspheme and revile the Name of the God of Israel, as it is said, "And the son of the Israelitish woman blasphemed the 7 The quotation ends here in the MS. Name, and cursed" (Lev. 24:11).
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Rabbi Ishmael said: The five fingers of the right hand of the Holy One, blessed be He, all of them appertain to the mystery 8 Read לסוד , which is the reading preserved by the ‘Arukh, ed. Kohut, iv. p. 439a, s.v. חמש . Later editions read: "are the foundations." On the "hand" of God see Passover Haggadah, p. 22. See also Jalkut, Ex. § 183, and Jalkut to Micah, § 653. Cf. Orach Chayyim, 473. 28. of the Redemption. 9 Of Israel. He showed the little finger of the hand to Noah, 10 ‘Arukh, loc. cit., reads: "The little finger, therewith He shewed the ark to Noah." See supra, p. 164, n. 2. (pointing out) how to make the ark, as it is said, "And this 11 The word "this" in the text is the basis for the Haggadic inference that God's finger pointed out to Noah what he was to do in making the ark. Cf. Ex. 30:13. is how thou shalt make it" (Gen. 6:15). With the second finger, which is next to the little one, He smote the firstborn of the Egyptians, 12 See T.B. Synhedrin, 93b: "The Egyptians and Sennacherib were smitten by the entire hand." Cf. Shocher Tob, Ps. 78 pp. 177b f. as it is said, "The magicians said unto Pharaoh, || This is the finger of God" (Ex. 8:19). With how many (plagues) were they smitten with the finger? With ten plagues. 1 The MS. alone has this sentence. Cf. Passover Haggadah, pp. 21 f. With the third finger, which is the third (starting from) the little finger, He wrote the tables (of the Law), as it is said, "And he gave unto Moses, when he had made an end 2 The MS. gives the first part of the verse; the latter part only is given by the first editions. of communing with him… tables of stone, written with the finger of God" ( ibid. xxxi. 18). With the fourth finger, which is next to the thumb, the Holy One, blessed be He, showed 3 The half-shekel. to Moses what the children of Israel should give for the redemption of their souls, 4 See the Commentary "Tosaphoth" to the Torah, p. 43b (ed. Warsaw, 1876): "With the fourth finger He showed to Moses the moon, and with the thumb He showed to him the half-shekel." as it is said, " This they shall give 5 The MS. and the first editions end the quotation here. … half a shekel for an offering to the Lord" ( ibid. xxx. 18). With the thumb and all the hand the Holy One, blessed be He, will smite in the future all the children of Esau, for they are His foes, 6 The first editions read: "the foes of the children of Israel." and likewise (will He smite) the children of Ishmael, for they are His enemies, as it is said, "Let thine hand be lifted up above thine adversaries, and let all thine enemies be cut off" (Mic. 5:9).
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Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), 7 M, N, Z, P, Kh,—the five letters which have a different shape when they are the final letters in words. The reading of our MS. is supported by the text preserved in the ‘Arukh, ed. Kohut, iv. p. 439b. On these letters see T.B. Sabbath, 104a; T.B. Megillah, 2b; T.J. Megillah, 1:9. 71d; and Num. Rab. 18:21. all appertain to the mystery of the Redemption. 8 See Gen. Rab. 1:11; Tanchuma, Korach, § xii. The term "mystery of the redemption" might also be rendered by "the secret of the redemption." The idea in the Midrash here seems to be that the Israelites had a tradition or secret concerning the redemption. This is brought out in the legend of Serach and Moses. The Book of Wisdom says: "That night (of redemption) was known beforehand to our fathers, that knowing surely on what oaths they trusted they might be cheered" (xviii. 6). With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Le kh Le kha ) "Get thee out of thy country, and from thy kindred 9 The MS. and first editions end quotation here. … unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land 1 ‘Arukh, loc. cit., reads: "from the land of the Philistines," as in our MS. The first editions read: "from the hand of the Philistines." of the Philistines, as it is said, "Go from us: 2 The quotation ends here in the MS. for thou art much mightier ( M emennu M 'ôd) than we" ( ibid. xxvi. 16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, 3 This is also the reading of the Venice edition, and agrees with the text in the ‘Arukh, loc. cit . as it is said, "Deliver me, I pray thee, 2 The quotation ends here in the MS. (Hazilê n e n a) from the hand of my brother, from the hand of Esau" ( ibid. xxxii. 11). With "Pê" "Pê" Israel 4 The first editions read: "our fathers." was redeemed from Egypt, as it is said, "I have surely visited you, 5 The MS. and first editions end the quotation here. See Lekach Tob, Ex. p. 10b, n. 3. ( P akôd P akadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, 6 The first editions read: "at the end of the four kingdoms." and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; 7 The verse, Jer. 23:5: "I will raise unto David a righteous Branch," is quoted by Tanchuma, loc. cit. See also Tanchuma (ed. Buber), Ex. p. 7, n. 107. and he shall grow up (yizmach) || out of his place, 2 The quotation ends here in the MS. and he shall build the temple of the Lord" (Zech. 6:12). 8 For the Messianic interpretation of this verse in Philo see my Hellenism and Christianity , pp. 119 f. These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit ( P akôd yi p hkôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach 9 see T. B. Sotah, 13a; Gen. Rab. 94:9; Eccles. Rab. to Eccles. 9:18; Derekh Erez Rab. i. See also J.E. xi. 200 f. his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to 10 The first editions add: "our ancestress." Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. 1 The first editions add: "She said to them: There is no reality in those signs of Moses. They said to her: Did they not say to us ‘Pakôd Pakadti'—‘I have surely visited you?'" (Ex. 3:16). She said to them: There is no reality in the signs. They said to her: He said " P akôd yi p hkôd"—"God will surely visit you" ( ibid. ). 2 The next two sentences are written on the margin of the MS. She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, 3 The first editions read: "from my father, ‘ Pê Pê,' as it is said, ‘Pakôd Pakadti.'" (" P akôd P akadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed 4 The first editions read: "in God and in Moses." in their God and in His messenger, as it is said, "And the people believed, 5 The quotation ends here in the MS.; it is continued in the first editions. and when they heard that the Lord had visited 6 The people believed when they heard that God had visited them. This was the secret or mystery of the redemption. the children of Israel" ( ibid. iv. 31). 7 See Ex. Rab. v. 19, which has used P.R.E. See also Midrash on 2 Sam. 20:19.
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Rabbi 'Akiba said: The taskmasters of Pharaoh were beating the Israelites in order that they should make 8 The first editions add: "for them." the tale of bricks, and it is said, "And the tale of the bricks, 9 The quotation ends here in the MS. and in the first editions. which they did make heretofore, ye shall lay upon them" ( ibid. v. 8). 10 The first editions add: "The Egyptians did not give straw to the Israelites, as it is said: ‘There is no straw given unto thy servants, and they say to us, Make brick'" (Ex. 5:16). The Israelites were gathering the straw of the wilderness, and they were carrying it on their asses and (also on) their wives, 11 MS. Gaster and Jalkut, Ex. §176, read: "They were treading it in the mortar, they and their wives, their sons and their daughters." The first editions read: "they were treading it down with their asses, their wives, and their sons and their daughters." and their sons. The straw of the wilderness pierced their heels, 12 See Jalkut, Ex. loc. cit. and the blood was mingled 13 Cf. Ezek. 16:6, and Zech. 10:5. with the mortar. Rachel, the granddaughter || of Shuthelach, 14 See Num. 26:36. Shuthelach was of the tribe of Ephraim. was near childbirth, and with her husband she was treading the mortar, and the child was born (there) and became entangled in the brick mould. 1 See Pal. Targum to Ex. 24:10. Her cry ascended before the Throne of Glory. 2 See Jalkut, Ex. loc. cit., which has used P.R.E. The angel Michael 3 In Pal. Targum, loc. cit., Gabriel is the angel. descended and took the brick mould with its clay, and brought it up before the Throne of Glory. 4 See Pal. Targum, loc. cit., which reads: "A memorial of the bondage wherein the Egyptians made the children of Israel to serve in clay and bricks, (when) there were women treading the mortar with their husbands. The delicate young woman with child was also there and made abortive by being crushed with the mortar. And thereof did Gabriel, descending, make brick, and ascending to the heavens on high, set it (as) a footstool under the throne of the Lord of the world." Cf. 3 Baruch iii. 5 for a parallel. That night the Holy One, blessed be He, descended, 5 The first editions read: "was revealed, and smote all the firstborn." and smote the firstborn of the Egyptians, as it is said, "And it came to pass at midnight 6 The quotation ends here in the MS. that the Lord smote all the firstborn in the land of Egypt" ( ibid. xii. 29). 7 The first editions read here the paragraph beginning, "The Holy One."
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Rabbi José 8 The first editions read: "Jehudah." said: All that night the Israelites were eating and drinking, rejoicing and taking wine and praising 9 Sec Shocher Tob on Ps. 113 p. 235a, and cf. T.B. Pesachim, 95b. their God with a loud voice, 10 Cf. Ps. 105:43. whilst the Egyptians were crying with a bitter soul, 11 Cf. Isa. 65:14 for the expression; see also Ezek. 27:30. because of the plague 12 The slaying of the firstborn. which came upon them suddenly, 13 Cf. Job 34:20. as it is said, "And there was a great cry in Egypt; 14 The MS. omits the first part of the quotation. for there was not a house where there was not one dead" ( ibid. 80).
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The Holy One, blessed be He, said: If I bring forth the Israelites by night, they 15 The first editions read: "The Egyptians will say: Now hath He done His deeds according to the way of thieves." See Midrash Agadah, Ex. p. 142. will say, He has done His deeds like a thief. 16 See the Book of Jashar lxxx. 60 and cf. T.B. Berakhoth, 9a. Therefore, behold, I will bring them forth when the sun is in his zenith at midday. 17 This day was also the middle of the month, at the time of full moon. The time of the deliverance was believed to be appointed at that time in order to show the Egyptians that their gods, including the heavenly host, were powerless and unable to save them. The first editions add here: "as it is said, ‘And it came to pass the selfsame day, that the Lord did bring the children of Israel out of the land of Egypt by their hosts'" (Ex. 12:51).
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By the merit of three things 1 See Mekhilta, Bô, v. p. 5a; Lev. Rab. 32:5; Cant. Rab. on Cant. 4:12, Lekach Tob, Ex. p. 16a, note 10. Israel went forth from Egypt: (1) They did not change their language; (2) they did not change their names; 2 See Mekhilta, Bô, loc. cit. The first editions omit this clause. (3) and they did not slander one another. In the unity of (God's) Name Israel went forth from Egypt full of all good things, comprising (all) blessings, 3 See supra, p. 328. because He remembered the word which He spake to our father Abraham, 4 Cf. Ps. 105:42: "For he remembered his holy word, and Abraham his servant." as it is said, "And also that nation, whom they shall serve, 5 The quotation ends here in the MS.; it is continued in the first editions. will I judge, and afterwards shall they come out with great substance" (Gen. 15:14).
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CHAPTER XLIX THE SEED OF AMALEK [69 B . i.] || R ABBI S IMEON , son of Jochai, said: The Holy One, blessed be He, wished to destroy and to cut off all the seed of Amalek. 1 See supra, p. 346. He sent to Saul, the son of Kish, to destroy and to cut off all the seed of Amalek. Saul and the people heard, and did not spare any vile man except Agag, as it is said, 2 The verse reads: "But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them." "But Saul and the people spared 3 The quotation ends here in the MS.; it is continued in the first editions. Agag, and the best of the sheep, and of the oxen" (1 Sam. 15:9). Samuel heard (thereof), and he went to meet them, and he said to them: Ye have spared Amalek, and ye have left over a remnant of him. 4 See Lev. Rab. 25:8 and xxvi. 7. They said to him: The sheep and the oxen are for sacrifices 5 See T.B. ‘Abodah Ẓarah, 24b. unto thy God. (Samuel) said to (Saul): The Omnipresent hath no delight in burnt offerings and sacrifices, but only in obeying His voice and in doing His will, as it is said, "And Samuel said, Hath the Lord as great delight 3 The quotation ends here in the MS.; it is continued in the first editions. in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams" ( ibid. 22).
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Rabbi Phineas said: The Holy One, blessed be He, saw that in the future there would arise from Agag a man, a great enemy and adversary of the Jews. 6 See supra, p. 384; Ex. Rab. xxxviii. 4; T.B. Megillah, 12a and 19a; and cf. infra, p. 399. Who was this? This was Haman, as it is said, "Because Haman, the son of Hammedatha, 1 The quotation ends here in the MS. the Agagite , the enemy of all the Jews" (Esth. 9:24). From the seed of Saul (arose) an avenger and a redeemer for Israel, (who delivered them) out of the hand of Haman. Who was this? This was Mordecai, as it is said, "There was a certain Jew 1 The quotation ends here in the MS. in Shushan, the capital, whose name was Mordecai… the son of Kish, a Benjamite" ( ibid. ii. 5).
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And there stood Samuel before the Holy One, blessed be He, and he said: Sovereign of all the Universe ! Do not forget the sin 2 The first editions and MS. Gaster read: "The sorrow which the wicked Esau caused his father." which Esau did to his father, || for he took strange women (for his wives), who offered sacrifices and burnt incense to idols, to embitter the years of the life of his parents. 3 The first editions and MS. Gaster add: "as it is said, ‘and they were a bitterness of spirit unto Isaac and unto Rebecca'" (Gen. 26:35). The Book of Jubilees offers a parallel here; see ch. xxvii. 7 ff. and ch. xxv. 1, which reads: "My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Caanan, and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil." Remember his sin unto his sons and unto his grandsons unto the end of all generations, as it is said, "Let the iniquity of his fathers be remembered 1 The quotation ends here in the MS. with the Lord" (Ps. 109:14). Samuel heard the voice of Agag muttering with his mouth, saying: Perhaps the bitterness of the evil death has passed from me, as it is said, "And Agag said, Surely the bitterness of death is past" (1 Sam. 15:32). Samuel said to him: 4 The first editions add here: "Just as thy sword made women childless, so shall thy mother be childless among women." Just as the sword of Amalek thy ancestor consumed the young men of Israel who were outside the cloud, 5 See supra, p. 346. so that their women dwelt (as) childless women and widows, 6 The Prague edition adds: "so shall thy mother be childless." MS. Gaster omits the rest of the paragraph, except the quotation. so by the prayer of the women 7 This idea is due to the Midrashic interpretation of the words in 1 Sam. 15:33, i.e. "by women (Esther and her maidens) shall thy mother be made childless." all the sons 8 The first editions read: "every son." The Prague edition has "every male." of Amalek shall be slain, and their women shall dwell (as) childless women and widows. And by the prayer of Esther and her maidens all the sons of Amalek were slain and their women remained childless and widowed, as it is said, "And Samuel said, As thy sword hath made women childless, 1 The quotation ends here in the MS. and in the first editions. so shall thy mother be childless among women" ( ibid. 33).
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The prayer of Samuel destroyed 2 The Prague edition reads: "diminished" ( חםר ). the power of the children of Agag against Israel, 3 The first editions add: "in Gilgal." MS. Gaster reads "Amalek" instead of "Agag." as it is said, "And Samuel broke 4 i.e. destroyed the power of Amalek. The Targum renders וימסף by ופשח (cf. Targum to Ps. 7:3): "and he flayed"; see also 2 Chron. 14:13: "for they were broken before the Lord." In the MS. the quotation ends here; it is continued in the first editions. Agag before the Lord in Gilgal" ( ibid. ).
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The Holy One, blessed be He, said: He has made his attack against the heavenly beings, 5 The first editions read: "Everyone who acts with the pride of the mighty." See Gen. Rab. 10:7. The point here is that Haman's pride was punished by the hand of a woman. On God's ways with man, see Num. Rab. 18:19 (on Num. 16:35). (and God) will send against them insignificant things, to teach them that the power of their might is nought. When Titus, 6 See Lam. 4:12 with Midrash Rab. thereon. See Aboth de R. Nathan ( b ) vii. p. 11a; T.B. Gittin, 56b; and cf. J.E. xii. p. 164a. the wicked, entered the Holy of Holies, he said: No adversary || or enemy can prevail against me. What did the Holy One, blessed be He, do to him? He sent a single gnat, 7 The first editions add: "against him." and it went into his nostril, and it ate its way into his brain. That gnat became like a young pigeon, weighing two pounds, 8 לימרין ( λίτρα ), litra ; the Roman libra or pound weight. to teach him that there was nothing at all in the might of his power. When Israel 9 Represented by the High Priest. walked in the Holy of Holies with a proud heart, and said: No adversary or enemy 10 See Lam., loc. cit. is able to stand before us. What did the Holy One, blessed be He, do to them? He sent against them a man, proud and like one sifting the sea, Nebuchadnezzar, whose name was Kabbir Mayim (like one sifting the sea), 11 Cf. Tanna de bê Elijahu Rab. 31 p. 158; Shocher Tob on Ps. 137 p. 262b; and Pesikta Rabbathi, p. 144a. The first editions read: "He sent against them Nebuchadnezzar the wicked, who was a very proud enemy against them." Kabbir Mayim might mean "the mighty one of the waters." According to Kebra Nagast (G.T.), p. 79, Nebuchadnezzar was the one who "escaped from the water" at his birth; cf. Ex. 2:10. to teach; "For by strength shall no man prevail" ( ibid. ii. 9). 1 See Ezek. 7:20: "As for the beauty of his ornament, he turned it to pride"; see also ibid. xxiv. 21. On Nebuchadnezzar, see J.E. ix. pp. 201 ff.
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Rabbi Chakhinai 2 The Prague edition and Brode's edition read: "Chaninah." said: The Holy One, blessed be He, set 3 The first editions omit: "and to the kingdom of Babylon. Whence do we know this about the Egyptian bondage?" no limit to the kingdoms, except to the Egyptian bondage, 4 Cf. T.B. Joma, 9a and 9b. and to the kingdom of Babylon. Whence do we know this about the Egyptian bondage? Because it is said, "And they shall serve them; and they shall afflict them four hundred years" (Gen. 15:13). The Holy One, blessed be He, dealt according to the abundance of His tender mercy, 5 The first editions add: "and according to His abounding love." As Isa. 63:7 says: "I will make mention of the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed upon us; and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-kindnesses." and He shortened (this time limit) by its half, 6 The first editions read: "in the number of ‘Rdu' 210 years." 210 years. 7 Cf. supra, p. 376. Whence do we know about the Babylonian kingdom? Because it is said, "For thus saith the Lord, 8 The MS. and the first editions omit this part of the verse; the MS. reads: "After seventy years be accomplished"; the first editions add "for Babylon." After seventy years be accomplished for Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place" (Jer. 29:10).
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Rabbi Abbahu said: Forty-five years did Nebuchadnezzar reign. Know that it is so. In the year 9 Luria's emendation reads: "In the second year." when he began to reign, he went up to Jerusalem, and conquered Jehoiakim, king of Judah, as it is said, "In the third year of the reign of || Jehoiakim, king of Judah, 10 The quotation ends here in the MS.; it is continued in the first editions. came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it" (Dan. 1:1). For eight years he ruled over the kingdom of Jehoiakim, and eleven years Zedekiah ruled. 11 The first editions read: "he ruled over the kingdom of Zedekiah." (Behold,) nineteen years before he destroyed the Temple. (Thereafter he ruled) twenty-six years. 1 The first editions read: "Behold nineteen years (elapsed) before the Temple was destroyed." The Venice edition and MS. Gaster add: "After the Temple had been destroyed (he reigned) twenty-six years." This is omitted in the 1st ed. See T.B. Megillah, 11b, and Rashi, who quotes Seder ‘Olam Rab. Know that it is so. Come and see from the exile of Jehoiachin until his son Evil-Merodach 2 Son of Nebuchadnezzar. reigned thirty-seven 3 Deduct from these thirty-seven years the eleven years of Zedekiah's reign prior to the destruction of Jerusalem, and we have twenty-six years, mentioned in our book. years elapsed, as it is said, "And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin, 4 The quotation ends here in the MS.; it is continued in the first editions. king of Judah, in the twelfth month, on the seven and twentieth day of the month, that Evil-Merodach, king of Babylon, in the year that he began to reign, did lift up the head of Jehoiachin, king of Judah, out of prison" (2 Kings 25:27).
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Rabbi Jonathan said: The last of the kings of Media 5 The first editions add: "and Persia." was Artaxerxes, 6 He is apparently identified by R. Tachanah in the next paragraph of our book with the "fourth king" of Dan. 11:2. king of Babylon, and he reigned thirty-two years, as it is said, "But in all this time I was not in Jerusalem; 7 The quotation ends here in the MS. and in the first editions. for in the two and thirtieth year of Artaxerxes, king of Babylon, I went unto the king" (Neh. 13:6). 8 See Seder ‘Olam Rab. 28 p. 65a and xxx. p. 68b, note 10. According to some Jewish traditions (see T.B. Rosh Ha-Shanah, 4a) Artaxerxes 11. is Darius 11., who sanctioned the rebuilding of the Temple. This king appears to have reigned thirty-six years; see Esth. Rab. 8:3, and Lev. Rab. 13:5. See also J.E. iv. p. 442, and cf. Josephus, Ant. xi. 6. 1.
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Rabbi Tachanah 9 The first editions and MS. Gaster read: "Tanchum." See supra, p. 308. said: Come and see how wealthy Ahasuerus was, for he was wealthier than all the kings of Media and Persia, and concerning him the Scripture saith, "And the fourth shall be far richer than they all" (Dan. 11:2). What was the wealth of Ahasuerus? He erected couches of gold and silver in the streets 10 This is the paraphrase of Esth. 1:5: "in the court of the garden of the king's palace." of the city, to show all the peoples 11 The first editions read: "to let all the world know." how rich he was, as it is said, "The couches were of gold and silver" (Esth. 1:6). All the vessels used by Ahasuerus were not vessels of silver, but vessels of gold. 1 Cf. 1 Kings 10:21, and Assumption of Moses iii. 2. He brought the vessels of the Temple, and all the vessels of his palace were changed in appearance, 2 Because they became dim in splendour when brought together with the beautiful sacred vessels of the Temple. This constituted the diversity referred to in the text (Esth. 1:7); see Targum 1. thereon, which is probably the source of P.R.E.'s version. so that they became like lead, as it is said, "The vessels being diverse one from another" ( ibid. 7).
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All the pavement of his palace consisted of precious stones and pearls, || as it is said, "Upon a pavement of porphyry, and white marble, 3 The quotation ends here in the MS.; it is continued in the first editions. and alabaster, and stone of blue colour" ( ibid. 6).
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Rabbi Eliezer said: For half the year Ahasuerus made great banquets for all the peoples, as it is said, "Many days, even an hundred and eighty days" ( ibid. 4). Every people 4 The first editions read: "Everyone." who ate its food in impurity, 5 i.e. this food lacked the characteristics which marked the levitically pure food. had its food provided in impurity, and every people who ate its food in purity 6 The Jewish Law determines the kind of food which may be eaten by its adherents. Such food is pure. The expression used here in our author, "Every people who ate its food in purity," points to priestly regulations and conditions. The subject has been dealt with exhaustively by Dr. Büchler in his Der Galiläische ‘Am-ha ‘Ares des Zweiten Jahrhunderts . had its food provided (according to the regulations of) purity, 7 The first editions reverse the order of the clauses. as it is said, 8 The first editions read: "to fulfil that which is written." "That they should do according to every man's pleasure" ( ibid. 8). 9 See Esth. Rab., in loc. ; Jalkut, Esth. § 1056; T.B. Megillah, 12a; and cf. Jalkut, Esth. § 1048.
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Rabbi José 10 The first editions read: "Simeon." said: It was the universal custom of the kings of Media 11 Although Ahasuerus was the king of Persia he was apparently a Mede by race. On the morals of the Medes see T.B. Berakhoth, 8b. when they were eating and drinking to cause their women to come before them stark naked, playing and dancing, in order to see the beauty of their figures. When the wine entered the heart of Ahasuerus, he wished to act in this manner 12 For other instances of the evil effect of too much wine see Gen. 9:21, and supra, p. 170; see also Hos. 4:11, and cf. T.B. Sotah, 7a. with Vashti the queen. She was the daughter of a king, 1 Belteshazzar; see T.B. Megillah, 9b, and Jalkut, Esth. § 1050. and she was not willing to do this. 2 The first editions and MS. Gaster read: "that she should come naked before him," and then add: "She sent to him saying: Foolish drunkard ! If I come they may see that I am ugly, (then) they will despise thee at thy table; and if they see that I am beautiful, one of thy princes will kill thee in the hour of (his taking) wine. The king heard her words and commanded that she should be slain." He decreed concerning her, and she was slain. When the wine had passed from the heart of Ahasuerus, he sought after Vashti, but he did not find her. They told him of the deed which had been done, 3 The first editions read: "His princes told him of the decree which he had ordained against her." and (also) of the decree which had been ordained concerning her. Why was the decree passed against her? Because she used to make the daughters of Israel come 4 The first editions add: "naked." and toil for her on Sabbaths, therefore was the decree ordained against her that she should be slain naked on the Sabbath, 5 In the first editions the words "on the Sabbath" follow the words "ordained against her." as it is said, "He remembered Vashti, 6 The quotation ends here in the MS.; it is continued in the first editions. On the theme see Esth. Rab., in loc., and Targum 1. to Esth. 2:1. and what she had done , and what was decreed against her" ( ibid. ii. 1).
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Rabbi Zechariah said: || Merit is transmitted by the hand of the worthy. By the hand of Daniel 7 The first editions and MS. Gaster add: "who was Memucan." See the Targum 11. to Esth. 1:16, and cf. Esth. Rab. 4:2 and 6. The latter does not, however, identify Memucan with Daniel. In Targum 1. to Esth. 1:16 he is compared with Haman; cf. T.B. Megillah, 12b. P.R.E. is the source used by Targum 11. in identifying Memucan with Daniel. Memucan means the "establisher." the sovereignty was transferred to Esther, because he said to the king, Let not the king weep, since all that thou hast done 8 The first editions add: "to Vashti." thou hast done according to the Torah. And whosoever keeps the Torah, 9 The first editions read: "the precepts of the Torah." See Ezra 6:11, 12 for a parallel to the expression in our text. the Holy One, blessed be He, preserves his kingdom; for thus the Torah says that the man shall rule his wife, as it is said, "And he shall rule over thee" 10 This was said to the first woman, and is one of the nine afflictions imposed upon womankind. See supra, p. 100. (Gen. 3:16). The king sent in all the provinces to do according to his words, 1 The first editions read: "the words of Memucan." as it is said, "That every man should 2 The quotation ends here in the MS.; it is continued in the first editions. bear rule in his own house" (Esth. 1:22). He also said to the king: "Let there be sought for the king 2 The quotation ends here in the MS.; it is continued in the first editions. fair young virgins" ( ibid. ii. 2). Not 3 The first editions and MS. Gaster read: "Young virgins" and not "all young virgins." "all young virgins," but "fair young virgins." 4 The first editions add: "as it is said." "And let the maiden which pleaseth 2 The quotation ends here in the MS.; it is continued in the first editions. the king be queen instead of Vashti" ( ibid. 4); and it is written elsewhere, "And the maiden pleased him" ( ibid. 9). This refers to Esther. The Holy One, blessed be He, invested her with grace and love 5 Cf. Targum 11. to Esth. 2:17: "and she was rewarded by (the king) with more grace and favour than all the virgins." in the eyes of all who saw her. 4 The first editions add: "as it is said." "And Esther obtained favour 2 The quotation ends here in the MS.; it is continued in the first editions. in the sight of all them that looked upon her" ( ibid. 15 ). 6 The 1st ed. adds: "for the sake of the merit that was to be (accomplished) at her hands."
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CHAPTER L HAMAN [70 B . ii.] "T HERE was a certain Jew in Shushan, the capital, 1 The quotation ends here in the MS.; it is continued in the first editions. whose name was Mordecai" (Esth. 2:5). Rabbi Shema'iah said: Was there then no other Jew in Shushan, the capital, except Mordecai alone? Lo! it is written, "And the Jews that were in Shushan" ( ibid. ix. 15). But because he was a Jew, 2 The first editions read: "a righteous Jew." and a direct descendant of the patriarchs and also of the royal seed, and he was engaged in (the study of) the Torah all his days, and he was not defiled by any forbidden 3 The first editions read: "anything of unclean food did not pass into his mouth." See supra, p. 393. note 6. food in his mouth, therefore was his name called "a Jew." 4 The first editions read: "a certain Jew." Cf. Ps. 60:7 and Jalkut, Esth. § 1052 (end). See also T.B. Megillah, 12b.
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"Whose name was Mordecai" ( ibid. ii. 5), because his prayer || ascended before the Holy One, blessed be He, like the scent of pure myrrh 5 A play on the word Mordecai; see Targum 11. to Esth. 2:5. T.B. Chullin, 139b. translates the words מר דדוד of Ex. 30:23 by מירא דכיא , clear (liquid) myrrh; cf. T.B. Megillah, 10b. Prayer is compared with incense; see Ps. 141:2. (טר לכי). "The son of Jair" ( ibid. ), because he enlightened ( Mair ) the faces (of the scholars) in Halakhah. 6 As a member of the Synhedrion, he brought light to Israel in the hour of darkness; sec Esth. 8:16: "The Jews had light and joy." "The son of Shimei" ( ibid. ), who went forth to curse David. 7 Shimei was of the royal house of Saul, and therefore Mordecai as his descendant belonged also to the royal house. See Targum 11. to Esth.. loc. cit. "The son of Kish" ( ibid. ), 8 The first editions read: "Because he knocked ( shêhikkish ) upon the doors of mercy and they were opened unto him." See Shekalim v. 1: "Petachiah is Mordecai, because God opened to him the gates of prayer." of the seed of those who could use both the right hand and the left, 1 For phraseology see 1 Chron. 12:2. as it is said, "The children of Ephraim, being armed and carrying bows" (Ps. 78:9).
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Rabbi Simeon said: Come and see the wisdom of Mordecai, for he knew seventy languages, 2 The first editions read: "and his name was Mordecai Bilshan." as it is said, "Which came with Zerubbabel, Jeshua 3 The quotation ends here in the MS. … Mordecai, Bilshan" 4 See T.B. Menachoth, 65a; T.B. Megillah, 13b. Bilshan (="linguist") is mentioned in this verse (Ezra 2:2) as a separate person. (Ezra 2:2), and he sat in the gates of the king to see that Esther and her maidens should not become defiled by any kind of unclean 5 See T.B. Megillah, loc. cit. food. He heard the two eunuchs of the king speaking in the language of the Chaldees, 6 According to T.B. Megillah, loc. cit., the language was that of Tarsus ( מורסיים ). saying: 7 The first editions add: "one to the other." Now will the king take the afternoon sleep, and when he arises 8 The first editions read: "and when he gets up from his sleep he will say to us." he will say, Give me a little water; let a deadly poison 9 The Targum 11. to Esth. 2:21 speaks of "a poisonous snake in the golden cup" out of which Ahasuerus would drink. be given to him in the golden vessel, 10 Our MS. reads "Kesibath." The first editions read "Kitôn" (jug); see Rabbinic Philosophy and Ethics, p. 24. See also Targum 11. to Esth., loc. cit. : "Keepers of the vessels ." See also Zech. 12:2 for the word סף . and he will drink thereof and die. Mordecai 11 The first editions add: "heard their speech." went in and told Esther. Now Esther told the king in the name of Mordecai, as it is said, "And Esther told the king in Mordecai's name" (Esth. 2:22). Hence (the Wise Men) have said: Whosoever tells a matter in the name of its author brings redemption into the world. 12 See Aboth 6:6, T.B. Chullin, 104b, and T.B. Megillah, 15a.
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When the king arose from his sleep, he said to his servants, his eunuchs, who were wont to give him something to drink: Give me a little water. They brought him the golden jug, and a deadly poison || was therein. He said to them: Pour out the water before me. They said to him: O our lord, O king, this water is excellent, good, even choice. Why should we pour it out before thee? He said to them: Thus have I resolved to have it poured out before me. They poured it out before him, and he found therein the deadly poison, 1 See T.B. Megillah, 13b, according to which there was a serpent in the king's cup. See also Jalkut, Esth. § 1053, quoting Abba Gorion. and he commanded that they should be hanged, as it is said, "They were both hanged on a tree" ( ibid. 23). They were both hanged on one tree, one after the other, 2 This sentence occurs in our MS. only. as it is said, "Upon a tree" ( ibid. ); it is not written, "Upon trees." All affairs which were enacted before the king they wrote before him, and they placed it in the king's box, 3 Our MS. reads "Achmetha" (pot or vessel); see Targum 1. to Esth. 1:4. The word in the first editions and in Luria's edition should probably be "G'looskoma" ( γλωσσóκομον ), which occurs in the LXX to 2 Chron. 24:8, meaning case, chest, or coffin. and when the king wished to discover what had happened to him they read the documents, and he knew what had happened to him. So they wrote in the book the word which Mordecai had told, as it is said, "And it was written in the book of the chronicles" ( ibid. ).
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Rabbi Phineas said: Two wealthy men arose in the world, one in Israel and one among the nations of the world, 4 "And their wealth brought them only trouble," says Esth. Rab. 7:4; see T.B. Pesachim, 119a; Ex. Rab. xxxi. 3; and Eccles. Rab. to Eccles. 5:12. Korah in Israel, 5 The first editions add: "for he found the treasures of gold belonging to Joseph." Esth. Rab., loc. cit., says: "treasures of silver and gold which Joseph hid"; see T.B. Pesachim, loc. cit. and Haman among the nations of the world, 6 "In Shushan" is inserted by the later editions instead of "among the nations of the world." This is due to the censor. who took the treasures of the kings of Judah. 7 The first editions add: "and all the treasures of the Holy of Holies." Haman was supposed by the Haggadist to have been in the army of Nebuchadnezzar at the capture of Jerusalem, and to have appropriated the treasures of the palace and Temple. Cf. Shocher Tob on Ps. 22 p. 99a and on Ps. 78 p. 173b. (When) the king 8 Ahasuerus. saw his wealth and his ten sons 9 Perhaps the text should read "the wealth of his sons," cf. infra, p. 408. See Esth. Rab., loc. cit., which adds, after the word "sons": "who were princes before him; he arose and exalted him and he aggrandized him." keeping guard before him, he exalted him, and aggrandized him, as it is said, "After || these things did king Ahasuerus promote 10 The quotation ends here in the MS.; it is continued in the first editions. Haman, the son of Hammedatha" ( ibid. iii. 1). The king commanded concerning him that all the people should bow down and show reverence to him. 1 The first editions read: "to Haman." What did Haman do? He made for himself an image of an idol, and had it embroidered upon his dress, above his heart, so that everyone who bowed down to Haman also bowed down to the idol which he had made. Mordecai 2 Luria suggests another reading: "(Haman) saw that Mordecai did not consent to bow down and to prostrate himself before him, and he became full of wrath." saw this, and did not consent to bow down to the idol, 3 The first editions read: "to his abomination." See Jerahmeel, lxxix. 1. as it is said, "But Mordecai bowed not down, nor did him reverence" ( ibid. 2); and (Haman) was full of wrath against him, and said: These Jews hated my forefathers from of old, and now will I say to the king that he should destroy them from the world. Haman entered before Ahasuerus, and said to him: O my lord, O king, "There is a certain people scattered abroad and dispersed among the peoples 4 The quotation ends here in the MS.; it is continued in the first editions. in all the provinces of thy kingdom" ( ibid. 8), and they are of no benefit to thee and do not obey thee, and they do not perform thy will, and it is not for the king's profit to suffer them. If it please the king, accept half of my wealth and give me power 5 Lit. "permission," or "control." over them, as it is said, "If it please the king, let it be written that they be destroyed" ( ibid. 9). (The king) said to him: Behold, they are given into thy hand for nought, as it is said, "And the king said to Haman, The silver is given to thee, the people also" ( ibid. 11). The Holy Spirit cried out, saying: "Thus saith the Lord, Ye were sold for nought, 4 The quotation ends here in the MS.; it is continued in the first editions. || and ye shall be redeemed without money" (Isa. 52:3). 6 The two previous quotations are not given by the first editions.
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Rabbi José said: Haman was an astrologer, 7 The first editions read: "a great astrologer." The Targum 11. to Esth. 3:7 gives the reasons why the various days of the week and the months (except Adar) were unpropitious for Haman. and he wrote letters on slips, 8 פתקין , slips; see above, p. 362, note 4. and cast lots by the constellations to know the distinction between one day and another, and between one month and another, and between one constellation and another, as it is said, "They cast Pur, that is, the lot, 1 The quotation ends here in the MS.; it is continued up to "Haman" in the first editions. before Haman from day to day, and from month to month" (Esth. 3:7). He wrote and sent throughout all the provinces to destroy and to slay and to exterminate all the Jews 2 The first editions add: "both young and old, little children and women." on the thirteenth day of 3 The first editions add: "the twelfth month which is." the month Adar, on the third day in the constellation Leo. 4 The constellation of Adar is Pisces; see supra, p. 33. as to the constellations. It is Tuesday which is said to be connected with the constellation Leo. See T.B. Megillah, loc. cit. ; Esth. Rab. 7:11. On the subject of the horoscope see Cassel's Esther, pp. 104 f. This book contains an English version of the Second Targum. Mordecai heard (thereof), and rent his garments, 5 On the custom of rending the garments see T.B. Mo'ed Katan, 26a. The MS. adds here "etc." and put on sackcloth with ashes, and he went forth into the midst of the city, as it is said, "And Mordecai knew all that was done" ( ibid. iv. 1); and he cried before the Holy One, blessed be He, saying: Sovereign of all the worlds ! Thou didst swear to our fore-fathers to multiply their seed like the stars of the heaven, and now hast Thou given them like sheep to the slaughter. 6 See supra, p. 357. On the Prayer of Mordecai cf. the prayer in the Apocrypha and in the Targum 11.; see T.B. Megillah, 11a; and cf. Siphra, p. 112b. "Remember Abraham, 7 The quotation ends here in the MS. Isaac, and Israel… to whom thou swarest… I will multiply your seed as the stars of heaven" (Ex. 32:13). Esther heard (thereof), and her strength failed, as it is said, "And the queen was exceedingly enfeebled" 8 R.V. renders: "grieved." For the meaning of חלחלה as "weakness" see Isa. 21:3 and Nahum 2:11 (Heb.). (Esth. 4:4). She sent and called for Hathach, the trusty (servant) of her household, to know what had been done 9 What sin had brought about this dire misfortune. See T.B. Megillah, 15a. to Mordecai. Hathach went forth to Mordecai, who told him the words. 10 Of the decree against the Jews. (Hathach) went in and told Esther. Haman saw Hathach coming and returning, and he slew him, 11 The text in Esther (4:12) says: "and they told Mordecai"; see Targum 1. thereon; Jalkut, Esther, §1056; and cf. T.B. Megillah, loc. cit., which identifies Hathach with Daniel. Targum 11. to Esth. 4:11 says: "And because Hathach was a messenger between Esther and Mordecai, Haman was very wroth against him and killed him. The words of Esther were then reported by writing to Mordecai." and Esther did not find another man faithful enough to send to Mordecai. She said that it was her || desire to return answer to Mordecai. 1 The first editions read: "She said that she would go to Mordecai, as it is said, ‘And Esther spake to return answer unto Mordecai'" (Esth. 4:15). This was her intention. See Jalkut, Esther, loc. cit. : "The Holy Spirit carried her message to Mordecai." She said to him, "Go, gather together all the Jews 2 The quotation ends here in the MS.; it is continued in the first editions. that are present in Shushan, and fast ye for me, and neither eat nor drink three days" ( ibid. 16). These (days) were the thirteenth, the fourteenth, and the fifteenth of Nisan. 3 See T.B. Jebamoth, 121b; T.B. Megillah, loc. cit. ; Seder ‘Olam Rab. 29 p. 66b; Lev. Rab. 28:4; Pesikta, 71b. The first banquet was on the 16th of Nisan, and the second on the following day. Mordecai said to her: Is not the third day 4 i.e. the 15th of Nisan. (of the fast) the day of Passover? She said to him: Thou art the elder in Israel. 5 The first editions read: "Thou art the head of the Synhedrion and thou sayest this word ! If there be no Israel, for whom is the Passover?" The "word" refers to Mordecai's objection to fast on the Passover. The rule was not to fast on Sabbath or festival. The only exception was the Day of Atonement on a Sabbath, when the fast was duly kept thereon. See Shulchan ‘Arukh i. 288 (8). If there be no Israel, wherefore is the Passover? Mordecai hearkened to her words, and he 6 The first editions read: "and he did all that she commanded, as it is said." agreed with her. "So Mordecai transgressed" 7 ויעבר (Esth. 4:17). R.V. renders: "And he went his way." The word עבירה , "transgression," is from the same root as the verb ויעבר ; see Tanna de bê Elijahu Rab. 1 p. 3. ( ibid. 17). What is the meaning of the expression, "So he transgressed"? That he transgressed the festivals and Sabbaths. 8 The first editions read: "Teaching that he transgressed the law of the first day of Passover, by not eating" the unleavened bread, as prescribed by the Torah (Ex. 13:6). On the third day (of the fast) Esther put on the royal apparel, and sent and invited the king and Haman to the banquet which she had prepared on the fifteenth of Nisan. 9 Should we read "on the 16th of Nisan"? The printed texts as well as the MS. read "on the 15th." This would mean that Esther had prepared the banquet on the first day of Passover, and that the king dined with her on the evening of that day, which was the 16th day of Nisan at night. When they had eaten and drunk, Haman said: 10 The first editions read: "in his heart." The king exalts me, and his wife aggrandizes me, and there is none greater than I am in all the kingdoms; and Haman rejoiced very much in his heart, as it is said, "Then went Haman forth that day, joyful 1 The quotation ends here in the MS.; it is continued in the first editions. and glad of heart" ( ibid. v. 9).
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"On that night the king's sleep fled" ( ibid. vi. 1). That night the throne 2 The first editions read: "the sleep." of the King who is King of kings, the Holy One, blessed be He, became unsteady, 3 The first editions read: "fled." because He saw that Israel was in great distress. The sleep of the king 4 See T.B. Megillah, 15b, which reads: "the sleep of the king of the world." There is no reference to the sleep of God in our MS.; this agrees with the Targum 11. on Esth. 6:1; cf. Esth. Rab. 10:1, and Jerahmeel lxxxiii. 1. on earth fled, for he had seen in his dream Haman taking the sword to slay him; 5 Ahasuerus. || and he became agitated and arose from his sleep, 6 The Targum 11. on Esth., loc. cit., reads: "(God) commanded the angel, who is in charge of confusion, to confound Ahasuerus and to deprive him of sleep." See Eccles. Rab. 5 on Eccles. 5:3, and Jalkut, Esther, § 1057. and he told the sons of Haman, the scribes, 7 The ‘Arukh, ed. Kohut, v. p. 385a, s.v. נקראין , quotes P.R.E. : "They were the readers of the books of the king." See also Esth. Rab., loc. cit., which has used our book. to read in the books so as to see what had happened to him. They opened the books, and found the incident which Mordecai had told, 8 The first editions add: "concerning Bigthan and Teresh." See Esth. 2:21–23; cf. T.B. Megillah, 15a. but they did not wish to read this, and they rolled up the scrolls. The king said to them: Read ye what is written before you. But they were unwilling to read, and the writing was read (of its own account) 9 By a miracle. The Targum 11., loc. cit., says: "When Shimshê the scribe saw what was told concerning Mordecai in the affair of Bigthan and Teresh, he turned over the leaves and did not want to read them. But it was the will of the Lord of the world that the leaves should open and read of themselves the record written on them." This passage illustrates how this Targum has used P.R.E. by itself, as it is said, "And they were read before the king" ( ibid. ). It is not written here, "They were reading," but "They were read." 10 Jalkut, Esth., loc. cit., adds: "Do not be surprised, because the reading was due to the (power of) the lot ( נורל ); for the script had flown away from the various narratives and came to the lap of the king." The king spake to his servants: Call ye Haman to me. They said to him: Behold, he is standing outside. The king said: The thing is true which I saw in my dream; 1 See Eccles. Rab., loc. cit. ; the Targumim on Esther, in loc. ; I.C.C. Esther, p. 244, and Gelbhaus, Das Targum Scheni zum Buche Esther , for Midrashic parallels. he has come only in this hour to slay me. He said: Let him come in. He entered before the king. The king said to him: I wish to exalt and aggrandize a certain man; what shall be done to him? Haman said in his heart, for the seed of Esau 2 The first editions read: "All the seed of Amalek." See T.B. Megillah, 7a, which infers that the Book of Esther was inspired, as otherwise we could not know what Haman thought in his heart. speak in their hearts, but never reveal their secret with their mouths, as it is said, "And Haman said in his heart" ( ibid. 6). Haman said in his heart: He does not desire to exalt any other man except me. 3 The first editions read: "To whom should the king desire to do honour more than to me." I will speak words so that I shall be a king just as he is. He said to him: Let 4 The first editions omit the previous sentence and read here: "My lord, O king! if thou desirest to do honour to the man in whom thou takest delight." them bring the apparel || which the king wore on the day of the coronation, 5 See Targum 11. on Esth. 6:7 for the dream and its fulfilment by Haman's words. Targum 1. on Esth. 6:8 adds: "on the day of his accession to the throne." and (let them bring) the horse upon which the king rode on the coronation day, and the crown which was put upon the head of the king on the day of coronation. 6 This is probably due to the text: "And the royal crown which is set upon his head" (Esth. 6:8). The king was exceedingly angry because of the crown. The king said: It does not suffice this villain, but he must even desire the crown which is upon my head. 7 The first editions add: "if so, what hast thou left me?" Haman saw that the king was angry because of the crown; he said: "And let the apparel and the horse be delivered 8 In the MS. the quotation ends here. to the hand of one of the king's most noble princes" ( ibid. 9). 9 No reference is now made to the crown. (The king) said to him: Go, and do thus to Mordecai. 10 The first editions add: "the Jew, who sitteth at the king's gate." As soon as Haman heard this he became greatly agitated, 11 The first editions read: "he became confused and agitated." See Targum 11. on Esth. 6:10: "When Haman heard these words he was in great trouble, his countenance was changed, his sight became dim, his mouth became distorted, his thoughts confused, his loins languid, and his knees beat one against the other." and he said to him: My lord, O king! There are very many named Mordecai. The king answered: "The Jew." (Haman) said to him: There are very many Jews. 1 The first editions add: "who are named Mordecai." The king said to him: "He who sits at the king's gate" ( ibid. 10). 2 The first editions add here the following: "He said to him: My lord, O king! I did not think when thou didst speak but that it was for one greater than this man. As for this man, give him fields and vineyards and it will suffice for him; as for these other (honours), how will they benefit him? The king said to him: Go, do as thou hast spoken. I also am able to give him all that which thou hast decreed with thy mouth. The king said to him: By the life of my head and my kingdom! It is becoming for thee to do thus."
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Haman took the apparel and the horse and went to Mordecai. 3 The Venice edition adds here: "And he inquired after his welfare (lit. peace). Mordecai replied: ‘There is no peace, saith the Lord, unto the wicked'" (Isa. 48:22). This passage is wanting in the Oxford MS. (Haman) said to him: Arise, and put on the purple of the king. (Mordecai) said to him: 4 The Venice edition adds: "Fool of the world!" Villain! Dost thou not know that for three days I have put on sack-cloth with ashes, 5 See Esth. 4:1. Targum 11. on Esth. 6:11 reads: (Haman says): "Now arise from your sackcloth and ashes, and put on the royal garment." sitting on the ashes, 6 See Esth. 4:3. because of that which thou hast done to me? Now take me to the bath-house, 7 The first editions add here: "What did Esther do? She ordained that any person who should stand (about) in the baths (the same) should not live. And if (Haman) should tell anyone to kindle lights, they should not hearken unto him. Haman went and (by) himself kindled the lights against his will. He sent his eldest son to call Mordecai into the baths. Mordecai received (him) and struck him with his foot, saying to him: Why did not thy father come himself? Is he not my servant? He returned to his father and told him, and he went against his will to take (Mordecai) to the baths, and he shaved his head and divested him (of his garments) and dressed him." and afterwards will I put on the purple of the king. And he washed him and dressed him. (Haman) said to him: Mount and ride upon the horse. He said to (Haman): On account of the affliction of the fast I have no strength to mount and ride upon the horse. What did Haman do? He lowered himself, || and Mordecai put his foot upon his neck, and he mounted and rode upon the horse. 1 The first editions add here: "And as he lifted up one leg, he struck him with the other foot. (Haman) said to him: Is it not written in the Torah ( i.e. Bible): ‘Rejoice not when thine enemy falleth' (Prov. 24:17)? (Mordecai) said to him: These words apply to Israel, but concerning the nations of the world (the text says): ‘But thou shalt tread upon their high places'" (Deut. 33:29). The Amsterdam and Prague editions read "idolaters" instead of "nations of the world" just before the quotation from Deuteronomy. This long section is undoubtedly a later expansion of the simple original narrative which we have probably preserved in our MS. and in the Targum 11. The Venice text contains several Aramaic words which are quite alien to the language of the P.R.E. Mordecai 2 See Targum 11. to Esth., loc. cit. said: Blessed be the Omnipresent, who hath not let aught of His words fall to the earth, to fulfil that which is said, "But thou shalt tread upon their high places" (Deut. 33:29). Mordecai 3 The first editions read: "Mordecai came before the king, and Haman was proclaiming before him: ‘Thus shall it be done unto the man whom the king delighteth to honour' (Esth. 6:11). ‘ But Haman hasted to his house'" ( ibid. 12), etc. betook himself to his seat of honour at the king's gate, whilst Haman was hurried along, and he went 4 See T.B. Megillah, loc. cit. "to his house mourning and having his head covered" (Esth. 6:12), 5 The covered head was a sign of disgrace and mourning among the Jews (see supra, p. 100); also among the Persians (see Q. Curtius, v. 10 and x. 5). because of that which had happened to him. 6 See T.B. Megillah, loc. cit., for the legend of Haman's daughter, who killed herself when she discovered her father's disgrace.
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Zeresh his wife and all his astrologers 7 The first editions read: "friends." said to him: Hast thou not heard what was done unto Pharaoh? 8 The first editions add: "in Egypt." See Targum 1. to Esth. 6:13, which seems to have preserved the original text of P.R.E. ; or is the real fact vice-versa ? See Posner's dissertation on Targum 1. p. 47. The version in the Targum 1., loc. cit., reads: "Before whom thou hast begun to fall, as the kings fell before Abraham in the Plain of the Field, as Abimelech fell before Isaac, as the angel was vanquished by Jacob, and as by the hands of Moses and Aaron Pharaoh and all his host sank in the Reed Sea, and as all kings and princes, who did them harm, were delivered by God into their hand, so also wilt thou accomplish nothing harmful against him." See also Targum 11. to Esth. 6:13. as it is said, "And Zeresh his wife said unto him, If Mordecai, before whom thou hast begun to fall, be of the seed of the Jews, 9 The quotation ends here in the MS. and in the first editions. thou shalt not prevail against him" ( ibid. 13).
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In that hour the pages of Esther came and took Haman to the banquet which she had prepared on the sixteenth 1 The first editions and MS. Gaster read: "the 17th of Nisan." of Nisan. When they had eaten and taken (wine) the king said to Esther: "What is thy petition, 2 The quotation ends here in the MS.; it is continued in the first editions. queen Esther? and it shall be granted thee; and what is thy request?" ( ibid. vii. 2). She said to him: My lord, O king! 3 The first editions read here: "‘If it please the king, let my life be given me at my petition, and my people at my request'" (Esth. 7:3). See Targum 1., in loc., which paraphrases this verse thus: "If I have found grace in thy sight, O king": "If I have found mercy before Thee, O High King," referring to God. Our author also only quotes the second half of the verse as referring to Ahasuerus. I ask nought of thee, except my life, and my people. Because one man has come and has bought us to destroy, to slay, and to cause to perish. 4 See Esth. Rab. Proem. "But if we had been sold for bondmen and bondwomen, I had held my peace" ( ibid. 4). The king said to her: 5 The first editions read: "Who is he and where is he?" (Esth. 7:5). Who is this man? She answered him: This one is the wicked Haman, 6 The first editions read: "This wicked Haman" (Esth. 7:6). See Targum 1., in loc. In the MS. the quotation which follows ends with the word "enemy." Then the first editions add: "Forthwith they covered his face." as it is said, "And Esther said, An adversary and an enemy, even this wicked Haman" ( ibid. 6). "The king arose in his wrath" ( ibid. 7). 7 The first editions add: "from the banquet of wine, and he went into the palace garden." What did the angel Michael 8 See Targum 11. to Esth. 7:7, and cf. Targum 1. to Esth. 7:7, which speaks of the "ten angels in the guise of the ten sons of Haman cutting down the king's plants." Josephus should be compared with our Midrash in connection with his account of the story of Esther. do? He began to cut down the plants in his presence. 9 The first editions add here: "The king saw and asked him: Who is this? He answered him: I am the son of Haman, for thus did my father command me. Immediately was his wrath kindled." See T.B. Megillah, loc. cit., and Esth. Rab. 10:9. || Intense wrath was kindled within him, and the king returned from the palace garden to the place of the banquet of wine. What did the angel Michael do? He lifted up Haman 10 Against Esther, see Esth. 7:8; and cf. Targum 11. to Esth. 7:8. The Venice edition reads: "He lifted Haman up from Esther, as though he had wished to come to her." from Esther. The king exclaimed: 1 The rest of this sentence occurs in the MS. only. As for this villain, he is not satisfied with having purchased the people of Esther to destroy, to slay, and to cause to perish, but he must needs come upon her! "Will he even force the queen before me in the house?" ( ibid. 8). 2 Josephus, Ant. xi. 6. 11, adds: "as he had fallen upon the queen's bed." Haman heard this word and his countenance fell, as it is said, "They covered Haman's face" ( ibid. ). 3 This sentence occurs in the MS. only. And the king commanded that he should be hanged on the gallows. 4 The first editions add: "as it is said, ‘And the king said, Hang him thereon'" (Esth. 7:9). What 5 The first editions read: "In that hour what did Elijah," etc. did Elijah, his memory be a blessing, do? He assumed the guise of Harbonah, 6 See Hagahoth of Maimonides, Hilkhoth Megillah, 1:7; J.E. vi. 231, also Esth. Rab. 10:9. one of the chamberlains of the king. He said to him: My lord, O king! There is a tree 7 "‘ Êz ," tree, wood, or gallows. See also Targum 11. to Esth. 7:9; Josephus, loc. cit., and cf. Jerahmeel lxxxii. 6. in Haman's house (taken) from the Holy of Holies, 8 Luria thinks that we should read here: "from the house of the forest of Lebanon." This is very likely correct. fifty cubits high. Whence do we know that it was from the Holy of Holies? Because it is said, "And he built the house of the forest of Lebanon" (1 Kings 7:2). 9 The first editions vary the quotation and read: "‘And he made the porch of pillars; the length thereof was fifty cubits'" (1 Kings 7:6). Forthwith the king commanded that he should be hanged thereon, as it is said, "And (the king 10 The MS. omits "the king." ) said, Hang him thereon" (Esth. 7:9), so as to fulfil that which is said, "Let a beam be pulled out from his house, 11 The quotation ends here in the MS. and in the first editions. and let him be lifted up and fastened thereon; and let his house be made a dunghill for this" (Ezra 6:11). And it says, "So they hanged Haman 12 In the MS. the quotation ends here; it is continued in the first editions. on the gallows that he had prepared for Mordecai" (Esth. 7:10). The king took all that belonged to Haman 13 "and his house" is added by Luria. and gave it to Mordecai and to Esther. 14 The first editions add the following: "to fulfil that which is said: ‘And let his house be made a dunghill for this'" (Ezra 6:11). He 15 The first editions read: "The king commanded the Jews to do as seemed good in their eyes." said to them: Write concerning the Jews as seems good in your eyes 1 The king had told Haman to do with the Jews as seemed good in his eyes; this was the sequel. "Measure for measure." in the name of the king. They wrote official letters, and they sent throughout all the provinces 2 The first editions add: "of the king." to destroy, to slay, || and to cause all the enemies of the Jews to perish on the thirteenth of the month of Adar, on the third day in the constellation of Leo. 3 See Jalkut, Esth. § 1059, and the note at the end of the Warsaw (1877) edition of the Jalkut. Just as the lion 4 i.e. the constellation Leo. is the king 5 Jalkut, loc. cit., reads: "And the lion is the king." over all the beasts, and he turns his gaze towards any place as he wishes; likewise did he 6 The constellation Leo. think fit, and he turned his face to destroy and to slay all the enemies of Israel, as it is said, "In the day that the enemies of the Jews hoped to have rule over them" ( ibid. ix. 1). 7 The first editions read: "Just as he thought and he turned his face to destroy and to slay and to exterminate all the Jews, so was it reversed to their enemies, as it is said, ‘Whereas it was turned to the contrary, that the Jews had rule'" (Esth. 9:1).
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Rabbi Eliezer said: Haman had forty sons; 8 In the Book of Esther the ten sons of Haman are referred to four times. ten of them were the scribes of the books of the king, and thirty were ruling in all the provinces, as it is said, "And the ten sons of Haman, in the rest of the king's provinces" ( ibid. 12). They were all hanged upon the gallows of their father, as it is said, "And they hanged Haman's ten sons" ( ibid. 14) upon the gallows. Another Scripture text says, "And they hanged Haman's ten sons" ( ibid. ). 9 The previous quotation does not contain the words "upon the gallows"; probably Esth. 9:25 was intended to be the quotation.
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Rabbi Phineas said: Mordecai ruled 10 The first editions read: "reigned over all the Jews." over the Jews. Just as the king is dressed in purple, so was Mordecai dressed in purple, as it is said, "And Mordecai went forth from the presence of the king 11 The quotation ends here in the MS. in royal apparel" ( ibid. viii. 15). 12 The later editions omit part of this section. Just as the king has a crown upon his head, so Mordecai had a crown upon his head, as it is said, "And Mordecai went forth 13 This part of the quotation is not given by the MS. … with a great crown of gold" ( ibid. ). Just as the king's fear obtains in all the land, so was the fear of Mordecai upon them, as it is said, "Because the fear of Mordecai was fallen upon them…" ( ibid. ix. 3). 1 The first editions add: "And his fame went forth throughout all the provinces" (Esth. 9:4). Just as the king's money is current throughout the land, || so was Mordecai's money current in all the land, as it is said, "For Mordecai was great" ( ibid. 4). 2 The first editions quote the next phrase in the verse: "And his fame went forth." What was the money of Mordecai? On the one side was (the face of) Mordecai and on the other (the face of) Esther. Wherefore? Because he was a good man, and a man of peace and seeking the peace of his people, as it is said, "For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews" ( ibid. x. 3); concerning him the Scripture saith, "Mark the perfect man, and behold the upright: 3 The quotation ends here in the MS.; it is continued in the first editions. for the latter end of (that) man is peace" 4 The R.V. has in the margin: "For there is a reward for the man of peace." (Ps. 37:37). 5 See the Midrashim to this Psalm, which could be applied to the fall of Haman; see also Esth. Rab. 10:12. The Midrash Abba Gorion, as well as the other Midrashim to Esther edited by Buber in Siphrê d'Agadatha, should be compared with this chapter. Munk's edition of Targum 11. should also be consulted.
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CHAPTER LI THE NEW HEAVENS AND EARTH [73 B . i.] R ABBAN G AMALIEL said: Just as the New Moons are renewed 1 The first editions read: "are sanctified and renewed." The reference is to the "Benediction pronounced at the beginning of every lunar month." See T.B. Synhedrin, 42a; Sopherim 25:1, p. 280; Ex. Rab. xv. 24; and cf. T.B. Rosh Ha-Shanah, 24a, and supra , p. 354. and sanctified in this world, so will Israel 2 It is only natural that the authors of the Midrashim should think of Israel in the same way as the Christian writers in all ages think of Christians. Thus Justin Martyr, in his Second Apology , vii., declares that the whole world is preserved only for the sake of Christians. be sanctified 3 Cf. Ezek. 36:23, and T.B. Synhedrin, 90b, on the future life. The Church Fathers also discuss the passing away of the heavens and their renewal, see Methodius, On the Resurrection , viii. f. and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: 4 The quotation ends here in the MS. for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, 5 This part of the verse is omitted by the MS. and the first editions. and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, 6 R.S. b. Adereth in his Responsa, i. ix, and R. Bechai on Gen. 1:22, add here: "again he opens it and reads therein and rolls it together." This agrees with the reading of our MS. The first editions omit this. The opening of the scroll the first time might be for the purpose of airing the parchment, the second time to find the place which was to be read. and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" 1 R.S. b. Adereth, loc. cit ., and R. Bechai, loc. cit ., agree here also with the reading in our MS. The text is corrupt in the first editions. ( ibid. ); "And the earth shall wax old like a garment" ( ibid. li. 6); just as a man spreads out his garment and folds it 2 Unless we adopt this reading, which is probably the correct text, we should read: "and shakes it." The first editions have an abbreviated text. up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" ( ibid. ).
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All its inhabitants shall taste the taste of death 3 But they will not really die. Cf. T.B. Synhedrin, 91b. for two days, when there will be no soul of man or beast upon the earth, as it is said, "And they that dwell therein shall die in like manner" ( ibid. ). On the third day He will renew them all and revive the dead, and He will establish it 4 The first editions and R.S. b. Adereth read: "them." before Him, as it is said, "On the third day he will raise us up, and we shall live before him" (Hos. 6:2).
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Rabbi Eliezer said: All the host of heaven in the future will pass away and will be renewed. What is written concerning them? "And all the host of heaven shall be dissolved" 5 The MS. reads: "yibbôlu" (shall fade away); this does not agree with M.T. The first editions quote from the same verse: "And all their host shall fade away, as the leaf fadeth from off the vine." (Isa. 34:4). Just as the leaves fade 6 R.S. b. Adereth and R. Bechai agree herewith. The first editions read somewhat differently. from off the vine and the fig tree, and the latter remain standing as a dry tree, and again they blossom afresh and bear buds and produce new leaves and fresh leaves. Likewise 7 The 1st ed. reads: "Likewise all the hosts of heaven in the future will pass away and blossom again, bearing buds and sprouting afresh, and they shall become renewed in their place; to make known that He maketh everything to pass away. Never again will there be famine or plague, as it is said, ‘For, behold, I create new heavens and a new earth'" (Isa. 65:17). The Venice edition agrees on the whole with this text, but adds: "there will not be any more new misfortunes." R.S. b. Adereth reads "evil" instead of "plague." In the Messianic Kingdom there will be neither sin nor misfortune. in the future will all the host of heaven fade away like a vine and a fig tree, and they will again be renewed before Him to make known that there is passing away (which) does not (really) pass away. No more shall there be evil, and no more shall there be plague, 1 And then all misfortunes, even death, will cease. See Gen. Rab. 26:6, cf. Assumption of Moses, x. 2, and Methodius, op. cit . ix. and (there shall) not be the former misfortunes, as it is said, "For, behold, I create new heavens" ( ibid. lxv. 17).
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Rabbi Jannai said: || All the hosts of heaven pass away and are renewed every day. 2 See Singer, p. 128: "Who reneweth in His goodness every day continually the work of the Creation." What are the hosts of heaven? The sun, the moon, the stars, and the constellations. 3 This line occurs in the MS. only. Know that it is so. Come and see, for when the sun turns in order to set in the west, it bathes in the waters of the Ocean 4 See supra , p. 39; Jalkut, Isa. § 513; T.B. Pesachim, 94b, and the Pal. Targum to the verse Gen. 19:23. The first editions add here: "like a man who extinguishes his lamp in the midst of the waters, so by the waters of the Ocean the flames of the sun are extinguished." and extinguishes the flames of the sun, and no light is left, and it has no flame all night long until it comes to the east. When it arrives at the east it washes itself in the river of fire, 5 See T.B. Chagigah, 13b; Ex. Rab. xv. 6, and cf. supra , p. 25. like a man who kindles his lamp in the midst of the fire. Likewise the sun kindles its lamps and puts on its flames and ascends to give light upon the earth, and it renews every day the work of the Creation. 6 See note 2 above. And thus (it is) until even comes. 7 The first editions read: "until it comes to the west." At evening-time the moon and the stars and the constellations wash themselves in the river of hail, 8 e.g . the light of the moon and stars, which lacks heating power. See Jalkut on Isa., loc. cit . and they ascend to give light upon the earth. In the future that is to come, the Holy One, blessed be He, will renew them and add to their light a sevenfold light, 9 The first editions add: "like the light of seven days." as it is said, "Moreover, the light of the moon shall be as the light of the sun, and the light of the sun 10 The quotation ends here in the MS.; in the first editions it ends with the words, "as the light of the sun," mentioned previously. shall be sevenfold, as the light of seven days" ( ibid. xxx. 26). "In the day" ( ibid. ). 11 The verse continues: " in the day that the Lord bindeth up the hurt of his people, and healeth the stroke of their wound." The MS. reads: " as the day." Like which day? In the day of the redemption of Israel, as it is said, "In the day that the Lord bindeth up the hurt of his people" ( ibid. ).
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Rabban Gamaliel said: The Sabbath burnt offering which they brought || every Sabbath (consisted of) two he-lambs, and the burnt offering for the New Moon which they brought every New Moon consisted of two young bullocks. Two for each occasion, 1 Lit. "These two and those two," i.e . Sabbath and New Moon. corresponding to what? Corresponding to the two worlds, this world and the world to come. "One ram and one he-goat": 2 See Num. 28:11, 15. just as they 3 The Israelites. Our MS. text agrees with that of the Amsterdam and Prague editions. The first editions read: "Just as He is one, so are they one and their God is one." This seems to be a conflate text. are a single nation, their God is (likewise) one. " Seven he-lambs of the first year without blemish" (Num. 28:11), corresponding to those who bring their offerings, 4 The seven occasions when additional offerings (the Mussaphim) were brought, namely, Passover, Pentecost, Tabernacles, New Year, Atonement, Sabbath, and New Moon. Perhaps the reference is to the seven planets. to Him who renews them 5 "In the future" is added by Luria. like the New Moons, as it is said, "This is the burnt offering of every month 6 The quotation ends here in the MS. and in the first editions. throughout the months of the year" ( ibid. 14).
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Rabbi Zechariah said: After 7 Our MS. reads "one"; it should be "after (the words) the burnt offering of every month." The Venice edition reads: "After ‘the New Moon' what is written?" (the words) "the burnt offering of every month 8 The quotation ends here in the MS. throughout the months of the year" ( ibid. ), what is written? "And one 9 The MS. omits in this quotation, which is repeated a little lower down, the word "one." he-goat for a sin offering unto the Lord" ( ibid. 15). For what purpose was the sin offering? When the Holy One, blessed be He, created His world, He created two great luminaries, 10 See supra , p. 31. as it is said, "And God made the two great lights" 11 In Luria's text the word for "lights" is inaccurate as a quotation from the Bible. In the MS. the quotation ends with the word "made." In the first editions the quotation is continued. (Gen. 1:16). The one He made larger and the other smaller, and the moon obstinately refused 12 On the Midrash see T.B. Chullin, 60b; Midrash Kônen, p. 26; and Rabbinic Philosophy and Ethics , p. 13, and note 1; and cf. Midrash Agadah on Gen. 1:16. to do the will of its Creator so as to be made smaller; therefore Israel offered on its behalf the he-goat for a sin offering heavenwards as one of the burnt offerings of the New Moon, as it is said, "And one 1 The MS. omits again the word "one" in this quotation. he-goat for a sin offering unto the Lord" (Num. 28:15). What is the meaning of "unto the Lord"? The Holy One, blessed be He, said: This he-goat shall be an atonement for Me, 2 The interpretation is due to the fact that only in connection with the sin offering for the New Moon does the Torah say: "A sin offering to the Lord." See T.B. Shebu'oth, 9a; T.B. Chullin, loc. cit .; and Gen. Rab. 6:3; and cf. Jalkut, Gen. § 44, quoting Midrash Abkhir. because I have diminished the (size of the) moon. 3 Perhaps the idea underlying this Haggadah is not only the fact that the moon is much smaller than the sun, but also the fact that, unlike the sun, the moon is never constant in its phases as seen from the earth. Perhaps the waxing and waning are referred to in our Midrash. See Singer, p. 129, and supra , p. 31.
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Rabbi Eliezer said: In the future the Temple will be raised up and renewed, as it is said, "Behold, I will do a new thing; now shall it spring forth; 4 The quotation ends here in the MS.; it is continued in the first editions. shall ye not know it?" (Isa. 43:19). || And its gates 5 Of the Temple; cf. Isa. 61:4 and Zech. 6:12, 13; Jalkut, Ezek. § 383. which are buried in the earth will be renewed in the future and arise every one in its place, and the gate of the inner court which turned to the east. 6 The MS. adds: "shall be, etc." On the six days of work its doors shall be closed, and on the Sabbath day they are opened by themselves, as it is said, "Thus saith the Lord God: The gate of the inner court 7 The quotation ends here in the MS. and in the first editions. that looketh toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and in the day of the new moon it shall be opened" (Ezek. 46:1). 8 See Ẓohar, Gen. 75b.
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Rabbi Jehudah said: On Sabbath and New Moons Israel stood there, 9 In the inner court of the Temple. The first editions add: "and they saw the doors open by themselves and they knew." (and they perceived) that the Sabbath day had come, and they sanctified the Sabbath day; 10 The first editions add here: "and afterwards the heavenly (ones, i.e . angels) do likewise." This reading is exceedingly interesting, as it seems to be a parallel to the Book of Jubilees ii. 18: "And all the angels of the presence, and all the angels of sanctification , these two great classes—He hath bidden us to keep the Sabbath with Him in heaven and on earth." The sanctification of the Sabbath is not the same as the sanctification of the New Moon. See T.B. Bezah, 17a; and T.B. Kiddushin, 37a. and so also on the New Moons the Israelites were standing there and saw the doors opening by themselves, 1 See Jalkut, loc. cit .: "Israel will stand ." There is no tradition to support the saying of R. Jehudah as to the part attributed to the people in proclaiming the New Moon. This function was in the hands of the Synhedrion or the Nasi. See supra , Chapter VIII., on the intercalation of the month. and they knew that in that hour it was New Moon, and they sanctified the New Moon, 2 The first editions read here: "They sanctified the New Moon, and afterwards in the heavenly regions, because the sign of the beginning of a New Moon (was known) to the children of Israel." The Venice text continues: "Since they stood there and saw the doors open by themselves they knew that the Shekhinah of the Holy One, blessed be He, was therein, as it is said, ‘O Lord God of hosts, who is a mighty one like unto thee, O Lord?' (Ps. 89:8); (and it is said: ‘And the Lord) said unto me, This gate shall be shut'… ‘for the Lord, the God of Israel, hath entered in by it ; therefore it shall be shut'" (Ezek. 44:2). The first editions have a corrupt text here, the portions in brackets are wanting. and afterwards (this was done) among the heavenly ones. Therefore Israel sanctifies the New Moons first in the lower regions (on earth) and afterwards (it is sanctified) in the heavenly regions, because they 3 The doors moved by the presence of the Shekhinah. have defined the beginning of the Molad of the Moon in the presence of Israel, who saw the doors open by themselves, and they knew that the Shekhinah of the Holy One, blessed be He (was therein 4 In the MS. there is a lacuna; the first editions read: "was therein." ), as it is said, "For the Lord, the God of Israel, hath entered in by it" 5 The Hebrew for "by it" might be rendered "therein." ( ibid. xliv. 2). Forthwith they 6 The people of Israel. fall down and prostrate themselves before their God. So it was in the past and so will it be in the future that is to come, as it is said, "And the people of the || land shall worship 7 The quotation ends here in the MS.; it is continued in the first editions. at the door of that gate before the Lord in the Sabbaths and in the New Moons" ( ibid. xlvi. 3). 8 There were thirteen gates in the Temple, and the people prostrated themselves thirteen times. See Shekalim vi. 1.
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Rabbi 9 The first editions read: "Rabbi Jonathan." said: Is it not written, "There is no new thing under the sun" (Eccles. 1:9)? The (sages) said to him: 1 The Venice edition and Luria's text read: "He said to him." It should be: "the sages said to him," that there was an exception to the saying of Solomon that "there was nothing new under the sun," namely, the righteous, who were destined to be renewed . The righteous and all their works will be renewed , but the wicked will not be renewed and "no new thing" shall be given to them, (even) to all who worship and trust under the sun, therefore it is said, "There is no new thing under the sun" ( ibid. ).
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Rabbi Phineas said: In the future the waters of the well will ascend from under the threshold of the Temple, and they will overflow and bubble 2 The first editions read: "and will fructify." Jalkut, Ezek., loc. cit. , reads "umephakin": "The waters of the well in the future shall rise up from under the threshold of the Temple, and shall ooze and bubble and go forth in twelve streams." See also Jalkut, Josh. § 15, and Jalkut, Zech. § 579. Jalkut, Ezek., loc. cit ., says that this water of the well "will go forth in three parts." See Wisdom xix. 7 on the narrative of the Exodus. Cf. supra , pp. 70, 330, on the twelve paths in the Reed Sea. over and issue forth and become twelve streams corresponding to the twelve tribes, as it is said, "And he brought me back unto the door of the house; and 3 The quotation commences here in the MS.; in the first editions the preceding clause is given. behold, waters issued out 4 The quotation ends here in the MS.; in the first editions the quotation ends with the word "house," and they add the concluding part beginning with the words: "from the right side." from under the threshold of the house eastward, for the forefront of the house was toward the east: and the waters came down from under, from the right side of the house, on the south of the altar" (Ezek. 47:1). Three (streams) towards the south to pass through them up to the ankles, and three (streams) towards the west to pass through them up to the knees, as it is said, "When the man 5 The first editions read here "the sun"; the M.T. has "the man"; both editions omit "and he caused me to pass," which occurs in the M.T. and in the MS. This variation of the texts proves the dependence of the Venice text upon that of the first edition. went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. Again he measured a thousand, and 6 In the MS. the quotation begins here. he caused me to pass through the waters, waters that were to the knees" ( ibid. 3, 4). 7 The first editions add here: "There were three (streams) towards the north to pass through them up to the loins, as it is said, ‘And he measured a thousand cubits and caused me to pass through the waters , waters that were to the loins'" (Ezek. 47:4). In this verse also there are two variations of the M.T., and both occur alike in the first edition. The variations are printed in italics . And three (streams) towards the east to pass through them up to the neck, for the neck is the extremity of the body, as it is said, "And he measured a thousand cubits, and 1 In the MS. the quotation begins here. he caused me to pass through the waters that were to the extremity" 2 אפסים , R.V. renders "ankles." See Tosephta Sukkah 3:3, pp. 195 f.; cf. T.B. Joma, 77b; and Targum on Ezek. 47:3, which also renders this word by קרסולים . ( ibid. 3). And (the waters) descended to the brook of Kidron, and they rose higher than in "the stream, 3 See Jalkut on Ezek. loc. cit . that I could not pass through" ( ibid. 5), as it is said, "For the waters were risen, waters to swim in, a stream that could not be passed through" 4 The last word in the quotation in our MS. differs from the M.T. ( ibid. ). And the waters are drawn (thence), and they flow down to the fords of the Jordan, 5 Jalkut, Ezek. loc. cit ., reads: "to the fords of Jericho." as it is said, "And they shall go down into || the Arabah" ( ibid. 8).
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Every field and vineyard which did not yield fruit, people water 6 The entire chapter seems to refer to the future, therefore the verb should be rendered as though it were the future tense: "will water." them with those waters and they yield fruit, as it is said, "And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live 7 The quotation in the MS. begins with the words "for these waters," and ends with the word "thither"; the first editions begin the verse and end with the word "swarmeth." … for these waters are come thither, that all things may be healed and live" ( ibid. 9). Then (the waters) enter the Salt Sea and they heal it. 8 See Shekalim vi. 3. Another reading is given by Jalkut, Ezek. loc. cit ., "and they extract from them" (the salt thereof); the first editions read: "and they cover it." And 9 The first editions read: "as it is said: ‘Then said he unto me, These waters issue forth from the eastern regions.'" The whole verse might be read with advantage in order to follow the trend of the Midrash. the waters "shall go towards the sea,… and the waters shall be healed " ( ibid. 8). And there they generate all kinds (of fish). The Scripture text (here) gives a general rule concerning the fish, that they will be as sweet as Manna. 1 Perhaps the MS. reads: "like Manna." The first editions read for this sentence: "And they produce all kinds of fish in the great sea (ocean), as it is said: ‘Their fish shall be after their kinds, as the fish of the great sea, exceeding many' (Ezek. 47:10). And they are sweetened." For the last word Luria suggested: "they are moved." In view of the text preserved in our MS. the reading in the first editions is not to be rejected. They ascend in the stream as far as Jerusalem, and there they are caught in its nets, 2 The first editions read: "in their nets." as it is said, "And it shall come to pass that 3 The MS. adds here "Ki," which does not occur in M.T. fishers shall stand by it" ( ibid. 10). It is written, "They shall stand by it." 4 "And be caught there." The first editions add: "‘From En-gedi even unto Eneglaim shall be a place for the spreading of nets'" (Ezek. 47:10).
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There upon the bank of the stream grow all kinds of trees bearing according to their kind. 5 The first editions read: "were growing all kinds of trees bearing fruit according to their kind, as it is said. ‘By the river upon the banks thereof shall grow'" (Ezek. 47:12). By the river they shall stand, "upon the banks thereof on this side and on that side" ( ibid. 12). Every month they bring forth new fruit, as it is said, "It shall bring forth new fruit every month" ( ibid. ). 6 See Num. Rab. 21:22, and Jalkut, Ezek. loc. cit . Some of them are for food and others are growing, as it is said, "Because 7 The quotation in the MS. begins here and ends with the word "sanctuary." The first editions continue to the end of the verse. The idea seems to be: The waters will be drawn from the Dead Sea and flow through the brook Kidron to Jerusalem. The reading in our MS. is considerably shorter than in our printed texts. the waters thereof issue out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for healing" ( ibid. ).
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Every man who is ill and bathes in those waters, will be healed, as it is said, "In every place whither the rivers come, he shall live 8 The quotation ends here in the MS. and in the first editions. … and every thing shall live whithersoever the river cometh" ( ibid. 9). Every man who has a wound will be healed by taking of their leaves 9 And by using them as a plaster. See T.J. Sabbath 7:2. 10c, and Jalkut, Ezek. loc. cit . and applying them to his wound, as it is said, "And the fruit thereof shall be for meat, and the leaf thereof for healing" ( ibid. 12). What is the meaning of "for healing"? Rabbi Jochanan said: For a laxative; || suck its leaves and one's food is digested. 1 See Shekalim vi. 5; Cant. Rab. to Cant. 4:12; and Jalkut, Ezek. loc. cit .
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CHAPTER LII THE SEVEN WONDERS OF OLD [75 A . ii.] S EVEN wonderful things have been done 1 See Jalkut, Gen. § 77, which also reads: "have been done." The first editions read: "have been created." in the world, the like of which have not been created. 2 The first editions read: "which have no equal. The first wonder (was)." From the day when the heavens and the earth were created no man was ever saved from the fire 3 The first editions read: "fiery furnace." until our father Abraham 4 See supra , p. 188. came and was delivered from the fiery furnace. All the kings of the earth heard (thereof) and they were astonished, for they had not seen anyone like him from the day when the world was created. And whence do we know that he was delivered from the fiery furnace? Because it is said, "And he said unto him, I am the Lord that brought thee out of the furnace of the Chaldees" (Gen. 15:7). 5 The next quotation is omitted by the first editions. Another text says, "Thou art the Lord the God, who didst choose 6 The quotation ends here in the MS. Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7).
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The second wonder (was) about the wives of the sons of Noah. 7 The words: "About the wives of the sons of Noah" occur in the MS. only. From the day when the heavens and the earth were created there never was a woman who at ninety years of age had a child, until 8 "Our mother" is added by the first editions. See Midrash Haggadol, c. 303. Sarah came and bare (a son) when (she was) ninety years old. 9 The first editions add: "as it is said. ‘And shall Sarah, that is ninety years old, bear?'" (Gen. 17:17). All the kings of the earth heard (thereof), and they did not believe. 1 See Gen. Rab. 53:9. For phraseology see Ps. 48:5. The first editions read: "All the kings of the earth saw and were astonished, and they did not believe." What did the Holy One, blessed be He, do to them? He dried up 2 The first editions read: "He caused the ducts of the breasts of their wives to become dried up"; cf. Gen. Rab., loc. cit . the breasts of their wives, 3 The first editions add: "and they brought their children to Sarah that she might give them suck"; cf. T.B. Baba Mezi'a, 87a. as it is said, 4 The verse is not given as a complete quotation in the MS. or in the first editions. "And all the trees 5 The identification of human beings with trees has occurred in our book; see supra , p. 150; cf. Gen. Rab. 53:1. of the field shall know 6 In the MS. the quotation ends here. that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish" (Ezek. 17:24).
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"All 7 The verse (Ezek. 17:24) is now expounded allegorically. the trees of the field shall know" ( ibid. ); this (expression) refers to the nations of the world. 8 The later editions read: "the worshippers of fire." "That I the Lord have brought down the high tree" ( ibid. ) (this refers to Nimrod 9 "This refers to Nimrod" is omitted by our MS., but it occurs in the first editions. The reference is to Nimrod's attempt to destroy Abraham by casting him in the fiery furnace. ). "I have exalted the low tree" ( ibid. ); this is Abraham our father. "I have dried up the green tree," refers to the breasts of the wives of the nations of the world. 8 The later editions read: "the worshippers of fire." || "I have made the dry tree to flourish"; this refers to the breasts of Sarah, for they brought their children to be suckled by Sarah's breasts, for Sarah gave suck to all their children in peace, as it is said, "And she said, Who would have said 10 The quotation ends here in the MS. The first editions read: "‘I have made the dry tree to flourish.' This refers to our mother Sarah, for all of them brought their children to Sarah and she gave them suck, as it is said, ‘Should Sarah give children suck?'" (Gen. 21:7). unto Abraham, that Sarah should give children suck?" (Gen. 21:7).
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The third wonder (was): From the day when the heavens and the earth were created there never was a man upon whom grey hairs were sprinkled 11 See Hos. 7:9 for a similar expression; cf. T.B. Baba Mezi'a, loc. cit ., and Gen. Rab. 65:9. until Abraham came. 1 The first editions read: "From the day when the heavens and the earth were created, grey hairs were not sprinkled upon the children of men until our father Abraham came, and upon him were grey hairs sprinkled." The people were astonished because they had not seen any one like him from the day when the world was created. Whence do we know that grey hairs were sprinkled upon him? Because it is said, "And Abraham was old, well stricken in age " ( ibid. xxiv. 1). 2 See Gen. 15:15.
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Rabbi Levitas, a man of Jamnia, said: 3 The first editions read: "Like a crown which is the glory on the king's head, so are grey hairs," etc. Like a diadem which belongs to the head of the king, so are grey hairs beauty and glory to old men, as it is said, "The glory of young men is their strength, 4 In the MS. the quotation begins here; the first editions read the entire verse. and the beauty of old men is the hoary head" (Prov. 20:29). 5 Cf. also Prov. 16:31: "The hoary head is a crown of glory; it shall be found in the way of righteousness"; cf. Gen. Rab. 59:1.
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The fourth wonder (was): From the day when the heavens and the earth were created no man was ill, (who) sneezed and lived, but in every place where he happened to be, whether on the way or in the market, 6 The first editions differ from our text; they read: "no man was ill unless he happened to be on the way or in the market-place." Jalkut on Job, § 927, reads: "Till Jacob's day it had never happened that a man sneezed and recovered from his sickness." and (when he) sneezed, his soul went out through his nostrils; until our father Jacob came and prayed 7 The first editions read: "And he sought for mercy." See T.B. Baba Mezi'a, loc. cit . On "sneezing" see J.E . ii. 255 f.; a bibliography is appended. for mercy concerning this, and he said before the Holy One, blessed be He: Sovereign of all the worlds! Do not take my soul from me until I have charged 8 To keep the way of God. my sons and my household; 9 See T.B. Baba Mezi'a, loc. cit .; Gen. Rab. 65:9; and cf. T.B. Synhedrin, 107b. and He was entreated of him, as it is said, "And it came to pass after these things, that one said to Joseph, 10 The quotation ends here in our MS.; it is continued in the first editions. Behold, thy father is sick" (Gen. 48:1). || All the kings of the earth heard (thereof), and they wondered because there had been no one like him from the days when the heavens and earth had been created. Therefore a man is in duty bound to say to his fellow: Life! 1 The first editions read: "Therefore is a man bound to say when he sneezes, Life ! for this death has been changed into light." See the parallels quoted by the ‘Arukh (ed. Kohut) vi. 191a. Cf. T.J. Berakhoth 3:5. 6d; Tosephta Sabbath viii. p. 118, and T.B. Berakhoth, 53b. when the latter sneezes, 2 Jalkut, Gen. loc. cit ., reads: "A man is bound to thank God when he sneezes." To sneeze in times of illness was regarded as a good omen; cf. 2 Kings 4:35, for the story of the child restored to life. See T.B. Berakhoth, 57b. for the death of the world was changed into light, as it is said, "His neesings flash forth light" (Job 41:18).
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The fifth wonder (was): From the day when the heavens and the earth were created, the waters of the sea had not been changed into dry land until Israel went forth from Egypt and passed over on dry land in the midst of the sea, as it is said, "But the children of Israel walked on dry land in the midst of the sea" (Ex. 15:19). 3 The first editions omit the quotation. All the kings of the earth heard (thereof) and trembled, because there had been nothing like it from the day when the world had been created, as it is said, "The people heard, they trembled" ( ibid. 14). 4 See supra , p. 330.
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The sixth wonder (was): From the day when the heavens and earth were created, the sun, 5 The first editions omit: "the sun." the moon, and the stars and the constellations were ascending to give light upon the earth, and they did not come into contact 6 See Jalkut, Josh. § 22, and Shocher Tob on Ps. 19:9, p. 84a. with one another until Joshua came and fought the battles of Israel. It was the eve of the Sabbath, 7 According to Seder ‘Olam Rab. 11 it was the 3rd of Tammuẓ, the day of the "Tekuphah." and he 8 The first editions read: "Joshua." saw the plight of Israel lest they might desecrate the Sabbath, and further, he saw the magicians of Egypt 9 The first editions read: "the magicians of the nations." compelling 10 The Venice edition agrees with our MS. and reads: "compelling." Perhaps the reading should be "Chôshebim" (calculating). Jalkut, Gen. loc. cit ., reads: "exciting." See Gen. Rab. 44:10, 12. Perhaps the idea is that of casting spells to force the constellations to oppose the enemy; cf. for this notion Judg. 5:20: "They fought from heaven; the stars in their courses fought against Sisera." See also Jalkut, Josh., loc. cit . the constellations to come 11 The first editions read: "coming," present participle, and not the infinitive as in the MS. against Israel. What did he 8 The first editions read: "Joshua." do? He stretched forth his hand to the light of the sun and to the light of the moon, 1 The first editions add: "and to the light of the stars." and he invoked upon them the || (Divine) Name, and each one stood for thirty-six hours in its place until the termination of the Sabbath day, 2 See T.B. ‘Abodah Ẓarah, 25a. as it is said, "And the sun stood still, and the moon stayed" (Josh. 10:13). 3 The first editions add: "‘until the nation had avenged themselves of their enemies' (Josh. 10:13). And it is written, ‘And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man'" ( ibid. 14). All the kings of the earth 4 The first editions read: "The kings of the earth heard." The later editions have: "many people heard." heard thereof and they wondered, because there had been none like him from the day when the world had been created, as it is said, "And there was no day like that 5 The quotation ends here in the MS. and in the first editions. before it or after it, that the Lord hearkened unto the voice of a man" ( ibid. 14).
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The seventh wonder (was): From the day when the heavens and earth had been created there had never been a sick man who had recovered from his sickness, 6 See Gen. Rab. 65:9. Because of the unprecedented experience of Hezekiah, a sign was given. See T.B. Baba Mezi'a, loc. cit ., where Elisha's cure is quoted as the first. Cf. T.B. Synhedrin, 104a, and ibid. 107b. until Hezekiah, king of Judah, came and fell sick and (yet) he recovered, as it is said, 7 The quotation in the first editions is: "‘In those days was Hezekiah sick unto death'" (2 Kings 20:1). "The writing of Hezekiah, king of Judah, when he had been sick, and was recovered of his sickness" (Isa. 38:9). He began to pray before the Holy One, blessed be He, saying: Sovereign of all worlds! "Now, O Lord, remember, I beseech thee, how I walked before thee in truth 8 In the MS. the quotation ends here; in the first editions the last word quoted is "thee." and with a perfect heart, and have done that which is good in thy sight" (2 Kings 20:3); and He was entreated of him, as it is said, "Behold, I will add unto thy days fifteen years" (Isa. 38 5) . 9 The text of the quotation in our MS. differs from that printed in the first editions. The M.T. should also be compared. Hezekiah said before the Holy One, blessed be He: Sovereign of all worlds ! Give me a sign, as it is said, "And Hezekiah said unto Isaiah, What shall be the sign 10 The quotation ends here in the MS.; it is continued in the first editions. The MS. as well as the first editions differ from the M.T. by omitting "unto Isaiah." that the Lord will heal me, and that I shall go up unto the house of the Lord?" (2 Kings 20:8). He answered him: Ahaz thy father compelled 1 Should we read "Chôsheb," "was calculating"? Cf. supra , p. 423, note 10. The reading in our MS. agrees with the previous reading in this chapter in connection with Joshua. Brode suggests: "paid respect to" or "honoured"; if "compelled" be correct, "through spells" might be added for the purpose of interpretation. the constellations, and he bowed down 2 See Jalkut on 2 Kings, § 245. to the sun, 3 The first editions add: "moon, stars, and constellations." and the sun fled before him 4 Jalkut, loc. cit ., agrees practically with this reading. The first editions read: "He fled before the sun." and went down in the west ten steps. 5 Should we render the word "steps" or "degrees"? If thou desirest, it shall go down ten steps, or it shall ascend ten steps. 6 The first editions read: "If thou desirest, it shall again descend ten steps." See 2 Kings 20:9. Our MS. reads: "or shall it ascend ten constellations?" ( מזלוח ). This last word should be מעלות , "steps." Hezekiah spake before the Holy One, blessed be He: Sovereign of all worlds ! Nay, || but those ten steps which it has (already) gone down let it retrace and stand, 7 The first editions add: "in its place." as it is said, "Nay, but let the shadow return 8 The quotation ends here in the MS.; the first editions read also the next word. The Venice edition and the MS. read as a quotation כי לא ישוב instead of לא כי ישוב . The first editions add after the quotation from 2 Kings 20:10 the words: "on the steps which it had gone down." backward ten steps" ( ibid. 10). And He was entreated of him, as it is said, "Behold, I will cause the shadow on the steps, 9 The quotation ends here in the MS.; it is omitted in the first editions. which is gone down on the dial of Ahaz with the sun, to return backward ten steps" (Isa. 38:8). All the kings 10 The later editions read: "All the nations of the earth." of the earth saw, and they were astonished, for there had been nothing like it from the day when the world was created, and they 11 i.e . the Babylonians. sent to behold the wonder, 12 The first editions read "as it is said," as though it were a Biblical quotation. This is an error. as it is said, "Howbeit 13 The MS. reads: "uba," "and he came," instead of "vekhên," "howbeit," which occurs in the M.T. and in the first editions. in (the business of) the ambassadors of the princes of Babylon 14 The quotation ends here in the first editions; it is continued in the MS. as in our version. who sent unto him to inquire of the wonder that was done in the land" (2 Chron. 32:31).
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And Hezekiah saw the messengers, 1 The first edition reads: "And Hezekiah saw the kings of Babylon." The Venice edition corrects this and reads: "And Hezekiah saw the kings (?) of the king of Babylon"; it should be: "the messengers of the king of Babylon." and his heart was puffed with pride, 2 See 2 Chron. 32:31. See also Tanna de bê Elijahu Rab. 8 p. 46: "He became proud when he saw that God had worked a miracle on his behalf." and he showed them all the treasures of the kings of Judah, and all the treasures of the Holy of Holies in the Temple, 3 This is inferred from the words of the text: "There was nothing in his house, nor in all his dominion, that Hezekiah shewed them not" (2 Kings 20:13). The king controlled the treasures of the Temple; see Shekalim v. 2. and further, he opened the Ark of the Covenant, and he showed them the tables of the Law, 4 See Targum to 2 Chron. 32:31; and cf. Num. Rab. 5:9. There may have been in the Temple a second ark containing the broken Tables of the Law; see Tosaphoth to ‘Erubin, 63b, which quotes T.J. Sotah on this point. and he said to them: With this do we wage war 5 See Cant. Rab. to Cant. 3:4. and conquer, as it is said, "And Hezekiah was glad of them, and shewed them 6 The quotation ends here in the MS.; it is continued in the first editions. the house of his precious things" (Isa. 39:2). The Holy One, blessed be He, was angry with him, and He said to him: Was it not enough for thee to have shown them all the treasures of the kings of Judah and all the treasures of the Holy of Holies? Moreover, thou hast opened for them the Ark, and hast shown them the tables, the work of My hand. By thy life! They shall come up and take away all the treasures of the kings of Judah, and all the treasures of the Holy of || Holies, as it is said, "Behold, the days come, 7 The MS. adds: "saith the Lord." This does not occur in the M.T. or in the printed editions. The quotation ends in the MS. with the word after "come" in the Hebrew text; in the first editions the quotation is continued up to "house." that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon" ( ibid. 6). Instead of the tables of the Law, they shall take of thy sons to be eunuchs in the palace of the king of Babylon, as it is said, "And of thy sons that shall issue from thee, 8 The quotation ends here in the MS. and in the first editions. which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon" ( ibid. 7). These were 1 The first editions insert "Daniel." Hananiah, Mishael, and Azariah, who were made eunuchs in the palace of the king of Babylon, and they did not beget children. Concerning them the Scripture says, "For thus saith the Lord to the eunuchs that keep my sabbaths, 2 Cf. Tanna de bê Elijahu Rab. 26 p. 134. The MS. omits "my sabbaths"; the first editions give this. … Unto them will I give in mine house and within my walls a memorial 3 See T.B. Synhedrin, 104a. and a name 4 The quotation ends here in the MS.; in the first editions one word more of the text is added. better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off" ( ibid. lvi. 4, 5).
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CHAPTER LIII THE SIN OF SLANDER [76 B . i.] E VERYONE 1 The first editions read: "All who slander a man in secret." This chapter is numbered lii. in the MS. referred to by Wertheimer; see infra , p. 436, note 5. who secretly slanders 2 This leads on to the narrative of Miriam and Aaron, who slandered Moses; see Num. 12:1 ff. his fellows has no remedy, 3 The first editions read: "has no portion in the world to come." See T.B. ‘Arakhin, 15b. The Menorath Ha-Maor, § 52, reads: "He has no remedy," as in our MS. text. See also Derekh Erez Rab. xi.; and cf. Maimonides, Hilkhoth Teshubah, 3:6, vii. 4; Tosephta Peah 1:1; and Aboth de R. Nathan ( a ) xl. p. 60b. as it is said, "Whoso privily slandereth his neighbour, 4 The quotation ends here in the MS. him will I destroy: him that hath an high look and a proud heart will I not suffer" (Ps. 101:5). Another Scripture text says, "Cursed be he that smiteth his neighbour in secret" (Deut. 27:24). 5 See T.B. Sotah, 37a. The quotation from Deuteronomy is interpreted as though it meant that one must not slander. Know that it is so. Come and see from the (narrative of) the serpent which uttered slander concerning the Holy One, blessed be He, to Adam and his helpmate. 6 See supra , p. 94; and cf. Gen. Rab. 19:4. The Holy One, blessed be He, cursed it, so that its food became the dust, as it is said, "And dust shalt thou eat all the days of thy life" (Gen. 3:14).
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Rabban Gamaliel said: Israel also slandered 7 See Jalkut, Lev. § 524. the Holy One, blessed be He, (by) saying: Wilt thou say that He has power 8 The first editions read: "Has the Lord power." to feed us in the wilderness? as it is said, "Yea, they spake against God; they said, Can God prepare a table in the wilderness? Behold, he smote the rock, 9 The quotation ends here in the MS. that waters gushed out, and streams overflowed" (Ps. 78:19, 20). The Holy One, blessed be He, heard 1 The first editions read: "saw." that they slandered His Glory, || and from His Glory, 2 Jalkut, loc. cit ., reads: "And He sent against them from His Glory, which is a fire that consumes fire, a fire to devour them." This is the correct text according to Luria. See also T.B. Joma, 21b. which is a consuming fire, He sent against them a fire which consumed them round about, as it is said, "And the people were as murmurers 3 Thus far the quotation in the MS.; in the first editions the latter part only of the quotation beginning with "and the fire" is given. … and the fire of the Lord burnt among them, and devoured in the uttermost part of the camp" (Num. 11:1). The Israelites betook themselves to our teacher Moses, and they said to him: Moses, our lord! 4 The first editions read: "Moses, our Rabbi! Give us like sheep." Let these be given like sheep to the slaughter, 5 See supra , p. 357. but not to the fire which is consuming fire. Moses saw the plight of Israel, and he arose to pray on their behalf, 6 See Siphrê, Num. § 85. and He was entreated of him, as it is said, "And the people cried unto Moses" ( ibid. 2). 7 The first editions cite the next verse: "And Moses prayed unto the Lord, and the fire abated."
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Rabbi Judah 8 The first editions read: "Jehudah." said: That fire which descended from heaven settled on the earth, and did not again return to its (former) place in heaven, 9 See Siphrê, Num. § 86, and Tanna de bê Elijahu Rab. 1 p. 6. but it entered the Tabernacle. That fire came forth and devoured all the offerings which they 10 The first editions read: "Israel." brought in the wilderness, 11 See T.B. Ẓebachim, 61b; Siphra, pp. 44b f.; Lev. Rab. 7:5. The fire was kindled for 116 years—39 years in the wilderness, 24 years in Gilgal, and 53 years in Nob and Gibeon; see, however, Luria's note, in loc . as it is said. 12 The first editions add: "‘And there came forth fire from before the Lord'" (Lev. 9:24). "And there descended fire from heaven" is not written here, but "And there came forth fire from before the Lord" (Lev. 9:24). 13 See T.B. Sabbath, 87b. It was on the 1st of Nisan that the fire descended upon the altar. The people revolted at the end of Iyar; see T.B. Ta‘anith, 29a; Jalkut, Num. § 732 and § 752, and Deut. § 813: "That fire came down and devoured the (two) sons of Aaron, as it is said, ‘And fire came forth from the Lord' (Num. 16:35); and that fire also consumed the company of Korah." This was the fire which came forth and consumed the sons of Aaron, 1 The first editions read: "That was the fire which consumed the company of Korah," and omit the reference to Nadab and Abihu, the sons of Aaron. as it is said, "And there came forth fire from before the Lord" ( ibid. ). That fire came forth and consumed the company of Korah, as it is said, "And fire came forth from the Lord" (Num. 16:85).
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No man departs from this world until some of that fire, 2 The inference is probably based on Deut. 18:16: "Neither let me see this great fire any more, that I die not." At the hour of death the fire, which symbolizes the Shekhinah, is seen. For man cannot see God and live, but he beholds the Vision Divine when he ceases to live. See supra , p. 254, and cf. Siphra, p. 4a. which rested among the sons of man, 3 The first editions read: "which rested upon the earth." passes over him, as it is said, "And the fire rested" ( ibid. xi. 2). ||
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"And Miriam and Aaron spake against Moses 4 The quotation ends here in the MS.; it is continued in the first editions. because of the Cushite woman whom he had married" ( ibid. xii. 1). Was she then a Cushite woman? 5 See T.B. Mo'ed Katan, 16b; Siphrê, Num. § 99; Shocher Tob, Ps. 7 p. 35b; and see Siphrê, Ẓutta, p. 33, in the last instalment in Monatsschrift , vol. 54. Was she not Zipporah? But just as this Cushite 6 Or "Ethiopian." is different as regards his body from all other people, 7 The first editions read: "is different in his skin." so was Zipporah different from all other women by her words 8 The first editions read: "by her good deeds." and by her good deeds; therefore was she called a Cushite, as it is said, "For he had married a Cushite woman" ( ibid. ).
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Rabbi Tachanah 9 The later editions read: "Tanchum." said: The Israelites also are called Cushites, as it is said, "Are ye not as the children of the Cushites unto me, 10 The quotation ends here in the MS. and in the first editions. O children of Israel?" 11 For a Christian Midrashic parallel see "The Arabic Gospel of the Saviour's Infancy," 40 (in A.N.C.L . xvi. p. 119). (Amos 9:7). Just as the body of this Cushite is different from all creatures, so do the Israelites differ from all the nations of the world in their ways and by their good deeds; therefore are they called Cushites. One Scripture saith, "And Ebedmelech, the Cushite, said" (Jer. 38:12). Was it Ebed? 1 See Pesikta Rab. p. 130b; Jalkut, Jeremiah, § 326, where the title of Cushite is given to Ebed; see also T.B. Mo‘ed Katan, loc. cit ., and Targum on Jer. 38:7, where the title is referred to the king Zedekiah. The first editions read: "Was Ebed a Cushite?" Was he not Baruch, son of Neriah? 2 See Jer. 39:15 and xlv. 1. But just as this Cushite is different in his body from all other people, so was Baruch, son of Neriah, different in his deeds and good ways from the rest of the sons of men. 3 The words following till "Then" do not occur in the first editions. Therefore was he called a Cushite.
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One Scripture text says, "Then said Joab to the Cushite, Go, tell the king 4 The quotation ends here in the MS. and in the first editions. what thou hast seen" (2 Sam. 18:21). Was he a Cushite? Was he not a Benjamite? 5 See Ps. 7:1: "Cush a Benjamite." But just as this Cushite is different from all creatures, so was the Benjamite || different by his ways and his good deeds; 6 The first editions add: "from all Israel." therefore was his name called "Cushite."
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Rabbi Eliezer said: Come and see the integrity and perfection of that man, for he said to Joab, Even if thou wouldst give me gold and silver 7 The first editions read: "a thousand pieces of silver." I would not transgress the king's commands which he commanded thee, as it is said, "And the man said unto Joab, 8 The quotation ends here in the MS.; the first editions begin with the next word. The text of the quotation in the M.T. differs from that cited in the first editions. Though I should receive a thousand (pieces of) silver in mine hand" ( ibid. 12). Joab said to him: I beseech thee, show me the place where Absalom is hanging. But he did not consent. Joab began to bend the knee, and to prostrate himself before him, as it is said, "Then said Joab, Shall I not entreat 9 R.V. renders: "I may not tarry thus with thee." thee in this wise?" ( ibid. 14). Then he took (Joab) by his arm, and showed him the place where Absalom was hanging. 10 See Mishnah Sotah, 9b. Everyone who transgresses the commandment "Honour thy father" 11 The MS. reads: "Honour"; this is the Fifth Commandment. The first editions omit this sentence. is accounted as though he had transgressed the Decalogue. Therefore was (Absalom) pierced by ten spears, as it is said, "And ten young men that bare Joab's armour compassed about 1 The quotation ends here in the MS.; the text of the verse in the first editions differs from the M.T. and smote Absalom; and slew him" ( ibid. 15).
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Six people were similar to the first man, 2 See T.B. Sotah, 10a; five people were created with some likeness to the nature of the heavenly bodies. Because before his sin Adam was a perfect image of the heavenly bodies. In the legend of the Talmud, the third and fourth instances enumerated by our Midrash are omitted, and instead Asa of fleet foot is mentioned. and they were all slain. They were: Samson with his 3 i.e . the might of Adam at his creation. might, and he was slain; 4 The first editions add: "in his might." Saul with his stature, and he was slain; 5 The first editions add: "in his stature." Asahel with his swiftness, and he was slain; 6 The first editions add: "in his swiftness." Josiah with his nostrils, 7 The inference is probably based on Lam. 4:20: "The breath of our nostrils , the anointed of the Lord"; cf. T.B. Ta'anith, 22b, and T.B. Synhedrin, 93b. and he was slain through his nostrils; Zedekiah with his eyes, and he was slain through his eyes; 8 The Babylonians put out his eyes; see 2 Kings 25:7. Absalom with his hair, and he was killed through his hair. Absalom was a mighty hero in battle, and his sword was bound upon his loins. 9 Cf. 2 Sam. 20:8, and T.B. Sotah, 9b. Why || did he not draw his sword and cut the hair of his head, and get down? But he saw that Gehinnom was open beneath him, and he said: It is better for me to hang by my hair 10 The first editions read: "by the hair of my head." and not to descend into the fire; therefore he was hanging, 11 The first editions read: "in an oak," and omit the quotation. as it is said, "Behold, I saw Absalom 12 The quotation ends here in our text. hanging in an oak" ( ibid. 10).
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