Aggadat Bereshit

Sefaria · Midrash > Aggadah · 222 sections

77.2
[2] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) David said, "My prayer, O Lord, is at an opportune time" (Psalm 69:14). God has appointed a time for everything except prayer. When should one pray in order to be answered? As it says, "For every desire there is a time and a judgment" (Ecclesiastes 8:6). If a person knew when to pray and be answered, he would only pray on that day. Therefore, God said, "I will not let you know when you will be answered, so that you will pray at all times" as it says, "Trust in Him at all times" (Psalm 62:9). Even the forefathers of the world were sometimes answered and sometimes not. Moses, the great leader of the world, prayed and was answered, as it says, "And the Lord did as Moses asked" (Exodus 8:17). And so it says, "I have forgiven you as you asked" (Numbers 14:20). But sometimes, even when he prayed, he was not answered, as it says, "But the Lord was angry with me because of you" (Deuteronomy 3:26). David was answered at all times, as it says, "I sought the Lord and He answered me" (Psalm 34:5), and also, "And He answered him from heaven with fire" (1 Chronicles 21:26). When was he not answered? When the child was sick and he fasted, lay on the ground, and begged for mercy, but in the end the child died. When is the opportune time for everyone? As it says, "At an opportune time I answered you" (Isaiah 49:8). David said to God, "Master of the universe, every hour that I pray, make it an opportune time for me to be answered" as it says, "My prayer, O Lord, is at an opportune time" (Psalm 69:14). When is the opportune time? It is the afternoon prayer, as it says, "And it came to pass at the time of the evening offering" (1 Kings 18:36).
77.3
[3] Another interpretation: When it was time to present the meal offering (1 Kings 18:36) When was the altar built, and when were the wood and stones repaired, and the water in the troughs, and when was the ox slaughtered, and when was the prayer recited, and when the meal offering was brought? Rather, it teaches that Elijah caused the sun to stand still on that day and said to Joshua, "You will know all this for the sake of your Lord." This was when Joshua fought against Israel's enemies, as it says, "And the sun stood still...until the nation avenged themselves upon their enemies" (Joshua 10:13). Now, the sun stood still not for Joshua or Israel, but for the sanctity of God's name. As soon as Elijah said this, the sun immediately stood still, as it says, "For God will rise up like Mount Perazim" (Isaiah 28:21). Just as the sun stood still in Gibeon and the moon in the Valley of Aijalon (Joshua 10:12), so too will the Valley of Gibeon tremble (Isaiah 28:21). Why? In order to perform His strange work and carry out His task (Isaiah 28:21). Therefore it says, "And when the meal offering was brought."
77.4
[4] Another explanation: When it was time to present the meal offering (1 Kings 18:36) And why did Elijah not say the God of Abraham, the God of Isaac, and the God of Jacob, but said the God of Abraham, Isaac, and Israel? It is because Elijah knew that the Israelites had sunk after the Baal and did not know who God was anymore. If Elijah had prayed and said the God of Abraham, the God of Isaac, and the God of Jacob, they would have said that there were three gods. Therefore, he mentioned only one, "the Lord God of Abraham, Isaac, and Israel." If you cannot do it for the sake of the patriarchs, do it for the sake of the tribes, as it says, "Return for the sake of your servants, the tribes of your inheritance" (Isaiah 63:17). Similarly, it says, "And Elijah took twelve stones (according to the number of the tribes of the children of Israel), according to the number of the tribes of the children of Jacob" (1 Kings 18:31), and Elijah said, "Today, you shall know" (1 Kings 18:36). Leave to me what you did for Egypt, as it is written, "And the Egyptians shall know that I am the Lord" (Exodus 14:4), and leave to me what you did for our ancestors, as it says, "And the nations shall know that those who are left around you" (Ezekiel 36:36). And leave to me what you will do in the future, as it says, "And I shall sanctify myself, and I shall be known before the eyes of many nations" (Ezekiel 38:23). At that time, you are the God in Israel, and I am your servant" (1 Kings 18:36). If you cannot do it for Abraham, Isaac, and Jacob, do it to make known that I am your servant. I have already told them, "Behold, I am sending you Elijah the prophet" (Malachi 3:23). If you do it now, they will believe what you will do with me. And I have done according to your words (1 Kings 18:36), and I have done it for your name's sake. All these people did it for the sake of Baal, but I did it for you. So please do not let me be ashamed. Answer me, O Lord, answer me. (1 Kings 18:37). Answer me with fire, answer me with water, answer me in this world, answer me in the future world, answer me through the prophets of Ba'al, answer me through the prophets of Asherah. And if you do so, we will sing before you, as David said: "I will thank you for you have answered me and you have become my salvation" (Psalm 118:21).
78.1
Chapter (77) 78: Writings [1] For the leader; with instrumental music. A psalm of Asaph, a song. "God (אֱלֹהִ֑ים) has made Himself known in Judah, His name is great in Israel;" (Psalms 70:1-2). The scriptures say: The Hashem is known for executing judgment; the wicked are ensnared by the work of their own hands. (Psalms 9:17) The Almighty is only known in this world by bringing suffering upon his creations, as it is said: "The Hashem is known for executing judgment." Even though he brings suffering, he still infuses his world with justice and mercy, as it is said: "The Lord [יהוה], the Lord [יהוה], merciful and gracious" (Exodus 34:6). Similarly, it says: "For when your judgments are in the earth, the inhabitants of the world learn righteousness" (Isaiah 26:9). In the earlier generations, because they were not afflicted, they rebelled against God. Similarly, in the generation of the flood, they were at peace in their homes, not fearing God (Job 21:9). And concerning them it says: "And they said to God, 'Depart from us! We do not desire the knowledge of your ways. What is the Almighty, that we should serve him?'" (Job 21:14-15). Therefore, God put an end to them, as it is said: "And these are the judgments that you shall set before them" (Exodus 21:1). Once he executes judgment, he is known, as it says: "The Lord is known for executing judgment." However, Israel sanctifies God's name upon themselves, as it says: "[In Judah God (אלהים) became known], His name is great [גדול] in Israel" (Psalms 76:2).
79.1
Chapter (78) 79: Torah [1] "And Judah he sent before him unto Joseph" (Genesis 46:28). As it is said in scriptures: "A small city (Ecclesiastes 9:14), this is the Garden of Eden. And there are few people in it (Ecclesiastes 9:14), these are Adam and Eve. And a great king came to it (Ecclesiastes 9:14), this is the serpent. And he built great fortifications on it (Ecclesiastes 9:14), because God knows, etc. (Genesis 3:5). And a poor and wise man was found in it (Ecclesiastes 9:15), this is Adam, as it is said 'And the man called his wife's name Eve' etc. (Genesis 3:20). And if he had been in the Garden of Eden when the serpent deceived Eve, they would not have eaten from the tree. And he saved her (Ecclesiastes 9:15), 'the woman whom you gave to be with me' etc. and ate (Genesis 3:12), for if he had not confessed to eating, God would have destroyed the Garden of Eden for their sake. But because he confessed, he was expelled from the Garden of Eden, as it is said 'And he drove out and completed' (Ecclesiastes 9:15). And Adam did not remember (Ecclesiastes 9:15), God said 'Adam did not remember, but I remember' as it is said 'And the Lord God called to the man' etc. (Genesis 3:9)."
79.2
[2]Another interpretation: "This is about a small city." This is the generation of the Flood and there were few people in it, they were the mighty men, etc. (Genesis 6:4) And a great king came to it, this is the King of the World. And he built great fortifications on it, to destroy man, etc. (Genesis 6:7) And he found in it a poor and wise man, this is Noah. And he saved him, along with every pure animal, etc. (Genesis 7:2-3) And God remembered Noah, and every living thing, etc. (Genesis 8:1)
79.3
[3]Another interpretation: "This is about a small city", this is the generation of the desert, and people in it are few, these are Israel, as it is written "you are the fewest" (Deuteronomy 7:7), and a great king came to it, this is the King of the world, and he built great fortresses on it, "I will wipe them out" (Deuteronomy 9:14). And he found in it a poor and wise man, this is Moses, as it is written "A city of heroes went up, a wise man enters it" (Proverbs 21:22). And he delivered him, if not for Moses, his chosen one, he would have perished (Psalm 106:23). And man did not remember, God said "and man did not remember, but I remembered, as it is said 'And [God] remembered the days of old, Moses and his people'" (Isaiah 63:11).
79.4
[4] Another interpretation: "This is about a small city", the house of Joseph, and there are few people there, these are the tribes, as it is said, "Am I not too few for the number of your mercies?" (Genesis 32:11). A great king came to this city, this is Joseph, as it is written "God made me lord" (Genesis 45:8). He built great fortifications around it, and said to them, "You are spies." But a poor and wise man was found in the city, this is Judah, and he was saved, "I will be his surety" (Genesis 43:9). Mankind did not remember him, so they sent a messenger to him, as it is said, "And he sent Judah ahead of him" (Genesis 45:12).
79.5
[5] Another interpretation: "And you, Judah," It is said in scriptures: "The wolf and the lamb shall feed together..." (Isaiah 65:25). In this world, the wolf pursues the lamb and the lion chases after the ox, but in the future, everyone will be healed except for the snake, as it is written, "And the snake's food shall be dust" (Isaiah 65:25). Why is this so? Because the snake was the one who caused everything to return to dust, as it says, "For dust you are, and to dust you shall return" (Genesis 3:19). Therefore, it will never be healed, but will eat dust. In the future, even the snake will eat dust. Just as the snake will never be healed, so too one who speaks evil about another will never be healed in the future, as it is written, "If the snake bites without enchantment, there is no advantage to the master of the tongue" (Ecclesiastes 10:11). David also says, "Whoever secretly slanders his neighbor, him I will destroy" (Psalm 101:5). (In the Zohar, Parshat Shlach, Rabbi Shimon says, "God does not forgive one who speaks 'lashon hara'* .") [*the meaning of Lashon hara (or loshon horo, or loshon hora) (Hebrew: לשון הרע; "evil tongue") is the halakhic term for speech about a person or persons that is negative or harmful to them, even though it is true.]
79.6
[6] Another interpretation: "זאב וטלה [ירעו כאחד]" - "The wolf and the lamb shall graze together" (Isaiah 65:25). From the time that Joseph was sold, Benjamin did not leave his father's side, as he was compared to a lamb and the tribes were compared to a wolf. As it is written, "Israel is scattered sheep" (Jeremiah 50:17) and "Your brothers will not come down with you" (Genesis 42:34). Once Joseph revealed himself to them, he went down with them, as it is written, "Then he lifted his eyes and saw Benjamin his brother" (Genesis 43:29). "The lion shall eat straw like the ox" (Isaiah 11:7) and "His firstborn ox has majesty" (Deuteronomy 33:17), and the lion will be sent among the cattle, as it is written, "And he sent Judah ahead of him" (Genesis 46:28) and "The lion shall eat straw like the ox" (Isaiah 11:7). Why is there no longer jealousy between them? As it is written, "Ephraim shall turn from envy" (Isaiah 11:13). Similarly, in the future, when the Messiah, son of Joseph, will rise from Joseph, and the Messiah, son of David, will rise from Judah, Ephraim will not envy Judah, and Judah will not oppress Ephraim (Isaiah 11:13).
80.1
Chapter (79) 80: Prophets [1] And it came to pass when the offering was completed (1 Chronicles 18:26). This can be compared to the second thread and the end, like a tower, etc. (Song of Songs 4:4) Like the second thread of your lips, you used to say, "We will do and we will listen," like the thread of the veil that separated between holy and profane, so I separated you from all the nations. Why was Israel compared to the veil? Rabbi Berechiah said, "There was no vessel in the Temple more praiseworthy than the veil" (and so we learn in Tractate Middot). It was forty cubits long and twenty cubits wide, woven with seventy-two threads, and the thread was folded twenty-four times. Everyone desired to see it, and whoever saw it was not satisfied, as there was no form in the world as praiseworthy as it, and there was no form in the world that did not have an image, as it is said, "The work of the skillful workman" (Exodus 26:1). He made them in the form of cherubim, arranged in rows, just as you were before, like the second thread of your lips. "And your speech is comely" (Song of Songs 4:3), when you said to Moses, "We are able" (Deuteronomy 5:22). Therefore, I said to Moses, "Well said, all that they have spoken" (ibid. 28), and for the reward they received, they immediately merited to have prophets arise from them, as it is said, "I will raise them up a prophet" (ibid. 18:18). "And your speech is comely," when you speak words of Torah. [Da'at Mikra 1 Chronicles 18:26] "Moreover, your speech is pleasant, and your conduct is seemly. Your conduct is nothing but a custom. And in their custom, they recite blessings as follows: they bless upon the luminaries, they read the Shema and pray, they read from the Torah, the Cohen reads first, the Levite second, and the Israelite third, and they conclude with the Haftarah. They stand and pray, and they pass before the Ark, the Cohanim open their palms, and they bless Israel. This is a proper custom, like the second thread of the ephod. And concerning your conduct, this is the Choshen (breastplate), which contained good stones fixed in order, with the names of the tribes engraved upon them. Rabbi Acha said: Why were the names of the tribes inscribed on the stones? Because they were all called Cohanim at Sinai, as it is said, "And you shall be unto me a kingdom of priests" (Exodus 19:6). The Holy One, blessed be He, said, "Is it possible that they should all offer sacrifices on the altar? Let all their names be inscribed upon the heart of the High Priest, so that whenever he enters to offer the sacrifice, each one of them should be considered as if he himself were the High Priest, vested in his priestly garments, like the blossom of the pomegranate, this is the Tzitz (forehead-plate), which extends over the forehead, and like the garland that is fastened behind, this is the Nezer (crown). Moreover, like the blossom of the pomegranate, your temples. The heads of the people of Israel are filled with commandments like the fruit of the pomegranate. "Through your temples," they assemble and congregate, and stand crowded together in the synagogues, and drink in the words of the Torah with thirst. "As a tower of David," your neck. This is the Temple, which is compared to the neck, and why? Because just as the neck is dearer than all the other members of the body, so that if one of the members of the body were removed, a man could still have life, but if the neck were severed, he could not live, even so Israel cannot exist without the Temple. "As a tower of David," your neck. Just as the neck of man is taller than all his other members, so too the Temple was taller than all the world, as it is said, "He set me down upon a very high mountain" (Ezekiel 40:2)." "As the neck supports the body, so too all of Israel is dependent on Abraham, as it says, 'The shield of Abraham, upon which a thousand shields hang' (Song of Songs 4:4). He does kindness for thousands (Exodus 20:6), and his commandment is for a thousand generations (Psalms 105:8). Through the merit of Abraham, the chain of the generations hangs upon him for a thousand generations, and through the merit of the three patriarchs, even more so. All the conquests of heroes (Song of Songs 3:7) refer not only to heroes but also to the righteous, as it says, 'Mighty heroes who do His bidding' (Psalms 103:20).In addition, "And your speech is comely" refers to the wilderness in which you dwell, which is comely before Me, all the more so the settled areas among you. Who are the wilderness people? These are the ignorant people who neither read nor study nor inquire. They are like a wilderness that does not produce fruit. They enter synagogues and houses of study, and bless, "Blessed be He who formed the luminaries and gives life to the dead," for He created and gives life to the dead, and they answer, "Amen," and say, "We believe that He gives life to the dead and created the world," even if they have nothing but the reward of this "Amen." Therefore, Isaiah praises the Holy One, blessed be He, saying, "Lord, Thou art our God; we will praise Thee" [Isaiah 25:1].
80.2
[2] Another interpretation: "Like a thread of scarlet [are your lips]. This refers to the time when God said to the Israelites, "How long will you continue to celebrate Passover?" (I Kings 18:21). Your speech is also beautiful when God said, "The God who answers by fire is the true God" (1 Kings 18:24), and immediately all the people responded and said, "The matter is good" (1 Kings 18:24). Your speech is also beautiful when you declared to the Israelites, "The Lord is God, the Lord is God" (1 Kings 18:39), like the cluster of pomegranates. This refers to the generation that had little merit, yet they were beloved like the pomegranate, because of what they did when they gathered at Mount Carmel, as it is said, "And now, send and gather to me all of Israel at Mount Carmel" (1 Kings 18:19). Like the Tower of David is your neck. This refers to the altar that was built, as it is said, "And he repaired the altar of the Lord that had been torn down" (1 Kings 18:30), which was a source of healing for Israel. A thousand shields refer to the merit of the tribes, as it is said, "And Elijah took twelve stones, one for each tribe of the sons of Jacob" (1 Kings 18:31). All the rulers of the mighty refer to the merit of the patriarchs that was mentioned, and not because of Elijah himself. Rather, all the rulers of the mighty are dependent only on this Tower, and what is this Tower? It is Abraham, for all prayers are dependent on him. Moses said, "Remember Abraham" (Exodus 32:13), David said, "O Lord, God of Abraham, Isaac, and Israel, our fathers, keep forever this attitude and thought in the hearts of Your people" (1 Chronicles 29:18), and Elijah also said, "And Elijah approached and said, 'O Lord, God of Abraham, Isaac, and Israel'" (1 Kings 18:36). Therefore, a thousand shields are dependent on him."
81.1
Chapter (80) 81: Writings [1] For the choir director, with stringed instruments, a Psalm of Asaph. God is known in Judah;(Psalm 76:1-2) and scriptures say: I will make my opinions widely known (Job 36:3), The Lord said, "I will bring Abraham from a faraway place, calling a bird of prey from the east [a man of my counsel from a distant land]" (Isaiah 46:11), he who informs me about my world, "To those who perform righteousness, I will give recompense" (Job 34:11). To those who become my workers, just as the worker toils in his labor, so did Abraham labor in the trials that God tested him with, and at what point did he believe in God? (Genesis 15:6).
81.2
[2] Another explanation: "I will make my opinions widely known." This is Jacob, when he went down to Egypt, he declared the power of the Almighty, as it is written "And he blessed Joseph and said, 'The God before whom my fathers Abraham and Isaac walked, the God who has been my shepherd all my life to this day'" (Genesis 48:15). He said to them, "May it be the will [of God] that you go in the ways of Abraham and Isaac." They gathered and listened (Genesis 49:1). And why did he call them? Rather he said, "Abraham, my grandfather, had two sons, Isaac and Ishmael. Ishmael was wicked, Isaac was righteous. Similarly, Isaac had two sons, Esau and I. Esau despised the ways of God, and I loved His ways. And God gave me twelve sons. You may say that half of them are righteous and half are wicked." They said to him, "We know what is in your heart." He immediately prostrated himself, as it is written "And Israel bowed in worship" (Genesis 47:31), and began saying "Blessed be the Name of His glorious kingdom forever and ever." Rabbi Chanina said, "Why did he prostrate himself? So that no impure matter should leave his body. At that moment, it was fulfilled 'God has made Himself known in Judah, His name is great in Israel;'" (Psalm 76:2).
82.1
Chapter (81) 82: Torah [1] "And Jacob called unto his sons" (Genesis 49:1). The scriptures say: "For Sheol will not praise you (Isaiah 38:18), it was not for you to say 'let Esau be called to his sons,' as he was the firstborn, and why did he not perform the duty of honoring (i.e. burying) his father Isaac, but rather Jacob did it? It is because in the custom of the world, a murderer does not perform the duty of honoring, for he does not know when he will die, and who performs the duty of honoring for the fathers who died in their beds. Thus, Esau was not allowed to perform the duty of honoring, as he was a murderer, as it is said 'Now, therefore, let me get some game and make me savory food, that you may eat, and bless me' (Genesis 27:31), and 'For my soul is weary of murderers' (Jeremiah 4:31), and tired only means killing, as it is said 'Woe is me! For my soul is weary of murderers' (Jeremiah 4:31). Therefore, he did not call his sons, as it is said 'They do not know nor do they understand; they walk in darkness' (Psalms 82:5). Therefore, 'For Sheol will not praise you' (Isaiah 38:18), but a father will inform his sons, and he will call Jacob."
82.2
[2] Another interpretation: "and Yaakov was called." It is said in scriptures: "The glory of God is to conceal a matter, but the glory of kings is to search out a matter." (Proverbs 25:2) God showed Jacob, our forefather, what He did not show Abraham and Isaac. He showed Abraham only what was before him, as it says, "For all the land which you see, I will give to you and your descendants forever." (Genesis 13:15) He showed Isaac only what was in his present surroundings, as it says, "Sojourn in this land, and I will be with you and bless you." (Genesis 26:3) But to Jacob, God showed him both what was before him and what was hidden, as it says, "And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south." (Genesis 28:14) God showed him the four corners of the world. When Jacob was about to leave this world, he revealed everything to his children. God said to him, "Just as Jacob concealed a matter, so too you shall reveal to your children my secrets, which are my hidden things." These traits of concealment and revelation belong to Me, not to you. Similarly, Solomon said, "He who goes about as a talebearer reveals secrets, but he who is trustworthy conceals a matter." (Proverbs 11:13) Balaam, the wicked one, said, "I will show you what he will do to your people in the end of days." (Numbers 24:14) This is one who goes about as a talebearer. But you are trustworthy and a spirit of covering a matter belongs to you. (Proverbs 25:2)
82.3
[3] Another interpretation: "and Yaakov was called." It is said in scriptures: You have held my eyelids open; (Psalm 77:5) This is Jacob, to whom the Holy One, blessed be He, showed everything that will happen: how the prophets will stand, how the Temple will be built and destroyed, how Gog and Magog will rise up against God and His Messiah, and how God will go out and fight them, all to show His children everything, as it is written, "Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father" (Genesis 49:2). When will Gog and Magog rise up? As it is written, "And it shall come to pass in the end of days, that I will bring thee against My land" (Ezekiel 38:16). When will God build His Temple? As it is written, "And it shall come to pass in the end of days, that the mountain of the LORD'S house shall be established" (Isaiah 2:2). When will the kingdoms stand? As it is written, "And say, How long, O Lord?" (Habakkuk 1:2). Once God had revealed everything to His children, He became concealed from Jacob, and his heart was sealed, as it is written, "My heart was hot within me, while I was musing the fire burned" (Psalms 39:4). This can be compared to a king who made a trust for his faithful friend. He entrusted his treasures to him, and when he was about to die, he called his children and said to them, "Where are the treasures of the king?" The friend knew the answer, but when he saw the king's distress, he said, "Honor the king as you have honored me." Likewise, Jacob sought to show his children what was to come, and immediately the Holy One, blessed be He, appeared to him. He had nothing to say but "Fear the Lord, and hearken unto Israel your father" (Genesis 49:2), and so it is said, "You have held my eyelids open;" (Psalms 77:5).
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[4] Another interpretation: "and Yaakov was called." It is said in scriptures: "Go my sons, listen to me, I will teach you the fear of the Lord." (Psalm 34:12) When righteous people depart from this world, they are not remembered by their children because of their wealth or possessions, but because of their fear of God. This is also found in David, as it is written, "When David’s life was drawing to a close, he instructed his son Solomon as follows: “I am going the way of all the earth; be strong and show yourself a man. Keep the charge of the LORD your God, walking in His ways and following His laws, His commandments, His rules, and His admonitions as recorded in the Teaching of Moses, in order that you may succeed in whatever you undertake and wherever you turn.'" (1 Kings 2:1-3). Similarly, Jacob commanded his children for the fear of God, as it says, "I will teach you the fear of the Lord."
83.1
Chapter (82) 83: Prophets [1] "I will assemble Jacob, all of you; I will bring together the remnant of Israel;. (Micah 2:12). Like it is said in scriptures: Assemble and listen, and complete [note: last word גומר doesn't exist in verse] (Genesis 49:2). Although the exact time of judgment day is unknown, I say to you that when you gather and assemble, at that moment you will be redeemed, as it is said, "I will surely gather all of you, O Jacob; I will surely gather the remnant of Israel; I will set them together like sheep in a fold, like a flock in its pasture, a noisy multitude of men" (Micah 2:12). "Reuben, you are my firstborn" (Genesis 49:3), I have not seen a blemish in you since I was born. "My might and the beginning of my strength" (same verse), since the day I was born I have been saying, "Perhaps Reuben will go up to the roof and die, or he will go down and fall." You were the beginning of my strength. "Excelling in dignity and excelling in power" (same verse), and because of the sin you committed, they took three crowns away from you and gave them to your brothers: the firstborn to Joseph, the priesthood to Levi, and the kingdom to Judah. Otherwise, you would have been the firstborn. "Excelling in dignity," that is the priesthood, as it is said, "And Aaron shall bear the iniquity of the holy things" (Exodus 28:38). "Excelling in power," I was worthy of purifying them, as it is written, "To cleanse and to sprinkle" (Leviticus 14:56). "Unstable as water" (Genesis 49:4), our rabbis have taught that three liquids are forbidden because of exposure: water, wine, and milk. If one finds exposed milk, water, or wine, they should be spilled out, just as you are unstable as water. Alternatively, "unstable" means that you acted recklessly, disgracefully, and insulted others. Just as the vessels in which liquids are poured out or stored become unusable, but the liquids themselves remain, so too you, because of your sin, should not remain. Another thing: is raging like water. Just as water purifies for everyone, so too will you purify your sins when the one who is saved from the water comes to give you blood, and who is this but Moses, as it is written, "She called his name Moses, for I drew him out of the water" (Exodus 2:10). And when does he give you blood? When you spread out your bed (Genesis 49:14), when he comes to ascend Mount Nebo, as it is written, "Let Reuben live and not die" (Deuteronomy 33:6). "Simeon and Levi are brothers" (Genesis 49:5), and not only were they brothers, but they became brothers to do justice, as it is said, "And two sons of Jacob, Simeon and Levi, took each man his sword" (Genesis 34:25). Their weapons are instruments of violence (Genesis 49:5). The Greek language is their swords. Jacob said, "If these two tribes sit together, they will destroy the world. But I will scatter them, divide them among Jacob and disperse them among Israel" (Genesis 49:7). "Judah, your brothers will praise you; your hand will be on the neck of your enemies" (Genesis 49:8), referring to his killing of Esau. Similarly, Moses said, "His hands are his to contend with; you helped him against his foes" (Deuteronomy 33:7). "Judah, your lion's cub; from prey, my son, you have gone up" (Genesis 49:9), which is as you were named. So did your mother say, "This time I will thank God" (Genesis 29:35), and she praised God in the story of Tamar, and all the tribes praised her. "The sons of my concubine have risen against me" (Genesis 49:29), Tamar's tragedy, that she and her two sons were already doomed, as it says "they brought her out and burned her" (Genesis 38:24), but she confessed and saved herself and her two sons, just as Hananiah, Mishael, and Azariah were saved whole when they were thrown into the furnace. "He crouches like a lion, like a lioness--who dares to rouse him?" (Genesis 49:9), referring to David, the anointed one from you, as it says "whose heart is like that of a lion" (2 Samuel 17:10). "Forbidding the vine its fruit [and the donkey's colt to drink] (Genesis 49:11). This refers to the Messiah who will arise from you, as it is written, 'humble and riding on a donkey, and on a colt, the foal of a donkey' (Zechariah 9:9). And to the flute and the finisher. Where are the Israelites forbidden and their sins atoned for? In the territory of Judah in Jerusalem. 'The scepter shall not depart from Judah' (Genesis 49:10) refers to the kingdom, 'nor a lawgiver' (ibid.) refers to the leader, 'until Shiloh comes' (ibid.) refers to the Messiah, 'and to him shall be the obedience of the people' (ibid.). 'And the children of Israel shall return and seek the Lord their God, and David their king' (Hosea 3:5), and similarly it says, 'and she ate and was satisfied, and left over' (Ruth 2:14). 'And she ate' refers to the leader, as it is written, 'and from among your brothers you shall appoint a leader' (Deuteronomy 17:15), 'and was satisfied' refers to the kingdom, and 'left over' refers to the leadership. Zebulun shall dwell by the seashore, and he shall be a haven for ships (Genesis 49:13)." "He who makes ships, goes forth and comes back and brings sufficiency to the tribe of Yissachar, who occupy themselves with Torah, as it is said, Yissachar is a strong-boned donkey, crouching among the sheepfolds. And he saw a resting place that was good, and the land that it was pleasant, and he inclined his shoulder to bear, and became a servant to tribute. (Genesis 49:14-15). Those who toil in Torah, as it is said, "And of the children of Yissachar, who had understanding of the times, to know what Yisrael ought to do; the heads of them were two hundred; and all their brothers were at their commandment." (1 Chronicles 12:33). This teaches that two hundred members of the Sanhedrin stood from the tribe of Yissachar, and all of them were with the power of Zebulun, who go out to the sea and bring them [Yissachar] what they need, as it is said, "Rejoice, Zebulun, in your going out, and Yissachar, in your tents." (Deuteronomy 33:18)." "Dan will judge his people" (Genesis 49:16). This refers to rest. "Let Dan be a serpent" (ibid. v. 17) refers to Samson, who, just as a serpent bites on its own, so too Samson fought and killed on his own. Another interpretation is that just as a serpent doesn't die if it is bitten on its tail or belly, because it only dies if it is bitten on the head (as it says, "You will strike his head," Genesis 3:15), so too Samson, when he was bound with his hands and feet, and his strength was not known, as soon as his hair was cut, his strength left him (Judges 16:19). Yet, even so, he bit the heels of a horse and its rider fell backward (Genesis 49:17), as he grasped both pillars and brought the house down (Judges 16:29), and Jacob exclaimed, "I have waited for Your salvation, O Lord" (Genesis 49:18). "Gad, a troop shall tramp upon him" (ibid. v. 19) refers to Elijah, who crushed the gang of a certain ruler. "He shall provide the first part for himself" (ibid. v. 20) refers to Asher, whose land produces rich fruits and excellent oil, and he brings olive oil as an offering (ibid.). "Naphtali is a hind let loose" (ibid. v. 21) refers to all those who study the Torah and are beloved to the Almighty like deer, as it says, "A loving hind and a graceful doe" (Proverbs 5:19). "Joseph is a fruitful bough, a fruitful bough by a fountain" (Genesis 49:22). When Pharaoh heard Joseph's interpretation of his dreams, he said that Joseph was wise and discerning (Genesis 41:39). "His eyes are darker than wine" (Genesis 49:12) refers to Joseph's children, whom the other tribes did not begrudge, and the children of Joseph say to Joshua, "We are a numerous people and God has blessed us until now" (Joshua 17:14). Joshua said to them, "This is what you say, and yet you are not afraid of the evil eye?" They replied, "Jacob our father already prayed for us that the evil eye should not rule over us, as it is said, 'Against me [Jacob] was the evil eye' (Genesis 49:27), and Benjamin is compared to a wolf that tears (Genesis 49:27). In the Temple, which was built within its borders, they would sacrifice there one lamb, etc. (Numbers 28:4). Once he blessed each person according to their needs, he made them into tribes, as it is said, 'These are the tribes of Israel' (Genesis 49:28). He said to them, "Behold, I have blessed you," as it is said, 'And this is what their father spoke to them and blessed them' (Genesis 49:28). A faithful man will come and seal my blessings, and who is this? It is Moses, as it is said, 'And this is the blessing with which Moses blessed' (Deuteronomy 33:1)."
84.1
Chapter (83) 84: Writings [1] "Listen to Me, O Jacob, Israel, whom I have called: I am He—I am the first, And I am the last as well." (Isaiah 48:12) This is what scriptures say: "You have seen what I did to Egypt, and how I carried you on eagles' wings and brought you to myself. Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation." (Exodus 19:4-6) "You did not come to me except to hear my voice," Rabbi Abbahu said, "In the future, everyone will be astonished in comparison to those who listened to the Holy One, blessed be He, and will say: 'What is the matter with so-and-so, who sat and did not learn and did not read?' But he will be sitting with the patriarchs, engaged in discourse with them, and the Holy One, blessed be He, will say to them, 'Why are you amazed? These have only merited it because they listened to me during their lifetime,' as it says, 'The ear that hears rebukes will live among the wise' (Proverbs 15:31). Heed me, O Jacob."
84.2
[2] Alternative interpretation: "Hear me, O Jacob" (Isaiah 43:22). In scriptures it is said like this: "And you did not call upon me, Jacob" (Isaiah 43:22). This is compared to a king who had a beloved poor man and made a feast for him. The king called his own sons and stood in the middle of the house, saying to the poor man, "You called all your children, but you did not call me. I do not love you." The poor man begged the king, saying, "I am poor and did not act according to your honor. I would be ashamed to call you." The king replied, "You should not be ashamed. You are more precious to me than what I have in my palaces." Similarly, when our father Jacob came to pass from this world, he called his sons and said his farewell and blessings. He sent them out throughout the land, and immediately the Lord was revealed to him. Jacob said to God, "You did not call upon me, and I did not call upon you, Jacob." God replied, "Do you not know that if a poor person calls upon me, I hear him? As it says, 'This poor man cried, and the Lord heard him' (Psalm 34:7). You should have called upon me with your children." Jacob said, "I was ashamed." God responded, "May you not be ashamed, as it is written, 'But now thus says the Lord, who created you, O Jacob, and he who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by your name; you are mine"'" (Isaiah 43:1). When Jacob's sons saw him, they began to praise the Lord and His compassion towards them. As it is written, "When he saw his sons, he recited, and said" (Genesis 49:1), and thereafter, "Listen to me, O Jacob" (Isaiah 48:12).
84.3
[3] Another interpretation: "Listen to me, Jacob." Those who are killed and called by his name, as it is said "For thy sake are we killed all the day long; we are accounted as sheep for the slaughter" (Psalms 44:23). And Job says, "Though he slay me, yet will I trust in him: but I will maintain mine own ways before him" (Job 13:15). Those who call upon me every year, as it is said, "I will take the cup of salvation, and call upon the name of the Lord" (Psalms 116:13), "I find trouble and sorrow" (Psalms 116:3). These generations said to him, "Lord of the Universe, the earlier generations had the patriarchs as their fathers, and they have the merit of their fathers; we are orphans and have no father to stand up for us." But you wrote and said, "In you the fatherless find mercy" (Hosea 14:4), "You have seen it, for You have taken note of trouble and grief, to requite it with Your own hand" (Psalms 10:14). You gave many commandments in the Torah to look after the orphans: "When you reap the harvest of your land, you shall not wholly reap the corner of your field, neither shall you gather the gleanings of your harvest. You shall leave them for the poor, and for the stranger: I am the Lord your God" (Leviticus 23:22). "When you beat your olive tree, you shall not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow" (Deuteronomy 24:20). And we are orphans, have mercy upon us, as it is written, "In you the fatherless find mercy" (Hosea 14:4). Obadiah was blessed in his household when his sons became orphans. When was Isaac blessed? After Abraham's death, as it is said, "And it came to pass after the death of Abraham, that God blessed his son Isaac" (Genesis 25:11). The tribes said, "And Joseph died, and all his brethren, and all that generation" (Exodus 1:6). And "the children of Israel were fruitful, and increased abundantly" (Exodus 1:7). "Your eyes are on the orphans, who will have compassion on you? God said to them, "Repent and I will heal your backslidings." He said, "Until they repent, I have stopped healing them." As it is said, "Return, you backsliding children, and I will heal your backslidings" (Jeremiah 3:22). And it is also written, "I will heal their backsliding, I will love them freely" (Hosea 14:4). Love that never ceases, I love you. Isaac called Esau his firstborn, and I call Jacob my firstborn (Exodus 4:22). The birthright of Isaac was voided and fulfilled in Jacob. Isaac loved Esau, as it is said, "And Isaac loved Esau" (Genesis 25:28), and I love Jacob. His love for Esau was voided and fulfilled in his love for Jacob. How much difficulty have they caused to try to instill hatred between us, and they cannot nullify it, as it is said, "Many waters cannot quench love" (Song of Songs 8:7). These nations are compared to water, as it is said, "Woe to the multitude of many people who make a noise like the noise of the sea" (Isaiah 17:12) Moreover, how many times were the Israelites killed for the sake of returning them to God, and the Assembly of Israel says to them "I cannot remain silent about Him. My soul became aroused in His presence." (Song of Songs 5:6) "My soul went forth [when he spoke]." (ibid. 5:16) "When He spoke on Sinai, my soul heard [His voice]." (ibid. 6:2) "But my heart is sick with love for Him." (ibid. 5:8) They said to her, "What is your beloved more than another beloved?" (ibid. 5:9) She said to them, "I will extol His praises and relate His greatness to you. And you will know that I do not pursue Him in vain." (ibid. 5:16) "My beloved is pure and ruddy." (ibid. 5:10) "Pure for Israel, ruddy for Esau." (Rashi on Song of Songs 5:10) "Why are your clothes red?" (Isaiah 63:2) "Dignified from among the myriads" (Song of Songs 5:10), for there are none among the exalted multitudes like Him. "His head is as fine gold" (ibid. 5:11), which is the Torah, as it is written "More desirable than gold, than much fine gold" (Psalms 19:11). "His locks are bushy, and black as a raven" (Song of Songs 5:11), this is the script. Alternatively, "black" refers to the Assembly of Israel, as it is written "I am black" (Song of Songs 1:5), "His eyes are like doves" (Song of Songs 5:12), this is the sun and moon. "His hands are like rods of gold" (ibid.), this is the rainbow. "His body is like polished ivory, inlaid with sapphires" (ibid. 5:14), this is the air. "His legs are like pillars of marble set on sockets of fine gold" (ibid.), these are the mountains, founded on the adonai of fine gold, these are the foundations of the Temple. "His appearance is like Lebanon" (ibid. 5:15), this is the Temple. "Choice as the cedars" (ibid.), which refers to walking with the righteous, as it is written "And I will walk among you" (Leviticus 26:12). "Awaiting the delight [of his beloved]," this refers to the time of the giving of the Torah, and "altogether desirable," when He receives the penitent. The nations of the world said to them, "Since He receives penitents, where is your beautiful Beloved?" (Song of Songs 5:17) Said the Holy One, blessed be He, "The nations hate Me because of My children, and My children love Me despite all these nations. I give them one hundred worlds filled with the love that I have for My children, as it is said, 'If a man would give all the wealth of his house for love, they would utterly despise him' (Song of Songs 8:7)." This is from the Midrash Aggadah on Genesis.

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