Pesikta DeRav Kahanna

1 I am come [back] into My garden, My sister, My bride (Song 5:1). R. Azariah, citing R. Judah bar R. Simon, told the parable of a king who became so angry at his wife that he deposed her and cast her out of his palace. After a time when he was willing to bring her back and restore her to her place, she said: Let him first renew for my sake his former practice [of accepting from my hand whatever I offered him], then let him bring me back and restore me to my place. Thus in the past [when the Holy One had withdrawn far from men into heaven], yet from above He would still accept their offerings, as it is said of Noah’s offering [From above] the Lord smelled the sweet odor (Gen. 8:21). Now, however, He will renew His ancient practice of accepting their offerings while close to them here on the earth below: I am come [below] into My garden, My sister, My Bride. Thus incidentally, according to R. Hanina, Torah teaches one good manners, as that a groom is not to enter the bridal bower until his bride gives him leave: Let my Beloved come into His garden (Song 4:16), and only after that I am come into My garden (Song 5:1). [With regard to God’s presence on earth at the beginning of time], R. Tanhum, the son-in-law of R. Eleazar ben Abina, citing R. Simeon ben Yosne, noted that Song does not say “I am come into a garden” but I am come into My Garden. [For gnni, “My garden”], read ginuni, “My bride’s bower,” My and man’s dwelling place where at the beginning of time the Divine Root was implanted—yes, originally the root of the Presence was fixed in the regions of the earth below. The verse They used to hear the voice of the Lord God as [Adam] would walk in the Garden (Gen. 3:8) proves God’s presence on the earth at the beginning of time, for, as R. Abba bar Kahana noted: The text does not really say “would walk in” but “walked away from” [and refers not to Adam] but to God who, [after Adam had sinned, was angered], yet in reluctance walked away from [him towards heaven]. Thereupon Adam and his wife were all but hid because, as R. Aibu explained, in that instant Adam was deposed from his high place and his stature was diminished to no more than a hundred cubits (komah). [As to who brings about God’s return to the earth], R. Isaac said: It is written The righteous shall inherit the earth, and dwell thereon in eternity (Ps. 37:29). And where will the wicked dwell? Are they to fly about in the air? The concern of the verse, however, is not the dwelling place of the righteous or the wicked: by shall . . . dwell thereon in eternity is meant that the righteous bring it about that the Eternal shall dwell on the earth. At the beginning of time, accordingly, the root of the Presence was fixed in the regions of the earth below. After Adam sinned, the Presence withdrew to the first heaven. The generation of Enosh arose: they sinned; the Presence withdrew from the first heaven to the second. The generation of the flood arose: they sinned; the Presence withdrew from the second heaven to the third. The generation of the dispersion of the races of man arose: they sinned; the Presence withdrew from the third heaven to the fourth. The Egyptians in the days of our father Abraham arose: they sinned; the Presence withdrew from the fourth heaven to the fifth. The Sodomites arose: they sinned; the Presence withdrew from the fifth heaven to the sixth. The Egyptians in the days of Moses arose: from the sixth heaven to the seventh. Over against these wicked men, seven righteous men arose and brought it about that the Presence came back to the earth. Our father Abraham arose: the merit he earned brought it about that the Presence came back from the seventh heaven to the sixth. Isaac arose: the merit he earned brought it about that the Presence came back from the sixth heaven to the fifth. Jacob arose: the merit he earned brought it about that the Presence came back from the fifth heaven to the fourth. Levi arose: the merit he earned brought it about that the Presence came back from the fourth heaven to the third. Kohath arose: the merit he earned brought it about that the Presence came back from the third heaven to the second. Amram arose: the merit he earned brought it about that the Presence came back from the second heaven to the first. Moses arose: the merit he earned brought it about that the Presence came back to the earth. Hence [the reference to Moses] in the verse It was on Israel’s bridal (klt) day that Moses brought to a conclusion (klwt) [the coming back to earth that God had begun in the days of Abraham] (Num. 7:1). 2 King Solomon made Himself a Pavilion (Song 3:9). By Pavilion is meant the Tabernacle; King Solomon (Selomoh) made Himself: that is, the King of the universe needing a means of private communication [with Israel] (has-sillum sello), made [it for] Himself. In explanation of the verse, R. Judah bar Il‘a’i told the parable of a king who had a young daughter. Before she was old enough to show the signs of puberty, he felt free to talk to her wherever he saw herwhether in the market, in alleys or in lanes, he felt free to talk to her. But after she came of age and showed the signs of puberty, he said: It does not suit the deference owed to my daughter that I speak to her in public. Make a pavilion for her, and I will speak to her in privacy within the pavilion. So [was it between God and Israel]. At the beginning When Israel was a child in Egypt, then in My love of him, I used to cry out [wherever I saw him], “O son of Mine” (Hos. 11:1). Thus it came about that the children of Israel saw Me in Egypt when I said I will go through the land of Egypt (Exod. 12:12); they saw Me at the Red Sea, when Israel saw the great Hand (Exod. 14:31); they saw Me at Sinai when, according to Scripture, The Lord spoke with you face to face (Deut. 5:4). But once they accepted the Torah and hence were regarded by Me as a people come of age, I said, It no longer suits the deference owed to My children that I speak to them in public. Make ye the Tabernacle for Me, and then I shall speak to them [in privacy] from within the Tabernacle. Thus Scripture: And when Moses went into the Tent of Meeting that He might speak with him, etc. (Num. 7:89). The requirement that the pavilion be made of [cedar] wood of Lebanon (Song 3:9) parallels “And thou shalt make the boards of the Tabernacle of shittim cedars standing upright” (Exod. 26:15). The statement that He made the pillars thereof of silver (Song 3:10) parallels “The hooks of the pillars and their fillets shall be of silver” (Exod. 27:10). The phrase The top thereof of gold (Song 3:10) parallels “And thou shalt overlay the boards with gold” (Exod. 26:29). The phrase The covering of it of purple (Song 3:10) parallels “[To cover] the Holy of Holies thou shalt make a veil of blue and purple” (Exod. 26:31). What, then, parallels the term love in the statement The inside thereof being inlaid with love (Song 3:10)? While R. Yudan took the term to mean merit of study of Torah and merit of righteous men, R. Azariah, citing R. Judah bar R. Simon, asserted that by love is meant the Presence. For, according to R. Abba bar Kahana, the verse And there I will meet with thee (Exod. 25:22) proves that even the Tabernacle area that was west of the Ark-cover was not devoid of the Presence. A heathen put the following question to Rabban Gamaliel: Why did the Holy One reveal Himself to Moses in a thorn bush? Rabban Gamaliel replied: Had He revealed Himself high in a carob tree or high in a fig tree, what would you have said? [Would you not have argued that He shunned the lowly thorn bush]? As it is, you see that no place on earth is devoid of the Presence. R. Joshua of Silnin said in the name of R. Levi: With what is the Tent of Meeting to be compared? With a cave situated on the edge of the sea. When the sea rises and floods it, the cave, of course, is filled by the sea, yet the sea is not diminished. Likewise, the Tent of Meeting was filled with the splendor of the Presence, an event, according to Scripture, which took place when On [Israel’s] bridal day Moses brought to a conclusion [the coming back to earth that God had begun in the days of Abraham] (Num. 7:1). 3 Go forth, O younglings whose name Zion indicates that you bear a sign (cywn) (Song 3:11): O sons of Israel, you who for My sake bear the sign of circumcision, the sign upon head and face of hair unshaved, and the sign of fringes on the corners of your garments, gaze upon King Solomon (Selomoh) ()—upon the King of the universe who has the power to make peace (hislim) by making His creations surrender to one another and even by making Himself surrender (has-sillum sello). The words Upon King Solomon (Selomoh) mean that the sons of Israel are bidden to gaze upon the King of the universe who has the power to make His creations surrender (hislim) to His creaturesHe made fire surrender to Abraham; He made the sword’s edge surrender to Isaac; He made an angel surrender to our father Jacob. Or the words Upon King Solomon (Selomoh) mean that the sons of Israel are bidden to gaze upon the King of the universe who [without enforcing surrender] makes peace (salom) among His creatures. In reference to this comment R. Johanan cited [Merciful] dominion and fear are [at peace] with Him (Job 25:2), and, in keeping with R. Jacob of Kefar Hanan’s identification of [Merciful] dominion as Michael and fear as Gabriel, asserted that the words are [at peace] with Him imply the surrender of both angels to God so that one does not injure the other. R. Johanan said further: [All things in creation are at peace with Him (Job 25:2) because He has given each one its specific place]. Thus the sun has never seen the black, unshining face of the moon; no planet rises out of its turn before another; no planet beholds the one above it, for all the planets revolve, so R. Levi said, as on a spiral stairway. With regard to the verse Who layest the beams of Thine upper chambers in the waters, who makest the flaming fires Thy ministers (Ps. 104:2– 3), R. Simeon ben Yohai taught: The firmament is water, and the stars are fire, yet they dwell with each other and do no harm one to the other. The firmament is water, the ministering angel is fire, yet they live with each other and do no harm one to the other. R. Abin added: Nor is the peace between one angel and another the end of the matter! For each angel is himself part fire and part water, and between the two He makes peace. Indeed the verse [The angel’s] body was like the beryl, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like in color to burnished brass, and the voice of his words like the voice of a roaring multitude (Dan. 10:6) indicates that within each angel there are five elements all different from one another, yet not one harms the others. [That hostile elements can even work together is illustrated by the verse] So there was hail, and fire flashing continually amidst the hail (Exod. 9:24). R. Judah’s explanation of this verse was that phials made of hail and filled with fire [came down]. R. Nehemiah said: Fire and hail, mingling, were made to work together. R. Judah’s explanation, said R. Hanin, brings to mind the pomegranate within whose pulp the seeds are visible; while R. Nehemiah’s explanation, R. Hanin went on to say, brings to mind a crystal lamp wherein equal amounts of water and oil work together to keep the flame of the wick burning above the water and oil. In the verse just cited, namely, So there was hail and fire mtlkht (Exod. 9:24), what is the precise meaning of mtlkht? R. Judah bar Simon, dividing the word into two, said: Both the fire and the hail were resolved to die (myta) in their determination (lhkt) to carry out God’s charge [that they work together for Him]. R. Aha illustrated their action by the parable of a king who had two fierce legions that were hostile to each other, but when the king’s own war had to be fought, they made peace with each other [and fought for him]. So, too, fire and hail are hostile to each other, yet when the war of the Holy One had to be fought in Egypt “It came to pass that hail and fire resolved to die . . . [for Him]” (Exod. 9:24)—a double miracle [for each of the two willingly surrendered its own being to the other]. In comment upon the verse Even upon the crown wherewith his mother hath crowned him in the day of his espousals (Song 3:11), R. Isaac said: We went through all of Scripture, from first to last, and did not find that Bathsheba had made a crown for her son Solomon. Hence it must be concluded that by the Crown is signified the Tent of Meeting because, like a crown, it is topped with blue, purple, and scarlet. [Seeking another explanation, however], R. Simeon ben Yohai, according to R. Hunya, asked R. Eleazar bar R. Jose: Have you perhaps heard from your father an interpretation of the verse Even upon the crown wherewith his mother hath crowned him? R. Eleazar replied: The verse may be understood by the parable of a king who had a daughter whom he loved inordinately. He did not stop calling her endearing names until he had called her “my sister”; even then, he did not stop his endearment of her but went on to call her “my mother.” So at first, in His endearment of Israel, the Holy One called her “My daughter”—Hearken, O daughter, and consider (Ps. 45:11). He did not stop His endearment of her but went on to call her “My sister”—My sister, My bride (Song 5:1). Even then He did not stop His endearment of her but went on to call her “My mother,” as is indicated by the verse Attend unto Me, O My people, and give ear unto Me, O My nation (Isa. 51:4), where u-le-’ummi, “My nation,” is spelled defectively so that it may read u-le-’immi, “My mother.” [Upon hearing this interpretation of Even upon the crown, etc.], R. Simeon ben Yohai rose, kissed R. Eleazar on the brow, and said to him: Had I come and heard nothing but this interpretation, I would have been content. R. Joshua of Silnin taught in the name of R. Levi that when the Holy One said to Moses: “Make the Tabernacle for Me,” Moses might simply have brought four poles and stretched skins over them to form the Tabernacle. Since he did not do so, we may infer from the verse cited below that while Moses was on the Mount, the Holy One showed him red fire, green fire, black fire, white fire, and said to him: Make the Tabernacle for Me [in these fiery colors]. Moses asked the Holy One: Master of universes, where am I to get red fire, green fire, black fire, and white fire? The Holy One replied: AFTER the pattern which is being shown thee in the Mount (Exod. 25:40). In the name of R. Levi also, [in further reference to the building of the Tabernacle], R. Berechiah cited the parable of a king who appeared before his steward in a garment covered entirely with precious stones and said to him: Make one like this for me. The steward replied: My lord king, how am I to get the materials with which to make a garment covered entirely with precious stones? The king replied: Follow the pattern with whatever materials you have, and I will still reign in my glory. Even so the Holy One said to Moses: If you pattern the Tabernacle here below after the one in heaven above, I will leave My heavenly counselors, come down, and so shrink My presence as to fit into your midst below. Even as Seraphim stand (Isa. 6:2) above, so the Tabernacle’s boards of shittim cedars stand (Exod. 26:15) here below. Even as the stars are above, so the Tabernacle’s clasps are here below, a parallel which proves, according to R. Hiyya bar Abba, that the Tabernacle’s golden clasps looked like stars fixed in the firmament. By the words In the day of His espousals (Song 3:11) is meant the day of God’s betrothal of Israel [at Sinai]; and by the words in the day of the gladness of His heart is meant the day He entered the Tent of Meeting. Or by the words In the day of His espousals is meant the day He entered the Tent of Meeting; and by the words in the day of the gladness of His heart is meant His gladness at Israel’s building of the eternal Habitation. Hence it is said It was on [Israel’s] bridal day that Moses brought to a conclusion [God’s coming back to earth, etc.] (Num. 7:1). 4 [Yet, as Scripture affirms, He comes and goes as He likes— indeed, His power is endless]: Who ascends up into heaven, and descended? Who gathers the wind in His fists? Who binds the waters in His garment? Who raises up all those who have come to their end upon the earth? What is His name, and what is His son’s name, if thou knowest? (Prov. 30:4). Who ascends up into heaven? The Holy One, of whom it is written “God ascends amidst [man’s trembling, a trembling like] the tremolo (teru‘ah) [of the shofar that bespeaks man’s fear of God’s judgment]” (Ps. 47:6). And descended? “And the Lord came down upon Mount Sinai” (Exod. 19:20). Who gathers the wind? “In His hand is the soul of every living thing, and the breath of all mankind” (Job 12:10). Who binds the waters? “He bindeth up the waters in His thick clouds” (Job 26:8). Who raises up all those who have come to their end upon the earth? “The Lord killeth, and maketh alive” (Sam. 2:6). What is His name? His name is “Rock”; His name is “Shaddai”; His name is “Lord of Hosts.” And what is His son’s name? His son’s name is “Israel, My first-born” (Exod. 4:22). In further comment [the verses are taken as referring successively to different kinds of men. Thus] the first part of the first verse is read Who ascends up into heaven and brings down? and is taken to be asking: Who is he whose prayer goes up to heaven and causes rain to come down? The man who bestows his tithes in generous fistfuls; it is he who causes dew and rain to come down upon the world. Who gathers the wind in his fists? Who binds the waters in his garment? Who raises up all that betokens an end of the earth? In other words, who is the one [whose actions are fruitless], whose prayer does not go up to heaven and does not cause rain to come down? The man who does not bestow his tithes in generous fistfuls: it is he who keeps the heavens from bringing dew and rain to the world. In another comment the questions are taken to refer to Elijah: Who hath ascended up into heaven? Elijah, as is said “Elijah went up by a whirlwind into heaven” (Kings 2:11). And descended? “The angel of the Lord said to Elijah: “Go down with him; be not afraid” (Kings 1:15). Who hath gathered the wind in his fists? [Elijah, who said]: “As the Lord, the God of Israel, liveth . . . there shall not be dew nor rain these years” (Kings 17:1). Who hath bound the waters? Elijah, who “took his mantle and wrapped it together, and smote the waters, and they were divided” (Kings 2:8). Who hath raised up all those who have come to their end upon the earth? Elijah, who said: “See, thy son liveth” (Kings 17:23). In another comment the questions are taken to refer to Moses: Who hath ascended up into heaven? Moses, as is said “And Moses went up unto God” (Exod. 19:3). And descended? “And Moses went down from the Mount” (Exod. 19:14). Who hath gathered the wind in his fists? [Moses]: “As soon as I am gone out of the city, I shall spread forth my hands unto the Lord” (Exod. 9:29). Who hath bound the waters in a garment? [Moses, at whose bidding] “The floods stood upright as a heap” (Exod. 15:8). Who hath established all the ends of the earth? Moses, by means of the Tent of Meeting. For the verse It was on the day that Moses brought to a conclusion the setting up of the Tabernacle (Num. 7:1), signifies that through the Tabernacle the stability of the earth was achieved. As R. Joshua ben Levi, citing R. Simeon ben Yohai, pointed out: The text does not simply say “setting up of the Tabernacle,” but actually says setting up of [another] along with the Tabernacle. What was the “other” set up along with the Tabernacle? It was the earth that was set up with it. Until the Tabernacle was set up, the earth was unstable. After the Tabernacle was set up, the earth became stable. Hence Scripture: It was on the day that Moses brought to a conclusion the setting up of [another] along with the Tabernacle (Num. 7:1). 5 Further comment on the word klt in the verse It was on the day that Moses brought to a conclusion (klt) (Num. 7:1). Comment above on klt has pointed to its defective spelling as permitting it to be read kallat meaning “bridal,” and hence referring to the day that [Israel] entered the bridal chamber as God’s bride. In what follows, however, klt is read in the sense of “brought to an end.” As to what was brought to an end, R. Eleazar and R. Samuel bar Nahmani differ. R. Eleazar said: The verse It was on the day that Moses brought to an end (Num. 7:1) refers to the day he ended his daily setting up of the Tabernacle, concerning which we have the following Baraita: On each of the [seven] days [of the priests’ investiture] Moses used to set up the Tabernacle, bringing his offerings therein each and every morning and then taking it apart; on the eighth day, however, Moses set it up but did not take it apart. That Moses thought it necessary to set up the Tabernacle in the light of day, implies, according to R. Ze‘era, that the altar’s being set up the night before did not qualify it for offerings to God on the following day. R. Samuel bar Nahmani disagreed with R. Eleazar, saying: On the eighth day also Moses set it up and took it apart. Whence do we know that the taking apart of the Tabernacle occurred daily? From the verse It was on the day that Moses brought to an end the setting up of the Tabernacle (Num. 7:1) which suggests, as R. Ze‘era pointed out, that the daily setting up had come to an end [and hence that the daily taking apart had also come to an end]. In regard to this same verse, R. Eleazar and R. Johanan had a difference of opinion. R. Eleazar took the words It was on the day that Moses brought to an end (Num. 7:1) as proving it was on this day that demons came to an end in the world. And his proof ? The verse There shall no evil thing befall thee, neither shall any demon come nigh by reason of thy Tent (Ps. 91:10)50—in short, once the Tent of Meeting was set up, demons came to an end in the world. But R. Johanan said: Why need I draw such proof at such a remove in Scripture when I may draw it from the passage in hand? The Lord bless thee, and keep thee (Num. 6:24)—keep thee from demons, of course. R. Johanan also differs with R. Simeon ben Lakish, for R. Johanan took the words It was on the day that Moses brought to an end as proving it was on this day that enmity came to an end in the world. Until the Tabernacle was set up, there was enmity, jealousy, rivalry, wrangling, and dissension in the world. But after the Tabernacle was set up, love, affection, friendship, mercy, and peace were bestowed upon the world. And the proof? The verse He will speak peace unto His people . . . when [by means of the Tabernacle, God’s] glory is made to dwell in our Land (Ps. 85:9–10). But Simeon ben Lakish said: Why draw such an implication at such a remove in Scripture when I may draw it from the passage in hand? The Lord . . . give thee peace (Num. 6:26) immediately precedes It was on the day that Moses brought to an end the setting up of the Tabernacle (Num. 7:1). for, as R. Joshua [ben Levi], citing R. Simeon ben Yohai, pointed out: The text does not simply say “setting up of the Tabernacle,” but actually says setting up of [another] along with the Tabernacle. What was the “other” set up along with the Tabernacle? It was the earth that was set up with it. Until the Tabernacle was set up, the earth was unstable. After the Tabernacle was set up, the earth became stable. 6 Moses . . . had anointed it and sanctified it (Num. 7:1). After saying had anointed it and sanctified it, for what purpose does Scripture go on to say in the same verse had anointed them and sanctified them ()? According to R. Aibu, R. Tahalifa of Caesarea and Resh Lakish differ in their explanations. One said: After Moses had anointed each vessel in the Tabernacle one at a time, he then anointed all of them together. The other disagreed, saying: The addition of the phrase he anointed them means that Moses’ anointing of the vessels one at a time was an anointing for the world as we know it and that his anointing them all together was an anointing for the world-to-come. A like repetition occurs in the verse Thou shalt . . . couple the Tent together (Exod. 26:11), which is preceded by thou shalt couple the curtains (Exod. 26:6). R. Yudan, R. Levi, and R. Tahalifa of Caesarea took sides against Resh Lakish in their interpretation of the verses. One side said: After coupling each group of five curtains into two sets, Moses was to couple the two sets, [thus bringing the Tent together]. The other side took the second verse to mean “thou shalt couple the curtains together . . . and it shall be one” ()—that is, the dimensions of the Tabernacle’s curtains will remain one and the same for ever, just as the one anointing of the Tabernacle’s vessels will endure for ever. 7 The princes of Israel . . . offered. They were named princes (Num. 7:2) [because as officers appointed by the Egyptians they let themselves be beaten] with rods [to protect the Israelites put in their charge]. These are they that were over [the Israelites] that were numbered ()— that is, these princes were presently put in charge of [Israel’s] four standards in the wilderness. And [the princes] brought their offering before the Lord, six wagons, etc. (Num. 7:3), corresponding to the six days of creation; six, corresponding to the six orders of the Mishnah; six, corresponding to the six Matriarchs: Sarah, Rebekah, Rachel, Leah, Bilhah, and Zilpah. According to R. Johanan, the six correspond to the six commandments which a king is bound to obey: He shall not multiply wives to himself (Deut. 17:17); he shall not multiply horses to himself (Deut. 17:16); neither shall he greatly multiply to himself silver and gold (Deut. 17:17); thou shalt not wrest judgment; thou shalt not respect persons; neither shalt thou take a gift (Deut. 16:19). In further comment, the six correspond to the six steps of the king’s throne. What significance did each step have? When the king set foot on the first step as he was going up to his seat, a herald came forth and cried: He shall not multiply wives to himself. When the king set foot on the second step as he was going up to his seat, a herald came forth and cried: He shall not multiply horses to himself. When the king set foot on the third step, a herald came forth and cried: Neither shall he greatly multiply to himself silver and gold. When he set foot on the fourth step, a herald came forth and cried: Thou shalt not wrest judgment. When he set foot on the fifth step, a herald came forth and cried: Thou shalt not respect persons. When he set foot on the sixth step, a herald came forth and cried: Neither shalt thou take a gift. And when he was about to sit down, after having set foot on the seventh step, he was told: Know before Whom you are about to sit down. And the top of the throne was round behind (Kings 10:19) means, according to R. Aha, that the throne resembled the seat of Moses:⁠a And there were arms on either side of the throne by the place of the seat How was the throne decorated? A golden scepter was suspended behind it, and on top of the scepter was a dove. In the dove’s mouth there was a crown of gold, and when the king sat under it on the seat of the throne, the crown all but touched his head. Finally, the six wagons are taken to correspond to the six firmaments. But are there not seven firmaments? [The seventh firmament], R. Abin explained, is where the King resides and as royal property [is not to be counted with this world’s property]. 8 [The wagons the princes brought are described as] cab (Num. 7:3), a word which can be read variously as follows: read as cab, “lizard,” it signifies that the outer surface of the wagons’ frames was as delicately reticulated as the skin of a lizard; [as cb‘, “decorated”], it signifies that the wagons were gaily decorated; [as cb’, “equipped”], it signifies that the wagons were fully equipped; and finally, [as cbh, “bent”], it signifies, taught R. Nehemiah, that the body of the wagons was shaped like a bent bow. And twelve oxen: a wagon for every two of the princes, and for each one an ox (): that is, every two princes together brought one of the wagons, and [the prince] of each and every Tribe brought one ox apiece. And they offered [the oxen] before the Tabernacle (Num. 7:3). [Whereupon God said to Moses: Purchase (Num. 7:5) on behalf of the congregation. That is, the oxen were to become the property of the congregation so that they could be used for pulling the Tabernacle. If they had not become the property of the congregation, then the princes, despite their good will in dedicating the oxen to the Tabernacle, would have been guilty of violating the regulation, “He who dedicates things unblemished for the Temple’s maintenance violates a positive as well as a negative command” (Tos Tem 1:13). To make the oxen the property of the congregation], the princes had the oxen assessed for their monetary value, and then having given the amount of the assessment to the congregation, sold the oxen to the congregation. In reference to the words which just precede Purchase (Num. 7:5), namely, Thereupon the Lord told Moses to say (Num. 7:4), what was Moses told to say? According to R. Hoshaia, the Holy One told Moses: Go out and speak soothing words of praise, words of cheer, to the princes [who are distraught because up to now they have contributed nothing to the building of the Tabernacle]. At the same time Moses was distraught, but for a different reason. He said: The holy spirit must have departed from me, and having come to rest upon the princes, [inspired them to bring the wagons and the oxen]. Whereupon the Holy One said: “Moses, if I had wanted the princes to bring their offerings, I would have asked you to tell them so. But what I now tell you is Purchase; it is of them (Num. 7:5): The idea of offerings came from the ‘them’ [referred to elsewhere in Scripture, and not from the princes].” Who, then, are meant by “them”? The Tribe of Issachar who gave the idea to the princes, the Tribe of whom Scripture says, And of the children of Issachar came men who had understanding of the times (Chron. 12:33). What is meant by the times? The right times for doing what should be done, according to R. Tanhuma; intercalary days and months, according to R. Jose bar Kacri. Concerning the Tribe of Issachar, Chronicles goes on: the heads of them were two hundred (), that is, over the years the Tribe of Issachar was to provide two hundred heads of courts of justice. And all their brethren were at their commandment implies that their brethren in Israel were to conduct themselves in keeping with the practical advice given them by Issachar. It was the Tribe of Issachar, then, [and not the holy spirit] which said to the princes: “This Tent of Meeting that you see being made—how is it to move about? Is it to fly in the air? Make wagons for it and carry its parts therein.” [Though Moses was reassured for himself], he now became fearful [in the princes’ behalf], saying: One of the wagons may break down, or one of the oxen may die, and the offering of the princes will thereby come to naught. The Holy One said to Moses: They shall be to do the service of the Tent of Meeting (Num. 7:5)—that is, these oxen shall be given being which abides, and they will remain alive for a long, long time. How long did these oxen remain alive? R. Yudan in the name of R. Samuel bar Nahman, and R. Hunya in the name of Bar Kappara, said: In Gilgal they sacrificed the oxen (Hos. 12:12) [some forty years later]. “Where did they finally offer them?” R. Abba bar Kahana asked and then answered: “In Nob they offered them.” But according to R. Abbahu, they offered them in Gibeon. And according to R. Hama bar R. Hanina, they offered them in the eternal Habitation. R. Levi suggested that R. Hama bar Hanina’s proof was the verse King Solomon offered a sacrifice of the oxen (Chron. 7:5), where it is not written “a sacrifice of oxen,” but a sacrifice of the oxen—that is, a sacrifice of the oxen that the princes had brought for carrying the Tabernacle. For in R. Meir’s name it is taught: Until the time of Solomon the oxen remained alive, had no offensive odor or appearance, had not grown old—indeed, had no disease whatever. Now cannot we draw an inference from the oxen’s remaining alive? These oxen, made to cleave to no more than the task of conveying the Tabernacle about—if being which abides was given to them, so that they remained alive for many, many years, how much more and more is given to Israel who cleave to the Holy One! But ye that cleave unto the Lord your God are alive every one of you this day (Deut. 4:4).

R’ Yehoshua ben Levi said in the name of R’ Alexandri: one verse says “…you shall obliterate the remembrance of Amalek…” (Deuteronomy 25:19) and another verse says “…I will surely obliterate the remembrance of Amalek…” (Exodus 17:14) How will both of these verses be fulfilled? Before he has reached out his hand against the throne ‘you shall obliterate Amalek.’ Once he has reached out his hand against the throne ‘I will surely obliterate the remembrance of Amalek.’ And is it possible for flesh and blood to raise his hand against the throne of the Holy One?! Rather, since he was about to destroy Jerusalem, as it is written “At that time, they will call Jerusalem the Throne of the Lord…” (Jeremiah 3:17) therefore “…I will surely obliterate the remembrance of Amalek from beneath the heavens.”

And it came to pass at midnight (Ex 12:29)1. R. Tanchum of Jaffa in the name of R. Nunia of Caesaria explicated the following verse: And when I pondered how I might know this, it was wearisome in mine eyes (Ps 73:16) . David said, “No one can stand on the [moment of] midnight except for the Kadosh Baruch Hu . For me, [when I pondered how I might know this,] it was wearisome in mine eyes. Because no one can stand on the [moment of] midnight except for the Kadosh Baruch Hu, it is therefore said, “And it came to pass at midnight.” 2. R. Acha explicated the following verse: I am YHWH, that is My name; and My glory will I not give to another, neither My praise to graven images. (Is 42:8) I am YHWH, that is My name. R. Acha stated: The Kadosh Baruch Hu said “I am YHWH, that is My name; it is the name that the first man called me. It is the name by which I made a stipulation with Myself. It is the name by which I made a stipulation with the ministering angels. My glory will I not give to another.” R. Menahama said in the name of R. Avin, “These [others] are the demons.” R. Nechemiah said in the name of R. Mina, “No one can distinguish between the drop of a firstborn and one that is not of a firstborn, except for the Kadosh Baruch Hu. For me, [when I pondered how I might know this,] it was wearisome in mine eyes. Because no one can stand on the [moment of] midnight except for the Kadosh Baruch Hu, therefore [it is said], “And it came to pass at midnight.” 3. [God] confirmeth the word of His servant, and performeth the counsel of His messengers; that saith of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built, and I will raise up the waste places thereof';(Is 44:26) R. Berekiah said in the name of R Levi: Whoever confirmeth the word of His servant, and performeth the counsel of His messengers, do we not [therefore also] know that he will say of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built?' Rather [the apparent repetition may be understood by another text]: an angel appeared to our father Jacob and said to him, 'What is thy name?' And he said: 'Jacob.' And he said: 'Thy name shall be called no more Jacob, but Israel;(Gen 32:28-29). The Kadosh Baruch Hu appeared [afterwards] to our father Jacob to fulfill the decree of the angel [in another verse]: And God said unto him: 'Thy name is Jacob: [thy name shall not be called any more Jacob, but Israel shall be thy name'; and He called his name Israel.] (Gen 35:10) Jerusalem, of which all the prophets prophesied that it will be built, all the more so! Another interpretation: “[God] confirmeth the word of His servant” refers to Moses, [as he is called in another verse]: My servant Moses is not so. (Num 12:7) “Performeth the counsel of His messengers” refers to Moses, [as he is called in another verse]: [God] sent a messenger, and brought us forth out of Egypt. (Num 20:16) The Kadosh Baruch Hu said to Moses, “Go, tell the people Israel that I will go through the land of Egypt in that night, [and will smite all the first-born in the land of Egypt.]” (Ex. 12:12) Moses went and said to Israel, “Thus saith the LORD: About midnight will I go out into the midst of Egypt.” (Ex 11:4) The Kadosh Baruch Hu said, “Already I have made my promise to Moses, And I said of him 'My servant Moses is not so; he is trusted in all My house.' (Num 12:7) Should I make a liar out of My servant Moses? No, instead Since Moses said “About midnight,” then I will go out at midnight. So it happened that it came to pass at midnight, [that the LORD smote all the firstborn in the land of Egypt.] 4. At midnight I will rise to give thanks unto Thee because of Thy righteous ordinances. (Ps 119:62) Rabbi Pinchas said in the name of R. Elazar bar Menachem: What would David do? He would take up a harp and lyre and put them by his head [before he went to sleep], then at midnight he would get up and play them . When the scholars of Israel heard the music, they would say, “Well, if King David is engaged in Torah study [at this this hour], then we should be all the more so!” [Soon,] all of Israel could be found engaging in Torah study. Rabbi Levi said: There was a window above David's bed open to the south. He would hang the harp across from the window and when the southern wind blew at midnight, it would whirl through the strings of the harp and play it. As it is written: when the instrument played (2Ki 3:15). It does not say “the instrument was played,” but “the instrument played,” as in, “the instrument played itself.” So it was that all of Israel heard the music [and knowing that king David was awake and studying] would say, “Well, if King David is doing so, then we should be all the more so!” [Soon,] all of Israel could be found engaging in Torah study. So it was that David said, “Awake, my glory; awake, harp and lyre; I will awake [at] dawn.” (Ps 57:9) [By this he means to say,] “I will awaken my honor before the honor of the One who created me. The importance of my honor is nothing compared to the honor of the One who created me. [Do not read], “I will awake [at] dawn.” Rather, [read it as] “I will wake the dawn, the dawn will not wake me.” His evil impulse would pester him and say to him, “David, It is the custom of kings to awaken (no sooner than) dawn, but you say 'I will wake the dawn?' It is the custom of kings to sleep in until the third hour of the day, but you say “At midnight I will rise to give thanks unto Thee [because of Thy righteous ordinances.]” (Ps 119:62) What is meant by “because of Thy righteous ordinances”? [David meant] For the ordinances that You enforced against the wicked Pharaoh, and for the righteousness that You did for Sarah my elder. As it is written: And the LORD plagued Pharaoh and his house with great plagues [because of Sarai Abram's wife.] (Gen 12:17) Another interpretation: because of Thy righteous ordinances. [David meant] for the ordinances that You enforced against the peoples of the world, and for the righteousness that You have done with my two elders, [Boaz and Ruth]. For if he had entered her [when she came to him, or] cursed her at once from below , from whence would I have arisen? Instead, You put a blessing into his heart; [and he said:] “Blessed be thou of the LORD.” (Ruth 3:10)Another interpretation: because of Thy righteous ordinances. For the ordinances that You enforced against the Egyptians in Egypt, and for the righteousness that You have done with our elders in Egypt, even though they had no mitzvot to save themselves except for two; the blood of Passover and the blood of circumcision. As it is written: And when I passed by thee, and saw thee wallowing in thy bloods, I said unto thee: In thy bloods, live; [yea, I said unto thee: In thy bloods, live.] (Ez 16:6) Bloods : The blood of Passover and the blood of circumcision. 5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].” 6. That God struck down all the firstborn of the Land of Egypt (Ex 12:29). [The text does not simply read] “the firstborn,” [but rather] “all the firstborn.” [The word “all” is meant to include both] the firstborn of man and the firstborn of woman, [that is,] the firstborn of [each] male and the firstborn of [each] female. This is how [it can be illustrated]: [In the case of] a single man who came to ten women and they gave birth to ten sons, each one would turn out to be a firstborn of a woman. [On the other hand, in the case of] ten men who all came to a [single] woman and they fathered ten sons, each one would turn out to be a firstborn of a man. You might imagine a house in which there was neither a firstborn of a man nor of a woman [and think, in such a case]“how could I fulfill the verse: for there was no house in which no one had died (Ex 12:30)?” Rabbi Abba bar Acha said: [in such a case,] the trustee of the household would die, as it is written, “ Shimri the chief – for though he was not the firstborn, yet his father made him chief. (I Ch 26:10)” A Tanna said in the name of R. Nathan: On the day that the firstborn of one of [the Egyptians] would die, [the Egyptian] would carve an icon of him and place it in the house. On that day, [the icon] was crushed, pulverized, and scattered, and it was as hard on the [Egyptian] as if he was burying his son again. R. Yudan said: Since the Egyptians would entomb [their dead] in their own houses, [on that day] the dogs went into the catacombs, pulled out the [bodies of] the firstborn from their tombs, and tore into them. It was as hard on [each Egyptian] as if he was burying his son again.

“To whom the word of the Lord came… until the end of eleven years of Zedekiah son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month.” (Jeremiah 1:2-3) R’ Avon said: the lion (ari) came up during the constellation of the lion and destroyed Ariel. ‘The lion came up’ refers to Nebuchadnezzar the wicked, as it is written “A lion has come up from his thicket…” (Jeremiah 4:7) ‘In the constellation of the lion’, “…until the exile of Jerusalem in the fifth month.” (Jeremiah 1:3) ‘And destroyed Ariel’, “Woe, Ariel, Ariel, the city wherein David encamped!” (Isaiah 29:1) This happened in order that the lion would come in the constellation of the lion and rebuild Ariel. ‘The lion would come’ refers to the Holy One, as it is written “A lion has roared; who will not fear?” (Amos 3:8) ‘In the constellation of the lion’, “…and I will turn their mourning into joy…” (Jeremiah 31:12) ‘And rebuild Ariel’, “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2)

Bar Kaparah opened: And the Lord God of Hosts called [read midrashically as the Lord God called to the Hosts] on that day for crying and mourning and baring of the head, and wearing sackcloth. (Isaiah 22:12). The Holy One, Blessed be He, said to the ministering angels: A human king who mourns, what does he do? They said to him, he hangs sackcloth on his entrance. He said to them, I too will do this: “I clothe the skies in darkness [and make sackcloth their covering]” (Isaiah 50:3). And he asked them further: A human king who mourns, what does he do? They said to him, he covers the torches. He said to them, I too will do this: “The sun and moon are darkened and the stars withdraw their shining” (Joel 4: 15). And he asked them further: A human king who mourns, what does he do? They said to him, he goes barefoot. He said to them, I too will do this: “The Lord’s way is in whirlwind and storm and the clouds are the dust on his feet” (Nahum 1:3). And he further asked them: A human king who mourns, what does he do? They said to him, he sits and is silent. He said to them, I too will do this: “He sits alone and is silent for he has imposed it” (Lamentations 3:28). And he further asked them: A human king who mourns, what does he do? They said to him, he overturns the couches. He said to them, I too will do this: “I watched as thrones were set in place” (Daniel 7:9). And he further asked them: A human king who mourns, what does he do? They said to him, he rends his garments. He said to them, I too will do this: “The Lord has done as he intended; he has fulfilled his word” (batzah emrato) (Lamentations 2:17). What does “he has fulfilled his word” mean? Rabbi Ya’akov of Kefar Hanan said, he rends (mevazei’a) his garment. And he further asked them: A human king who mourns, what does he do? They said to him, he sits and wails. He said to them, I too will do this: “How does it sit desolate?!” (Lamentations 1:1).

“Why should a living man complain? A man for his sins.” (Eicha 3:39) R’ Aba bar Yodan said, ‘what is it that person complains while he is still alive? It is enough that he lives!’ R’ Berachia said, ‘I lived next to you, he lives and complains.’ R’ Levi said, ‘what is it that a person complains to the Life giver of the worlds? Rather, if one wants to complain, let him complain of his sins. R’ Yodan said, ‘let him stand up like a man and confess his sins, and not complain. Rebbe said, ‘the Holy One said 'malcontents, the children of malcontents they are!' I busied myself with finding Adam a companion, “…I will make him a helpmate opposite him." (Bereshit 2:18) and he complains before me, saying "The woman whom You gave [to be] with me, she gave me…" (Bereshit 3:12) Even Yaakov did so to Me! I made it My business to make his son king in Egypt, “Now Joseph was the ruler over the land…” (Bereshit 42:6) and he complains saying "...My way has been hidden from the Lord..." (Is. 40:27) Even his sons did so to Me in the wilderness - I made it My business to choose out for them refined food, like that which kings eat, in order that none of them would have indigestion or be seized with diarrhea, and they complain before me saying "...we are disgusted with this rotten bread." (Bamidbar 21:5). Even Zion did so to Me! I busied myself with her to remove the kingdoms from the world, have I not already removed Bavel, Maday and Greece and in the future will remove this wicked kingdom? And she complains before me, saying "The Lord has forsaken me, and the Lord has forgotten me." (Is. 49:14)

“He seats the barren woman of the house as a happy mother of children. Hallelujah!” (Psalms 113:9) There are seven barren women: Sarah, Rivka, Rachel and Leah, Manoach’s wife, Chana and Zion…Another explanation. ‘He seats the barren woman’ this refers to Zion. “Sing you barren woman who has not borne…” (Isaiah 54:1) ‘a happy mother of children,’ “And you shall say to yourself, Who begot these for me…” (Isaiah 49:21) A story (This translation of דלמה follows the Penei Moshe on the Yerushalmi Berachot 7:3, Pesachim 5:5). R’ Elazar ben Azaryah and R’ Elazar haModa’i were sitting occupied with these verses: “At that time, they will call Jerusalem The Throne of the Lord…” (Jeremiah 3:17) R’ Elazar ben Azaryah said to R’ Elazar haModa’i: can Jerusalem really hold it? He replied: in the future the Holy One will say to her - spread out and widen to receive your population, “Widen the place of your tent…” (Isaiah 54:2) R’ Yochanan said: in the future Jerusalem will reach to the gates of Damascus, and why do I say this? “The prophecy of the word of the Lord in the land of Chadrach. And Damascus is His resting place…” (Zechariah 9:1) What is Hadrach? This is an argument of R’ Yodan and R’ Nechemiah. R’ Yodan says: this language of ‘chadrach’ refers to the King Messiah who will be sharp (chad) with the nations and soft (rach) to Israel. R’ Nechemia says: the name of the place is Chadrach. R’ Yosi ben Dormaskit said: by the Temple service! I am from Damascus and there is a place there that they call Chadrach. He said to him: what do you do with rest of the verse ‘And Damascus is His resting place’? Rather, just as a fig tree is narrow below and wide above, to in the future Jerusalem will spread out and rise and the exiles will come and take their rest beneath her. This is to fulfill what is written ‘And Damascus is His resting place’ when in truth His resting place is Jerusalem, as it says “This is My resting place forever; here I shall dwell for I desired it.” (Psalms 132:14) He said to him: and what do you do with the verse “…and the city shall be built on its mound…” (Jeremiah 30:18)? He replied: it will not move from its place in the future, but rather rise up and spread out to all sides and the exiles will come and take their rest beneath her to fulfill what is written ““For right and left shall you prevail…” (Isaiah 54:3) This refers to length, where do we learn breadth? This refers to length, from where do we learn width? The scripture says “…from the tower of Hananel until the king's wine-cellars.” (Zechariah 14:10) R’ Berachia said: until the ocean. R’ Zakai Raba said: to the pits of Yafo. They are not arguing – the one who says to the ocean understands the verse as referring to the cellars dug out by the King, king of kings, and the one who says to the pits of Yafo understands it as the pits dug by King Shlomo. We have length and breadth, from where do we learn height? “And it became wider and it wound higher and higher to the cells…” (Ezekiel 41:7) R’ Eliezer ben Yaakov taught: in the future Jerusalem will rise and be lifted up until it reaches the Throne of Glory, until she says to the Holy One “The place is too narrow for me; move over for me so that I will dwell.” (Isaiah 49:20) R’ Yosi son of R’ Yirmiyah Dostai said in the name of R’ Levi: and you still do not know Jerusalem’s praiseworthiness. Rather, what is written “But I will be for it-says the Lord-a wall of fire around, and for glory I will be in its midst.” (Zechariah 2:9) From here you know the praiseworthiness of Jerusalem.

… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)

... “For, like the earth, which gives forth its plants…” (Isaiah 61:11) R’ Pinchas and R’ Chilkiya in the name of R’ Simon: like someone who says to his friend ‘may the Holy One make you grow, may you win your judgment, “And nations shall see your righteousness…” (Isaiah 62:2) R’ Levi said: since in this world anyone who explicitly pronounces the name of the Holy One is liable for death, as it says “And one who blasphemously pronounces the Name of the Lord, shall be put to death…” (Leviticus 24:16) so too in the time to come anyone who explicitly pronounces the name of Jerusalem is liable for death, as it says “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: there are six things which the Holy One will renew in the time to come and they are: heavens and earth, the heart, the spirit, the name of the Messiah and the name of Jerusalem. From where do we learn the heavens and earth? “For behold, I create new heavens and a new earth…” (Isaiah 65:17) From where do we learn the heart and the spirit? “And I will give you a new heart, and a new spirit will I put within you…” (Ezekiel 36:26) And from where do we learn the name of the Messiah? “May his name be forever; before the sun, his name will be magnified…” (Psalms 72:17) And from where do we learn the name of Jerusalem? “…and you shall be called a new name…” (Isaiah 62:2) R’ Levi said: happy is the city whose name is the same as that of her king and whose king’s name is the same as that of her God. Whose name is the same as her king? “…and the name of the city from that day will be ‘The Lord is There.’” (Ezekiel 48:35) Whose king’s name is the same as that of her God? “…and this is his name that he shall be called, The Lord is our righteousness.” (Jeremiah 23:6)

"Good and upright is Ad-nai; therefore He shows sinners the way." (Ps. 25:8) They asked Wisdom: What should the punishment for the sinner be? She replied: "Evil pursues sinners" (Prov. 13:21). They asked Prophecy: What should the punishment for the sinner be? She replied: "The soul that sins shall die" (Ezekiel 18:4). They asked Torah: What should the punishment for the sinner be? She replied: S/he shall bring a Guilt-Offering (Asham) and it will be atoned. They asked the Holy One of Blessing: What should the punishment for the sinner be? God replied: Let the person do teshuvah and it will be atoned. That's why it's written: "Good and upright is Ad-nai etc." Rabbi Pinchas said: Why is God good? Because God is upright. Why is God upright? Because God is good - "therefore God shows sinners the way", that God teaches to the sinners the way of doing teshuvah, and that's why Hosea warned Israel, and said: "Return, Israel [up to God, because you stumbled in your sin]" (Hosea 14:2)

He maketh a path to shine after him; he thinks to grow hoary in the deep (Job 41:24). Because his dwelling in the sea is over the deep, he believes that there he will continue to live safely, as is said He thinks to grow hoary in the deep. What will the Holy One do about it? He will bring Behemoth to Leviathan, and they will engage in close combat with each other, as is said One is so close to the other, that no air (ruah) can come between them⁠a (Job 41:8). Read not ruah, “air,” but rewah, “space”: [there is no space between them]. Or, the words no air can come between them refer to the ministering angels who are called “airy winds,” as in the verse “Who makest winds Thine angels” (Ps. 104:4): [hence not even ethereal angels can come between them]. Behemoth and Leviathan will be joined to each other, as is said They are joined one to another (Job 41:9). And once joined they will not be sundered, as is said They stick together, that they cannot be sundered (ibid.). What will the Holy One then do? He will signal to Leviathan, who thereupon will strike Behemoth with his fins and thus slaughter him; at the same time He will signal to Behemoth who will strike Leviathan with his tail and slay him.