משנה: הָרוֹאֶה מָקוֹם שֶׁנַּעֲשׂוּ בוֹ נִסִּים לְיִשְׂרָאֵל אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה. מָקוֹם שֶׁנֶּעֱקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵנוּ. MISHNAH: He who sees a place where wonders were done for Israel, says: Praise to Him1In all these Mishnayot, “Praise to Him” stands for “Praised are You, Eternal, our God, King of the Universe, Who … Who did wonders for our forefathers at this place.
At a place from which paganism was uprooted62While there are numerous verses declaring Israel as His people, it belongs to the style of a sermon to close with a verse promising a better future. The quote may indicate that עם should be translated as “relative”; this is the meaning attributed to the root in theophorous names., one says: Praise to Him Who uprooted paganism from our Land.
הלכה: מַתְנִיתִין בְּנִסֵּי יִשְׂרָאֵל. אֲבָל בְּנִסֵּי יְחִידִי שֶׁנַּעֲשׂוּ לוֹ אֵינוֹ צָרִיךְ לְבָרֵךְ. HALAKHAH: The Mishnah deals with wonders of Israel2Pne Mosheh (Margalit) notes that probably “Israel” here means “more than 50% of all of Israel” as in other circumstances.. But for wonders of a single person that happened to him3Happened to that single person, not to the person who passes by the place., one does not have to recite a benediction.
מַהוּ שֶׁיְּבָרֵךְ אָדָם עַל נִסֵּי אָבִיו וְעַל נִסֵּי רַבּוֹ. וְאִם הָיָה אָדָם מְסוּיָים כְּגוֹן יוֹאָב בֶּן צְרוּיָה וַחֲבֵירָיו. וְאָדָם שֶׁנִּקְדַּשׁ בּוֹ שֶׁם שָׁמַיִם כְּגוֹן חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. וְנִסֵּי שְׁבָטִים מַהוּ שֶׁיְּבָרֵךְ. מַאן דְּאָמַר כָּל שֵׁבֶט וְשֵׁבֶט אִיקְרֵי קָהָל צָרִיךְ לְבָרֵךְ. מַאן דְּאָמַר כָּל הַשְּׁבָטִים קְרוּיִין קָהָל אֵין צָרִיךְ לְבָרֵךְ. Does one have to recite a benediction for the wonders that were done for his father or his teacher4From the question it follows that a person who had a miraculous escape from danger must recite the benediction (“Who did wonders for me at this place.”) This is explicit in the Babli (54a).? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Ḥananiah, Mishael, and Azariah5This is the text of the Leyden manuscript and the Venice print; in this version, only the last question has an answer, all others are left dangling. However, Rosh [Rabbenu Asher ben Yeḥiel] has a different reading: “Does one have to recite a benediction for the wonders that were done for his father or his teacher? Or if he was a famous person like Joab ben Ẓeruiah and his companions? Or a man through whom the Name of Heaven was sanctified, for example Daniel and his companions? He recites a benediction.” In this version, all questions are being answered and the next sentence starts a new paragraph. Rosh also quotes from Rav Hai Gaon a reading in the Babli, referring to the previous paragraph, that for a miraculous escape a man, his son, and his grandson have to recite the (appropriate) benediction.? About wonders done for one of the tribes? According to him who said6Rebbi Yehudah and Rebbi Simeon in Horayot (Yerushalmi 1:6, fol. 46a; Babli 5b). The opposite opinion is that of Rebbi Meïr. that each tribe is called “assembly”, one has to recite the benediction; but according to him who said that only all tribes together are called “assembly”, one does not have to recite the benediction.
הָרוֹאֶה בָּבֶל צָרִיךְ לְבָרֵךְ חָמֵשׁ בְּרָכוֹת: רֹאֶה פְרָת אוֹמֵר בָּרוּךְ עוֹשֶׂה בְּרֵאשִׁית. רֹאֶה מֶרְקוּלִיס אוֹמֵר בָּרוּךְ אֶרֶךְ אַפַּיִם. רֹאֶה בֵיתוֹ שֶׁל נְבוּכַדְנֶצַּר אוֹמֵר בָּרוּךְ שֶׁהֶחֱרִיב בֵּיתוֹ שֶׁל אוֹתוֹ רָשָׁע. רֹאֶה מְקוֹם כִּבְשָׁן הָאֵשׁ וְגוֹב אֲרָיוֹת אוֹמֵר בָּרוּךְ שֶׁעָשָׂה נִיסִּים לַאֲבֹתֵינוּ בַּמָּקוֹם הַזֶּה. רֹאֶה מָקוֹם שֶׁנּוֹטְלִין מִמֶּנּוּ עָפָר אוֹמֵר בָּרוּךְ אוֹמֵר וְעוֹשֶׂה בָּרוּךְ גּוֹזֵר וּמְקַייֵם. רֹאֶה בָּבֶל אוֹמֵר וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד. He who sees Babylon has to recite five benedictions7In the Babli (57b), this is a sermon of Rav Hamnuna, in a slightly different order. In travel reports of Medieval travelers, it is reported that the ruin labelled “house of Nabucadnezzar” is outside of the ruins of the main wall, confirming the order of the Yerushalmi against the Babli.. If he sees the Euphrates, he says: “Praise to Him Who made the Creation.” If he sees a (statue of) Mercury8According to both Talmudim, in the Eastern provinces of the Roman Empire, a Hermes (or Mercury) could be simply a heap of stones to which passers-by added in order to show their respect. [Note Greek ἑρμολογέω (τάφον) “build with loose stones (grave)” (E. G.)]. The benediction refers to the fact that God allows idols to exist; the Hermes is singled out since it was ubiquitous at intersections of roads., he says: “Praise to Him, Who is patient.” If he sees the house of Nabucadnezzar, he says: “Praise to Him, Who destroyed the house of that evil one.” If he sees the fiery oven9Traditionally shown at Babylon even though the story in Daniel is set in the valley of Dura. This sentence confirms the reading of the Rome manuscript in the previous paragraph, that all questions asked were answered positively. or the lions’ den, he says: “Praise to Him, Who did wonders for our forefathers at this place.” If he sees a place from which one takes dust10I. e., uses old Babylon as a quarry. The decrees referred to which are upheld are the prophecies of doom pronounced over Babylon in the books of Isaiah and Jeremiah., he says: “Praise to Him, Who pronounces and does, decrees and upholds.” If one sees Babylon, he says (Is. 14:23): “I shall sweep her out with the broom of destruction11In the Babli it is told that Mar, son of Ravina, a colleague of Rava in the fourth generation, when he visited the ruins of Babylon, collected some dust and recited the verse from Isaiah. It seems that he followed a Yerushalmi custom..”
רִבִּי זְעִירָא וְרִבִּי יְהוּדָה בְשֵׁם רַב כָּל־בְּרָכָה שֶׁאֵין עִמָּהּ מַלְכוּת אֵינָהּ בְּרָכָה. אָמַר רִבִּי תַּנְחוּמָא אֲנָא אֲמַר טַעֲמָא אֲרוֹמִמְךָ אֱלֹהַי הַמֶּלֶךְ. רַב אָמַר צָרִיךְ לוֹמַר אַתָּה וּשְׁמוּאֵל אָמַר אֵינוֹ צָרִיךְ לוֹמַר אַתָּה. Rebbi Zeïra and Rebbi Yehudah12Since he is mentioned after Rebbi Zeïra, he must be Rebbi Yehudah Neśia, Patriarch and grandson of Rebbi. in the name of Rav13In the Babli (40b), Rav is reported to have said that no benediction is valid without mention of the Name (YHWH), and Rebbi Yoḥanan notes that, in addition, the Kingdom must be mentioned. [The formula for the Kingdom: “our God, King of the Universe,” probably was introduced to counter Christian ideas that God’s kingdom is not of this world.] In addition, Abbaye notes in the Babli that Rav will not require R. Yoḥanan’s addition. The formulation of the Yerushalmi shows that in Galilee, they interpreted the statement of Rav that one is required to say “You” to mean that one has to say “You, o Eternal,” since in adressing somebody in the second person one must specify the adressee. Hence, the statement of R. Yoḥanan in the Babli was meant as clarification of Rav’s statement, not a new requirement; it does not have to be mentioned since Rebbi Yoḥanan would disclaim any originality. Only in Babylonia they adopted a narrow interpretation of Rav’s words. [In practice, reference to the Kingdom is required only for benedictions that either stand alone or start a series of benedictions.]: Any benediction without mention of the Kingdom is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You14A practical reminder of Samuel’s opinion is the formula of Grace for people who are too ignorant to pray in Hebrew: “Praised be the All-merciful, Owner of this bread.”.”
רִבִּי יוֹחָנָן וְרִבִּי יוֹנָתָן אָֽזְלִין מִיעֲבֵד שְׁלָמָא בְּאִילֵּין קִרְייָתָא דִּדְּרוֹמָה עָלוּן לְחָד אֲתַר וְאַשְׁכְּחוּן לְחַזָּנָא דַּאֲמַר הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא הָאַבִּיר וְהָאַמִּיץ וְשִׁיתְּקוּ אוֹתוֹ. אָֽמְרוּ לוֹ אֵין לְךָ רְשׁוּת לְהוֹסִיף עַַל מַטְבֵּעַ שֶׁטָּֽבְעוּ חֲכָמִים בִּבְרָכוֹת. רַב הוּנָא בְשֵׁם רַב שַׁדַּי לֹא מְצָאנוּהוּ שַׂגִּיא כֹחַ. לֹא מָצִינוּ כֹּחוֹ וּגְבוּרָתוֹ שֶׁל הַקָּדוֹשׁ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן הַיְסוּפַּר לוֹ כִּי אֲדַבֵּר כִּי אָמַר אִישׁ כִּי יְבוּלָּע. אִם בָּא אָדָם לְסַפֵּר גְּבוּרוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְבַּלֵּעַ מִן הָעוֹלָם. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן מִי יְמַלֵּל גְּבוּרוֹת יי֨ כְּגוֹן אֲנִי וַחֲבֵירָי. אָמַר רִבִּי אָבוּן מִי יְמַלֵּל גְּבוּרוֹת יי֨. תִּרְגֵּם יַעֲקֹב כְּפַר נָבוֹרָייָא בְּצוֹר לְךָ דוּמִיָּה תְהִילָּה אֱלֹהִים בְּצִּיּוֹן. סַמָּא דְכוּלָּא מַשְׁתּוּקָא. לְמַרְגָּלִית דְּלֵית לָהּ טִימֵי כָּל־שֶׁמְּשַׁבֵּחַ בָּהּ פָּֽגְמָהּ. Rebbi Yoḥanan15The Rome ms. has “R. Ḥanina” and that must be the correct reading since R. Yoḥanan belongs to the generation after R. Jonathan but R. Ḥanina (the Amora) was an older colleague of R. Jonathan and should be mentioned first. and Rebbi Jonathan went to make peace in the Southern settlements. They came to a place where they found the reader saying16In the first benediction of the ‘Amidah. The parallel in the Babli (33b) is in the name of R. Ḥanina only who notes there that the three attributes we mention are only permitted because Moses used them in the Torah and the Men of the Great Assembly adopted them for prayer.
In the Babli, R. Ḥanina let the reader finish and only afterwards asked him: Did you finish all that can be said about your Creator? This argument also is accepted by the Yerushalmi since the explanations of the verses that follow are based on the principle that God’s infinity cannot be expressed in finite words. In the Yerushalmi tradition, anyone who deviates from the pattern instituted by the Sages has to be stopped in the middle of his prayer.: “The great God, the strong and awe-inspiring, the noble and overpowering;” they stopped him and told him: you are not permitted to add to the formula the Sages coined for benedictions. Rav Huna in the name of Rav: (Job 37:23) “The All-powerful, we did not find for Him the fullness of His might,” we did not find out the might and strength of the Holy One, praise to Him17It is too much for finite man.! Rebbi Abbahu in the name of Rebbi Yoḥanan: (Job 37:20) “Can it be told to Him if I should speak, if a man tells, he certainly will be swallowed up.” If a man comes to tell the strengths of the Holy One, praise to Him, he sets himself up to be swallowed away from the world. Rebbi Samuel bar Naḥman said (Ps. 106:2) “Who can tell the strengths of the Eternal?” For example, I and my colleagues18Not Rebbi Samuel bar Naḥman but King David, meaning that Psalms cannot be composed without inspiration. This side remark is only brought as preliminary to Rebbi Abun’s interpretation.. Rebbi Abun said: “Who can ever tell the strengths of the Eternal?” Jacob19In the parallel in the Babli (Megillah 18a) he is called Rebbi Yehudah from Kefar Giboraia. His birthplace is a village North of Safed. He is mentioned as being in Tyre, where Rebbi Ḥaggai had him whipped because he proposed the principle of patrilineal descent for Jews [Midrash Qohelet rabba 7(44), Bereshit rabba 7(3), Bemidbar rabba 19]. of Kefar Naburaia explained in Tyre: (Ps. 65:2) “Silence is praise for You, God in Zion!” The medicine for everything is silence; like a priceless20Greek τιμή “value, price”. jewel: everyone who adorns himself with it, diminishes it.
תַּנִּי הַפּוֹתֵחַ בְּיוּ״ד הֵ״א וְחוֹתֵם בְּיוּ״ד הֵ״א הֲרֵי זֶה חָכָם. בַּאֲלֶ״ף לַמֶּ״ד וְחוֹתֵם בַּאֲלֶ״ף לַמֶּ״ד הֲרֵי זֶה בּוּר. בַּאֲלֶ״ף לַמֶּ״ד וְחוֹתֵם בְּיוּ״ד הֵ״א הֲרֵי זֶה בֵּינוֹנִי. בְּיוּ״ד הֵ״א וְחוֹתֵם בַּאֲלֶ״ף לַמֶּ״ד הֲרֵי זוֹ דֶּרֶךְ אֲחֶרֶת. It was stated21Tosephta Berakhot 6:20; an older source dealing with a different set of circumstances; see the last note in this paragraph.: He who starts22A longer benediction, that should start with the formula: “Praise to You, o Eternal, our God, King of the universe …” and ends: “Praise to You, o Eternal.” In the normal form, there are two invocations of the Name, YHWH, one at the start and one at the end. Anyone following this format is wise. with YH and closes with YH is wise, with ’L23If instead of the Name ădōnāy, standing in for the unpronounceable YHWH, he uses ėlōhīm “God”; he fails to specify God’s name. and closes with ’L is ignorant, with ’L and closes with YH is average24Since he specifies that God’s name is YHWH., with YH and closes with ’L is not Jewish25Since he starts with the Name YHWH and ends with the plural form ėlōhīm, he asserts that YHWH is a name common to a trinity. Hence, he is not Jewish but a Christian. This statement introduces the following discussions of Rebbi Simlai with Jewish Christians. [R. Saul Liebermann points out that the Tosephta may deal with a different period in Jewish history. In the Tosephta, the sequence ’L-’L is termed “not Jewish” and YH-’L as “ignorant.” He conjectures that the Tosephta is directed against sects similar to the Dead Sea sect in whose “Discipline of the community”, 1QS, one finds a formula: ברוך אתה אלי “Praise to You, my God (singular form).” (The prayer manual of the sect, 1QH, always uses the ădônāi as replacement for YHWH.) In the time of the Yerushalmi, such sects no longer existed.].
הַמִּינִין שָׁאֲלוּ אֶת רִבִּי שִׂמְלַאי כַּמָּה אֱלֹהוּת בָּֽרְאוּ אֶת הָעוֹלָם. אָמַר לָהֶן וְלִי אַתֶּם שׁוֹאֲלִין. לְכוּ וְשַׁאֲלוּ אֶת אָדָם הָרִאשׁוֹן שֶׁנֶּאֱמַר כִּי שְׁאַל נָא לְיָמִים רִאשׁוֹנִים וְגוֹמֵר. אֲשֶׁר בָּֽרְאוּ אֱלֹהִים אָדָם עַל הָאָרֶץ אֵין כְּתִיב כָּאן אֶלָּא לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל הָאָרֶץ. אָֽמְרוּ לֵיהּ וְהָֽכְתִיב בְּרֵאשִית בָּרָא אֱלֹהִים. אָמַר לָהֶן וְכִי בָּֽרְאוּ כְתִיב אֵין כְּתִיב אֶלָּא בָּרָא. אָמַר רִבִּי שִׂמְלַאי כָּל־מָקוֹם שֶׁפָּקְרוּ הַמִּינִין תְּשׁוּבָתָן בְּצִידָּן. (Jewish) Christians asked Rebbi Simlai: How many aspects of divinity created the world? He answered them: Are you asking me? Go and ask the first Adam, as it is said (Deut. 4:32): “Please ask the first days etc27“Please ask the first days that were before you, starting from the day that God created man on the earth …”.” It does not say there “when gods created man on the earth” but “from the day that God created man on the earth”. They said to him, but it is written (Gen. 1:1): “In the beginning, ĕlōhīm created …” He said to them: Is it written “they created” (plural)? It says “he created” (singular). Rebbi Simlai said, every place where the Christians read heretic meanings28That ĕlōhīm is a genuine plural, not one of majesty., their answer is at that place.
חָֽזְרוּ וְשָׁאֲלוּ אוֹתוֹ. מַה אָהֵן דִּכְתִיב נַעֲשֵׂה אָדָם בְּצַלְמֵינוּ כִּדְמוּתֵינוּ. אָמַר לָהֶן וַיִּבְרְאוּ אֱלֹהִים אֶת הָאָדָם בְּצַלְמָם אֵין כְּתִיב כָּאן אֶלָּא וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. אָֽמְרוּ לוֹ תַלְמִידָיו לְאֶילּוּ דָּחִיתָה בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן לְשֶׁעָבַר אָדָם נִבְרָא מִן הֶעָפָר וְחַוָּה נִבְרָאת מִן הָאָדָם. מֵאָדָם וָאֵילַךְ בְּצַלְמֵינוּ כִּדְמוּתֵינוּ. אִי אֶיפְשַׁר לָאִישׁ בְּלֹא אִשָּׁה. וְאִי אֶפְשַׁר לְאִשָּׁה בְּלֹא אִישׁ. אִי אֶיפְשַׁר לִשְׁנֵיהֶן בְּלֹא שְׁכִינָה. They came back and asked him: What is that which is written (Gen. 1:26): “Let us make a human in our image, as in our pattern.” He answered them, it is not written: “ĕlōhīm created man in their image” but (Gen. 1:27): “God created man in His image.” His students told him: these you pushed away with a stick, what can you answer us29The verse presents a real difficulty, not for the plural, which is one of majesty, but for shape and form which cannot be attributes of God.? He said to them: Adam was created from dust, Eve was created from Adam. After Adam “in our image, like our pattern;” it is impossible for a man without a woman, or for a woman without a man, and for both of them without the Shekhinah30In the Babli (Niddah 31a) this is formulated as: There are three partners in the creation of a child: Father, mother, and the Holy One, praise to Him (who gives soul and intelligence.).
וְחָֽזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַה הָהֵן דִּכְתִיב אֵל אֱלֹהִים יי֨ אֵל אֱלֹהִים יי֨ הוּא יוֹדֵעַ. אָמַר לָהֶן הֵם יוֹדְעִים אֵין כְּתִיב כָּאן אֶלָּא הוּא יוֹדֵעַ כְּתִיב. אָֽמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָ בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן שְׁלָשְׁתָּן שֵׁם אֶחָד כְּאֵינָשׁ דַּאֲמַר בַּסִילֵייוּס קֵיסַר אַגוּשְׂתּוֹס. They came back and asked him: What is that which is written (Jos. 22:22): “God, ĕlōhīm, Eternal, God, ĕlōhīm, Eternal31Three names for the Divinity, twice repeated., He knows.” He answered them, it is not written: “they know”, but “He knows.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “King32Greek βασιλεύς., Caesar, Augustus.”
חָֽזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַהוּ דִּכְתִיב אֵל אֱלֹהִים יי֨ דִּבֶּר וַיִּקְרָא אָרֶץ. אָמַר לָהֶן וְכִי דִּיבְּרוּ וַיִּקְרְאוּ כְתִיב כָּאן. אֵין כְּתִיב אֶלָּא דִּבֶּר וַיִּקְרָא אָרֶץ. אָֽמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה וְלָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן שְׁלָשְׁתָּן שֵׁם אֶחָד כְּאִינִישׁ דַּאֲמַר אוּמָנוֹן בְּנָייָן אַרְכִיטֶקְטָנָן. They came back and asked him: What is that which is written (Ps. 50:2): “God, ĕlōhīm, Eternal, He spoke and called the earth.” He answered them, it is not written: “they spoke and called”, but “He spoke and called.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them: All three are one name, as if a man would say “professional, builder, architect33Greek ἀρχιτέκτων. The first נ probably should be a ו. This paragraph is missing in Bereshit rabba..”
חָֽזְרוּ וְשָָׁאֲלוּ אוֹתוֹ. מַהוּ דִּכְתִיב כִּי אֱלֹהִים קְדוֹשִׁים הוּא. אָמַר לָהֶן קְדוֹשִׁים הֵם אֵין כְּתִיב כַּאן אֶלָּא הוּא אֵל קַנָּא הוּא. אָֽמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה וְלָנוּ מַה אַתָּה מֵשִיב. אָמַר רִבִּי יִצְחָק קָדוֹשׁ בְּכָל־מִינֵי קְדוּשׁוֹת. דְּאָמַר רִבִּי יוּדָן בְּשֵׁם רִבִּי אָחָא הַקָּדוֹשׁ בָּרוּךְ הוּא דַּרְכּוֹ בִקְדוּשָָׁה. דִּיבּוּרוֹ בִקְדוּשָׁה. וְיִישׁוּבוֹ בִקְדוּשָׁה. חֲשִׂיפַת זְרוֹעוֹ בִקְדוּשָׁה. אֱלֹהִים נוֹרָא וְאַדִּיר בִּקְדוּשָׁה. דַּרְכּוֹ בִקְדוּשָׁה. אֱלֹהִים בַּקּוֹדֶשׁ דַּרְכֶּךָ. הִילּוּכוֹ בִקְדוּשָׁה. הֲלִיכוֹת אֵלִי מַלְכִּי בַקּוֹדֶשׁ. מוֹשָׁבוֹ בִקְדוּשָׁה. אֱלֹהִים יָשַׁב עַל כִּסֵּא קָדְשׁוֹ. דִּיבּוּרוֹ בִקְדוּשָׁה. אֱלֹהִים דִּיבֶּר. חֲשִׂיפַת זְרוֹעוֹ בִקְדוּשָׁה. חָשַׂף יי֨ אֶת זְרוֹעַ קָדְשׁוֹ. נוֹרָא וְאַדִּיר בִּקְדוּשָׁה. מִי כָמוֹכָה נֶאְדָּר בַּקּוֹדֶשׁ. They came back and asked him: What is that which is written (Jos. 24:19): “For He is a holy God.” He answered them, it is not written: “they”, but “He,” “He is a jealous God.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? Rebbi Isaac said, He is holy in all kinds of holiness, as Rebbi Yudan said in the name of Rebbi Aḥa: The Holy One, praise to Him, is holy in all kinds of holiness. His speech is in holiness, His throning is in holiness, the baring of His arm is in holiness, God is awesome and majestic in holiness. His way is in holiness, (Ps. 77:14) “God, Your way is in holiness.” His walking is in holiness, (Ps. 68:25) “the course of my God, my King, in holiness.” His throning is in holiness, (Ps. 47:9) “God throned on His holy throne.” His speech is in holiness, (Ps. 60:8) “God spoke [in His holiness].” The baring of His arm is in holiness, (Is. 52:10) “The Eternal bared His holy arm.” He is awesome and glorious in holiness, (Ex. 15:11) “Who is like You, glorious in holiness!”
חָֽזְרוּ וְשָׁאֲלוּ אוֹתוֹ. מַהוּ אָהֵן דִּכְתִיב מִי גּוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרוֹבִים אֵלָיו. אָמַר לָהֶן כַּיי֨ אֱלֹהֵינוּ בְּכָל־קָרְאֵינוּ אֲלֵיהֶם אֵין כְּתִיב כָּאן אֶלָּא בְּכָל־קָרְאֵינוּ אֵלָיו. אָֽמְרוּ לוֹ תַלְמִידָיו רִבִּי לְאֶילּוּ דָּחִיתָה בְּקָנֶה לָנוּ מַה אַתָּה מֵשִיב. אָמַר לָהֶן קָרוֹב בְּכָל מִינֵי קְרֵיבוֹת. דְּאָמַר רִבִּי פִּינְחָס בְּשֵׁם רַב יְהוּדָה בַּר סִימוֹן עֲבוֹדָה זָרָה נִרְאֵית קְרוֹבָה וְאֵינָהּ אֶלָּא רְחוֹקָה. מַה טַעֲמָא יִשָּׂאוּהוּ עַל כָּתֵף יִסְבְּלוּהוּ וְגוֹמֵר. סוּף דָּבָר אֱלוֹהוֹ עִמּוֹ בַבַּיִת וְהוּא צוֹעֵק עַד שֶׁיָּמוּת וְלֹא יִשְׁמַע וְלֹא יוֹשִׁיעַ מִצָּרָתוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא נִרְאֶה רָחוֹק וְאֵין קָרוֹב מִמֶּנּוּ. דְּאָמַר לֵוִי מֵהָאָרֶץ וְעַד לָרָקִיעַ מַהֲלָךְ חָמֵשׁ מֵאוֹת שָׁנָה. וּמֵרָקִיעַ לָרָקִיעַ מַהֲלָךְ חֲמֵשׁ מֵאוֹת שָׁנָה. וְעֹבְיוֹ שֶׁל רָקִיעַ חֲמֵשׁ מֵאוֹת שָׁנָה וְכֵן לְכָל־רָקִיעַ וְרָקִיעַ. וְאָמַר רִבִּי בְּרֶכְיָה וְרִבִּי חֶלְבּוֹ בְּשֵׁם רִבִּי אַבָּא סְמוּקָה אַף טַלְפֵי הַחַיּוֹת מַהֲלָךְ חָמֵשׁ מֵאוֹת שָׁנָה וַחֲמֵשׁ עֶשְׂרֵה מִנְייָן י̇ש̇ר̇ה̇. רְאֵה כַּמָּה הוּא גָבוֹהַּ מֵעוֹלָמוֹ. וְאָדָם נִכְנַס לְבֵית הַכְּנֶסֶת וְעוֹמֵד אַחוֹרֵי הָעַמּוּד וּמִתְפַּלֵּל בִּלְחִישָׁה וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַאֲזִין אֶת תְּפִילָּתוֹ. שֶׁנֶּאֱמַר וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ רַק שְׂפָתֶיהָ נָעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ. וְהֶאֱזִין הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת תְּפִילָּתָהּ. וְכֵן כָּל־בִּרְיוֹתָיו שֶׁנֶּאֱמַר תְּפִילָּה לֶעָנִי כִּי יַעֲטֹף. כְּאָדָם הַמֵּשִׂיחַ בְּאוֹזֶן חֲבֵירוֹ וְהוּא שׁוֹמֵעַ. וְכִי יֵשׁ לְךָ אֱלוֹהַּ קָרוֹב מִזֶּה. שֶׁהוּא קָרוֹב לְבִרְיוֹתָיו כְּפֶה לָאוֹזֶן. They34This is the start of a lengthy sermon that continues to the end of the Halakhah. It has been subdivided for the benefit of the reader. Since the name of Rebbi Berekhiah, one of the authors and collectors of Midrash Bereshit rabba, is mentioned in this sermon, one may take it as a proof that Midrash Shemot rabba, which in the middle switches from a style identical to that of Midrash Bereshit rabba to extended sermons based on the starting verses of the weekly portions, does not necessarily have two different collectors or editors. came back and asked him: What is that which is written (Deut. 4:8): “Where is a great people that has ĕlōhīm close35Plural. to them?” He answered them, it is not written: “Like the Eternal, our ĕlōhīm, always when we call on them”, but “always when we call on Him.” His students told him: Teacher, these you pushed away with a stick, what can you answer us? He said to them, he is close in all kinds of closeness, as Rebbi Phineas said in the name of Rebbi Yehudah bar Simon: Idolatry seems close but is very far. What is the reason? (Is. 46:7) “They take it on the shoulder, carry it, etc.” Finally, his god is with him in the house and he cries until he dies but that one will not hear and not save him from his distress. But the Holy One, praise to Him, seems to be far away when there is no one closer than Him36The following argument is in disagreement with the generally accepted doctrine of R. Yose bar Ḥalaphta that God is the place of the world but the world is not His place [Bereshit rabba 68(8), Shemot rabba 45(6), Midrash Tehillim 90, Tanḥuma Ki Tissa 27, Tanḥuma Buber Ki Tissa 16, Yalqut Shim‘oni 117, 563, 841]. The piece is a homily and not a theological essay., as Levi said37Without attribution of a name, the statement has been quoted in Chapter 1, Halakhah 1.: From the earth to the (first) heaven is a distance of 500 years’ walk. From one heaven to the next is a distance of 500 years’ walk. The thickness of each heaven is a distance of 500 years’ walk. And Rebbi Berekhiah and Rebbi Ḥelbo in the name of Red Rebbi Abba38A third generation Galilean Amora whose sermons were collected by Rebbi Berekhiah. said, also the toes of the heavenly Ḥayot39They carry the Throne of Heavenly Glory in the vision of Ezechiel (Ez. 1). are a length of 515 years’ walk, the number YŠRH40The homily disregards the conclusion drawn from the verse in Halakhah 1:1 (fol. 2c), that one has to pray with feet parallel one to the other. The numerical value of ישרה is 10+300+200+5 = 515.. See how much higher He is than His world! But a person enters the synagogue, stands behind a pillar, prays in a whisper, and the Holy One, praise to Him, listens to his prayer, as it has been said (1Sam. 1:13): “Hannah spoke to herself, only her lips were moving, but her voice was not heard.” But the Holy One, praise to Him, listened to her prayer. And so it is with all His creatures, as it has been said (Ps. 102:1): “Prayer of the poor when he wraps himself up41Usually, יעטף is translated “he faints.” But here, it is taken in the Mishnaic sense of “wrapping oneself in a garment,” a toga or prayer shawl, to exclude the world from one’s prayers.,” just like a man whispering into the ear of his friend and the latter understands. Can you have a God who is closer than that to His creatures, from mouth to ear?”
רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בָּהּ אַרְבַּע שִׁיטִּין. בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָֽמְרוּ לוֹ נִתְפַּס בֶּן בֵּיתְךָ אָמַר לָהֶן אֲנִי מְקַייֵם עָלָיו. אָֽמְרוּ לוֹ הֲרֵי יוֹצֵא לִידוֹן. אָמַר לָהֶן אֲנִי מְקַייֵם עָלָיו. אָֽמְרוּ לוֹ הֲרֵי הוּא יוֹצֵא לִיתָּלוֹת. הֵיכַן הוּא וְאֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת מֹשֶׁה מֵחֶרֶב פַּרְעֹה. הֲדָא הוּא דִכְתִיב וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה. אָמַר רִבִּי יַנַּאי כְּתִיב וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה. וְאֶיפְשַׁר לְבָשָׂר וְדָם לִבְרוֹחַ מִן הַמַּלְכוּת. אֶלָּא בְשָׁעָה שֶׁתָּפַס פַּרְעֹה אֶת מֹשֶׁה חִייְבוֹ לְהַתִּיז אֶת רֹאשׁוֹ וְקָהָת הַחֶרֶב מֵעַל צַוָּארוֹ שֶׁל מֹשֶׁה וְנִשְׁבְּרָה. הֲדָא הוּא דִּכְתִיב צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן. זֶה צַוָּארוֹ שֶׁל מֹשֶׁה. רִבִּי אָמַר רִבִּי אֶבְיָתָר וְלֹא עוֹד אֶלָּא שֶׁנִּתַּז הַחֶרֶב מֵעַל צַוָּארוֹ שֶׁל מֹשֶׁה עַל צַוָּארוֹ שֶׁל קוסנטר וְהָרַגְתּוֹ. הֲדָא הוּא דִּכְתִיב וַיַּצִּילֵנִי מֵחֶרֶב פַּרְעֹה. לִי הִצִּיל וְקוסנטר נֶהֱרָג. רִבִּי בֶּרֶכְיָה קָרָא עָלָיו כּוֹפֶר לַצַּדִּיק רָשָׁע. רִבִּי אָבוּן קָרָא עָלָיו צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו. תַּנִּי בַּר קַפָּרָא מַלְאָךְ יָרַד וְנִדְמֶה לָהֶן כִּדְמוּת מֹשֶׁה וְתָֽפְסוּ אֶת הַמַּלְאָךְ וּבָרַח מֹשֶׁה. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרַח מֹשֶׁה מִפְּנֵי פַרְעֹה נַעֲשׂוּ כָּל־אוֹכְלוֹסִין שֶׁלּוֹ אִילְּמִין וּמֵהֶן חֵרֵשִׁין וּמֵהֶן סוּמִין. אָמַר לְאִילְּמִין הֵיכַן הוּא מֹשֶׁה וְלֹא הָיוּ מְדַבְּרִים. אָמַר לְחֵרֵשִׁים וְלֹא הָיוּ שׁוֹמְעִין. אָמַר לְסוּמִין וְלֹא הָיוּ רוֹאִין. הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ לְמֹשֶׁה מִי שָׂם פֶּה לָאָדָם אוֹ מִי יַשׂוּם אִלֵּם וְגוֹמֵר. תַּמָּן קָמַת לָךְ וְהָכָא לֵית אֲנָא קָאִים. הֲדָא הִיא דִּכְתִיב מִי כַּיי֨ אֱלֹהֵינוּ בְּכָל־קָרְאֵינוּ אֵלָיו. Rebbi Yudan in the name of Rebbi Isaac said it in four versions. Flesh and blood has a protector43Latin patronus, who was obliged to protect his clients.. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is taken to be hanged, where is he and where is his protector? But the Holy One, praise to Him, saved Moses from the sword of Pharao; that is what is written (Ex. 18:4): “He saved me from the sword of Pharao.” Rebbi Yannai said44Most of the following is also in Exodus rabba 1(37)., it is written (Ex. 2:15): “Moses fled from before Pharao.” Is it possible for flesh and blood to flee from the government?45R. Yannai takes the sentence to mean that “Moses fled from before the face of Pharao,” as translated here, and not “Moses fled because of Pharao,” as usually understood. But at the moment when Pharao arrested Moses, he sentenced him to have him beheaded. The sword slipped off the neck of Moses and broke. That is what is written (Songs 7:5): “Your neck is like the ivory tower,” that is Moses’s neck. Rebbi46The name of the tradent is missing; he cannot be Rebbi since R. Eviathar belongs to the second generation of Amoraïm and exchanged letters with Rav Ḥisda and Rav Sheshet. The sentence is missing in Shemot rabba. said, Rebbi Eviathar: Not only that, but He moved the sword from the neck of Moses on the neck of the executioner and killed him. That is what is written: “He saved me from the sword of Pharao.” He saved me, but killed the executioner. Rebbi Berekhiah quoted on this (Prov. 21:18) “The evil one is ransom for the just one.” Rebbi Abun quoted on this (Prov. 11:8): “The just will be extricated from distress, the evil one will take his place.” Bar Qappara stated: An angel came down and appeared to them in the shape of Moses. They arrested the angel and Moses fled. Rebbi Joshua ben Levi said: when Moses fled from before Pharao, all his troops47Semitic plural of Greek ὄχλος, “multitude” (of people, troops). became dumb, deaf, or blind. He asked the dumb, where is Moses? But they could not speak. He asked the deaf, they could not hear. He asked the blind, they could not see. That is what the Holy One, praise to Him, said to Moses (Ex. 4:11): “Who gave man a mouth, or who makes dumb?” There it upheld you and here you do not want to uphold. That is what is written (Deut. 4:8): “Who is like the Eternal, our ĕlōhīm, always when we call on Him!”
רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק שִׁיטָּה אוֹחְרִי. בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָֽמְרוּ לוֹ הֲרֵי נִתְפַּס בֶּן בֵּיתְךָ אָמַר הֲרֵי אֲנִי מִתְקַיֵּים עָלָיו. אָֽמְרוּ לוֹ הֲרֵי הוּא יוֹצֵא לִידוֹן. אָמַר לָהֶן הֲרֵי אֲנִי מִתְקַיֵּים עָלָיו. אָמְרוּ לוֹ הֲרֵי הוּא מוּשְׁלָךְ לַמַּיִם. הֵיכַן הוּא וְהֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת יוֹנָה מִמְּעֵי הַדָּגָה. הֲרֵי הוּא אוֹמֵר וַיֹּאמֶר יי֨ לַדָּג וַיָּקֵא אֶת יוֹנָה. Rebbi Yudan in the name of Rebbi Isaac said in another version: Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is being thrown into the water, where is he and where is his protector? But the Holy One, praise to Him, saved Jonah from inside the fish, since it says (Jonah 2:11): “The Eternal commanded the fish and it threw Jonah up.”
רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בְּשִׁיטָּה אוֹחְרִי. הֲרֵי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אָֽמְרוּ לוֹ נִתְפַּס בֶּן בֵּיתְךָ אָמַר לָהֶן הֲרֵינִי מִתְקַיֵּים תַּחְתָּיו. אָֽמְרוּ לוֹ הוּא יוֹצֵא לִידוֹן. אָמַר הֲרֵינִי מִתְקַיֵּים עָלָיו. אָֽמְרוּ לוֹ הֲרֵי הוּא מוּשְׁלָךְ לָאֵשׁ. הֵיכַן הוּא וְהֵיכַן פַּטְרוֹנוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הִצִּיל לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשָׁן הָאֵשׁ. הֲדָא הִיא דִּכְתִיב עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרָךְ מֵישָׁךְ וַעֲבֵד נְגוֹ וְגוֹמֵר. Rebbi Yudan in the name of Rebbi Isaac in another version. Flesh and blood has a protector. When they tell him, your client was arrested, he will say: I will protect him. When they tell him, he is going before a court, he will say: I will protect him. When they tell him, he is being thrown into fire, where is he and where is his protector? But the Holy One, praise to Him, saved Ḥananiah, Mishael, and Azariah from the fiery oven; this is what is written (Dan. 3:14): “Nebucadnezzar declared and said, praised be the God of Shadrakh, Meshakh, and Abed Nego, etc.”
רִבִּי יוּדָן בְּשֵׁם רִבִּי יִצְחָק אָמַר בָּהּ שִׁיטָּה אוֹחְרִי. הֲרֵי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן כו׳ עַד הֲרֵי הוּא מוּשְׁלָךְ לַחַיּוֹת. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת דָּנִיֵּאל מִגּוֹב אֲרָיוֹת. הֲדָא הִיא דִּכְתִיב אֱלָהִי שְׁלַח מַלְאָכֵיהּ וּסְגַר פּוּם אַרְיָוָותָא. וגו׳. Rebbi Yudan in the name of Rebbi Isaac said in another version: Flesh and blood has a protector, etc. until: he is being thrown to the wild beasts. But the Holy One, praise to Him, saved Daniel from the lions’ den. That is what is written (Dan. 6:23): “My God sent his angel who closed the mouth of the lions, etc.”
רִבִּי יוּדָן אָמַר מִשְּׁמֵיהּ דִּידֵיהּ בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אִם בָּאָת לוֹ עֵת צָרָה אֵינוֹ נִכְנַס אֶצְלוֹ פִּתְאוֹם. אֶלָּא בָּא וְעָמַד לוֹ עַל פִּתְחוֹ שֶׁל פַּטְרוֹנוֹ וְקוֹרֵא לְעַבְדּוֹ אוֹ לְבֵן בֵּיתוֹ וְהוּא אוֹמֵר אִישׁ פְּלוֹנִי עוֹמֵד עַל פֶּתַח חֲצֵירָךְ. שֶׁמָּא מַכְנִיסוֹ וְשֶׁמָּא מַנִּיחוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אִם בָּאָת עַל אָדָם צָרָה לֹא יְצַווַח לֹא לְמִיכָאֵל וְלֹא לְגַבְרִיאֵל אֶלָּא לִי יְצַווַח וַאֲנִי עוֹנֶה לוֹ מִיַּד הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם יי֨ יְמַלֵּט. Rebbi Judan said in his own name48In Yalqut Shim‘oni Joel (#537), the paragraph and the next one are quoted in a shortened form in the name of Rebbi Yehudah in the name of Rebbi Jeremiah.: Flesh and blood has a protector. If someone is in trouble, he does not enter the protector’s place suddenly but rather stands at his door and calls his slave or familiar and that one will say: the man X is standing at the door of your courtyard. Maybe he will make him enter, maybe he will let him stand. But the Holy One, praise to Him, is not like this: If a human is in trouble, he should cry neither to Michael nor to Gabriel, rather he should cry to Me and I shall answer him immediately; that is what is written (Joel 3:5): “Every one who calls on49The sentence is slightly ambiguous; one could also translate “who invokes the Name”; that is the meaning given to the verse in the next paragraph. the name of the Eternal will escape.”
אָמַר רִבִּי פִּינְחָס עוּבְדָּא הֲוָה בְּרַב דַּהֲוָה עַייָל מֵחֲמָתָהּ דְּטִיבֵּרִיָּא פָּֽגְעוּן בֵּיהּ רוֹמָאֵי. אָֽמְרוּן לֵיהּ מִן דְּמַאן אַתּ. אֲמַר לוֹן מִן דְּסופיינוס. וּפְנִינֵהּ. בְּרַמְשָׁא אָתוּ לְגַבֵּיהּ אָמְרִין לֵיהּ עַד אֵימָתַי אַתְּ מְקַייֵם עִם אִילֵּין יְהוּדָאֵי אֲמַר לוֹן לָמָּה. אָמְרִין לֵיהּ פְּגָעִינָן בְּחַד (אָמְרִין לֵיהּ) יְהוּדָאִי וַאֲמָרִינָן לֵיהּ מִן דְּמָאן אַתְּ אֲמַר לָן דְּסופיינוס. אֲמַר לוֹן וּמַה עֲבַדְתּוּן לֵיהּ. אָֽמְרוּ לֵיהּ דַּיוֹ לֵיהּ פְנִינָן יָתֵיהּ. אֲמָר לוֹן יְאוּת עַבְדִיתוּן. וּמַה מִי שֶׁהוּא נִתְלָה בְּבָשָׂר וְדָם נִיצוֹל. מִי שֶׁהוּא נִתְלָה בְּהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא כָּל שֶׁכֵּן. הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם יי֨ יְמַלֵּט. Rebbi Phineas said: It happened to Rav50In the parallel in Yalqut Joel, the story is told of “some man.” This seems to be a more correct version, since Rav spent his time in the Yeshivah of Rebbi in Shephar‘am and Beth She‘arim in Western Galilee. Also, the setting fits much more the time of the military anarchy after the murder of Alexander Severus when Rav had long since returned to Babylonia. that he was ascending from the hot springs of Tiberias51“Of Tiberias” is missing in the Rome manuscript. that he met Romans. They asked him, of whose party are you? He said, of Sophianus52In Yalqut Joel, the name is Popianus. The name is unidentifiable [could be Pompeianus (E. G.)]. [Z. Frankel wants to emend the name to (Septimius) Severus; but this identification is impossible for many reasons (it would require that Rav stayed at the Yeshiva of Rebbi at least 25 years, that Severus should have ever been in Galilee, and that in Galilee one spoke Hebrew with a German pronunciation that identified waw and phe, v and f.)] The setting looks much more like that of a local conflict that was possible only during the military anarchy. The history of that period is not detailed enough to enumerate all local rulers. (There is a Roman surname Sophus.); they let him go. The next morning, they came to him and asked him, how long did you carry on with these Jews? He asked them, why? They said to him, we met a Jew and asked him, of whose party are you? He said, of Sophianus. He asked them, what did you do to him? They said to him, it was enough, we let him go. He said to them, you did well. And if a person who attaches himself on to the party of a human is saved, someone who attaches himself to the Holy One, praise to Him, so much more. That is what is written (Joel 3:5): “Every one who calls on53The sentence is slightly ambiguous; one could also translate “who invokes the Name”; that is the meaning given to the verse in the next paragraph. the name of the Eternal will escape.”
אָמַר רִבִּי אֲלֶכְסַנְדְּרִי עוּבְדָּא בְחַד אַרְכוֹן דַּהֲוָה שְׁמֵיהּ אֲלֶכְסַנְדְּרוֹס וַהֲוָה קַייֵם דַּייֵן חַד לֵיסְטֵיס. אֲמַר לֵיהּ מַה שְׁמָךְ אֲלֶכְסַנְדְּרוֹס. אֲמַר לֵיהּ אֲלֶכְסַנְדְּרוֹס פְּנֵה [לַ]אֲלֶכְסַנְדְּרִיָּאה. וּמַה אִם מִי שֶׁשְּׁמוֹ כִּשְׁמוֹ שֶׁל בָּשָׂר וְדָם הוּא נִיצוֹל. מִי שֶׁשְּׁמוֹ כִּשְׁמוֹ שֶׁל הַקַּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. הֲדָא הִיא דִכְתִיב כָּל אֲשֶׁר יִקְרָא בְּשֵׁם ה׳ יְמַלֵּט. Rebbi Alexandri said, it happened that a prefect by the name of Alexander sat and judged a robber54Note the exact transliteration of Greek λῃστής.. He asked him, what is your name? Alexander! He said, Alexander, go to Alexandria55So that people should not say, Alexander was executed. Alexandria was a very big city in which one more robber would not make a difference.. And if a person whose name is the name of a human is saved, someone whose name is that of the Holy One, praise to Him, so much more. That is what is written (Joel 3:5): “Every one who is called by the name of the Eternal will escape.”
רִבִּי פִּינְחָס אָמַר בָּהּ תַּרְתֵי חָדָא בְשֵׁם רִבִּי זְעִירָא וְחַד בְּשֵׁם רִבִּי תַנְחוּם בַּר חֲנִילָאי. רִבִּי פִּינְחָס בְּשֵׁם רִבִּי זְעִירָא אָמַר בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. אִם הִטְרִיחַ עָלָיו בְּיוֹתֵר הוּא אוֹמֵר אַשְׁכַּח פַּלָּן דְּקָא מַטְרְחָא לִי. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. אֶלָּא כָּל־מַה שֶׁאַתְּ מַטְרִיחַ עָלָיו הוּא מְקַבְּלָךְ. הֲדָא הִיא דִכְתִיב הַשְׁלֵךְ עַל יי֨ יָהָֽבְךָ וְהוּא יְכַלְכְּלֶךָ. רִבִּי פִּינְחָס בְּשֵׁם רִבִּי תַנְחוּם בַּר חֲנִילָאי בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן. וּבָאוּ שׂוֹנְאִים וְתָֽפְשׂוּ אוֹתוֹ עַל פֶּתַח חֲצֵירוֹ שֶׁל פַּטְרוֹנוֹ. עַד דְּצָווַח לֵיהּ עַד דְּהוּא נְפַק עָֽבְרָת חַרְבָּא עַל קָדְלֵּיהּ וְקָֽטְלָת יָתֵיהּ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא הִצִּיל אֶת יְהוֹשָׁפָט מֵחֶרֶב אֲרָם. דִּכְתִיב וַיִּזְעַק יְהוֹשָׁפָט וַיי֨ עֲזָרוֹ וַיְסִיתֵּם אֱלֹהִים מִמֶּנּוּ. מְלַמֵּד שֶׁלֹּא הָיָה חָסֵר אֶלָּא חִיתּוּךְ הָראשׁ וַיְסִיתֵּם אֱלֹהִים מִמֶּנּוּ. Rebbi Phineas gave on this subject two sermons, one in the name of Rebbi Zeïra, the other in the name of Rebbi Tanḥum bar Ḥanilai. Rebbi Phineas said in the name of Rebbi Zeïra, flesh and blood has a protector. If he bothers him too much, he will say: “There is X who will bother me.” But the Holy One, praise to Him, is not like that; He will receive you with all that you might bother him with. That is what is written (Ps. 55:23) “Throw on the Eternal your burden and He will provide for you!” Rebbi Phineas said in the name of Rebbi Tanḥum bar Ḥanilai, flesh and blood has a protector. Enemies come and grab him at the door of his protector’s courtyard. While he is crying and before someone could come out, the sword already passes over his neck and kills him. But the Holy One, praise to Him, saved Jehoshaphat from the sword of the Syrians as it is written (2Chr. 18:34): “Jehoshaphat cried, the Eternal helped him and God turned them away from him.” That shows that only the cutting off of the head was missing, but God deflected them from him.
רִבִּי זְעִירָא בְּרֵיהּ דְּרִבִּי אַבָּהוּ רִבִּי אַבָּהוּ בְּשֵׁם רִבִּי אֶלְעָזָר אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ וגו׳. מַה כְתִיב בַּתְרֵיהּ עֹשֶׂה שָׁמַיִם וָאָרֶץ. וְכִי מַה עִנְיָין זֶה לַזֶּה. אֶלָּא מֶלֶךְ בָּשָׂר וְדָם יֵשׁ לוֹ פַּטְרוֹן שׁוֹלֵט בְּאֵיפַּרְכִיָּא אַחַת וְאֵינוֹ שׁוֹלֵט בְּאֵיפַּרְכִיָּא אֲחֶרֶת. אֲפִילוּ תֵימַר קוֹזְמוֹקְלָטוֹר שׁוֹלֵט בַּיַּבָּשָׁה שֶׁמָּא שׁוֹלֵט בַּיָּם. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹלֵט בַּיָּם וְשׁוֹלֵט בַּיַּבָּשָׁה. וּמַצִּיל בַּיָּם מִן הַמַּיִם וּבַיַּבָּשָׁה מִן הָאֵשׁ. הוּא שֶׁהִצִּיל אֶת מֹשֶׁה מֵחֶרֶב פַּרְעֹה. הִצִּיל אֶת יוֹנָה מִמְּעֵי הַדָּגָה. חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִכִּבְשָׁן הָאֵשׁ. לְדָנִיֵּאל מִבּוֹר אֲרָיוֹת. הֲדָא הִיא דִכְתִיב עוֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת הַיָּם וְאֶת כָּל־אֲשֶׁר בָּם וגו׳. Rebbi Zeīra, son of Rebbi Abbahu, Rebbi Abbahu in the name of Rebbi Eleazar (Ps. 146:5): “Happy is he whom the God of Jacob helps.” What is written after that (Ps. 146:6): “He makes Heaven and Earth.” What has one to do with the other? But a king of flesh and blood needs a protector56“King” was a title forbidden in Rome; a ‘king’ is a small local potentate who needs a Roman (or, possibly, a Persian) emperor as a protector., he rules over one district57Greek ἐπαρχία. but not over another district. A universal ruler58Greek κοσμοκράτωρ. In the parallel, Avodah zarah 1:1, the word is written קוזמוקרטור. There, the universal ruler is Alexander the Great. rules over dry land; does he rule over the ocean? But the Holy One, praise to Him, rules over ocean and dry land. He saves in the ocean from the water and on the dry land from the fire. He saved Moses from Pharao’s sword. He saved Jonah from inside the fish, Ḥananiah, Mishael, and Azariah, from the fiery oven, Daniel from the lions’ den. That is what is written (Ps. 146:6) “He makes Heaven and Earth, the oceans and all that is in them.”
אָמַר רִבִּי תַּנְחוּמָא מַעֲשֶה בִּסְפִינָּה אַחַת שֶׁל גּוֹיִם שֶׁהָֽיְתָה פוֹרֶשֶׂת [בַּיָּם] הַגָּדוֹל וְהָיֶה בָּהּ תִּינּוֹק אֶחָד יְהוּדִי. עָמַד עֲלֵיהֶם סַעַר גָּדוֹל בַּיָּם וְעָמַד כָּל־אֶחָד וְאֶחָד מֵהֶן וְהִתְחִיל נוֹטֵל יִרְאָתוֹ בְיָדוֹ וְקוֹרֵא וְלֹא הוֹעִיל כְּלוּם. כֵּיוָן שֶׁרָאוּ שֶׁלֹּא הוֹעִילוּ כְּלוּם אָֽמְרוּ לָאוֹתוֹ יְהוּדִי. בְּנִי קוּם קְרָא אֶל אֱלֹהֶיךָ שֶׁשָּׁמַעְנוּ שֶׁהוּא עוֹנֶה אֶתְכֶם כְּשֶׁאַתֶּם צוֹעֲקִים אֵלָיו וְהוּא גִיבּוֹר. מִיַּד עָמַד הַתִּינּוֹק בְּכָל לִבּוֹ וְצָעַק וְקִיבֵּל מִמֶּנּוּ הַקָּדוֹשׁ בְּרוּךְ הוּא תְפִילָּתוֹ וְשָׁתַק הַיָּם. כֵּיוָן שֶׁיָּֽרְדוּ לַיַּבָּשָׁה יָרְדוּ כָּל־אֶחָד וְאֶחָד לִקְנוֹת צְרָכָיו. אָֽמְרוּ לוֹ לְאוֹתוֹ תִינּוֹק לֵית אַתְּ בְּעִי מַזְבִּין לָךְ כְּלוּם. אְמַר לְהוֹן מַה אַתּוּן בָּעֵי מִן הָהֵן אַכְּסֶנָּיָּא עֲלוּבָה. אָֽמרוּ לוֹ אַתְּ אַכְּסֶנָּיָּא עֲלוּבָה. אִינּוּן אַכְּסֶנָּיָָּא עֲלוּבָה אִינּוּן הָכָא וְטַעֲווָתְהוֹן בְּבָבֶל. וְאִינּוּן הָכָא וְטַעֲווָתְהוֹן בְּרוֹמֵי. וְאִינּוּן הָכָא וְטַעֲווָתְהוֹן עִמָּהוֹן וְלָא מְהַנּוּן לְהוֹן כְּלוּם. אֲבָל אַתְּ כָּל־אָהֶן דְּאַתְּ אֲזַל אֱלָהֵךְ עִמָּךְ. הָהוּא דִּיכְתִיב כַּיי֨ אֱלהֵינוּ בְּכָל־קָרְאֵינוּ אֵלָיו. Rebbi Tanḥuma said: A happening with a ship of Gentiles that sailed the great sea and on it was a Jewish child. There came upon them a big storm; each one got up, took his idol in his hand and called upon it, without result. When they saw that it was of no use, they said to that Jew: Son, get up, call on your God, for we heard that He answers you when you cry and He is strong. The child immediately got up with a full heart and cried; the Holy One, praise to Him, received his prayer and the sea quited down. When they came to dry land, each one descended to buy his needs. They said to that child, do you not want to buy anything for yourself? He said to them, what do you want from that unhappy stranger60At other places in the Yerushalmi, the spelling is אכסניי, Greek ξένος “stranger, guest”, with prothetic א.. They said to him: Are you an unhappy stranger? They are an unhappy stranger; they are here and their errors61Their idols. are in Babylonia, they are here and their errors are in Rome, they are here and their errors are with them, but are of no use to them. But you, everywhere you go, your God is with you. That is what is written (Deut. 4:7): “Like the Eternal, our God, always when we call on Him!”
רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בָּשָׂר וְדָם יֵשׁ לוֹ קָרוֹב. אִם הָיָה עָשִׁיר הוּא מוֹדֶה בוֹ. וְאִם הָיָה עָנִי כּוֹפֵר בּוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן אֶלָּא אֲפִילוּ יִשְׂרָאֵל נְתוּנִין בִּירִידָה הַתַּחְתּוֹנָה הוּא קוֹרֵא אוֹתָם אַחַי וְרֵיעָי. וּמַה טַעַם לְמַעַן אַחַי וְרֵיעָי. רִבִּי אָבוּן וְרִבִּי אָחָא וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בָּשָׂר וְדָם יֵשׁ לוֹ קָרוֹב. אִם הָיָה פִילוֹסוֹפוֹס הוּא אוֹמֵר הָהֵן פַּלָּן מִתְקָרֵב לֹן. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵא לְכָל־יִשְׂרָאֵל קְרוֹבִים הֲדָא הִיא דִכְתִיב וַיָּרֶם קֶרֶן לְעַמּוֹ. Rebbi Simeon bar Laqish said, flesh and blood has a relative. If he is rich, he acknowledges him. If he is poor, he disawovs him. But the Holy One, praise to Him, is not like this; even if Israel is in deepest distress, He calls them My brothers and My friends. What is the reason (Ps. 122:8): “For My brothers and friends.” Rebbi Abun, Rebbi Aḥa, and Rebbi Simeon ben Laqish: flesh and blood has a relative. If he is a philosopher, he says: “This X is related to us.” But the Holy One, praise to Him, calls all of Israel relatives; that is what is written (Ps. 148:14): “He raises the fortunes of His people.62While there are numerous verses declaring Israel as His people, it belongs to the style of a sermon to close with a verse promising a better future. The quote may indicate that עם should be translated as “relative”; this is the meaning attributed to the root in theophorous names.”
מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵינוּ כו׳. מַתְנִיתָא כְּשֶׁנֶּעֶקְרָה מִכָּל־מְקוֹמוֹת אֶרֶץ יִשְׂרָאֵל אֲבָל אִם נֶעֶקְרָה מִמָּקוֹם אֶחָד אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מִן הַמָּקוֹם הַזֶּה. נֶעֶקְרָה מִמָּקוֹם אֶחָד וְנִקְבְּעָה בְּמָקוֹם אַחֵר. מָקוֹם שֶׁנִּיתְּנָה בוֹ אוֹמֵר בָּרוּךְ אֶרֶךְ אַפַּיִם. וּמָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ אוֹמֵר בָּרוּךְ שֶׁעָקַר עֲבוֹדָה זָרָה מִן הַמָּקוֹם הַזֶּה. יְהִי רָצוֹן מִלְּפָנֶיךָ יי֨ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ כְּשֵׁם שֶׁעָקַרְתָּה אוֹתָהּ מִן הַמָּקוֹם הַזֶּה כַּךְ תַּעֲקוֹר אוֹתָהּ מִן הַמְּקוֹמוֹת כוּלָּם וְתַחֲזִיר לֵב עוֹבְדֶיהָ לְעוֹבְדֶּךָ. וְלֹא נִמְצָא מִתְפַּלֵּל עַל עוֹבְדֵי עֲבוֹדָה זָרָה. תַּנִּי רִבִּי [שִׁמְעוֹן] בֶּן גַּמְלִיאֵל אוֹמֵר אַף בְּחוּצָה לָאָרֶץ צָרִיךְ לוֹמַר כֵּן. Our Mishnah if it was uprooted from all places of the Land of Israel, but if it was uprooted only from one place, he says: “Praise to Him Who uprooted paganism from this place.63This version is not found in the parallels, Babli 57b, Tosephta Berakhot6:2, Ruth rabba 3(2); they all apply the text of the Mishnah to a single destroyed temple, even though Ruth rabba is a (later) text in the Galilean tradition. The following three sentences appear in the version of the Mishnah in these three sources.” If it was uprooted from one place but established at another place, there where it was reestablished he says: “Praise to Him Who is patient.” Where it was uprooted from, he says: “Praise to Him Who uprooted paganism from this place. May it be Your pleasure, our God and God of our fathers, that just as You uprooted it from this place, so uproot it from all other places and turn the heart of its worshippers to worship You.” Does he not pray for pagan worshippers64The answer to this question is given piecemeal in the next paragraphs.? It was stated: Rebbi Simeon65Reading of the Rome manuscript; the Venice print has “R. Ismael ben Gamliel” who otherwise is unknown. In the Babli, the name is R. Simeon ben Eleazar and it is explained that even the first Tanna requires the benediction to be recited, only without the following prayer. There, R. Simeon’s reason is that at the End of Days all peoples will abandon paganism. ben Gamliel says, also outside of the Land he must say this.
אָמַר רִבִּי יוֹחָנָן כִּי מִי אֲשֶׁר יְחוּבָּר. יבחר כְּתִיב. אֶלָּא כָּל־הַחַיִים יֵשׁ בִּטָּחוֹן שֶׁכָּל־זְמָן שֶׁאָדָם חַי יֵשׁ לוֹ תִקְוָה. מֵת אָבְדָה תִקְווָתוֹ. מַה טַעֲמָא בְּמוֹת אָדָם רָשָׁע תֹּאבֵד תִּקְוָה. Rebbi Yoḥanan66In the parallel in Ruth rabba, this paragraph and the one after the next are taken together; the insertion of the next paragraph is difficult to understand.
The argument of R. Yoḥanan refers mostly to the parts of this and the preceding verses that are not quoted. “That is evil in all which is done under the sun, that the same happens to all; also, the heart of humans is full of evil, hooliganism is in their thoughts during their lifetime, but their end is with the dead. Who is being joined, all living beings have confidence; truly a living dog is better than a dead lion.” Is being joined is the qere, the way the word is read, but “may choose” is the ketib, the way it is written. The interpretation given the ketib here is: All the living can have confidence that they may choose (the way of virtue), but death is final; nothing can be changed after death. Hence, a living dog (a living sinner) is better (might by repentance attain a higher state of holiness) than a dead lion (a good person.) said (Eccl. 9:4): “Who is it that has been connected?” It is written: “may choose.” All living beings have the certitude that as long as a human is alive, he has hope. When he dies, his hope is lost. What is the reason (Prov. 11:7): “When an evil man dies, hope becomes lost.”
תַּנִּי רִבִּי יְהוּדָה אוֹמֵר שְׁלֹשָׁה דְּבָרִים צָרִיךְ אָדָם לוֹמַר בְּכָל יוֹם בָּרוּךְ שֶלֹּא עֲשָׂאַנִי גּוֹי. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי בּוּר. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי אִשָּׁה. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי גּוֹי שֶׁאֵין הַגּוֹיִם כְּלוּם כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי בּוּר שֶׁאֵין בּוּר יְרֵא חֵטְ. בָּרוּךְ שֶלֹּא עֲשָׂאַנִי אִשָּׁה שֶׁאֵין הָאִשָּׁה מְצוּוָה עַל הַמִּצְוֹת. It has been stated: Rebbi Yehudah67In the print of the Babli, Menaḥot 43b, “R. Meïr.” However, R. Rabbinowitz notes a German and an Egyptian manuscript of the Babli that have “R. Yehudah”, as well R. Isaac Fasi and Rosh, in line with the Yerushalmi and the Tosephta, Berakhot 6:17. The entire paragraph is from R. Yehudah in the Tosephta. says, three things a man has to recite every day: Praise to Him Who did not make me a Gentile. Praise to Him Who did not make me uncivilized68The uncivilized person is one who knows no Bible, no Mishnah, and no trade. Since he cannot know what is forbidden, he cannot fear sin. In the Babli (Menaḥot 43b–44a) it is reported that R. Jacob bar Aḥa changed this benediction to “Who did not make me a slave,” since an uncivilized person can become civilized; his state of ignorance is not God-given.. Praise to Him Who did not make me a woman. “Praise to Him Who did not make me a Gentile,” because Gentiles are not considered to be anything, (Is. 40:17) “all Gentiles are nothing before Him.” “Praise to Him Who did not make me uncivilized,” because an uncivilized person cannot fear sin69Mishnah Pirqe Avot 2:6.. “Praise to Him Who did not make me a woman,” because women are not commanded about benedictions70Here מצוות cannot mean “commandments”, not even “positive commandments tied to a fixed time” that do not apply to women, but “benedictions”, as in Chapter 6, Halakhah 1, first paragraph..
אָמַר רִבִּי אָחָא כִּי מִי יְחוּבָּר וגו׳. אֲפִילוּ אוֹתָם שֶׁפָּֽשְׁטוּ יְדֵיהֶם בִּזְבוּל יֵשׁ לָהֶם בִּטָּחוֹן. לְקָֽרְבָן אִי אֶיפְשַׁר שֶׁכְּבָר פָּֽשְׁטוּ יְדֵיהֶן בִּזְבוּל. לְרָחֲקָן אִי אֶיפְשַׁר שֶׁעָשׂוּ תְשׁוּבָה. עֲלֵיהֶן הוּא אוֹמֵר וְיָֽשְׁנוּ שִׁנַּת עוֹלָם וְלֹא יָקִיצוּ. רַבָּנָן דְּקֵיסַרִין אָֽמְרֵי קְטַנֵּי גוֹיִם וְחַיָּילוֹתָיו שֶׁל נְבוּכַדְנֶצַּר אֵין חַיִּין וְאֵין נִידּוֹנִין. עֲלֵיהֶן הַכָּתוּב אוֹמֵר וְיָֽשְׁנוּ שִׁנַּת עוֹלָם וגו׳. Rebbi Aḥa said, “Who is it that has been connected71Rebbi Aḥa explains the verse such as it is written, who is the one who is connected to God and the future world? Every human, as long as he is alive, has this possibility. The paragraph is inserted here because the verse was mentioned.?” Even those that stretched out their arms against the Sanctuary72Tried to destroy the Temple or helped in destroying it. By necessity, these are Gentiles. have certitude. It is impossible to bring them near since they stretched out their arms against the Sanctuary. It is impossible to keep them far since they repented. On them it says (Jer. 51:39): “They will sleep eternal sleep and never awake.” The rabbis of Caesarea say, Gentile minors73Who, as minors, are incapable of sin, but who, growing up as idolators, cannot have merit. [In Tosephta Sanhedrin 13:1, the opinion of Rabban Gamliel is quoted that children of (Jewish) evil doers (who die in infancy) have no part in the Future World, against the (prevailing) opinion of R. Joshua that all who die as children have part in the Future World, as it is written (Ps. 116:6): “The Eternal is the guardian of the simple ones.”] and the armies of Nebuchadnezzar74Who destroyed the Temple but who, in contrast to the Romans, did not do so out of hatred of Jews and Judaism. In Tosephta Sanhedrin 13:5 it is said that “for those who stretched out their arms against the Sanctuary, the gates of hell will be locked and they will be punished there for all eternity.” It is explained here that this is valid only if they did not repent. will not live, but never will they be judged. On them Scripture says: “They will sleep eternal sleep, etc.”
הָעוֹבֵר לִפְנֵי בָּתֵּי עֲבוֹדָה זָרָה אוֹמֵר בֵּית גֵּאִים יִסַּח יי֨. רִבִּי יוֹסֵי בֵּי רִבִּי בוּן בְּשֵׁם רִבִּי לֵוִי רָאָה אוֹתָם מְזַבְּלִין לַעֲבוֹדָה זָרָה אוֹמֵר זוֹבֵחַ לָאֱלֹהִים יָחֳרָם. He who passes by a pagan temple says (Prov. 15:25): “The Eternal will tear down the house of the haughty.” Rebbi Yose, son of Rebbi Abun, in the name of Rebbi Levi: “If he saw them sacrificing75This is the reading of the Rome manuscript. The Venice print has מזבלין “bringing manure,” meaning the same, but using language of contempt. to an idol, he says (Ex. 22:19): He who sacrifices to gods shall be devoted to destruction.”
הָרוֹאֶה אֶת הַכּוּשִי וְאֶת הַגִּיחוֹר וְאֶת הַלֶּווְקָן וְאֶת הַכִּיפָּח וְאֶת הַנַּנָּס אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבִּרְיוֹת. אֶת הַקָּטוּעַ אֶת הַסּוּמָא וְאֶת מוּכֵּי שְׁחִין אוֹמֵר בָּרוּךְ דַּייָן הָאֱמֶת. מַתְנִיתִין כְּשֶׁהָיוּ שְׁלֵמִים וְנִשְׁתַּנּוּ. אֲבָל אִם הָיָה כֵן מִמְּעֵי אִמּוֹ אוֹמֵר בָּרוּךְ מְשַׁנֶּה אֶת הַבִּרְיוֹת. He who sees a black man76“Black man” here does not mean a Negro but a Caucasian with a swarthy complexion since it is stated in Babli Bekhorot 45b that a “black” man should not marry a “black” woman lest their children would be genuinely “black”., a red man, an albino77Greek λευκός “white”., a beanstalk78In the Babli (58b), written קפח, in the Tosephta כיפיח. Rashi gives two explanations: 1) a potbelly, 2) a tall person with a bloated face. However, the Babli Bekhorot 45b defines קפח as a tall person whose frame is much too thin; the Mayence commentary ascribed to Rabbenu Gershom is the source of Rashi’s second explanation., or a dwarf, says: Praise to Him who makes unusual creatures; the amputee, the blind, or a person covered with boils, he says: Praise to the True Judge. This baraitha if they were whole and then changed. But if they were so from the mother’s womb: Praise to Him who makes unusual creatures.
הָרוֹאֶה אִילָנוֹת נָאִים וּבְנֵי אָדָם נָאִים אוֹמֵר בָּרוּךְ שֶׁכֵּן בָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. מַעֲשֶׂה בְּרַבָּן גַּמְלִיאֵל שֶׁרָאָה גוֹיָה אִשָּׁה נָאָה וּבִירֵךְ עָלֶיהָ. לֹא כֵּן אָמַר רִבִּי זְעִירָא בְשֵׁם רִבִּי יוֹסֵי בַּר חֲנִינָא רִבִּי בָּא רִבִּי חִייָא בְשֵׁם רִבִּי יוֹחָנָן לֹא תְחוֹנֵּם לֹא תִתֵּן עֲלֵיהֶן חֵן. מַה אָמַר. [אַבַסְקַנְטָא] לֹא אָמַר. אֶלָּא שֶׁכַּךְ בָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. שֶׁכֵּן אֲפִילוּ רָאָה גָּמָל נָאֶה סוּס נָאֶה חֲמוֹר נָאֶה אוֹמֵר בָּרוּךְ שֶׁבָּרָא בִּרְיוֹת נָאוֹת בְּעוֹלָמוֹ. זוּ דַּרְכּוֹ שֶׁל רַבָּן גַּמְלִיאֵל לְהִסְתַּכֵּל בַּנָּשִׁים. אֶלָּא דֶּרֶךְ עַקְמוּמִיתָה הָיְתָה. כְּגוֹן הָהֵן פופסדס. וְהִבִּיט בָּהּ שֶׁלֹּא בְטוֹבָתוֹ. He who sees beautiful trees or beautiful people says: Praise to Him Who created beautiful creatures in His world80In the Babli (58b) and the Tosephta (6:4), the formula is “Who has beautiful creatures in His world,” without reference to Creation.. It happened that Rabban Gamliel saw a beautiful Gentile woman and recited a benediction over her. Did not say Rebbi Zeïra in the name of Rebbi Yose bar Ḥanina in the name of Rebbi Yoḥanan (Deut. 7:2): “Do not favour them,” do not ascribe charm to them? He did not say “may there be no harm” but “Who created beautiful creatures in His world,” since even if one sees a beautiful horse or a beautiful donkey, one says: Praise to Him Who created beautiful creatures in His world. Does Rabban Gamliel usually look at women? It was a curved road, like a pwpsdws81This word is unexplained. In the parallel in Avodah zarah and in Arukh, the spelling is פסווריס, R. Salomon Cirillo has פיוסרס. R. J. Levy conjectures Greek σπεῖρα “a spiral (road)”. R. M. Margalit (פני משה) thinks the word is Latinate, similar to Italian passavia “passageway; bridge.” It could be Greek περίοδος, ἡ “way around, circuit, circular path” (E. G.).; he looked at her because he could not avoid her.
קָרָא הַגֶּבֶר אוֹמֵר בָּרוּךְ חֲכַם הָרָזִים מִי שָׁת בַּטּוּחוֹת חָכְמָה וגו׳. אָמַר רִבִּי לֵוִי בְּעֲרַבְיָא קוֹרִין לְאִימְרָא יוֹבְלָא. וְהָיָה בִּמְשׁוֹךְ בְּקֶרֶן הַיּוֹבֵל. בְּאַפְרִיקִיָּא קוֹרִין לְנִידָּה גַּלְמוּדָה. וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה. בְּרוֹמֵי צְווָחִין לְתַּרְנוּגְלָא שֶׂכְוִי. אוֹ מִי נָתַן לַשֶּׂכְוִי בִּינָה. If the cock crowed, one says: Praise to Him Who is wise in secrets; (Job38:36) “Who put wisdom in kidneys?82The full verse is: Who put wisdom into kidneys, who gave insight to the śekhwi?” The insight of the śekhwi is compared to the hidden knowledge of the kidneys, only accessible to God. The verse lends itself better to the Babylonian version (60b): “Praise to Him Who gave insight to the śekhwi to distinguish between day and night.” The text of the Galilean benediction is a disapproved version of a benediction to be recited if one sees a great scholar, Babli Berakhot 58b. The following explanation of words, parallel to one given in Babli Rosh Hashanah 26a, refers to the determination of the meaning of the word śekhwi (that is not quoted, only understood, at this moment.)”. Rebbi Levi said, in Arabia one calls sheep yovel83The same identification is given by R. Aqiba in Babli Rosh Hashanah26a; it must refer to the Hebrew usage of Jewish tribes in Arabia, not to Arabic. [There is an Arabic word וַבַלַ “giving lots of milk”.]; (Jos. 6:5) “it will be when the ram’s horn is blown.” In Africa84In the Babli, the place referred to is Gallia (or Galatia). The etymology of the word has connections with Arabic גַלמַד, גֻלמוּד “rock.”, the menstruating woman is called galmudah, (Is. 49:21) “I am childless and barren.” In Rome85In the Babli, on the authority of R. Simeon ben Laqish, the place is Greek-speaking Kenisrin, near Aleppo., one calls a chicken śekhwi(Job 38:36) “who gave understanding to the śekhwi?”
הָרוֹאֶה אוֹכְלוֹסִין אוֹמֵר בָּרוּךְ חֲכַם הָרָזִים. כְּשֵׁם שֶׁאֵין פַּרְצוּפֵיהֶן דּוֹמִין זֶה לָזֶה. כַּךְ אֵין דַּעְתָּן דוֹמֶה זֶה לָזֶה: בֶּן זוֹמָא כְּשֶׁהָיָה רוֹאֶה אוֹכְלוֹסִין בִּירוּשָׁלַםִ אוֹמֵר בָּרוּךְ שֶׁבָּרָא כָּל־אֵילוּ לְשַׁמְּשֵׁינִי. כַּמָּה יָגַע אָדָם הָרִאשׁוֹן עַד שֶׁלֹּא אָכַל פְּרוּסָה. חָרַשׁ זָרַע נִיכֵּשׁ עִידֵּר קָצַר עִימֵּר דָּשׁ זָרָה בִּירֵר טָחַן הִרְקִיד לָשׁ וְקִיטֵּף וְאָפָה וְאַחַר כַּךְ אָכַל פְּרוּסה וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל־אֵלּוּ לְפָנָי. רְאֵה כַּמָּה יְגִיעוֹת יָגַע אָדָם הָרִאשׁוֹן עַד שֶׁמָּצָא חָלוּק לִלְבּוֹשׁ. גָּזַז וְלִיבֵּן וְנִיפֵּס וְצָבַע וְטָוָוה וְאָרַג כִּבֵּס וְתָפַר וְאַחַר כַּךְ מָצָא חָלוּק לִלְבּוֹשׁ. וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל־אֵלוּ מְתוּקָּן לְפָנָי. כַּמָּה בַּעֲלֵי אוֹמָנִיּוֹת מַשְׁכִּימִים וּמַעֲרִיבִים. וַאֲנִי עוֹמֵד בְּשַׁחֲרִית וּמוֹצֵא כָּל־אֵלּוּ לְפָנָי. וְכֵן הָיָה בֶן זוֹמָא אוֹמֵר אוֹרֵחַ רָע מַהוּ אוֹמֵר וְכִי מַה אָכַלְתִּי מִשֶּׁל בַּעַל הַבַּיִת וְכִי מַה שָׁתִיתִי מִשֶּׁל בַּעַל הַבַּיִת חֲתִיכָה אַחַת אָכַלְתִּי לוֹ. כּוֹס יַיִן שָׁתִיתִי לוֹ. וְכָל־טוֹרַח שֶׁטָּרַח לֹא טָרַח אֶלָּא בִשְׁבִיל אִשְׁתּוֹ וּבָנָיו. אֲבָל אוֹרֵחַ טוֹב אוֹמֵר בָּרוּךְ בַּעַל הַבַּיִת זָכוּר בַּעַל הַבַּיִת לְטוֹבָה. כַּמָּה יַיִן הֵבִיא לְפָנָי. כַּמָּה חֲתִיכוֹת הֵבִיא לְפָנָי. כַּמָּה טוֹרַח טָרַח לְפָנָי. כָּל־מַה שֶׁטָּרַח לֹא טָרַח אֶלָּא בִשְׁבִילִי. וְכֵן הוּא אוֹמֵר זְכוֹר כִּי תַשְׂגִּיא פָעֳלוֹ אֲשֶׁר שׁוֹרְרוּ אֲנָשִׁים: He86All three sections are in almost identical form also in the Babli (58a) and the Tosephta (6:2). In both Babli and Tosephta, the good guest appears before the bad one; then for the quote from Job one has to return to the good guest. Hence, the version of the Yerushalmi looks more original. who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”