Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala

Midrash Sh'muel, chap. 18.

Rabbi Levi says, "When Solomon introduced the ark into the Temple, all the woodwork thereof freshened with sap and began to yield fruit, as it is said (Ps. xcii. 13), 'Those that be planted in the house of the Lord shall flourish in the courts of our God.' And thus it continued to bear fruit, which abundantly supplied the juveniles of the priestly caste till the time of Manasseh; but he, by introducing an image into the Temple, caused the Shechinah to depart and the fruit to wither; as it is said (Nah. i. 4), 'And the flower of Lebanon languisheth.'"

Midrash Tillin Terumah.

The land of Israel is situated in the centre of the world, and Jerusalem in the centre of the land of Israel, and the Temple in the centre of Jerusalem, and the Holy of holies in the centre of the Temple, and the foundation-stone on which the world was grounded, is situated in front of the ark.

Midrash Tillin Terumah, Kedoshim.

In Ezek. v. 5 we read, "I have set Jerusalem in the midst of the nations and countries that are round about her." On the literal interpretation of these words it was asserted that Jerusalem was the very centre of the world, or, as Jerome quaintly called it, "the navel of the earth." In the Talmud we find a beautiful metaphor in illustration of this view. It is in the last six lines of the ninth chapter of Derech Eretz Zuta, which read thus: "Issi ben Yochanan, in the name of Shemuel Hakaton, says, 'The world is like the eyeball of man; the white is the ocean which surrounds the world, the black is the world itself, the pupil is Jerusalem, and the image in the pupil is the Temple. May it be built in our own days, and in the days of all Israel! Amen!'" The memory of this conceit is kept alive to this day among the Greek Christians, who still show the sacred stone in the Church of the Holy Sepulchre at Jerusalem. This notion is not confined to Jewry. Classic readers will at once call to mind the appellation Omphalos or navel applied to the temple at Delphi (Pindar, Pyth., iv. 131, vi. 3; Eurip. Ion., 461; Æsch. Choeph., 1034; Eum. 40, 167; Strabo, etc.).

Two sparks issued from between the two cherubim and destroyed the serpents and scorpions and burned the thorns in the wilderness. The smoke thereof, rising and spreading, perfumed the world, so that the nations said (Cant. iii. 6), "Who is this that cometh out of the wilderness like pillars of smoke, perfumed," etc.

Ibid., Vayakhel.

Better to lodge in the wilderness of the land of Israel than dwell in the palaces outside of it.

Midrash Rabbah, chap. 39.

"And give thee a pleasant land" (a coveted land) (Jer. iii. 19). Why is it called a coveted land? Because the Temple was in it. Another reason why it was so called is, because the fathers of the world have coveted it. Rabbi Shimon ben Levi says, "Because they (who are buried) there will be the first to be raised in the days of the Messiah."

Shemoth Rabbah, chap. 32.

"When the Lord thy God shall enlarge thy border, as He hath promised thee" (Deut. xii. 20). Rabbi Yitzchak said, "This scroll no man knows how long and how broad it is, but when unrolled it speaks for itself, and shows how large it is. It is so with the land of Israel, which, for the most part, consists of hills and mountains; but when the Holy One—blessed be He!—shall level it, as it is said (Isa. xl. 4), 'Every valley shall be raised and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places smooth,' then shall that land speak, as it were, for herself, and its extent stand revealed."

Devarim Rabbah, chap. 4.

Blessed are they who dwell in the land of Israel, for they have no sin, no iniquity, either in their lives or in their deaths.

Midrash Shochar Tov on Ps. lxxxv.

"Better is a dry morsel and quietness therewith" (Prov. xvii. 1). This, saith Rabbi, means the land of Israel, for even if a man have nothing but bread and salt to eat, yet if he dwells in the land of Israel he is sure that he is a son of the world to come. "Than a house full of sacrifices with strife." This means the outside of the land, which is full of robbery and violence. Rabbi Y– says, "He who walks but an hour in the land of Israel, and then dies within it may feel assured that he is a son of the world to come; for it is written (Deut. xxxii. 43), 'And his earth shall atone for his people.'"

Midrash Mishle.

See also the Talmud, Kethuboth, fol. 111, col. 1. Dr. Benisch renders "and make expiation for His ground and His people." The Targums of Jonathan and the Yerushalmi have, "He will make atonement for His land and for His people;" and Onkelos puts it thus, "He will show mercy unto His land and His people." Our rendering, however, is in accordance with the sense given to it in the Talmud. There are Jews who travel about the world with bags of earth from the Holy Land, which they sell in small quantities for high prices to such as can afford it, and believe in its virtue as a protection against the worms of the grave.

Jerusalem is the light of the world; as it is said, "And the Gentiles shall come to Thy light" (Isa. lx. 3). And the light of Jerusalem is the Holy One—blessed be He!—as it is written, but "the Lord shall be unto thee an everlasting light" (Isa. Ix. 19).

Bereshith Rabbah, chap. 59.

Ten portions of wisdom, ten portions of the law, and ten portions of hypocrisy are in the world; nine portions of each are in the land of Israel and one outside of it.

Midrash Rabbah Esther.

"And it shall come to pass that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before Me, saith the Lord" (Isa. lxvi. 23). But how is it possible that all flesh shall come every new moon and Sabbath to Jerusalem? Rabbi Levi saith, "In the future Jerusalem will be as the land of Israel, and the land of Israel will be as the whole world." But how will they come from the end of the world every new moon and Sabbath? "The clouds will come and carry them and bring them to Jerusalem, where they will perform their morning prayer, and will carry them back to their several homes; and this is the meaning of the prophet's saying (Isa. Ix. 8), 'Who are these that fly as a cloud (in the morning), and as the doves to their windows (in the evening)?'"

Pesikta.

"He stood and measured the earth" (Hab. iii. 6). Rabbi Shimon ben Yochai expounded "He stood and measured" thus: "The Holy One—blessed be He!—measured all the nations, and He found none worthy to receive the law except the generation in the wilderness. He measured all the mountains, and He found none on which to give the law except Mount Sinai. He measured all cities, and found none in which to build the Temple except Jerusalem. He measured all lands, and found none worthy to be given unto Israel except the one now called the land of Israel. This it is that is written, 'He stood up and measured the earth.'"

Vayekra Rabbah, chap. 13.

"I went down to the bottoms of the mountains" (Jonah ii. 6). From this we learn that Jerusalem is situated on seven hills. The world's "foundation-stone" sank to "the depths" under the Temple of the Lord, and upon this the sons of Korah stand and pray. (They) pointed this out to Jonah. The fish said unto him, "Jonah, behold thou art standing under the Temple of the Lord; therefore pray, and thou shalt be answered."

Pirke d'Rab. Eliezer, chap. 10.

"And there went out fire from the Lord" (Lev. x. 2). Abba Yossi saith, "Two threads of fire came out from the Holy of holies, and these were disparted into four: two entered the nostrils of the one (i.e., Nadab), and two entered the nostrils of the other (i.e., Abihu), and thus consumed them. Their souls were burned, but not their garments; for it is said, 'So they went near, and carried them in their coats'" (ver. 5).

Torath Cohanim, sec. Shemini.

Rabbi Jacob teaches that he who has no wife abideth without good, without help, without joy, without blessing or atonement, to which Rabbi Yehoshua ben Levi adds, (yea) also without peace or life. Rabbi Cheya says that he is not a perfect man, for it is said, "And blessed them and called their name man" (Gen. v. 2), where both are spoken of together as one man.

Midrash Rabbah Bereshith, chap. 17.

"My beloved is like a roe" (1 Cant. ii. 9). As a roe leaps and skips from bush to bush, from covert to covert, from hedge to hedge, so likewise does the Holy One—blessed be He!—pass from synagogue to synagogue, and from academy to academy, that He may bless Israel.

Pesikta.

(Cant. v. 1), "I came into My garden," the synagogues and academies; "My sister, My spouse," the congregation of Israel; "I have gathered My myrrh with My spice," the Bible (that is); "I have eaten My honeycomb with My honey" (this means) the Halachoth, Midrashoth, and Aggadoth; "I have drank My wine with My milk," this alludes to the good works which are reserved for the sages of Israel. After that, "Eat, O friends! drink, yea, drink freely, O beloved!"

Yalkut Eliezer, fol. 41, col. 2.

When Solomon brought the ark into the Temple and said, "Lift up your heads, O ye gates! and the King of glory shall come in," the gates were ready to fall upon him and crush his head, and they would have done so if he had not said at once, "The Lord of hosts, He is the King of glory" (Ps. xxiv. 9, 10). The Holy One—blessed be He!—then said to the gates, "Since ye have thus honored Me, by your lives! when I destroy My Temple, no man shall have dominion over you!" This was to inform us that while all the vessels of the Temple were carried into captivity, the gates of the Temple were stored away on the very spot where they were erected; for it is said (Lam. ii. 9), "Her gates are sunk into the ground."

Midrash Rabbah Devarim, chap. 15.

We are reminded of this tradition in the conclusion service for Yom Kippur, where we repeat, "Speedily thou shalt open the hidden gates to those who hold fast Thy law." The allusion is to "the gates of the Temple," which "are supposed to be sunk in the ground."

Rabbi Akiva once met on a journey a remarkably ugly man toiling along under a great load of wood. Rabbi Akiva said unto him, "I adjure thee to tell me whether thou art a man or a demon." "Rabbi," said he, "I was once a man, and it is now some time since I left the world. Day after day I have to carry a load like this, under which I am obliged to bow down, and submit three times a day to be burned." Then Rabbi Akiva asked him, "What was the reason of this punishment?" and the reply was, "I committed an immorality on the Day of Atonement." The Rabbi asked him if he knew of anything by which he might obtain for him a remission of his punishment. "I do," was the answer. "When a son whom I have left behind me is called up to the (public) reading of the law, and shall say, 'Blessed be the blessed Lord,' I shall be drawn out of hell and taken into Paradise." The Rabbi noted down the name of the man and his dwelling-place, whither he afterward went and made inquiries about him. The people of the place only replied, "The name of the wicked shall rot" (Prov. x. 7). Notwithstanding this, the Rabbi insisted, and said, "Bring his son to me." When they brought him, he taught the lad to repeat the blessing, which he did on the ensuing Sabbath at the public reading of the law; upon which his father was immediately removed from hell to Paradise. On the self-same night the father repaired direct to Rabbi Akiva, and gratefully expressed his hope that the Rabbi's mind might be as much at rest as his own was.

Midrash Assereth Hadibroht.

There are three things which a man does not wish for: Grass to grow up among his grain-crops; to have a daughter among his children; or that his wine should turn to vinegar. Yet all these three are ordained to be, for the world stands in need of them. Therefore it is said, "O Lord, my God, Thou art very great!… He causeth the grass to grow for the cattle" (Ps. civ. 1, 14)

Midrash Tanchuma.

There are four cardinal points in the world, etc. The north point God created but left unfinished; for, said He, "Whoever claims to be God, let him come and finish this corner which I have left, and thus all will know that he is God." This unfinished corner is the dwelling-place of the harmful demons, ghosts, devils, and storms.

Pirke d'Rab. Eliezer, chap. 3.

A Min once asked Rabbi Akiva, "Who created this world?" "The Holy One—blessed be He!"—was the reply. "Give me positive proof of this," begged the other. "Come to-morrow," answered the Rabbi. On coming the next day, the Rabbi asked, "What are you dressed in?" "In a garment," was the reply. "Who made it?" asked the Rabbi. "A weaver," said the other. "I don't believe thee," said the Rabbi; "give me a positive proof of this." "I need not demonstrate this," said the Min; "it stands to reason that a weaver made it." "And so thou mayest know that God created the world," observed the Rabbi. When the Min had departed, the Rabbi's disciples asked him, "What is proof positive?" He said, "My children, as a house implies a builder, and a garment a weaver, and a door a carpenter, so likewise the existence of the world implies that the Holy One—blessed be He!—created it."

Midrash Terumah.

When the Holy One—blessed be He!—created the world, it was a level expanse free from mountains; but when Cain slew Abel his brother, whose blood was trodden down on the earth, He cursed the ground, and immediately hills and mountains sprang into existence.

Midrash Vayosha.

"The Lord your God hath multiplied you, and behold ye are this day as the stars of heaven for multitude" (Deut. i. 10). Why did He bless them with stars? As there are degrees above degrees among these stars, so likewise are there degrees above degrees among Israel. Again, as these stars are without limit, without number, and of great power from one end of the world to the other, so likewise is Israel. (Cf. 1 Cor. xv. 41.)

Midrash Rabbah Devarim.

"Flee, my beloved" (A.V. "make haste," Cant. viii. 14). When Israel eat and drink, and bless and praise the Holy One—blessed be He!—He hearkeneth to their voice and is reconciled; but when the Gentiles eat and drink and blaspheme and provoke the Holy One—blessed be He!—He has a mind to destroy His world, until the Law enters and pleads in defense, "Lord of the universe! before Thou regardest those that blaspheme, look and behold Thy people Israel, who bless, and praise, and extol Thy great Name, with the Law, and with songs and with praises!" And the Holy Spirit shouts "Flee, my beloved! flee from the Gentiles, and hold fast to Israel!"

Midrash Rabbah Shir-Hashirim.

Rabbon Gamaliel called on Chilpa, the son of Caroyna, when the latter asked the Rabbi to pray on his behalf; and he prayed, "The Lord grant thee according to thine own heart" (Ps. xx. 4). Rabbi H–, son of Rabbi Isaac, said, "It was not so; he prayed thus, 'The Lord fulfill all thy petitions'; for a man often thinks in his heart to steal or commit some other transgression, and therefore 'The Lord grant thee according to thine own heart,' is a prayer not to be offered on behalf of every man." But the answer was, "His heart was perfect before his Creator, and therefore he did so pray on his behalf."

Midrash Shochar Tov, 20.

Thou wilt find that whithersoever the righteous go a blessing goes with them. Isaac went down to Gerar, and a blessing followed him. "Then Isaac sowed," etc. (Gen. xxvi. 12). Jacob went down to Laban (Gen. xxx. 27), and Laban said, "I have learned by experience that the Lord hath blessed me for thy sake." Joseph went down to Potiphar, and "the Lord blessed the Egyptian's house for Joseph's sake" (Gen. xxxix. 5). Thus also thou wilt find it was with the ark which came down to the house of Obed-edom, etc. (2 Sam. vi. 11). Our forefathers came into the land and a blessing followed at their heels, as it is said (Deut. vi. 11), "And houses full of good things," etc.

Yalkut Ekev.

"And the Lord put a word in Balaam's mouth" (Num. xxiii. 5). An angel took up his seat in Balaam's throat, so that when he wished to bless, the angel permitted him, but when he desired to curse, the angel tickled his throat and stopped him. "Word" in this place means simply an angel; as it is said (Ps. cvii. 20), "He sent His word and healed them." Rabbi Yochanan says, "There was an iron nail in his throat which permitted him when he wished to bless, but rasped his throat and prevented him when about to curse." "Word" in this place means only an iron nail; for it is said (Num. xxxi. 23), "Every thing (or word, for the original has both meanings) that may abide the fire."

Ibid.

Rabbi Avin said four kinds of excellency were created in the world: (1.) Man's excellency over the animal kingdom; (2.) the eagle's excellency over the feathered tribes; (3.) the excellency of the ox over domestic cattle; and (4.) the lion's excellency over the wild beasts. All were fixed under the chariot of God; as it is said (Ezek. i. 10), "As for the likeness of their faces, they four had the face of a man, the face of a lion, the face of an ox, and the face of an eagle." And why all this? In order that they should not exalt themselves, but know that there is a kingdom of heaven over them; and on this account it is said (Eccles. v. 8), "He that is higher than the highest regardeth, and there be higher than they." This is the meaning of Exod. xv. 1: "He hath triumphed gloriously."

Midrash Shemoth, chap. 23.

No man in Israel despised himself more than David when the precepts of the Lord were concerned, and this is what he said before God (Ps. cxxxi. 1, 2), "'Lord, my heart was not haughty' when Samuel anointed me king. 'Nor were mine eyes lofty' when I slew Goliath. 'Neither did I exercise myself in matters too great and wonderful for me' when I brought up the ark. 'Have I not behaved myself, and hushed my soul, as a babe that is weaned of his mother?' As a child which is not ashamed to uncover himself before his mother, so have I likened myself before Thee, in not being ashamed to depreciate myself before Thee for Thy glory," etc. (See 2 Sam. vi. 20, 21.)

Bamidbar, chap. 4.

"I sleep, but my heart waketh" (Cant. v. 2). The Synagogue of Israel says "I sleep" with regard to the end of days, "but my heart waketh" with regard to the redemption; "I sleep" with regard to redemption, but the heart of the Holy One—blessed be He!—waketh to redeem me.

Midrash Shir Hashirim.

Rabbi Ishmael saith all the five fingers of the right hand of the Holy One of Israel—blessed be He!—are severally the efficient causes of redemptions. (1.) With His little finger He pointed out to Noah how to construct the ark; as it is said (Gen. vi. 15), "And thus thou shalt make it." (2.) With the finger next to the little one He smote the Egyptians; as it is said (Exod. viii. 19), "This is the finger of God." (3.) With the third finger from the little one He wrote the tables; as it is said (Exod. xxxi. 18), "Tables of stone written by the finger of God." (4.) With the fourth finger, that which is next the thumb, the Holy One—blessed be He!—pointed out to Moses how much the Israelites should give as a ransom for their souls; as it is said (Exod. xxx. 13), "This shall they give." (5.) With the thumb and the whole hand the Holy One—blessed be He!—will in the future destroy the children of Esau, for they oppress the children of Israel, as also the children of Ishmael, for they are their enemies; as it is said (Micah v. 9), "Thine hand shall be uplifted upon thy adversaries, and all thy enemies shall be cut off."

Pirke d'Rab. Eliezer, chap. 48.

"For Mine own sake, for Mine own sake, will I do it" (Isa. xlviii. 11). Why this repetition? The Holy One—blessed be He!—said, "As I redeemed you when you were in Egypt for My name's sake"—(Ps. cvi. 8), "He saved them for His name's sake,"—"so in like manner will I do it from Edom for My own name's sake. Again, as I redeemed you in this world, so likewise will I redeem you in the World to come;" for thus He saith (Eccles. i. 9), "The thing that hath been is that which shall be" (Isa. li. 11); "The redeemed of the Lord shall return;" not the redeemed of Elijah, nor the redeemed of the Messiah, but "the redeemed of the Lord."

Midrash Shochar Tov Tehillim, 107.

"Her children are gone into captivity before the enemy" (Lam. i. 5). Rabbi Isaac saith, "Come and see how greatly beloved are the children!" The Sanhedrin were exiled, but the Shechinah was not exiled with them. The Temple guards were exiled, but the Shechinah was not exiled with them. But with the children the Shechinah also was exiled. This is that which is written (Lam. i. 5, 6), "Her children are gone, … and from the daughter of Zion all her beauty (i.e., the Shechinah) is departed."

Midrash Rabbah Eicha.

"How doth the city sit solitary!" (Lam. i. 1). Three have, in prophesying, made use of this word "How"—Moses, Isaiah, and Jeremiah. Moses said (Deut. i. 12), "How can I myself bear your cumbrance!" Isaiah said (Isa. i. 21), "How is the faithful city become an harlot!" Jeremiah said (Lam. i. 1), "How doth the city sit solitary!" Rabbi Levi saith, "The thing is like to a matron who has three friends; one saw her in her prosperity, another saw her in her dissipation, and the third saw her in her pollution. So Moses saw Israel in their glory and prosperity, and he said, 'How can I myself bear your cumbrance!' Isaiah saw them in their dissipation, and he said, 'How is the faithful city,' etc.; and Jeremiah saw them in their pollution, and he said, 'How doth the city sit solitary!'"

Midrash Rabbah Eicha.

Hezekiah saith the judgment in Gehenna is six months' heat and six months' cold.

Midrash Reheh.

Gehenna has sixteen mouths, four toward each cardinal point. The Gentiles say, "Hell is for Israel, but Paradise is for us." The Israelites say, "Ours is Paradise."

Midrash Aggadath Bereshith.

Rabbi Yochanan ben Zachai says, that coming once upon a man who was gathering wood, he addressed him, but at first he made no reply. Afterward, however, he came up and said, "Rabbi, I'm not a living man, but a dead one." "If thou art a dead man," said I, "what is this wood for?" He replied, "When I was alive upon earth, I and an associate of mine committed a certain sin in my shop, and when we were taken thence, we were sentenced to the punishment of mutual burning; so I gather wood to burn him, and he does the same to burn me." I then asked him, "How long are you to be punished thus?" He replied, "When I came here my wife was enceinte, and I know she gave birth to a boy. May I beg thee, therefore, to see that the child is instructed by a teacher, for as soon as he is able to repeat, 'Bless ye the blessed Lord!' I shall be brought up hence and be free from this punishment in hell."

Tanu d'by Eliyahu.

Rabbi Berachia saith, "In order that the Minim, apostates, and wicked Israelites might not escape hell on account of their circumcision, the Holy One—blessed be He!—sends an angel to undo the effects of it, and they straightway descend to their doom. When Gehenna sees this, she opens her mouth and licks them." This is the purport of (Isa. v. 14), "And she opened her mouth to those without law" (i.e., to those without the sign of the covenant).

Midrash Rabbath Shemoth, chap. 19.

"God hath also set the one over against the other" (Eccles. vii. 14), i.e., the righteous and the wicked, in order that the one should atone for the other. God created the poor and the rich, in order that the one should be maintained by the other. He created Paradise and Gehenna, in order that those in the one should deliver those in the other. And what is the distance between them? Rabbi Chanina saith the width of the wall (between Paradise and Gehenna) is a handbreadth.

Yalkut Koheleth.

"Those passing through the valley of weeping make it a well; also blessings shall cover the teacher" (Ps. lxxxiv. 6, A.V.). "The valley of weeping" is Gehenna. "Make it a well," for their tears are like a well or spring. "Also blessings shall cover the teacher." Rabbi Yochanan saith, "The praises of God that ascend from Gehenna are more than those that ascend from Paradise, for each one that is a step higher than his neighbor praises God, and says, 'Happy am I that I am a step higher than the one below me.' 'Also blessings shall cover the teacher,' for they will acknowledge and say, 'Ye have taught well, and ye have instructed well, but we have not obeyed.'"

Yalkut Tehillim, 84.

Those of the house of Eliyahu have taught that Gehenna is above the sky, but some say it is behind the mountains of darkness.