Midrash Meets Psalm 24

Midrash Ein Yaakov Glick Edition Rosh Hashanah 4:1

(Fol. 31) We are taught in a Baraitha: R. Juda said, in the name of R. Akiba: “What (song) did (the Levites) chant on the first day of the week? (Ps. 24) “The earth is the Lord's and the fulness thereof, because He (the Lord, in establishing the world) took possession and gave (His creatures) possession (invested them with life), and (became) the Sovereign of the world.” What did they sing on the second day? (Ib. 48) “Great is the Lord and greatly to be praised, because (on that day) He divided His works (the heavens from the earth) and reigned over them.” On the third day they sang (Ib. 82) God standeth in the congregation of the mighty, because (on that day) He, in His wisdom, caused the earth to be revealed and the world to be prepared for its occupants. On the fourth day they sang (Ib. 94) O Lord, to whom retribution belongeth, because (on that day) He created the sun and moon, and in the future He will punish those who would worship them. On the fifth day they sang (Ib. 81) Sing aloud unto God, our strength, because (on that day) He created the birds and the fishes (which bring) praise to His name. On the sixth day they sang, (Ib. 93) The Lord reigneth. He is clothed in majesty, because (on that day) He finished His works and became sovereign over them. On the seventh day they sang (Ib. 92) A psalm, a song, for the Sabbath day; i.e., for the day that is a perfect rest.” R. Nechemia said : “What reason had R. Akiba to make distinctions among these sections, (for the last refers to a future event, while all the others refer to the past)? We must therefore say that they sang that psalm on the Sabbath day, because He rested.” This is contrary to the opinion of R. K'tina, for R. K'tina said: “The world will last six thousand years, and one thousand years it will be waste; as it is said (Is. 2, 11) And exalted shall be the Lord alone on that day"” Abaye, however, said: “Two thousand years it will waste; as it is said (Hos. 6, 2) He will revive us after two days.”

Midrash Ein Yaakov Glick Edition Berakhot 6:2

Our Rabbis taught: “It is prohibited to enjoy anything of this world without saving a benediction, and he who enjoys (the least thing) in this world without saving a benediction defrauds (the Lord). What shall his remedy be? Let him go to a learned man.” What can a learned man do for him when he already has transgressed the prohibition? “But,” said Raba, “let him go unto a learned man first; study the laws of benedictions that he may avoid sacrilege.” R. Juda said in the name of Samuel : “He who enjoys (the least thing) in this world without having said a benediction is considered as if he had enjoyed something of the things dedicated to Heaven, for it is said (Ps. 24, 1.) Unto the Lord belongeth the earth and all that filleth it.” R. Levi pointed out the following contradiction: “It is written (Ib. ib.) Unto the Lord belongeth the earth and all that filleth it, and it is also written (Ib. 115, I6.) The Heavens are the Heavens of the Lord; but the earth hath He given to the children of man. It is not difficult to reconcile (these two verses). The former refers to the time before he pronounced the benediction (it still belongs to Heaven), (Ib. b.) and the latter refers to the time after he pronounced the benediction (then it belongs to man)."” R. Chanina b. Papa said: “He who enjoys (anything) in this world without saying a benediction is considered as if he has robbed the Holy One, praised be He! and the Congregation of Israel, for it is said (Pr. 28, 24.) Whoso robbeth his father or his mother and saith it is no transgression, he is the companion of a destroyer. His father, refers to the Holy One, praised be He! as it is said (Deu. 32, 6.) Is He not thy father who hath bought thee; Or his mother, refers to nothing else but the Congregation of Israel., as it is said (Pr. 1, 8.) Hear, my son, the instructions of your father and cast not aside the teaching of your mother.” What is meant by He is a companion of a destroyer? R. Chanina b. Papa said: “He is a companion of Jeroboam, the son of Nebat, who has corrupted Israel in their relation to their Heavenly Father."”

Midrash Ein Yaakov Glick Edition Shabbat 16:12

Joseph, who honored the Sabbath, had a very rich neighbor. This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph. The neighbor, therefore, sold his estate and with the proceeds bought a large diamond, which he fixed in his turban. One day, while crossing a bridge, a gust of wind blew his turban into the water and a fish swallowed it. This fish (being caught) was brought (to the market) on a Friday. “Who wants to buy fish to-day?” they inquired. They were told to go to Joseph, who honors the Sabbath and usually buys fish that day. So they brought the fish to him and he bought it. When the fish was cut up, the jewel was found and Joseph sold it for thirteen purses of gold denarim. When that old man met him, he said to Joseph: “He, who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay.” Rabbi asked R. Ishmael, the son of R. Jose, “What merited the rich people of Palestine who become so wealthy?” He answered thus: “Because they gave their tithes in due season, as it is said (Deu. 14, 22.) Thou shalt tithe the tithe, i.e., give tithes, in order that thou mayest become rich."” “What merited the rich of Babylon (where people are exempt from tithes) ?” “Because,” said R. Ishmael, “they honor the Torah.” “And what merited the rich of other countries that made them so wealthy ?” “Because,” said he, “they honored the Sabbath; for R. Chiya b. Abba said:“I sojourned once with a wealthy man in Ludki. and I saw that they brought before him a golden table carried by sixteen men, and having sixteen silver links depending from it ; in these links were fixed bowls, cups, pitchers and dishes, all filled with various kinds of victuals, and all sorts of rare fruits and spices. When setting the table, they said: Unto the Lord belongs the earth with what filleth it (Ps. 24, 1). And when they removed the table, they said The heavens are the heavens of the Lord; but the earth hath he given to the children of men (Ib. 115, 16). I said to him “My son, how have you merited this prosperity?” He said to me: “I was formerly a butcher, and I always selected the finest cattle to be slaughtered for the Sabbath.” I then said to him : “Happy art thou for being so merited and blessed be the Lord who hath rewarded thee with all this.”””

Midrash Ein Yaakov Glick Edition Bava Batra 5:23

When R. Dimi came from Palestine, he said in the name of R. Jonathan, “what is the meaning of the passage (Ps. 24, 2) For upon seas he hath founded it, and upon rivers he hath established it? i.e. the seven seas and four rivers which surround the land of Israel (Palestine), the seven seas are the seas of Tiberia, Sodom, Chirat, Chiltha, Sipchi, Aspamia, and the ocean; and the four rivers are Jordan, Jarmuch, Kirumyun, and Phiga.” When R. Dimi came, he said in the name of R. Jonathan : “In the future the angel Gabriel (Fol. 75) will go hunting for the leviathan, as it is said (Job 40, 25) Canst thou draw out the crocodile (leviathan) with a fishhook or cause his tongue to sink into the baited rope? And if not for the help of the Holy One, praised be He! he would not conquer him, as it is said (Ib.) He is the first in rank . . . he that hath made him can alone bring his sword near to him.” When R. Dimi came, he said also in the name of R. Jochanan : “When the leviathan becomes hungry, he expels from his mouth a gas which makes all the waters in the deep boil, as it is said (Ib. 41, 23) He maketh the deep to boil like a pot. And should he put his head in paradise, not one of the creatures could withstand the bad smell of the gas, as it is said (Ib.) He maketh the sea like a seething mixture. And when he gets thirsty, he makes the sea hollow like beds, as it is said: Behind him he causeth his pathway to shine.” And R. Acha b. Jacob said: “The deep does not come to its natural way before seventy years, as it is said (Ib.) Men esteem the deep to be hoary — and hoary is not less than seventy years."”

Midrash Ein Yaakov Glick Edition Moed Katan 1:4

(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel : “It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival ; for then the seven days of the festival would have served for both?” R. Parnach, in the name of R. Jochanan, said : “In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: “All of you are destined for the future world”"” And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught.

Midrash Ein Yaakov Glick Edition Shabat 2:10

(Fol. 30a) The following question was asked of R. Tanchum of Noy: “Is it permissible to extinguish the light on the Sabbath for the sake of a sick person ?” He began his answer by saying: “O thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but (they are at variance with) thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) “For a living dog fareth better than a dead lion”. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: “A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of (studying) the Torah and (fulfilling) meritorious deeds and the Holy One, praised be He! accepts no praise of him.” This is what R. Jochanan said : “'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of (studying) the Torah and (fulfilling) meritorious deeds, And when Solomon says (Ecc. 4. 2.) “Thereupon praise I the dead that are already dead,” he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly “Thereupon praise I the dead that are already dead.””” It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) “Thereupon praise I the dead that are already dead!” The passage, “Thereupon praise I the dead”, etc., may also be explained in another way, as R. Juda said in the name of Rab ; for R. Juda in the name of Rab said : “What is meant by the passage (Ps. 86, 17.) “Display on me a sign for good that those who hate me may see it”. Thus said David before the Holy One, praised be He! Sovereign of the universe, forgive me this sin (of Bath Sheba).'” “Thou art forgiven.” answered the Lord. David then said to the Lord : “Show me a sign while I live.” Whereupon He answered, “During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.” When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other (and they could not be opened). Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) “Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter.” Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). “He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter.” Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah ( Ib.). Still he was not answered; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. “At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.” Therefore, did not Solomon properly say. “Thereupon, praise I the dead, etc.” This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.)” For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab ; for R. Juda in the name of Rab, said: “"What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He! “'Sovereign of the universe let me know my end.'” Whereupon the Lord answered him : “It has been decreed by me that the time of the death of mortal man shall not be known;” “'And the measures of my days what are they'” (Ib.), David again asked. “'It is decreed by me'” answered the Lord,“' that the measure of the days of a man shall not be known.'” Again David asked: “'I wish to know when I shall cease to be.'” The Lord then said to him : “'Thou wilt die on the Sabbath.'” “'Let me die rather on the first day of the week,'” begged David. “'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.'” “'Let me then die on the Sabbath eve,'” pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., “'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.'” (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. (Said the angel to himself) “What shall I do?” There was an orchard in the back of David's house; the angel of death went there and shook the trees. David (hearing the noise) went out to see (the cause of the noise) ; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: “My father died and lies in sun; what shall I do? (Am I allowed to remove him from the sun?) And the dogs of my father's house are hungry, what shall I do?” They answered him: “Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.” Did not Solomon, therefore, say properly? “For a living dog fareth better than a dead lion.” And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished.”

Midrash Ein Yaakov Glick Edition Menachot 4:3

R. Eliezer b. Jacob says: “Whoever wears Phylacteries upon his head, Phylacteries upon his hand, fringes on his cloak and has a Mezuzah on his door-post, these all will preserve him from sin, as it is said (Ecc. 4, 12) And a threefold cord is not quickly broken, and again there is another verse (Ps. 24, 8) The angel of the Lord encampeth round about them that fear the Lord.”

Midrash Ein Yaakov Glick Edition Sanhedrin 11:105

R. Dusthai, of the city of Biri, lectured: “Unto what may be likened the system of David's praver?” “Unto a peddler who wanted to sell out his stock little by little. He said before the Holy One, praised be He! (Ps. 19,13-15) "Sovereign of the Universe, who can guard against errors?" And he was answered, “They will be forgiven.” ( Ib.) "From secrets (faults) do Thou cleanse me." “They will be forgiven.” (Ib.) “Also from presumptuous sins withhold Thy servants.” “This will (also) be forgiven.” (Ib.) “Let them not have dominion over me,” i.e., the Rabbis shall not talk about me. “This will (also) be allowed to you.” (Ib.) “'Then shall I be blameless,'” i.e., my sins shall not be written. And he was answered, “'This is impossible, for, if the Yud which I took away from the name of Sarai complained before me several years, until Joshua came and I added it to his name, as it is said (Num. 13, 16) And Moses called Hoshea; the son of Nun, Joshua, how much more (will there be complaints) if I omit a whole portion of the Torah?'” (Ps. 19) Clear from any great transgression, i.e., He said before him : “Sovereign of the Universe, forgive me the whole sin.” And he was answered, “It is revealed before Me what Solomon, thy son, will say in his wisdom in the future (Pr. 6, 27-30) “Can a man take fire in his bosom, and his clothes not be burnt? Or can one walk upon hot coals, and shall his feet not be scorched? So he that goeth in to his neighbor's wife; whosoever touches her shall not go unpunished”.” He then exclaimed, “If so, then I am lost.” And he was answered : “Accept affliction upon thyself.” Immediately David accepted affliction upon himself.” R. Juda said in the name of Rab: “Six months was David afflicted with leprosy; the Shechina left him, and the Sanhedrin separated themselves from him. He was inflicted with leprosy, as it is written (Ps. 51, 9) Purge me (from sin) with hyssop, etc. The Shechina left him, as it is written (Ib., ib., 14) “Restore unto me the gladness of Thy salvation”. The Sanhedrin separated themselves from him, as it is written (Ib. 119, 79) “Let those that fear Thee return unto me and they that know Thy testimonies”. That all this lasted fully six months — when do we learn it ? From the following passage (I Kings, 2, 11) “And the days that David reigned over Israel were forty years; (Ib. b) In Hebron he reigned thirty-three years over all Israel and Judah.” Hence we see that the six months more (which are counted in II Samuel) are not counted (in I Kings), and this was because the six months in which he was inflicted with leprosy were not counted.” (Ps. 86, 17)“ Display on me a sign for good, etc.” Thus said David before the Holy One,“praised be He”! “Sovereign of the universe, forgive me this sin (of Bath Sheba).” “Thou art forgiven,” answered the Lord. David then said to the Lord : “Show me a sign while I live.” Whereupon He answered, “During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.” When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other (and they could not be opened). Solomon then offered twenty-four prayer-songs but was not answered. He then said the prayer (Ps. 24, 9) “Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah” (II Chr. 6, l2). Still he was not answered; but as soon as he said O Lord God, turn not away the face of Thy anointed, remember the pious deeds of David Thy servant, he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.

Midrash Tanchuma Masei 10:1

(Numb. 34:2), “This is the land that shall fall to you as an inheritance.” What is the meaning of “to you?” To you it is fitting. (The matter) is comparable to a king who had male and female slaves and would have his male slaves marry female slaves from another estate and his female slaves (marry) male salves from a different estate.30 The king stopped and reflected. He said, “The male slaves are mine and the female slaves are mine. It would be better for me to marry my male slaves ('avadim) to my female slaves, my own to my own.” Similarly the Holy One, blessed be He, said, “The land is Mine, as stated in (Ps. 24:1), “The land is the Lord's and all that is in it.” Moreover Israel is Mine, as stated (in Lev. 25:55), “For to Me the Children of Israel are servants ('avadim).” (It is) better for Me to bequeath My land to my servants who belong to Me, My own to My own.” It is therefore stated (in Numb. 34:2),“ this is the land that shall fall to you.” Another interpretation (of Numb. 34:2), ““this is the land””: This text is related (to Ps. 111:6), ““He revealed to His people His powerful works.”” The Holy One, blessed be He, said to Israel, “I could have created a different desirable land for you. But in order to show you My strength, I am expelling your enemies in front of you and giving you their land, to fulfill that which is stated, “He revealed His powerful works....””

Midrash Tanchuma Beshalach 11:2

A mortal king is praised as mighty, though he may be weak, and as rich, merciful, and handsome, because they wish to flatter him. But concerning the Holy One, blessed be He, they say: The great God, the mighty God, and the awful (Deut. 10:17); “The Lord will go forth as a mighty man” (Isa. 42:13); “There is none like unto thee, O Lord” (Jer. 10:6). They say He is rich, and indeed there are no limits to his wealth, “For behold, unto the Lord thy God belongeth the heaven, and the heaven of heavens” (Deut. 10:14). And it is written also: “The sea is His, and He made it, and His hands formed the dry land” (Ps. 95:5); “The earth is the Lord’s, and the fullness thereof” (ibid. 24:1); “Mine is the silver, and Mine is the gold” (Hag. 2:8); “Behold, all souls are Mine; as the soul of the father, so also the soul of the son” (Ezek. 18:4).

Midrash Tanchuma Ki Tisa 14:3

R. Nehemiah declared: “When we examine our actions, we are filled with shame. Usually when a man gives his field to a tenant to work, the tenant supplies the seed and the labor, and they share equally in the produce. But the Holy One, blessed be He, of whom it is written: “The Earth is the Lord’s and the fullness thereof” (Ps. 24:1), causes the rain and the dew to descend and protects everything, yet He desires only one tenth as tithe and one fiftieth as the priestly offering. Hence, “Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face” (Dan. 9:7).” R. Yosé said: “Was there a more shameful act than this? Israel crossed the Red Sea, and the idol Micah (had made) was carried with them when, as it is said: And over the tree affliction shall pass (Zech. 10:11). Nevertheless the sea split asunder for them. Therefore, “Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face.””

Genesis 22:1 Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.”

Midrash Tanchuma Vayera 19:1

“And it came to pass after these words that God did prove Abraham” (Gen. 22:1). Scripture states elsewhere in reference to this verse: “Forasmuch as the king’s word hath power; and who may say unto him: “What dost thou?” whoso keepeth the commandment shall know no evil thing” (Eccles. 8:4–5). What is meant by this verse? Whatsoever the Holy One, blessed be He, desires to do, He may do, and none may stay His hand. What then can be the meaning of “And who may say unto Him: “What doest Thou?” whoso keepeth the commandment, etc.”? These words whoso keepeth the commandment allude to the righteous men who perform the commandments of the Holy One, blessed be He. And it is their decree that He fulfills, as it is written: “Thou shalt also decree a thing and it shall be established unto thee, and the light shall shine upon thy ways” (Job 22:28). An example of this is what occurred after they made the golden calf. Though the Holy One, blessed be He, desired to destroy them, our master, Moses, restrained the Holy One, blessed be He, as though that were possible, just as a man restrains his companion. Hence the Holy One, blessed be He, said to him: “And now let Me be” (Exod. 32:10). We learn this as well from the verse: “Let Me alone that I may destroy them” (Deut. 9:14). Therefore Scripture says: “Who may say unto him: “What doest thou?” whoso keepeth the commandment.”

Genesis 22:2 And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.”

Bereishit Rabbah 55:7

“And He said: Take, please, your son, etc.” (22:2). Said God to him: “Take, I beg you" — please —Your son.” “Which son? I have two sons” he said. “Your only son,” replied He. “This one is the only one of his mother, and this one is the only one of his mother.” “The one you love”“Is there a limit to the affections?” Itzchak said He. And why did God not reveal it to him without delay? In order to make him (Itzchak) even more beloved in his eyes and reward him for each and every word spoken. This agrees with the opinion of Rabbi Yohanan, who said: ““Get out of your country” (Gen. 12:1) means from your province; “And from your kindred” (Gen. 12:1)—from your neighborhood; “And from your father’s house”(Gen. 12:1)—literally your father’s house.” “To the land that I will show you” (Gen. 12:1). Why did He not reveal it to him there and then? In order to make it more beloved in his eyes and to reward him for each and every word said, and for each and every step taken. Rabbi Levi b. Hayata said: “‘Get you’ is written twice, and we do not know which was more precious (in the eyes of God) the first or the second. But when it is written, “And get you to the land of Moriah” (22:2) it follows that the second occasion was more precious than the first.” “And go yourself to the land of Moriah” Rabbi Chiya Raba and Rabbi Yanai (disagree): one says “to the place from which instruction (hora’ah) goes out to the world”, and the other says “to the place from which awe (yirah) goes out to the world”. Similarly regarding the Holy of Holies (devir), Rabbi Chiya and Rabbi Yanai (disagree): one says “from the place from which the commandments (dibra’ot) go out to the world”, and one says “from the place from which speech (dibur) goes out to the world”. Similarly regarding the ark (aron), Rabbi Chiya and Rabbi Yanai (disagree): one says “to the place from which the light (ha’orah) goes out to the world”, and one says “to the place where awe (yirah) goes out to the world”. Rabbi Yehoshua ben Levi said that “from there the Holy One instructs (mor'eh) the nations of the world and brings them down (moridam) to Gehinnom.” Rabbi Shimon bar Yochai said, “to the place which is aligned (ra'ui) with the Holy Temple above. ”Rabbi Yudan said, “to the place where there will be an appearance (mar'eh) to you.” Rabbi Pinchas said, “to the place of the Master (marvatah) of the World.” The Rabbis said, “to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) “And offer Him there as a burnt-offering” (Gen. 22:2).” Rabbi Yudan bar Simon said: “He (Avraham) said to Him: Master of the Universe! Can there be a sacrifice without a priest?” The Holy One of Blessing replied “I have already appointed you to be a priest” as it is written, “You are a priest for ever” (Ps. 110:4). “On one of the mountains which I will tell you of” (Gen. 22:2).” Rabbi Huna said in the name of Rabbi Eliezer the son of Rabbi Yosei HaGelili: “The Holy One of Blessing first places the righteous in doubt and suspense, and then reveals to them the real meaning of the matter, as it is written “the land that I will show you” (Gen. 12:1); “On one of the mountains which I will tell you”; “And make to it the proclamation that I bid you” (Jonah 3:2); similarly, “Arise, go out into the plain and I will there speak with you” (Ezek. 3:22).”

Genesis 22:2 And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” Genesis 22:4 On the third day Abraham looked up and saw the place from afar.

Midrash Tanchuma Shmini, Siman 2:1

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of (the words), “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”4 (The verse refers) to whoever sings in a mahanaim dance (mahol),5 and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” (Because no happiness endures for a mortal) (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”6 Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” (These verses are) to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict7 (of death), as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me?” (Now surely if the Holy One, blessed be He,) did not remain (happy), how much the less shall people (remain happy!) It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’” How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, and go unto the land of Moriah, and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And God informed them about who he was, so that they came to him. Thus it is stated (in ), “Then Abimelech came unto him from Gerar” and they said, “We have clearly seen that the Lord is with you. But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as (this loss of happiness) happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending (….) And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah (the daughter whom Leah had borne to Jacob) went out…,” and was raped. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked (so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”) How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a (helping) hand and said (in Josh. 1:18), “Anyone who disobeys your command… (shall be put to death. Such an honor was)” something of which (even) Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli (the priest) was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. (He was) “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this (shift in fortune) happened with Eli the righteous, how much the more (does it happen with) the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, (the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”).8 She saw her husband become high priest serving in the high priesthood and (as a) prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies (to the high priest) in the priesthood, and her brother Nahshon was head of all of the princes of Israel.9 Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian (scholars), who married off his son,10 and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. (There) a snake (from) among the jars bit him, and he died. His father remained with those who were reclining (at his table). So he delayed and did not come. (Finally,) his father said, “Let me go up and see what my son is doing.” His father went up (and) found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. (But instead) say a mourners' blessing over him. You came to bring my son to the wedding canopy. (Instead) bring him to (his) grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’””

Genesis 22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. Genesis 22:8 And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together.

Midrash Tanchuma Buber Vayera 46:9

Another interpretation (of Gen. 22:6, cont.): “SO BOTH OF THEM WENT OFF TOGETHER”. R. Abbin Berabbi the Levite said: “While they were walking, Satan came to Isaac on his right hand and said: “Alas, wretched son of a wretched woman, how many fasts did your mother fast until you came? 172 Now the old man has gone mad in his old age, and here he is going to slaughter you.” Isaac turned back and said to his father: “Look at what this one is saying to me!” He said to him: “He has come to confuse you, but the Holy One shall not confuse us”, as stated (in Gen. 22:8): “GOD WILL SEE TO THE LAMB FOR A BURNT OFFERING”. So nevertheless (according to Gen. 22:6): “SO BOTH OF THEM WENT OFF TOGETHER”. How old was Isaac? He was thirty-seven years old.173”

Genesis 22:7 Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” Genesis 22:8 And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together.

Bereishit Rabbah 56:4

“And Itzchak spoke to Avraham his father, and said: My father” (Gen. 22:7). Samael went to the our father Avraham and said: “Old man, old man! Have you lost your mind (lit. have you lost your heart)? You are going to slay a son given to you at the age of a hundred!” “Even this I do,” replied he. (Samael said:) “And if He sets you an even greater test, can you stand it?!” (as it is written) “If a thing be put to you as a trial, will you be wearied” (Job 4:2)? “Even more than this,” he replied. (Samael said:) “Tomorrow He will say to you, “You are guilty of murder, you murdered your son!”” He replied: “Still I go”. Seeing that he could achieve nothing with him, he approached Itzchak and said: “Son of an unhappy mother! He is going to slay you!” He replied: “Still I go”. Samael said: “If so, all those fine tunics which your mother made be a legacy for Ishmael, the hated of her house, and you don't care (lit. don't let it enter your heart)?” If a word is not completely effective, it may yet be effective in part, that’s why it is written, “And Itzchak spoke to Avraham his father, and said: My father”: why (his) father, (my) father twice? So that he should be filled with compassion for him. “And he said: Behold, the fire and the wood.” Avraham said to him: “May that man who has thus seduced him be drowned! Any way, “God will provide himself the lamb, my son”; and if not you are “the lamb for the burnt-offering my son.”” So “"they went both of them together"” (Gen. 22:8) — one to slaughter and the other to be slaughtered.

Genesis 22:2 And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” Genesis 22:11 Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” Genesis 22:12 And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.”

Bereishit Rabbah 56:8

Another explanation: Rabbi Itzchak said, “At the time that Avraham sought to bind Itzchak, his son, (the latter) said to him, “Father, I am a young man and I am concerned lest my body shake from fear of the knife and I will trouble you, and lest the slaughtering will be invalid and it will not be considered a sacrifice for you. Rather, tie me very well.” Immediately, “and he bound Itzchak.” Could he really tie up a man of thirty-seven (a different version: of twenty six years)? Rather, it was with his agreement. Immediately. “And Avraham sent his hand.” He sends his hand to take the knife and his eyes brings down tears and the tears fall onto the eyes of Itzchak from the mercy of his father. And nonetheless, the heart was happy to do the will of his Maker. And the angels gathered in many groups above them. What did they yell out? “The ways have become desolate, the wayfarer has ceased; He has rescinded His covenant; He has become disgusted with the cities” (Isaiah 33:7) – He does not desire Jerusalem and the Temple that he had in mind to bequeath to the children of Itzchak. 'He did not consider a man' – merit did not stand Avraham well: 'No creation has importance in front of Me.'” Rabbi Acha said, “Avraham started to wonder, “These words are only words of wonder. Yesterday, you told me (Genesis 21:12), “Because in Itzchak will your seed be called.” And (then) you went back and said, “Please take your son.” And now You say to me, “Do not send your hand to the youth.” It is a wonder!” The Holy One, blessed be He, said, “'Avraham, “I will not profane My covenant and the utterances of My lips, I will not change” (Psalms 89:35) – When I said, “Please take your son,” I did not say, "slaughter him," but rather, "and bring him up." For the sake of love did I say (it) to you: I said to you, "Bring him up," and you have fulfilled My words. And now, bring him down.’” (A different version: They said a parable about a king that said to his friend, “Bring up your son to my table.” His friend brought him up and his knife was in his hand. The king said, “And did I say to you, "Bring him up to eat him?" I said to you, "Bring him up"” – (and this was) because of (the king's) love.) This is (the meaning of) what is written (Jeremiah 19:5), “it did not come up on My heart” – that is Itzchak.)”

Genesis 22:11 Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” Genesis 22:12 And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.”

Bereishit Rabbah 56:7

“And the angel of Ad-nai called to him out of heaven, and said: Abraham, Abraham” (Gen. 22:11). Rabbi Hiya taught: “This is an expression of love, this is an expression of urging.” Rabbi Eliezer ben Yaakov said: “He spoke to him and to future generations, there is no generation which does not contain people like Avraham, and there is no generation which does not contain people like Yaakov, Moshe, and Shmuel. “And he said: "Do not lay your hand etc."” (Gen. 22:12) Where was the knife? Three tears had fallen from the angels of service and the knife dissolved. Avraham said: “I will strangle him,” He said: “Do not lay your hand upon the lad.” (Avraham) said “I will take a drop of blood from him” - He said to him: ‘Neither do anything (me'uma) to him’ (meaning) inflict no blemish (muma) upon him. "Because now I know" (meaning) I have made it known to all that you love Me, “"and you have not withheld, etc"”. And do not say that all ills that do not affect one’s own body are not ills, rather I ascribe merit to you as though I had told to you to sacrifice yourself and you did not refuse.”

Genesis 22:13 When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son.

Midrash Tanchuma Vayera 23:9

The Holy One, blessed be He, answered: “You have spoken what was in you heart, now I will say what I wish to say. In the future Isaac’s descendants will sin against Me, and I will judge them on Rosh Hashanah. If they want Me to discover something to their credit, and to recall for their advantage the binding of Isaac, let them blow upon this shofar.” Abraham asked: “What shofar?” The Holy One, blessed be He, said: “Turn around.” Then it was that Abraham lifted up his eyes, and looked, and behold, behind a ram caught in the thicket by his horns (Gen. 22:13). This was one of the ten things that were created at twilight.17

Genesis 22:1-19 Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.” And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. On the third day Abraham looked up and saw the place from afar. Then Abraham said to his servants, “You stay here with the ass. The boy and I will go up there; we will worship and we will return to you.” Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together. They arrived at the place of which God had told him. Abraham built an altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. And Abraham picked up the knife to slay his son. Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.” When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son. And Abraham named that site Adonai-yireh, whence the present saying, “On the mount of the LORD there is vision.” The angel of the LORD called to Abraham a second time from heaven, and said, “By Myself I swear, the LORD declares: Because you have done this and have not withheld your son, your favored one, I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes. All the nations of the earth shall bless themselves by your descendants, because you have obeyed My command.” Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba.

Sefer HaYashar (midrash) Book of Genesis, Vayera 18

And while Abraham was pursuing his journey with his son Isaac, behold Satan came and ‎appeared to Abraham in the figure of a very old man, of a very modest and humble spirit. And ‎ approaching Abraham he said unto him: “Art thou a fool or an idiot that thou goest to do such a ‎thing this day and even to thy only son? For behold the Lord had given him unto thee in the last of thy days and in thy old age, and now wilt thou go and slaughter him without any wrong ‎action of his, and destroy the life of thy only son? Knowest thou not, and hast thou not heard ‎of it, that such a thing could never have come from the Lord, for the Lord hath never done ‎unto man a great evil like this upon the earth to say unto a man go and slay thy son?” And ‎Abraham hearing these words knew at once that it was the voice of Satan who attempted to ‎lead him astray from the way of the Lord, and Abraham refused to hearken to the voice of ‎Satan. And Abraham rebuked him severely and Satan went away from him. And Satan soon ‎returned and came to Isaac, appearing unto him in the guise of a young man of good figure ‎and pleasant looks. And he approached Isaac and said unto him: “Knowest thou or hast thou ‎heard of it, that thy old and foolish father carries thee to the slaughter to-day without any cause? And now, my boy, do not listen unto him and do not obey him, for he is old and foolish, ‎and do not suffer thy precious life and thy handsome person to perish from the earth.” And ‎when Isaac had heard these words he turned unto Abraham saying: “Hast thou heard, oh, my ‎father, the words of this man, such and such are his remarks.” And Abraham answered unto his ‎son Isaac saying: “Beware of him my son, do not listen unto his word and pay no attention unto ‎him, for that is Satan, who is resolved to turn us this day from following the commandments of ‎our Lord.” And Abraham rebuked Satan once more, and he went away from them. And when ‎Satan saw that he could not succeed in that manner, he disappeared suddenly and went on ‎before them on their road, and changed himself into a mighty river full of water on the road. ‎And when Abraham and Isaac and his two young men reached that place they saw a river, ‎large and very powerful like unto the mighty waters. And they went into the river, the waters ‎of which reached up to their legs and they passed on through it. But the waters grew always ‎deeper and reached finally to their necks, when they were all terrified on account of the ‎water. And as they passed on Abraham at once recognized the place, and Abraham knew that ‎there hath never been a river before on that place. And Abraham said unto his son Isaac: “I ‎know this place well and there hath never been before neither a river nor any water, and it is ‎only the work of Satan, who is doing these things in order to turn us this day from the ‎commandments of the Lord.” And Abraham rebuked Satan saying unto him: “May the Lord ‎rebuke thee, oh Satan, get thee behind us for we are following the order of our Lord.” And ‎Satan became terrified at Abraham's voice and he departed from them,

Genesis 22:1-19 Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.” And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. On the third day Abraham looked up and saw the place from afar. Then Abraham said to his servants, “You stay here with the ass. The boy and I will go up there; we will worship and we will return to you.” Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?” And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together. They arrived at the place of which God had told him. Abraham built an altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. And Abraham picked up the knife to slay his son. Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Here I am.” And he said, “Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me.” When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son. And Abraham named that site Adonai-yireh, whence the present saying, “On the mount of the LORD there is vision.” The angel of the LORD called to Abraham a second time from heaven, and said, “By Myself I swear, the LORD declares: Because you have done this and have not withheld your son, your favored one, I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes. All the nations of the earth shall bless themselves by your descendants, because you have obeyed My command.” Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba.

Sefer HaYashar (midrash) Book of Genesis, Vayera 21

And Abraham slew the ram upon the altar for a burnt offering before the Lord instead of his ‎son Isaac; and Abraham sprinkled of the blood of the ram upon the altar, and he exclaimed, ‎saying: “This is instead of my son, and may it be considered as the blood of my son before the ‎Lord, even on this day”; and whatsoever Abraham performed upon that occasion he always ‎accompanied it by these words: “This is in the place of my son, and may it be considered this ‎day before the Lord in place of my son.” And when Abraham had completed the services at the ‎altar, and the offering was accepted by the Lord, it was actually considered as if it had been ‎Isaac that was sacrificed. And the Lord blessed Abraham and his seed on that day. And Satan ‎hurried unto Sarah and appeared unto her in the guise of a very humble and lowly old man, ‎while Abraham was still performing his duties at the altar before the Lord. And Satan said unto ‎Sarah: “Knowest thou not the work that Abraham hath done with thine only son to-day? Verily, ‎he hath taken Isaac and built an altar and killed him and brought him for a burnt offering upon ‎the altar; and Isaac was weeping and praying before his father, but he never heeded his cries ‎and he had no mercy upon him.‎‏” ‏And after repeating his story, Satan departed from Sarah; and ‎Sarah having heard these words of Satan, took him for one of the sons of man who had been ‎with her son and who had come to tell her these words.‎‏ ‏And Sarah lifted up her voice and she ‎wept and cried bitterly over the loss of her son; and she lay down upon the ground and she ‎scattered dust upon her head, and she exclaimed: “Oh, my son, Isaac | oh, my son would that I ‎had died to-day in thy place |” And she continued weeping and crying: “It grieves me for thy ‎sake, oh, my son I Would that I had died to-day in thy place!” And she kept on lamenting, and ‎she said: “It grieves me for thy sake, now after I have raised thee and brought thee up, my joy ‎hath been turned into mourning for thee, I who was yearning for thee, I who have been crying ‎and praying to the Lord for thee until I bare thee at the age of ninety years, and now hast thou ‎been given up to-day to the knife and to the fire to be made a burnt offering; yet I will take ‎comfort, my son, in the thought that all hath been caused by the word of the Lord, as thou ‎hast performed the commandment of thy God, and who can rebel against the word of God in ‎whose hand is the soul of every living creature? Thou art just, O Lord our God, and all thy ‎works are justice and righteousness; and I am exceedingly glad at the words of thy command, ‎and though mine eye weepeth, my heart rejoiceth within me.”‎‏ ‏And Sarah placed her head ‎upon the bosom of one of her maid servants and she became silent like a rock. And soon after ‎she arose and went about to make inquiries until she reached Hebron. And she questioned ‎every passer-by that she met on the road, but no one could tell her anything concerning the ‎fate of her son.‎

Psalm 24.1 Of David. A psalm. The earth is the LORD’s and all that it holds, the world and its inhabitants. Psalm 24.2 For He founded it upon the ocean, set it on the nether-streams. Psalm 24.3 Who may ascend the mountain of the LORD? Who may stand in His holy place?— Psalm 24.4 He who has clean hands and a pure heart, who has not taken a false oath by My life or sworn deceitfully. Psalm 24.5 He shall carry away a blessing from the LORD, a just reward from God, his deliverer. Psalm 24.6 Such is the circle of those who turn to Him, Jacob, who seek Your presence.Selah. Psalm 24.7 O gates, lift up your heads! Up high, you everlasting doors, so the King of glory may come in! Psalm 24.8 Who is the King of glory?— the LORD, mighty and valiant, the LORD, valiant in battle. Psalm 24.9 O gates, lift up your heads! Lift them up, you everlasting doors, so the King of glory may come in! Psalm 24.10 Who is the King of glory?— the LORD of hosts, He is the King of glory!Selah.

Midrash Ein Yaakov Glick Edition Rosh Hashanah 4:1

(Fol. 31) We are taught in a Baraitha: R. Juda said, in the name of R. Akiba: “What (song) did (the Levites) chant on the first day of the week? (Ps. 24) “The earth is the Lord's and the fulness thereof, because He (the Lord, in establishing the world) took possession and gave (His creatures) possession (invested them with life), and (became) the Sovereign of the world.” What did they sing on the second day? (Ib. 48) “Great is the Lord and greatly to be praised, because (on that day) He divided His works (the heavens from the earth) and reigned over them.” On the third day they sang (Ib. 82) God standeth in the congregation of the mighty, because (on that day) He, in His wisdom, caused the earth to be revealed and the world to be prepared for its occupants. On the fourth day they sang (Ib. 94) O Lord, to whom retribution belongeth, because (on that day) He created the sun and moon, and in the future He will punish those who would worship them. On the fifth day they sang (Ib. 81) Sing aloud unto God, our strength, because (on that day) He created the birds and the fishes (which bring) praise to His name. On the sixth day they sang, (Ib. 93) The Lord reigneth. He is clothed in majesty, because (on that day) He finished His works and became sovereign over them. On the seventh day they sang (Ib. 92) A psalm, a song, for the Sabbath day; i.e., for the day that is a perfect rest.” R. Nechemia said : “What reason had R. Akiba to make distinctions among these sections, (for the last refers to a future event, while all the others refer to the past)? We must therefore say that they sang that psalm on the Sabbath day, because He rested.” This is contrary to the opinion of R. K'tina, for R. K'tina said: “The world will last six thousand years, and one thousand years it will be waste; as it is said (Is. 2, 11) And exalted shall be the Lord alone on that day"” Abaye, however, said: “Two thousand years it will waste; as it is said (Hos. 6, 2) He will revive us after two days.”

Midrash Ein Yaakov Glick Edition Berakhot 6:2

Our Rabbis taught: “It is prohibited to enjoy anything of this world without saving a benediction, and he who enjoys (the least thing) in this world without saving a benediction defrauds (the Lord). What shall his remedy be? Let him go to a learned man.” What can a learned man do for him when he already has transgressed the prohibition? “But,” said Raba, “let him go unto a learned man first; study the laws of benedictions that he may avoid sacrilege.” R. Juda said in the name of Samuel : “He who enjoys (the least thing) in this world without having said a benediction is considered as if he had enjoyed something of the things dedicated to Heaven, for it is said (Ps. 24, 1.) Unto the Lord belongeth the earth and all that filleth it.” R. Levi pointed out the following contradiction: “It is written (Ib. ib.) Unto the Lord belongeth the earth and all that filleth it, and it is also written (Ib. 115, I6.) The Heavens are the Heavens of the Lord; but the earth hath He given to the children of man. It is not difficult to reconcile (these two verses). The former refers to the time before he pronounced the benediction (it still belongs to Heaven), (Ib. b.) and the latter refers to the time after he pronounced the benediction (then it belongs to man)."” R. Chanina b. Papa said: “He who enjoys (anything) in this world without saying a benediction is considered as if he has robbed the Holy One, praised be He! and the Congregation of Israel, for it is said (Pr. 28, 24.) Whoso robbeth his father or his mother and saith it is no transgression, he is the companion of a destroyer. His father, refers to the Holy One, praised be He! as it is said (Deu. 32, 6.) Is He not thy father who hath bought thee; Or his mother, refers to nothing else but the Congregation of Israel., as it is said (Pr. 1, 8.) Hear, my son, the instructions of your father and cast not aside the teaching of your mother.” What is meant by He is a companion of a destroyer? R. Chanina b. Papa said: “He is a companion of Jeroboam, the son of Nebat, who has corrupted Israel in their relation to their Heavenly Father."”

Midrash Ein Yaakov Glick Edition Shabbat 16:12

Joseph, who honored the Sabbath, had a very rich neighbor. This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph. The neighbor, therefore, sold his estate and with the proceeds bought a large diamond, which he fixed in his turban. One day, while crossing a bridge, a gust of wind blew his turban into the water and a fish swallowed it. This fish (being caught) was brought (to the market) on a Friday. “Who wants to buy fish to-day?” they inquired. They were told to go to Joseph, who honors the Sabbath and usually buys fish that day. So they brought the fish to him and he bought it. When the fish was cut up, the jewel was found and Joseph sold it for thirteen purses of gold denarim. When that old man met him, he said to Joseph: “He, who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay.” Rabbi asked R. Ishmael, the son of R. Jose, “What merited the rich people of Palestine who become so wealthy?” He answered thus: “Because they gave their tithes in due season, as it is said (Deu. 14, 22.) Thou shalt tithe the tithe, i.e., give tithes, in order that thou mayest become rich."” “What merited the rich of Babylon (where people are exempt from tithes) ?” “Because,” said R. Ishmael, “they honor the Torah.” “And what merited the rich of other countries that made them so wealthy ?” “Because,” said he, “they honored the Sabbath; for R. Chiya b. Abba said:“I sojourned once with a wealthy man in Ludki. and I saw that they brought before him a golden table carried by sixteen men, and having sixteen silver links depending from it ; in these links were fixed bowls, cups, pitchers and dishes, all filled with various kinds of victuals, and all sorts of rare fruits and spices. When setting the table, they said: Unto the Lord belongs the earth with what filleth it (Ps. 24, 1). And when they removed the table, they said The heavens are the heavens of the Lord; but the earth hath he given to the children of men (Ib. 115, 16). I said to him “My son, how have you merited this prosperity?” He said to me: “I was formerly a butcher, and I always selected the finest cattle to be slaughtered for the Sabbath.” I then said to him : “Happy art thou for being so merited and blessed be the Lord who hath rewarded thee with all this.”””

Midrash Ein Yaakov Glick Edition Bava Batra 5:23

When R. Dimi came from Palestine, he said in the name of R. Jonathan, “what is the meaning of the passage (Ps. 24, 2) For upon seas he hath founded it, and upon rivers he hath established it? i.e. the seven seas and four rivers which surround the land of Israel (Palestine), the seven seas are the seas of Tiberia, Sodom, Chirat, Chiltha, Sipchi, Aspamia, and the ocean; and the four rivers are Jordan, Jarmuch, Kirumyun, and Phiga.” When R. Dimi came, he said in the name of R. Jonathan : “In the future the angel Gabriel (Fol. 75) will go hunting for the leviathan, as it is said (Job 40, 25) Canst thou draw out the crocodile (leviathan) with a fishhook or cause his tongue to sink into the baited rope? And if not for the help of the Holy One, praised be He! he would not conquer him, as it is said (Ib.) He is the first in rank . . . he that hath made him can alone bring his sword near to him.” When R. Dimi came, he said also in the name of R. Jochanan : “When the leviathan becomes hungry, he expels from his mouth a gas which makes all the waters in the deep boil, as it is said (Ib. 41, 23) He maketh the deep to boil like a pot. And should he put his head in paradise, not one of the creatures could withstand the bad smell of the gas, as it is said (Ib.) He maketh the sea like a seething mixture. And when he gets thirsty, he makes the sea hollow like beds, as it is said: Behind him he causeth his pathway to shine.” And R. Acha b. Jacob said: “The deep does not come to its natural way before seventy years, as it is said (Ib.) Men esteem the deep to be hoary — and hoary is not less than seventy years."”

Midrash Ein Yaakov Glick Edition Moed Katan 1:4

(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel : “It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival ; for then the seven days of the festival would have served for both?” R. Parnach, in the name of R. Jochanan, said : “In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: “All of you are destined for the future world”"” And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught.

Midrash Ein Yaakov Glick Edition Shabat 2:10

(Fol. 30a) The following question was asked of R. Tanchum of Noy: “Is it permissible to extinguish the light on the Sabbath for the sake of a sick person ?” He began his answer by saying: “O thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but (they are at variance with) thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9., 4.) “For a living dog fareth better than a dead lion”. But this is not difficult to explain. When David said. Not the dead can praise the Lord, he meant thus: “A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of (studying) the Torah and (fulfilling) meritorious deeds and the Holy One, praised be He! accepts no praise of him.” This is what R. Jochanan said : “'What is meant by the passage (Ps. 88, 61.) Free among the dead, i.e., as soon as a man dies he is freed from the obligation of (studying) the Torah and (fulfilling) meritorious deeds, And when Solomon says (Ecc. 4. 2.) “Thereupon praise I the dead that are already dead,” he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, he was forthwith answered. Now, did not Solomon say properly “Thereupon praise I the dead that are already dead.””” It may be explained in another way also. The usage of the world is that if a mortal prince issue a decree, it is doubtful whether it will be complied with or not; even if it be complied with while the prince lives it may not be complied with when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2.) “Thereupon praise I the dead that are already dead!” The passage, “Thereupon praise I the dead”, etc., may also be explained in another way, as R. Juda said in the name of Rab ; for R. Juda in the name of Rab said : “What is meant by the passage (Ps. 86, 17.) “Display on me a sign for good that those who hate me may see it”. Thus said David before the Holy One, praised be He! Sovereign of the universe, forgive me this sin (of Bath Sheba).'” “Thou art forgiven.” answered the Lord. David then said to the Lord : “Show me a sign while I live.” Whereupon He answered, “During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.” When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other (and they could not be opened). Solomon then offered twenty-four prayer-songs but was not answered. He then began the prayer (Ps. 24, 7.) “Raise your heads, O ye gates and be raised wide, ye everlasting gates, and let the king of glory enter.” Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: Who is the King of glory? (Ib.) Solomon replied. The Lord, strong and mighty (Ib.). “He then repeated Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter.” Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah ( Ib.). Still he was not answered; but as soon as he said O Lord God turn not away the face of thy anointed, remember the pious deeds of David thy servant, (II Chr. 6, 12), he was immediately answered. “At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.” Therefore, did not Solomon properly say. “Thereupon, praise I the dead, etc.” This is meant by the passage (I Kings 8, 66.) On the eighth day he dismissed the people; they blessed the king and went unto their tents, glad of heart, because of all the good that the Lord had done for David his servant and for Israel his people, i.e.. And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance of the day of Atonement. And when Solomon said (Ecc. 9, 4.)” For a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab ; for R. Juda in the name of Rab, said: “"What is meant by the passage (Ps. 39, 5.) Let me know, O Lord, my end, and what the measure of my days is, I wish to know when I shall cease to be, i.e., thus said David before the Holy One, praised be He! “'Sovereign of the universe let me know my end.'” Whereupon the Lord answered him : “It has been decreed by me that the time of the death of mortal man shall not be known;” “'And the measures of my days what are they'” (Ib.), David again asked. “'It is decreed by me'” answered the Lord,“' that the measure of the days of a man shall not be known.'” Again David asked: “'I wish to know when I shall cease to be.'” The Lord then said to him : “'Thou wilt die on the Sabbath.'” “'Let me die rather on the first day of the week,'” begged David. “'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.'” “'Let me then die on the Sabbath eve,'” pleaded David. Whereupon the Lord said Far better is a day in thy courts than a thousand (Ps. 84, 11), i.e., “'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.'” (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. (Said the angel to himself) “What shall I do?” There was an orchard in the back of David's house; the angel of death went there and shook the trees. David (hearing the noise) went out to see (the cause of the noise) ; as he ascended the ladder the angel caused it to break. David fell down and consequently stopped studying; whereupon the angel of death took his life. It so happened that Solomon sent to ask the following questions in the academy: “My father died and lies in sun; what shall I do? (Am I allowed to remove him from the sun?) And the dogs of my father's house are hungry, what shall I do?” They answered him: “Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon his body and then you may carry it away from the sun.” Did not Solomon, therefore, say properly? “For a living dog fareth better than a dead lion.” And as to the question, which I have been asked in your presence, I say this: a lamp is called Ner and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished.”

Midrash Ein Yaakov Glick Edition Menachot 4:3

R. Eliezer b. Jacob says: “Whoever wears Phylacteries upon his head, Phylacteries upon his hand, fringes on his cloak and has a Mezuzah on his door-post, these all will preserve him from sin, as it is said (Ecc. 4, 12) And a threefold cord is not quickly broken, and again there is another verse (Ps. 24, 8) The angel of the Lord encampeth round about them that fear the Lord.”

Midrash Ein Yaakov Glick Edition Sanhedrin 11:105

R. Dusthai, of the city of Biri, lectured: “Unto what may be likened the system of David's praver?” “Unto a peddler who wanted to sell out his stock little by little. He said before the Holy One, praised be He! (Ps. 19,13-15) "Sovereign of the Universe, who can guard against errors?" And he was answered, “They will be forgiven.” ( Ib.) "From secrets (faults) do Thou cleanse me." “They will be forgiven.” (Ib.) “Also from presumptuous sins withhold Thy servants.” “This will (also) be forgiven.” (Ib.) “Let them not have dominion over me,” i.e., the Rabbis shall not talk about me. “This will (also) be allowed to you.” (Ib.) “'Then shall I be blameless,'” i.e., my sins shall not be written. And he was answered, “'This is impossible, for, if the Yud which I took away from the name of Sarai complained before me several years, until Joshua came and I added it to his name, as it is said (Num. 13, 16) And Moses called Hoshea; the son of Nun, Joshua, how much more (will there be complaints) if I omit a whole portion of the Torah?'” (Ps. 19) Clear from any great transgression, i.e., He said before him : “Sovereign of the Universe, forgive me the whole sin.” And he was answered, “It is revealed before Me what Solomon, thy son, will say in his wisdom in the future (Pr. 6, 27-30) “Can a man take fire in his bosom, and his clothes not be burnt? Or can one walk upon hot coals, and shall his feet not be scorched? So he that goeth in to his neighbor's wife; whosoever touches her shall not go unpunished”.” He then exclaimed, “If so, then I am lost.” And he was answered : “Accept affliction upon thyself.” Immediately David accepted affliction upon himself.” R. Juda said in the name of Rab: “Six months was David afflicted with leprosy; the Shechina left him, and the Sanhedrin separated themselves from him. He was inflicted with leprosy, as it is written (Ps. 51, 9) Purge me (from sin) with hyssop, etc. The Shechina left him, as it is written (Ib., ib., 14) “Restore unto me the gladness of Thy salvation”. The Sanhedrin separated themselves from him, as it is written (Ib. 119, 79) “Let those that fear Thee return unto me and they that know Thy testimonies”. That all this lasted fully six months — when do we learn it ? From the following passage (I Kings, 2, 11) “And the days that David reigned over Israel were forty years; (Ib. b) In Hebron he reigned thirty-three years over all Israel and Judah.” Hence we see that the six months more (which are counted in II Samuel) are not counted (in I Kings), and this was because the six months in which he was inflicted with leprosy were not counted.” (Ps. 86, 17)“ Display on me a sign for good, etc.” Thus said David before the Holy One,“praised be He”! “Sovereign of the universe, forgive me this sin (of Bath Sheba).” “Thou art forgiven,” answered the Lord. David then said to the Lord : “Show me a sign while I live.” Whereupon He answered, “During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.” When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other (and they could not be opened). Solomon then offered twenty-four prayer-songs but was not answered. He then said the prayer (Ps. 24, 9) “Raise your heads, O ye gates, and raise up, ye everlasting doors, and let the King of glory enter. Who is the King of glory, the Lord of Hosts, He is the King of glory, Selah” (II Chr. 6, l2). Still he was not answered; but as soon as he said O Lord God, turn not away the face of Thy anointed, remember the pious deeds of David Thy servant, he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the Holy One, praised be He! had forgiven David that sin.

Midrash Tanchuma Masei 10:1

(Numb. 34:2), “This is the land that shall fall to you as an inheritance.” What is the meaning of “to you?” To you it is fitting. (The matter) is comparable to a king who had male and female slaves and would have his male slaves marry female slaves from another estate and his female slaves (marry) male salves from a different estate.30 The king stopped and reflected. He said, “The male slaves are mine and the female slaves are mine. It would be better for me to marry my male slaves ('avadim) to my female slaves, my own to my own.” Similarly the Holy One, blessed be He, said, “The land is Mine, as stated in (Ps. 24:1), “The land is the Lord's and all that is in it.” Moreover Israel is Mine, as stated (in Lev. 25:55), “For to Me the Children of Israel are servants ('avadim).” (It is) better for Me to bequeath My land to my servants who belong to Me, My own to My own.” It is therefore stated (in Numb. 34:2),“ this is the land that shall fall to you.” Another interpretation (of Numb. 34:2), ““this is the land””: This text is related (to Ps. 111:6), ““He revealed to His people His powerful works.”” The Holy One, blessed be He, said to Israel, “I could have created a different desirable land for you. But in order to show you My strength, I am expelling your enemies in front of you and giving you their land, to fulfill that which is stated, “He revealed His powerful works....””

Midrash Tanchuma Beshalach 11:2

A mortal king is praised as mighty, though he may be weak, and as rich, merciful, and handsome, because they wish to flatter him. But concerning the Holy One, blessed be He, they say: The great God, the mighty God, and the awful (Deut. 10:17); “The Lord will go forth as a mighty man” (Isa. 42:13); “There is none like unto thee, O Lord” (Jer. 10:6). They say He is rich, and indeed there are no limits to his wealth, “For behold, unto the Lord thy God belongeth the heaven, and the heaven of heavens” (Deut. 10:14). And it is written also: “The sea is His, and He made it, and His hands formed the dry land” (Ps. 95:5); “The earth is the Lord’s, and the fullness thereof” (ibid. 24:1); “Mine is the silver, and Mine is the gold” (Hag. 2:8); “Behold, all souls are Mine; as the soul of the father, so also the soul of the son” (Ezek. 18:4).

Midrash Tanchuma Ki Tisa 14:3

R. Nehemiah declared: “When we examine our actions, we are filled with shame. Usually when a man gives his field to a tenant to work, the tenant supplies the seed and the labor, and they share equally in the produce. But the Holy One, blessed be He, of whom it is written: “The Earth is the Lord’s and the fullness thereof” (Ps. 24:1), causes the rain and the dew to descend and protects everything, yet He desires only one tenth as tithe and one fiftieth as the priestly offering. Hence, “Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face” (Dan. 9:7).” R. Yosé said: “Was there a more shameful act than this? Israel crossed the Red Sea, and the idol Micah (had made) was carried with them when, as it is said: And over the tree affliction shall pass (Zech. 10:11). Nevertheless the sea split asunder for them. Therefore, “Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face.””