“God spoke to Noah, and to his sons with him, saying:” (Genesis 9:8). “And I hereby establish My covenant with you, and with your descendants after you” (Genesis 9:9). “God spoke to Noah, and to his sons…and I hereby establish” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Because he violated the command,1He did not engage in procreation immediately (see Bereshit Rabba 34:6). that is why he was degraded.2God did not speak to him alone, but rather, included his sons with him. Rabbi Neḥemya said: He went beyond the command, and conducted himself with holiness,3On the contrary, Noah’s abstinence in the immediate aftermath of the Flood was an indication of his holiness. and that is why he and his sons merited [to hear God’s] communication: “God spoke to Noah and to his sons.”
“God said: This is the sign of the covenant that I place between Me and you, and every living soul that is with you, for eternal generations” (Genesis 9:12). “God said: This is the sign of the covenant that I place between Me and you…for eternal generations [ledorot]” – ledorot is written [missing two vavs], to exclude two generations;4The abbreviated spelling intimates that not all generations required this sign. the generation of Hezekiah, and the generation of the members of the Great Assembly.5During these two generations a rainbow was never seen, as it was unnecessary. Rabbi Ḥizkiya omits the generation of the members of the Great Assembly and substitutes the generation of Rabbi Shimon ben Yoḥai. Elijah of blessed memory and Rabbi Yehoshua ben Levi were sitting and studying Mishna together. They came across a teaching of Rabbi Shimon ben Yoḥai.6And they had a disagreement regarding some detail of the teaching. They said: ‘The author of the teaching is right here,7They referred to the grave of Rabbi Shimon, which was located in a cave nearby. let us go in and ask him.’ Elijah of blessed memory went in to him. He [Rabbi Shimon’s spirit] said to him: ‘Who is with you?’ He said: ‘It is the foremost figure of the generation, Rabbi Yehoshua ben Levi.’ He said to him: ‘Has a rainbow ever been sighted in his days?’ He said to him: ‘Yes.’ He said: ‘If a rainbow has been sighted in his days, he is not worthy to see my countenance.’ Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘Valley, valley be filled with gold dinars.’ And it became filled. Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘If Abraham would wish to do so, he could draw near everyone8If he would want to, he could draw all of them closer to God and grant them a share in the World to Come, on the basis of his own merit. from his contemporaries through to my contemporaries, and I would draw near everyone from my contemporaries until the advent of the messianic king. And if he does not wish to do so, Aḥiya the Shilonite could join me and together we could draw near everyone from Abraham to the advent of the messianic king.’ Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai said the following: ‘The world cannot endure if there are fewer than thirty men living who are as righteous as Abraham our patriarch. If there are thirty [in the world at present], I and my son are two of them. If there are twenty,9Twenty righteous people of a higher caliber. I and my son are among them. If there are ten, I and my son are among them. If there are five, I and my son are among them. If there are two, I and my son are they. If there is only one, it is I.’
“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth” (Genesis 9:13). “My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it. The rainbow is reminiscent of God’s presence, but is not similar in any way to Him. “It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14). “It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction. The context for this remark appears later in this section. “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16). “The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section. Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time. That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again. The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8). Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.” Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse. And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’ Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped[vayaamod]”20Vayaamod literally means “it stood.” It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life. When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19). The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies. Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below. The supernal attribute of justice is severe; the attribute of justice below is lenient. One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23). Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’27A small coin. He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah] will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future [resurrection].’
וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ וְאֶל בָּנָיו וגו' וַאֲנִי הִנְנִי מֵקִים (בראשית ט, ח ט), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר לְפִי שֶׁעָבַר עַל הַצִּוּוּי לְפִיכָךְ נִתְבַּזָה, וְרַבִּי נְחֶמְיָה אָמַר הוֹסִיף עַל הַצִּוּוּי וְנָהַג בִּקְדֻשָּׁה, לְפִיכָךְ זָכָה הוּא וּבָנָיו לְדִבּוּר וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ וְאֶל בָּנָיו.
“God spoke to Noah, and to his sons with him, saying:” (Genesis 9:8).
“And I hereby establish My covenant with you, and with your descendants after you” (Genesis 9:9).
“God spoke to Noah, and to his sons…and I hereby establish” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Because he violated the command,1He did not engage in procreation immediately (see Bereshit Rabba 34:6). that is why he was degraded.2God did not speak to him alone, but rather, included his sons with him. Rabbi Neḥemya said: He went beyond the command, and conducted himself with holiness,3On the contrary, Noah’s abstinence in the immediate aftermath of the Flood was an indication of his holiness. and that is why he and his sons merited [to hear God’s] communication: “God spoke to Noah and to his sons.”
וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת הַבְּרִית אֲשֶׁר אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וגו' לְדֹרֹת עוֹלָם (בראשית ט, יב), אָמַר רַבִּי יוּדָן לְדֹרֹת כְּתִיב, פְּרַט לִשְׁנֵי דוֹרוֹת, לְדוֹרוֹ שֶׁל חִזְקִיָּהוּ וּלְדוֹרוֹ שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה. רַבִּי חִזְקִיָּה מוֹצִיא דוֹרָן שֶׁל אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה וּמֵבִיא דוֹרוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי. אֵלִיָּהוּ זָכוּר לַטּוֹב וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲווֹן יָתְבִין תָּנְיִן בַּחֲדָא, מְטוֹן שְׁמוּעָה מִן דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אָמְרֵי הָא מָרָא דִשְׁמַעְתָּא נֵיעוֹל וְנִישַׁיְילֵיה, עָל אֵלִיָּהוּ זָכוּר לַטּוֹב לְגַבֵּיהּ, אֲמַר לֵיהּ מָן עִמָּךְ, אֲמַר לֵיהּ גְּדוֹל הַדּוֹר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, אֲמַר לֵיהּ נִרְאֲתָה הַקֶּשֶׁת בְּיָמָיו, אֲמַר לֵיהּ הֵן, אָמַר אִם נִרְאָה הַקֶּשֶׁת בְּיָמָיו לֵית הוּא כְּדַאי לְמֶחֱמֵי סְבַר אַפָּאי. רַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר, כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, בִּקְעָה בִּקְעָה אִימָלְאִי דִּינָרֵי זָהָב, וְנִתְמַלְּאָה. רַבִּי חִזְקִיָּה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אִי בָּעֵי אַבְרָהָם לְמִקְרָבֵי מִן גַּבֵּיהּ וְעַד גַּבִּי, וַאֲנָא מְקָרֵב מִגַּבִּי עַד מַלְכָּא מְשִׁיחָא, וְאִין לָא בָּעֵי יִצְטָרֵף אֲחִיָה הַשִּׁילוֹנִי עִמִּי וַאֲנַן מְקָרְבִין מִן אַבְרָהָם עַד מַלְכָּא מְשִׁיחָא. רַבִּי חִזְקִיָה בְּשֵׁם רַבִּי יִרְמְיָה אָמַר כָּךְ אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אֵין הָעוֹלָם יָכוֹל לַעֲמֹד בְּפָחוֹת מִשְׁלשִׁים צַדִּיקִים כְּאַבְרָהָם אָבִינוּ, אִי תְּלָתִין אִינּוּן אֲנָא וּבְרִי תְּרֵי מִנְּהוֹן, וְאִם עֶשְׂרִים אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם עֲשָׂרָה אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם חֲמִשָּׁה אִינּוּן אֲנָא וּבְרִי מִנְּהוֹן, וְאִם תְּרֵין אִינּוּן אֲנָא וּבְרִי הֵן, וְאִם חַד הוּא אֲנָא הוּא.
“God said: This is the sign of the covenant that I place between Me and you, and every living soul that is with you, for eternal generations” (Genesis 9:12).
“God said: This is the sign of the covenant that I place between Me and you…for eternal generations [ledorot]” – ledorot is written [missing two vavs], to exclude two generations;4The abbreviated spelling intimates that not all generations required this sign. the generation of Hezekiah, and the generation of the members of the Great Assembly.5During these two generations a rainbow was never seen, as it was unnecessary. Rabbi Ḥizkiya omits the generation of the members of the Great Assembly and substitutes the generation of Rabbi Shimon ben Yoḥai.
Elijah of blessed memory and Rabbi Yehoshua ben Levi were sitting and studying Mishna together. They came across a teaching of Rabbi Shimon ben Yoḥai.6And they had a disagreement regarding some detail of the teaching. They said: ‘The author of the teaching is right here,7They referred to the grave of Rabbi Shimon, which was located in a cave nearby. let us go in and ask him.’ Elijah of blessed memory went in to him. He [Rabbi Shimon’s spirit] said to him: ‘Who is with you?’ He said: ‘It is the foremost figure of the generation, Rabbi Yehoshua ben Levi.’ He said to him: ‘Has a rainbow ever been sighted in his days?’ He said to him: ‘Yes.’ He said: ‘If a rainbow has been sighted in his days, he is not worthy to see my countenance.’
Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘Valley, valley be filled with gold dinars.’ And it became filled. Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai once said as follows: ‘If Abraham would wish to do so, he could draw near everyone8If he would want to, he could draw all of them closer to God and grant them a share in the World to Come, on the basis of his own merit. from his contemporaries through to my contemporaries, and I would draw near everyone from my contemporaries until the advent of the messianic king. And if he does not wish to do so, Aḥiya the Shilonite could join me and together we could draw near everyone from Abraham to the advent of the messianic king.’ Rabbi Ḥizkiya said in the name of Rabbi Yirmeya: Rabbi Shimon ben Yoḥai said the following: ‘The world cannot endure if there are fewer than thirty men living who are as righteous as Abraham our patriarch. If there are thirty [in the world at present], I and my son are two of them. If there are twenty,9Twenty righteous people of a higher caliber. I and my son are among them. If there are ten, I and my son are among them. If there are five, I and my son are among them. If there are two, I and my son are they. If there is only one, it is I.’
אֶת קַשְׁתִּי נָתַתִּי (בראשית ט, יג), קִישׁוּתִי, דָּבָר שֶׁהוּא מֻקָּשׁ לִי, אֶפְשָׁר כֵּן, אֶלָּא קַשִּׁין דְּפֵירֵי. (בראשית ט, יד): וְהָיָה בְּעַנְנִי עָנָן עַל הָאָרֶץ, רַבִּי יוּדָן בְּשֵׁם רַבִּי יוּדָן בַּר סִימוֹן לְאֶחָד שֶׁהָיָה בְּיָדוֹ קָלוּב רוֹתֵחַ, בִּקֵּשׁ לִתְּנוֹ עַל בְּנוֹ וּנְתָנוֹ עַל עַבְדּוֹ. (בראשית ט, טז): וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים, זוֹ מִדַּת הַדִּין שֶׁלְּמַעְלָה, וּבֵין כָּל נֶפֶשׁ חַיָּה וגו', רַבִּי יִצְחָק וְרַבִּי יוֹחָנָן וְרַבִּי יוּדָן גִּיּוֹרֵי הָלְכוּ לִשְׁמֹעַ תּוֹרָה מֵרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אִית דְאָמְרֵי פָּרָשַׁת נְדָרִים, וְאִית דְּאָמְרֵי פָּרָשַׁת נְסָכִים, וְנָטְלוּ הֵימֶנּוּ רְשׁוּת וְהִמְתִּינוּ שָׁם עוֹד יוֹם אֶחָד, אָמְרוּ צְרִיכִים אָנוּ לִטֹּל מִמֶּנּוּ רְשׁוּת פַּעַם שֵׁנִית. חַד מִנְהוֹן דְּרַשׁ וַאֲמַר לְהוֹן כְּבָר כְּתִיב (יהושע כב, ו): וַיְבָרְכֵם יְהוֹשֻׁעַ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל אָהֳלֵיהֶם, מַה תַּלְמוּד לוֹמַר (יהושע כב, ז): וְגַּם כִּי שִׁלְּחָם יְהוֹשֻׁעַ אֶל אָהֳלֵיהֶם וַיְבָרְכֵם, אֶלָּא בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל מְכַבְּשִׁים וּמְחַלְּקִים אֶת הָאָרֶץ הָיָה שֵׁבֶט רְאוּבֵן וְגָד עִמָּהֶם וְעָשׂוּ אַרְבַּע עֶשְׂרֵה שָׁנָה, נָטְלוּ רְשׁוּת מִן יְהוֹשֻׁעַ לָלֶכֶת לְאָהֳלֵיהֶם, וְשָׁהוּ שָׁם עוֹד יָמִים אֲחֵרִים וְחָזְרוּ וְנָטְלוּ מִמֶּנּוּ רְשׁוּת עוֹד פַּעַם שְׁנִיָּה, לְכָךְ נֶאֱמַר: וְגַם כִּי שִׁלְּחָם וגו'. אָמַר רַבִּי יוּדָן שֵׁבֶט רְאוּבֵן וְגָד בְּנֵי פָּמַלְיָא שֶׁל יְהוֹשֻׁעַ וְלִוָּה אוֹתָן עַד הַיַּרְדֵּן, וְכֵיוָן שֶׁרָאוּ שֶׁנִּתְמַעֲטָה פָּמַלְיָא שֶׁלּוֹ חָזְרוּ וְלִוּוּ אוֹתוֹ עַד בֵּיתוֹ, הַבְּרָכָה הָאַחֲרוֹנָה הָיְתָה גְדוֹלָה מִן הָרִאשׁוֹנָה, הֲדָא הוּא דִכְתִיב (יהושע כב, ח): וַיֹּאמֶר אֲלֵיהֶם לֵאמֹר בִּנְכָסִים רַבִּים שׁוּבוּ אֶל אָהֳלֵיכֶם וּבְמִקְנֶה רַב מְאֹד בְּכֶסֶף וּבְזָהָב וּבִנְחשֶׁת וּבְבַרְזֶל וּבִשְׂלָמוֹת הַרְבֵּה מְאֹד חִלְּקוּ שְׁלַל אֹיְבֵיכֶם עִם אֲחֵיכֶם. וְאוֹחֲרָנָא דְּרַשׁ כְּבָר כְּתִיב (מלכים א ח, סו): בַּיּוֹם הַשְּׁמִינִי שִׁלַּח אֶת הָעָם וַיְבָרְכוּ אֶת הַמֶּלֶךְ, מַה תַּלְמוּד לוֹמַר (דברי הימים ב ז, י): וּבְיוֹם עֶשְׂרִים וּשְׁלשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת הָעָם, וַיְבָרְכוּ אֶת הַמֶּלֶךְ, אֶלָּא נָטְלוּ מִמֶּנּוּ רְשׁוּת, וְהִמְתִּינוּ שָׁם יָמִים אֲחֵרִים וְחָזְרוּ וְנָטְלוּ מִמֶּנּוּ רְשׁוּת פַּעַם שְׁנִיָּה, לְכָךְ נֶאֱמַר: בְּיוֹם עֶשְׂרִים וּשְׁלשָׁה לַחֹדֶשׁ הַזֶּה שִׁלַּח אֶת הָעָם. אָמַר רַבִּי לֵוִי כְּתִיב (דברי הימים ב ז, ט): כִּי חֲנֻכַּת הַמִּזְבֵּחַ עָשׂוּ שִׁבְעַת יָמִים וְהֶחָג שִׁבְעַת יָמִים, וְאֵין לְךָ שִׁבְעָה לִפְנֵי הַחַג שֶׁאֵין בָּהֶם שַׁבָּת וְיוֹם הַכִּפּוּרִים, וְאוֹתָן שִׁבְעַת יָמִים הָיוּ יִשְׂרָאֵל אוֹכְלִים וְשׁוֹתִים וּשְׂמֵחִים וּמַדְלִיקִין נֵרוֹת, וּבַסּוֹף חָזְרוּ וְנִצְטַעֲרוּ עַל הַדָּבָר, אָמְרוּ תֹּאמַר שֶׁיֵּשׁ בְּיָדֵינוּ עָווֹן שֶׁחִלַּלְנוּ שַׁבָּת וְלֹא הִתְעַנִּינוּ בְּיוֹם. הַכִּפּוּרִים, וּכְדֵי לְפַיֵּסָן שֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂיהֶם, יָצְתָה בַּת קוֹל וְאָמְרָה לָהֶן כֻּלְּכֶם מִבְּנֵי הָעוֹלָם הַבָּא, וְהַבְּרָכָה אַחֲרוֹנָה הָיְתָה גְדוֹלָה מִן הָרִאשׁוֹנָה, שֶׁנֶּאֱמַר (מלכים א ח, סו): וַיֵּלְכוּ לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב, אָמַר רַבִּי יִצְחָק שְׂמֵחִים, שֶׁמָּצְאוּ נְשׁוֹתֵיהֶם טְהוֹרוֹת, וְטוֹבֵי לֵב, שֶׁנִּתְעַבְּרוּ זְכָרִים. אָמַר רַבִּי לֵוִי יָצְאָה בַּת קוֹל וְאָמְרָה לָהֶם כֻּלְּכֶם מִבְּנֵי הָעוֹלָם הַבָּא. וְאוֹחֲרָנָא דְּרַשׁ כְּבָר כְּתִיב (מלכים ב ד, ה): וַתֵּלֶךְ מֵאִתּוֹ, מַה תַּלְמוּד לוֹמַר (מלכים ב ד, ז): וַתָּבֹא וַתַּגֵּד לְאִישׁ הָאֱלֹהִים, אֶלָּא (מלכים ב ד, ו): וַיַּעֲמֹד הַשָּׁמֶן, שֶׁהֻקַּר הַשֶּׁמֶן, וּבָאת לִשְׁאֹל אִם תִּמְכֹּר אִם לֹא תִמְכֹּר. הַבְּרָכָה הָאַחֲרוֹנָה הָיְתָה גְדוֹלָה מִן הָרִאשׁוֹנָה, (מלכים ב ד, ז): וְאַתְּ וּבָנַיִךְ תִּחְיִי בַּנּוֹתָר, עַד שֶׁיִּחְיוּ הַמֵּתִים. וְכֵיוָן שֶׁרָאָה אוֹתָן שֶׁהֵן בְּנֵי אָדָם שֶׁל יִשּׁוּב שָׁלַח עִמָּהֶם זוּג אֶחָד שֶׁל תַּלְמִידֵי חֲכָמִים לֵידַע מָה הֵם דּוֹרְשִׁין בַּדֶּרֶךְ, וְחַד מִנְּהוֹן דְּרַשׁ, כְּבָר כְּתִיב (שמות יד, יט): וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם, מַה תַּלְמוּד לוֹמַר (שמות יד, יט): וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם, אֶלָּא אוֹתוֹ מִדַּת הַדִּין שֶׁהָיְתָה מְתוּחָה כְּנֶגֶד יִשְׂרָאֵל הֲפָכָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְתָחָהּ כְּנֶגֶד הַמִּצְרִים. וְאוֹחֲרָנָא דְּרַשׁ, כְּתִיב: וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל נֶפֶשׁ חַיָּה וגו', בֵּין אֱלֹהִים זוֹ מִדַּת הַדִּין שֶׁלְּמַעְלָה, וּבֵין כָּל נֶפֶשׁ חַיָּה, זוֹ מִדַּת הַדִּין שֶׁל מַטָּה, מִדַּת הַדִּין שֶׁל מַעְלָה קָשָׁה, וּמִדַּת הַדִּין שֶׁל מַטָּה רָפָה. וְחַד מִנְּהוֹן דְּרַשׁ, כָּתוּב אֶחָד אוֹמֵר (משלי ח, יא): וְכָל חֲפָצִים לֹא יִשְׁווּ בָהּ, וְכָתוּב אֶחָד אוֹמֵר (משלי ג, טו): וְכָל חֲפָצֶיךָ לֹא יִשְׁווּ בָהּ, חֲפָצִים אֵלּוּ מִצְווֹת וּמַעֲשִׂים טוֹבִים, חֲפָצֶיךָ אֵלּוּ אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בַּר רַבִּי חִיָּא חֲפָצַי וַחֲפָצֶיךָ לֹא יִשְׁווּ בָהּ. (ירמיה ט, כג): כִּי אִם בְּזֹאת יִתְהַלֵּל הַמִּתְהַלֵּל הַשְׂכֵּל וְיָדֹעַ אוֹתִי כִּי אֲנִי ה' עֹשֶׂה חֶסֶד מִשְׁפָּט וגו', אַרְטְבָן שָׁלַח לְרַבֵּנוּ מַרְגָּלִית אֲטִימִיטוֹן, אֲמַר לֵיהּ שְׁלַח לִי מִילֵי טָבָא דְּטָבָא דִּכְוָתָהּ, שָׁלַח לֵיהּ חָדָא מְזוּזָה. שְׁלַח וַאֲמַר לֵיהּ אֲנָא שְׁלָחִית לָךְ מִלָּה דְּלֵית לֵיהּ טִימֵי, וְאַתְּ שְׁלַחְתְּ לִי מִילֵי דְטָבָא חַד פּוֹלָר. אֲמַר לֵיהּ חֲפָצַי וַחֲפָצֶיךָ לֹא יִשְׁווּ בָהּ, וְלֹא עוֹד אֶלָּא שְׁלַחַתְּ מִלָּא דַּאֲנָא צָרִיךְ מִנְטַר לָהּ, וַאֲנָא שְׁלָחִית לָךְ מִלָּא דְּאַתְּ דָּמֵיךְ וְהִיא מִנְטְרָא לָךְ, שֶׁנֶּאֱמַר (משלי ו, כב): בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה. בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בִּשְׁעַת הַמִּיתָה. וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לֶעָתִיד לָבוֹא.
“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth” (Genesis 9:13).
“My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it. The rainbow is reminiscent of God’s presence, but is not similar in any way to Him.
“It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14).
“It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction. The context for this remark appears later in this section.
“The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16).
“The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section.
Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time. That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again. The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8).
Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.”
Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse. And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’
Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped [vayaamod]”20Vayaamod literally means “it stood.” It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life.
When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19). The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies.
Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below. The supernal attribute of justice is severe; the attribute of justice below is lenient.
One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23).
Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’27A small coin. He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah] will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future [resurrection].’