1330e0b83afa057b8a36a127cc449ec99b334197e9e541830e95763b1048454a

json/Midrash/Aggadah/Bereshit Rabbati/English/Sefaria Community Translation.json

@@ -0,0 +1,93 @@
+{
+    "language": "en",
+    "title": "Bereshit Rabbati",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "בראשית רבתי",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": {
+        "Parashat Bereshit": [],
+        "Parashat Noah": [],
+        "Parashat Lech Lecha": [],
+        "Parashat Vayera": [],
+        "Parashat Chayei Sarah": [],
+        "Parashat Toldot": [],
+        "Parashat Vayetze": [],
+        "Parashat Vayishlach": [],
+        "Parashat Vayeshev": [],
+        "Parashat Miketz": [],
+        "Parashat Vayigash": [
+            "(Genesis 44:30-31) \"And his soul is bound to his soul.\" Rabbi Chanina bar Ido said: Because it says, 'and He forms the spirit of man within him' (Zechariah 12:1), tied within him. If not for this, when the trouble came upon him, he would collapse and be cast away. You might think the soul of Jacob as well. No, but 'And his soul is bound to his soul.' If his spirit is tied within him, and the soul of Benjamin is bound to his soul, once the soul of Benjamin is removed from him, his soul will also be removed. As it says, 'And it will be, when he sees that the youth is gone' (Genesis 44:31), immediately he will die due to his grief.\"...",
+            "Now therefore, please let your servant remain instead of the youth.\" This is similar to what is stated in the Book of Esther (Esther 2:5), \"Now there was a Jewish man in Shushan.\" Was he from the tribe of Judah that he is called a Jew? Wasn't it Benjamin who is described as a man of the right-hand side (Genesis 44:17)? However, when the tribes went down to Egypt and the cup was found in Benjamin's sack, he searched all of them, and it was found in Benjamin's possession. Judah said to him, \"Please, my lord, we already have a bad incident. I sold my brother, as it is written, 'Come, let us sell him to the Ishmaelites' (Genesis 37:27), and now you want me to bring back the same evil? I sold my brother as a slave, and now I am taking him back to be a slave. I have no standing either before my father or before the Holy One, blessed be He. I must be a slave, as I sold Joseph, my brother. It is just that I should be a slave for him. This is indicated by the phrase 'Now therefore, please let your servant remain.' God said to him, 'Judah, you have offered yourself as collateral for Benjamin; therefore, the Redeemer who will arise from you over Israel will be named after you.' This is why it is written, 'Now there was a Jewish man.",
+            "(Genesis 45:8) \"So it was not you who sent me here, but God; and He has made me a father to Pharaoh.\" I am like a creditor to him, as it is stated (Exodus 22:24), \"Do not impose interest upon him.\" Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, \"And he has made me a father,\" as it says, \"which the Lord, your God, gives you\" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. \"And God saw all that He had made, and behold, it was very good\" (Genesis 1:31). \"For a man and his wife, leather tunics\" (Genesis 3:21). \"I will descend now and see their outcry\" (Genesis 18:21). \"The Lord who took me from my father's house and from the land of my birth\" (Genesis 24:7). \"And he sold his birthright\" (Genesis 25:33). \"Behold, now, I am old; I do not know the day of my death\" (Genesis 27:2). \"The fragrance of a field that the Lord has blessed\" (Genesis 27:27). \"And Oholibamah bore Jeush\" (Genesis 36:5). \"Eliphaz, the son of Esau\" (Genesis 36:10). \"These were the sons of Oholibamah, the wife of Esau\" (Genesis 36:14). \"They arose and went down to Egypt\" (Genesis 43:15). \"And I buried her there on the way\" (Genesis 48:7).And he has made me a father to Pharaoh.\" And here are the names that came down to Egypt (Genesis 46:8). \"So shall you say to the children of Jacob, and tell the children of Israel\" (Exodus 19:3). \"The children of Israel journeyed from Rameses\" (Exodus 12:37). \"For it is a sign between Me\" (Exodus 31:13). \"Five for the planks on one side\" (Exodus 26:27). \"We have no barricade against it.\" \"And the priest shall take from its blood\" (Leviticus 4:34), for if it is a lamb. \"And when the zav becomes purified with living water\" (Leviticus 15:13). \"One lamb of the first year without blemish\" (Leviticus 14:10). \"All who come to join the ranks must be counted in their census\" (Numbers 4:3). \"From the first of your dough, you shall give\" (Numbers 15:20). \"Avenge the vengeance of the children of Israel\" (Numbers 31:2). \"And they came to Moses and to the congregation of the children of Israel\" (Numbers 12:1). \"The heads of the families of the house of Joseph approached\" (Numbers 36:1). \"But I have not the power to go up\" (Deuteronomy 1:26). \"And they shall inherit it, they and all the people of the land\" (Numbers 32:22). \"To give us into the hands of the Amorites\" (Deuteronomy 1:27). \"Nor take a mother upon her young\" (Deuteronomy 22:6). \"Brimstone and salt burning\" (Deuteronomy 29:22). \"Like the upheaval of Sodom and Gomorrah\" (Deuteronomy 29:22). \"I said, I would scatter them\" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.",
+            "(Genesis 45:19) \"Take wagons from the land of Egypt for your little ones [and for your wives] and bring your father.\" The nations of the world, since they are not commanded regarding honoring their father and mother, Pharaoh preempted this by urging the sons and their wives to bring their father. But the sons of Jacob, who were righteous and careful about honoring their father and mother, initially carried their father, and afterward their sons and wives. This is beloved, as it is stated, \"And the children of Israel carried Jacob, their father,\" and afterward, \"and their little ones and their wives\" (Exodus 46:5).",
+            "(Genesis 45:22) \"Three hundred pieces of silver.\" This hints that he was destined to have a daughter (who would be taken), [who would ask] from the king that they be executed on the same day. Three hundred men would fall on that day. As it is stated, \"Let it be given tomorrow, and [the request of] Haman [shall be granted], and they [the Jews] shall be hanged in Shushan\" (Esther 9:13–15). And [it was] for him to give silver, hinting at the slain, corresponding to the silver that Haman offered to destroy the Jews, and it turned around that they prevailed over their enemies.",
+            "(Genesis 46:2) \"In visions of the night.\" In two visions, the Holy One, blessed be He, showed him on that night. He showed him the enslavement of his sons in Egypt, and \"I will also surely bring you up\" (Genesis 46:4) — this refers to redemption. Why at night? Corresponding to the exile, which is complete darkness, as it is stated, \"Guard what is left until night\" (Isaiah 21:11). And corresponding to the redemption from Egypt, which is destined to begin at night. The plague of the firstborn occurred at night, as it is stated, \"And it came to pass at midnight\" (Exodus 12:29). Pharaoh sent for Moses and Aaron at night, as it is stated, \"And Pharaoh called to Moses and Aaron at night\" (Exodus 12:31).",
+            "... In Dan, he placed one, and the other he gave to Bethel, which was in the portion of his tribe. One was given to Dan because the rest of the tribes did not want to receive it, and the tribe of Dan accepted it.",
+            "(Genesis 46:24) \"And the sons of Naphtali: Jahzeel and Guni.\" All the sons of Naphtali merited, as no member of their family intermarried with others, and their name did not change in any place. The Scriptures did not change their name, and their name was called based on the merit of their family. Jahzeel, who made a partition between the Holy One, blessed be He, and idolatry, trusting in the Holy One, blessed be He, and rejecting idolatry. And Guni, to whom the Holy One, blessed be He, became a shield. And \"Jezreel and Shillem,\" why? Because their inclination was complete for the Holy One, blessed be He."
+        ],
+        "Parashat Vayechi": []
+    },
+    "schema": {
+        "heTitle": "בראשית רבתי",
+        "enTitle": "Bereshit Rabbati",
+        "key": "Bereshit Rabbati",
+        "nodes": [
+            {
+                "heTitle": "פרשת בראשית",
+                "enTitle": "Parashat Bereshit"
+            },
+            {
+                "heTitle": "פרשת נח",
+                "enTitle": "Parashat Noah"
+            },
+            {
+                "heTitle": "פרשת לך לך",
+                "enTitle": "Parashat Lech Lecha"
+            },
+            {
+                "heTitle": "פרשת וירא",
+                "enTitle": "Parashat Vayera"
+            },
+            {
+                "heTitle": "פרשת חיי שרה",
+                "enTitle": "Parashat Chayei Sarah"
+            },
+            {
+                "heTitle": "פרשת תולדות",
+                "enTitle": "Parashat Toldot"
+            },
+            {
+                "heTitle": "פרשת ויצא",
+                "enTitle": "Parashat Vayetze"
+            },
+            {
+                "heTitle": "פרשת וישלח",
+                "enTitle": "Parashat Vayishlach"
+            },
+            {
+                "heTitle": "פרשת וישב",
+                "enTitle": "Parashat Vayeshev"
+            },
+            {
+                "heTitle": "פרשת מקץ",
+                "enTitle": "Parashat Miketz"
+            },
+            {
+                "heTitle": "פרשת ויגש",
+                "enTitle": "Parashat Vayigash"
+            },
+            {
+                "heTitle": "פרשת ויחי",
+                "enTitle": "Parashat Vayechi"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Bereshit Rabbati/English/merged.json

@@ -0,0 +1,95 @@
+{
+    "title": "Bereshit Rabbati",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Bereshit_Rabbati",
+    "text": {
+        "Parashat Bereshit": [],
+        "Parashat Noah": [],
+        "Parashat Lech Lecha": [],
+        "Parashat Vayera": [],
+        "Parashat Chayei Sarah": [],
+        "Parashat Toldot": [],
+        "Parashat Vayetze": [],
+        "Parashat Vayishlach": [],
+        "Parashat Vayeshev": [],
+        "Parashat Miketz": [],
+        "Parashat Vayigash": [
+            "(Genesis 44:30-31) \"And his soul is bound to his soul.\" Rabbi Chanina bar Ido said: Because it says, 'and He forms the spirit of man within him' (Zechariah 12:1), tied within him. If not for this, when the trouble came upon him, he would collapse and be cast away. You might think the soul of Jacob as well. No, but 'And his soul is bound to his soul.' If his spirit is tied within him, and the soul of Benjamin is bound to his soul, once the soul of Benjamin is removed from him, his soul will also be removed. As it says, 'And it will be, when he sees that the youth is gone' (Genesis 44:31), immediately he will die due to his grief.\"...",
+            "Now therefore, please let your servant remain instead of the youth.\" This is similar to what is stated in the Book of Esther (Esther 2:5), \"Now there was a Jewish man in Shushan.\" Was he from the tribe of Judah that he is called a Jew? Wasn't it Benjamin who is described as a man of the right-hand side (Genesis 44:17)? However, when the tribes went down to Egypt and the cup was found in Benjamin's sack, he searched all of them, and it was found in Benjamin's possession. Judah said to him, \"Please, my lord, we already have a bad incident. I sold my brother, as it is written, 'Come, let us sell him to the Ishmaelites' (Genesis 37:27), and now you want me to bring back the same evil? I sold my brother as a slave, and now I am taking him back to be a slave. I have no standing either before my father or before the Holy One, blessed be He. I must be a slave, as I sold Joseph, my brother. It is just that I should be a slave for him. This is indicated by the phrase 'Now therefore, please let your servant remain.' God said to him, 'Judah, you have offered yourself as collateral for Benjamin; therefore, the Redeemer who will arise from you over Israel will be named after you.' This is why it is written, 'Now there was a Jewish man.",
+            "(Genesis 45:8) \"So it was not you who sent me here, but God; and He has made me a father to Pharaoh.\" I am like a creditor to him, as it is stated (Exodus 22:24), \"Do not impose interest upon him.\" Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, \"And he has made me a father,\" as it says, \"which the Lord, your God, gives you\" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. \"And God saw all that He had made, and behold, it was very good\" (Genesis 1:31). \"For a man and his wife, leather tunics\" (Genesis 3:21). \"I will descend now and see their outcry\" (Genesis 18:21). \"The Lord who took me from my father's house and from the land of my birth\" (Genesis 24:7). \"And he sold his birthright\" (Genesis 25:33). \"Behold, now, I am old; I do not know the day of my death\" (Genesis 27:2). \"The fragrance of a field that the Lord has blessed\" (Genesis 27:27). \"And Oholibamah bore Jeush\" (Genesis 36:5). \"Eliphaz, the son of Esau\" (Genesis 36:10). \"These were the sons of Oholibamah, the wife of Esau\" (Genesis 36:14). \"They arose and went down to Egypt\" (Genesis 43:15). \"And I buried her there on the way\" (Genesis 48:7).And he has made me a father to Pharaoh.\" And here are the names that came down to Egypt (Genesis 46:8). \"So shall you say to the children of Jacob, and tell the children of Israel\" (Exodus 19:3). \"The children of Israel journeyed from Rameses\" (Exodus 12:37). \"For it is a sign between Me\" (Exodus 31:13). \"Five for the planks on one side\" (Exodus 26:27). \"We have no barricade against it.\" \"And the priest shall take from its blood\" (Leviticus 4:34), for if it is a lamb. \"And when the zav becomes purified with living water\" (Leviticus 15:13). \"One lamb of the first year without blemish\" (Leviticus 14:10). \"All who come to join the ranks must be counted in their census\" (Numbers 4:3). \"From the first of your dough, you shall give\" (Numbers 15:20). \"Avenge the vengeance of the children of Israel\" (Numbers 31:2). \"And they came to Moses and to the congregation of the children of Israel\" (Numbers 12:1). \"The heads of the families of the house of Joseph approached\" (Numbers 36:1). \"But I have not the power to go up\" (Deuteronomy 1:26). \"And they shall inherit it, they and all the people of the land\" (Numbers 32:22). \"To give us into the hands of the Amorites\" (Deuteronomy 1:27). \"Nor take a mother upon her young\" (Deuteronomy 22:6). \"Brimstone and salt burning\" (Deuteronomy 29:22). \"Like the upheaval of Sodom and Gomorrah\" (Deuteronomy 29:22). \"I said, I would scatter them\" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.",
+            "(Genesis 45:19) \"Take wagons from the land of Egypt for your little ones [and for your wives] and bring your father.\" The nations of the world, since they are not commanded regarding honoring their father and mother, Pharaoh preempted this by urging the sons and their wives to bring their father. But the sons of Jacob, who were righteous and careful about honoring their father and mother, initially carried their father, and afterward their sons and wives. This is beloved, as it is stated, \"And the children of Israel carried Jacob, their father,\" and afterward, \"and their little ones and their wives\" (Exodus 46:5).",
+            "(Genesis 45:22) \"Three hundred pieces of silver.\" This hints that he was destined to have a daughter (who would be taken), [who would ask] from the king that they be executed on the same day. Three hundred men would fall on that day. As it is stated, \"Let it be given tomorrow, and [the request of] Haman [shall be granted], and they [the Jews] shall be hanged in Shushan\" (Esther 9:13–15). And [it was] for him to give silver, hinting at the slain, corresponding to the silver that Haman offered to destroy the Jews, and it turned around that they prevailed over their enemies.",
+            "(Genesis 46:2) \"In visions of the night.\" In two visions, the Holy One, blessed be He, showed him on that night. He showed him the enslavement of his sons in Egypt, and \"I will also surely bring you up\" (Genesis 46:4) — this refers to redemption. Why at night? Corresponding to the exile, which is complete darkness, as it is stated, \"Guard what is left until night\" (Isaiah 21:11). And corresponding to the redemption from Egypt, which is destined to begin at night. The plague of the firstborn occurred at night, as it is stated, \"And it came to pass at midnight\" (Exodus 12:29). Pharaoh sent for Moses and Aaron at night, as it is stated, \"And Pharaoh called to Moses and Aaron at night\" (Exodus 12:31).",
+            "... In Dan, he placed one, and the other he gave to Bethel, which was in the portion of his tribe. One was given to Dan because the rest of the tribes did not want to receive it, and the tribe of Dan accepted it.",
+            "(Genesis 46:24) \"And the sons of Naphtali: Jahzeel and Guni.\" All the sons of Naphtali merited, as no member of their family intermarried with others, and their name did not change in any place. The Scriptures did not change their name, and their name was called based on the merit of their family. Jahzeel, who made a partition between the Holy One, blessed be He, and idolatry, trusting in the Holy One, blessed be He, and rejecting idolatry. And Guni, to whom the Holy One, blessed be He, became a shield. And \"Jezreel and Shillem,\" why? Because their inclination was complete for the Holy One, blessed be He."
+        ],
+        "Parashat Vayechi": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "בראשית רבתי",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "schema": {
+        "heTitle": "בראשית רבתי",
+        "enTitle": "Bereshit Rabbati",
+        "key": "Bereshit Rabbati",
+        "nodes": [
+            {
+                "heTitle": "פרשת בראשית",
+                "enTitle": "Parashat Bereshit"
+            },
+            {
+                "heTitle": "פרשת נח",
+                "enTitle": "Parashat Noah"
+            },
+            {
+                "heTitle": "פרשת לך לך",
+                "enTitle": "Parashat Lech Lecha"
+            },
+            {
+                "heTitle": "פרשת וירא",
+                "enTitle": "Parashat Vayera"
+            },
+            {
+                "heTitle": "פרשת חיי שרה",
+                "enTitle": "Parashat Chayei Sarah"
+            },
+            {
+                "heTitle": "פרשת תולדות",
+                "enTitle": "Parashat Toldot"
+            },
+            {
+                "heTitle": "פרשת ויצא",
+                "enTitle": "Parashat Vayetze"
+            },
+            {
+                "heTitle": "פרשת וישלח",
+                "enTitle": "Parashat Vayishlach"
+            },
+            {
+                "heTitle": "פרשת וישב",
+                "enTitle": "Parashat Vayeshev"
+            },
+            {
+                "heTitle": "פרשת מקץ",
+                "enTitle": "Parashat Miketz"
+            },
+            {
+                "heTitle": "פרשת ויגש",
+                "enTitle": "Parashat Vayigash"
+            },
+            {
+                "heTitle": "פרשת ויחי",
+                "enTitle": "Parashat Vayechi"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Buber footnotes on Midrash Mishlei/Hebrew/merged.json

@@ -0,0 +1,148 @@
+{
+    "title": "Buber footnotes on Midrash Mishlei",
+    "language": "he",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Buber_footnotes_on_Midrash_Mishlei",
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [
+                "כד\"א מבן עשרים שנה ומעלה יבוא לעבוד עבודה - אין זה לשון הכתוב, ובקרא כתיב (במדבר ד מז): \"מבן שלושים שנה ומעלה ועד בן חמישים שנה כל הבא לעבוד עבודת עבודה\", ואולי יש לתקן וכצ\"ל: \"אלא עד עשרים שנה אין מחשבין לו עוונותיו, כמד\"א (דברי הימים א כג כד): \"לעבודת בית ה' מבן עשרים שנה ומעלה\", מה עבודה מבן עשרים שנה כך לעבירה, משעה שהוא מתחשב לעבודה מתחשב לעבירה\", והשאר מיותר. או צ\"ל: \"כד\"א (במדבר ד מז): \"מבן שלושים שנה... לעבוד עבודת עבודה\"\", והוא ראיה לדברי רבי עקיבא שאמר עד שלושים שנה"
+            ],
+            [],
+            [],
+            [],
+            [
+                "שאמר חטאים תרדף רעה - כך הוא גם בכתב יד רומי ופארמא, ובנדפס גם בדפוס תוגרמא ובילקוט, ואולי צריך להיות (תהלים כו ט): \"אל תאסוף עם חטאים נפשי\", וראיתי ב\"אות אמת\" שכתב, וזה לשונו: 'צריך עיון, שפסוק זה הוא בספר משלי, וצריך לבקש פסוק מפסוקי תהלים כו', עד כאן לשונו."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "וכל האומר דבר שלא מפי אומרו - רוצה לומר, שאומר הדברים מעצמו ולא בשם האומרו, ובנדפס, גם בדפוס תוגרמה, \"וכל האומר דבר מפי שלא אמרו\", הוא בטעות, והכוונה שתולה דבריו באחרים."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "תמן תנינן שבעה דברים נבראו קודם בריאתו של עולם. פסחים נד ב, נדרים לט ב, ועיין פרקי דרבי אליעזר ג ותנא דבי אליהו רבה לא ובמדרש תהלים צג אות ג, ותנחומא נשא אות י\"ט, ספרי עקב פיסקא ל\"ז, מכילתא בשלח סוף פרק ט, בראשית רבה א ד, ויש שינויים.",
+                "ארץ שבני אדם רצין בה. באדר\"נ שם נוסחא ב' פמ\"ג: \"ארץ - על שם רצתה. משל למה הדבר דומה - למלך שקרא לפמליא שלו ורץ אחד ועמד לפניו ועשאו המלך שלטון; כך, קרא הקב\"ה לכל באי העולם, ורצתה ארץ ועמדה לפניו\". והרד\"ק בשורשים הביא וז\"ל (שרשים אות האלף): \"ארץ -יש אומרים כי שורש ארץ - רץ, והאל\"ף נוספת, ולפי שהגלגל רץ עליה וסובב אותה תמיד נקראת כן\"",
+                "אדמה שממנה נברא אדם הראשון. באדר\"נ שם: \"אדמה - שממנה נוצר אדם הראשון, שנאמר (בראשית ב ז): \"וייצר ה' אלהים את האדם עפר מן האדמה\"\".",
+                "חרבה שמחריבין אותה המים. באדר\"נ שם: \"חרבה - שהחריבו מימיה את מי המבול\".",
+                "יבשה בשעה שקיבלה דמיו של הבל. באדר\"נ שם: \"יבשה - שהובישו מימיה את מי המבול\".",
+                "ארקא שברחה לפני הקב\"ה בשעה שרצה ליתן את ישראל התורה על הר סיני. זה ליתא באדר\"נ, רק כתיב בשם: \"ארקא מניין - שנאמר (ירמיהו י יא): \"כדנה תאמרון להום אלהיא די שמיא וארקא לא עבדו\"\", ודורש ארק כמו ערק, כי רוב בריחה מתורגם ערק, כמו \"אשר נס\" - \"די ערק\".",
+                "תבל שהיא מתבלת בפירותיה. עיין אדר\"נ שם: \"תבל - שהיא מתובלת בדברי תורה, אבל ארץ ישראל אינה חסרה כלום, שנאמר (דברים ח׳:ט׳): \"לא תחסר כל בה\"\", והגירסה משובשת, עיין מה שהעיר שם הרב החכם הגדול הרב זלמן שעכטער בסימן יג.",
+                "חלד שבני אדם חלודים בה. הכוונה על-פי מאמרם שוחר טוב מזמור יז: \"ממתים מחלד - אלו שהעלו גופן חלודה, כגון רשב\"י ובנו, שהיה טמון י\"ג שנה עד שהעלה גופן חלודה\", ודרש חלד מלשון חלודה, ועיין פסיקתא בשלח (פ\"ח ע\"ב): \"עד שהעלה גופן חלודות חלודות\", וגם אבן עזרא על איוב יא יז פירש חלד בשם ר\"מ הוא כמו חלודה בלשון רז\"ל, ע' שם.",
+                "ראשית שהיא ראשית לכל מעשה בראשית. באדר\"נ שם: \"ראשית מנין - שנאמר (בראשית א א): \"בראשית ברא אלהים\"\".",
+                "גיא שעשויה גבעות. באדר\"נ שם: \"גיא מנין - שנאמר (איוב ל ה): \"מן גו יגורשו\"\".",
+                "שדה שעשויה שדות. באדר\"נ: \"שדה מניין - שנאמר (בראשית כז כז): \"כריח שדה אשר בירכו ה'\"\"."
+            ],
+            [],
+            [
+                "אל תקרי משנאי אלא משניאי - זה ליתא בכתב יד רומי ובנדפס, וגם ליתא בדפוס תוגרמה, וזה הוסיף המעתיק מגמרא שבת קיד א, ואין לו עניין כלל לכאן, עיין בגמרא שם ובפירוש רש\"י"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "וכך הוא בכתב יד רומי, גם בנדפס, ובדפוס תוגרמה; ואין זה לשון הכתוב. ואולי צריך להיות: (עמוס ט טו): \"ונטעתים על אדמתם, ולא ינתשו עוד מעל אדמתם אשר נתתי להם\", או (ירמיהו טז טו): \"והשיבותים אל אדמתם אשר נתתי לאבותם\"."
+            ]
+        ],
+        [],
+        [
+            [],
+            [
+                "א\"ר ישמעאל גדולה היא התורה כו' - אבות שם, וגם כאן הוסיף המסדר \"אמר רבי ישמעאל\". והנוסח שלפנינו משונה מנוסח הברייתא, דאבות, והוספתי כמו שהוא בכתב יד רומי ובדפוס תוגרמה, וחסר זה בדפוס וויניציא ואחר-כך בכל הדפוסים. ואולי הביא המסדר כל זה על שם הסיום \"ומייסר בנו לתלמוד תורה ואז יש לו תקוה ואחרית שנאמר יסר בנך כי יש תקוה\", והסיום הזה ליתא באבות שם."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "בר חוניא אמר - בכתב יד רומי: בר חוכא, בדפוס תוגרמה בר חוטא אמר, ובדפוס וויניציא השמיט שם האומר גם המאמר שלו במועצות בהם עצות ודעת, ובילקוט רמז תתק\"ס הביא בשם המדרש (הציון מדרש מוסב על זה המאמר: \"במועצות - בר חטיא אמר: במועצות\", צ\"ל במו עצות, ובהערות שלי לפסיקתא דרב כהנא פסקא \"בחודש השלישי\" הערה צ\"ּ הבאתי, כי בילקוט תהלים [צ\"ל משלי] \"בר חטיא אמר במועצות\", ונשמט שם כל המאמר שלו, ובאמת יש לתקן, רק שצריך להיות \"במו עצות\" שתי מילות, וראיתי בסדר הדורות אות ח' צד 128 הוצאת משכיל לאיתן, הביא בר חטיא ב\"ר ס\"ל, ובחזית פ' \"ראשו כתם פז\" \"בר חוטא\", ואחר כך הביא חטיא, ילקוט נביאים סימן קי\"ט שם חכם. ולא אדע אל איזה מקום בילקוט כיוון בזה."
+            ],
+            [
+                "דין הוא דאמר מתלא - פירוש: זהו שאומר המשל. ובדפוס וויניציא הגירסה: דיו דלותו של עני, דיו שעני הוא, מן \"דֵין הוא\" נעשית \"דיו שעני הוא\", והשמיט המילות \"דאמר מתלא\".",
+                "מסתייא לעייקא שבקיה לעייקותיה - כך הוא גם בדפוס תוגרמה, ובכתב יד רומי הגירסה \"מיסתיה למעיקא שיבקיה לעיקותיה\". ו\"עקא\" - פירוש צרה: (בראשית מב כא): \"צרת נפשו\" תרגומו \"עקת נפשיה\". ובבראשית רבה יד ז איתא: \"לא מסתייה לההוא גברא עקתיה, אלא דאתית מעקא ליה?!\". ואולי יש לתקן כך גם לפנינו: \"לא מסתייה לעייקא עיקותיה, אלא דאתית מעקא ליה?!\", פירוש, לא עושה כל כך העניות לעני, רק ממה שאתה מצער אותו. ובדפוס וויניציא, ואחר-כך בכל הדפוסים, בטעות \"משיניו לעזקה שבקיה לעזקתיה\"."
+            ],
+            [],
+            [
+                "עם ג' מלכים וד' הדיוטות - במשנה (סנהדרין צ, א): \"שלושה מלכים וארבעה הדיוטות אין להם חלק לעולם הבא\". ועיין מדרש חזית ריש פרק א, ומדרש תהלים ה אות ט, ותנחומא ריש מצורע, ובמ\"ר ריש פרק יד, אבות דרבי נתן לו, תנא דבי אליהו רבה עג."
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "ששלוש עשרה ווי\"ן נאמרו בו מתחילה - סנהדרין ע א, ובמדרש (בראשית רבה לו ד): \"אמר ר\"י: לא תהי להוט אחר היין, שכל פרשת היין כתיב בה ווי\"ן י\"ד פעמים\", וע' שם בפירוש מהרז\"ו."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "חמשה פעמים ראה שלמה את המלכויות - זה לשון רש\"י בפירושו למשלי ל לא: \"ומדרש אגדה, חמש פרשיות אלו של ארבע ארבע דברים כנגד ארבע מלכויות, לפי שנתאמצה ממשלתן על ישראל בעוון שעברו על חמשה חומשי תורה, הזכירם חמשה פעמים\"."
+            ]
+        ],
+        [
+            [],
+            [
+                "ד\"א אשת חיל וכו' מעשה היה בר' מאיר. מובא בילקוט משלי שם בשם המדרש:"
+            ],
+            [],
+            [],
+            [
+                "אמר הקב\"ה לישראל בני היו מתעסקין. בפסיקתא שם סיים במה דפתח: \"אמר הקב\"ה לישראל: בניי, היו קורין את הפרשה הזאת (רוצה לומר, \"בחודש השלישי\", שהיא קריאת התורה לשבועות) בכל שנה ושנה, ואני מעלה עליכם כאילו אתם עומדים לפני הר סיני ומקבלים את התורה. אימתי - בחודש השלישי לצאת בני ישראל\". אולם המסדר ממדרש משלי סיים הדרוש באופן אחר: \"אמר הקב\"ה לישראל בניי הוו מתסעקים בתורה ביום ובלילה כו'\". והמסדר הזה סיים פה בפסוקים שונים, כי פה היה סוף המדרש, כמו שתראה בכתב יד רומי הוא בכאן סוף הספר, והמאמר \"ד\"א אשת חיל\" עד סופו לא נמצא שמה, וראיתי באות אמת שכתב \"הודו כו' עד ויחכם ועד בכלל - איני יודע מה עניין יש לו פה\" עכ\"ל, אולם אין ספק כי המסדר סיים הספר בפסוקים שונים."
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "מדרש משלי - בובר",
+            "https://he.wikisource.org/wiki/%D7%9E%D7%93%D7%A8%D7%A9_%D7%9E%D7%A9%D7%9C%D7%99_(%D7%91%D7%95%D7%91%D7%A8)"
+        ]
+    ],
+    "heTitle": "הערות בובר על מדרש משלי",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Buber footnotes on Midrash Mishlei/Hebrew/מדרש משלי - בובר.json

@@ -0,0 +1,149 @@
+{
+    "language": "he",
+    "title": "Buber footnotes on Midrash Mishlei",
+    "versionSource": "https://he.wikisource.org/wiki/%D7%9E%D7%93%D7%A8%D7%A9_%D7%9E%D7%A9%D7%9C%D7%99_(%D7%91%D7%95%D7%91%D7%A8)",
+    "versionTitle": "מדרש משלי - בובר",
+    "status": "locked",
+    "actualLanguage": "he",
+    "languageFamilyName": "hebrew",
+    "isBaseText": true,
+    "isSource": true,
+    "isPrimary": true,
+    "direction": "rtl",
+    "heTitle": "הערות בובר על מדרש משלי",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [
+                "כד\"א מבן עשרים שנה ומעלה יבוא לעבוד עבודה - אין זה לשון הכתוב, ובקרא כתיב (במדבר ד מז): \"מבן שלושים שנה ומעלה ועד בן חמישים שנה כל הבא לעבוד עבודת עבודה\", ואולי יש לתקן וכצ\"ל: \"אלא עד עשרים שנה אין מחשבין לו עוונותיו, כמד\"א (דברי הימים א כג כד): \"לעבודת בית ה' מבן עשרים שנה ומעלה\", מה עבודה מבן עשרים שנה כך לעבירה, משעה שהוא מתחשב לעבודה מתחשב לעבירה\", והשאר מיותר. או צ\"ל: \"כד\"א (במדבר ד מז): \"מבן שלושים שנה... לעבוד עבודת עבודה\"\", והוא ראיה לדברי רבי עקיבא שאמר עד שלושים שנה"
+            ],
+            [],
+            [],
+            [],
+            [
+                "שאמר חטאים תרדף רעה - כך הוא גם בכתב יד רומי ופארמא, ובנדפס גם בדפוס תוגרמא ובילקוט, ואולי צריך להיות (תהלים כו ט): \"אל תאסוף עם חטאים נפשי\", וראיתי ב\"אות אמת\" שכתב, וזה לשונו: 'צריך עיון, שפסוק זה הוא בספר משלי, וצריך לבקש פסוק מפסוקי תהלים כו', עד כאן לשונו."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "וכל האומר דבר שלא מפי אומרו - רוצה לומר, שאומר הדברים מעצמו ולא בשם האומרו, ובנדפס, גם בדפוס תוגרמה, \"וכל האומר דבר מפי שלא אמרו\", הוא בטעות, והכוונה שתולה דבריו באחרים."
+            ]
+        ],
+        [],
+        [
+            [],
+            [],
+            [],
+            [
+                "תמן תנינן שבעה דברים נבראו קודם בריאתו של עולם. פסחים נד ב, נדרים לט ב, ועיין פרקי דרבי אליעזר ג ותנא דבי אליהו רבה לא ובמדרש תהלים צג אות ג, ותנחומא נשא אות י\"ט, ספרי עקב פיסקא ל\"ז, מכילתא בשלח סוף פרק ט, בראשית רבה א ד, ויש שינויים.",
+                "ארץ שבני אדם רצין בה. באדר\"נ שם נוסחא ב' פמ\"ג: \"ארץ - על שם רצתה. משל למה הדבר דומה - למלך שקרא לפמליא שלו ורץ אחד ועמד לפניו ועשאו המלך שלטון; כך, קרא הקב\"ה לכל באי העולם, ורצתה ארץ ועמדה לפניו\". והרד\"ק בשורשים הביא וז\"ל (שרשים אות האלף): \"ארץ -יש אומרים כי שורש ארץ - רץ, והאל\"ף נוספת, ולפי שהגלגל רץ עליה וסובב אותה תמיד נקראת כן\"",
+                "אדמה שממנה נברא אדם הראשון. באדר\"נ שם: \"אדמה - שממנה נוצר אדם הראשון, שנאמר (בראשית ב ז): \"וייצר ה' אלהים את האדם עפר מן האדמה\"\".",
+                "חרבה שמחריבין אותה המים. באדר\"נ שם: \"חרבה - שהחריבו מימיה את מי המבול\".",
+                "יבשה בשעה שקיבלה דמיו של הבל. באדר\"נ שם: \"יבשה - שהובישו מימיה את מי המבול\".",
+                "ארקא שברחה לפני הקב\"ה בשעה שרצה ליתן את ישראל התורה על הר סיני. זה ליתא באדר\"נ, רק כתיב בשם: \"ארקא מניין - שנאמר (ירמיהו י יא): \"כדנה תאמרון להום אלהיא די שמיא וארקא לא עבדו\"\", ודורש ארק כמו ערק, כי רוב בריחה מתורגם ערק, כמו \"אשר נס\" - \"די ערק\".",
+                "תבל שהיא מתבלת בפירותיה. עיין אדר\"נ שם: \"תבל - שהיא מתובלת בדברי תורה, אבל ארץ ישראל אינה חסרה כלום, שנאמר (דברים ח׳:ט׳): \"לא תחסר כל בה\"\", והגירסה משובשת, עיין מה שהעיר שם הרב החכם הגדול הרב זלמן שעכטער ��סימן יג.",
+                "חלד שבני אדם חלודים בה. הכוונה על-פי מאמרם שוחר טוב מזמור יז: \"ממתים מחלד - אלו שהעלו גופן חלודה, כגון רשב\"י ובנו, שהיה טמון י\"ג שנה עד שהעלה גופן חלודה\", ודרש חלד מלשון חלודה, ועיין פסיקתא בשלח (פ\"ח ע\"ב): \"עד שהעלה גופן חלודות חלודות\", וגם אבן עזרא על איוב יא יז פירש חלד בשם ר\"מ הוא כמו חלודה בלשון רז\"ל, ע' שם.",
+                "ראשית שהיא ראשית לכל מעשה בראשית. באדר\"נ שם: \"ראשית מנין - שנאמר (בראשית א א): \"בראשית ברא אלהים\"\".",
+                "גיא שעשויה גבעות. באדר\"נ שם: \"גיא מנין - שנאמר (איוב ל ה): \"מן גו יגורשו\"\".",
+                "שדה שעשויה שדות. באדר\"נ: \"שדה מניין - שנאמר (בראשית כז כז): \"כריח שדה אשר בירכו ה'\"\"."
+            ],
+            [],
+            [
+                "אל תקרי משנאי אלא משניאי - זה ליתא בכתב יד רומי ובנדפס, וגם ליתא בדפוס תוגרמה, וזה הוסיף המעתיק מגמרא שבת קיד א, ואין לו עניין כלל לכאן, עיין בגמרא שם ובפירוש רש\"י"
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "וכך הוא בכתב יד רומי, גם בנדפס, ובדפוס תוגרמה; ואין זה לשון הכתוב. ואולי צריך להיות: (עמוס ט טו): \"ונטעתים על אדמתם, ולא ינתשו עוד מעל אדמתם אשר נתתי להם\", או (ירמיהו טז טו): \"והשיבותים אל אדמתם אשר נתתי לאבותם\"."
+            ]
+        ],
+        [],
+        [
+            [],
+            [
+                "א\"ר ישמעאל גדולה היא התורה כו' - אבות שם, וגם כאן הוסיף המסדר \"אמר רבי ישמעאל\". והנוסח שלפנינו משונה מנוסח הברייתא, דאבות, והוספתי כמו שהוא בכתב יד רומי ובדפוס תוגרמה, וחסר זה בדפוס וויניציא ואחר-כך בכל הדפוסים. ואולי הביא המסדר כל זה על שם הסיום \"ומייסר בנו לתלמוד תורה ואז יש לו תקוה ואחרית שנאמר יסר בנך כי יש תקוה\", והסיום הזה ליתא באבות שם."
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "בר חוניא אמר - בכתב יד רומי: בר חוכא, בדפוס תוגרמה בר חוטא אמר, ובדפוס וויניציא השמיט שם האומר גם המאמר שלו במועצות בהם עצות ודעת, ובילקוט רמז תתק\"ס הביא בשם המדרש (הציון מדרש מוסב על זה המאמר: \"במועצות - בר חטיא אמר: במועצות\", צ\"ל במו עצות, ובהערות שלי לפסיקתא דרב כהנא פסקא \"בחודש השלישי\" הערה צ\"ּ הבאתי, כי בילקוט תהלים [צ\"ל משלי] \"בר חטיא אמר במועצות\", ונשמט שם כל המאמר שלו, ובאמת יש לתקן, רק שצריך להיות \"במו עצות\" שתי מילות, וראיתי בסדר הדורות אות ח' צד 128 הוצאת משכיל לאיתן, הביא בר חטיא ב\"ר ס\"ל, ובחזית פ' \"ראשו כתם פז\" \"בר חוטא\", ואחר כך הביא חטיא, ילקוט נביאים סימן קי\"ט שם חכם. ולא אדע אל איזה מקום בילקוט כיוון בזה."
+            ],
+            [
+                "דין הוא דאמר מתלא - פירוש: זהו שאומר המשל. ובדפוס וויניציא הגירסה: דיו דלותו של עני, דיו שעני הוא, מן \"דֵין הוא\" נעשית \"דיו שעני הוא\", והשמיט המילות \"דאמר מתלא\".",
+                "מסתייא לעייקא שבקיה לעייקותיה - כך הוא גם בדפוס תוגרמה, ובכתב יד רומי הגירסה \"מיסתיה למעיקא שיבקיה לעיקותיה\". ו\"עקא\" - פירוש צרה: (בראשית מב כא): \"צרת נפשו\" תרגומו \"עקת נפשיה\". ובבראשית רבה יד ז איתא: \"לא מסתייה לההוא גברא עקתיה, אלא דאתית מעקא ליה?!\". ואולי יש לתקן כך גם לפנינו: \"לא מסתייה לעייקא עיקותיה, אלא דאתית מעקא ליה?!\", פירוש, לא עושה כל כך העניות לעני, רק ממה שאתה מצער אותו. ובדפוס וויניציא, ואחר-כך בכל הדפוסים, בטעות \"��שיניו לעזקה שבקיה לעזקתיה\"."
+            ],
+            [],
+            [
+                "עם ג' מלכים וד' הדיוטות - במשנה (סנהדרין צ, א): \"שלושה מלכים וארבעה הדיוטות אין להם חלק לעולם הבא\". ועיין מדרש חזית ריש פרק א, ומדרש תהלים ה אות ט, ותנחומא ריש מצורע, ובמ\"ר ריש פרק יד, אבות דרבי נתן לו, תנא דבי אליהו רבה עג."
+            ]
+        ],
+        [
+            [],
+            [],
+            [
+                "ששלוש עשרה ווי\"ן נאמרו בו מתחילה - סנהדרין ע א, ובמדרש (בראשית רבה לו ד): \"אמר ר\"י: לא תהי להוט אחר היין, שכל פרשת היין כתיב בה ווי\"ן י\"ד פעמים\", וע' שם בפירוש מהרז\"ו."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "חמשה פעמים ראה שלמה את המלכויות - זה לשון רש\"י בפירושו למשלי ל לא: \"ומדרש אגדה, חמש פרשיות אלו של ארבע ארבע דברים כנגד ארבע מלכויות, לפי שנתאמצה ממשלתן על ישראל בעוון שעברו על חמשה חומשי תורה, הזכירם חמשה פעמים\"."
+            ]
+        ],
+        [
+            [],
+            [
+                "ד\"א אשת חיל וכו' מעשה היה בר' מאיר. מובא בילקוט משלי שם בשם המדרש:"
+            ],
+            [],
+            [],
+            [
+                "אמר הקב\"ה לישראל בני היו מתעסקין. בפסיקתא שם סיים במה דפתח: \"אמר הקב\"ה לישראל: בניי, היו קורין את הפרשה הזאת (רוצה לומר, \"בחודש השלישי\", שהיא קריאת התורה לשבועות) בכל שנה ושנה, ואני מעלה עליכם כאילו אתם עומדים לפני הר סיני ומקבלים את התורה. אימתי - בחודש השלישי לצאת בני ישראל\". אולם המסדר ממדרש משלי סיים הדרוש באופן אחר: \"אמר הקב\"ה לישראל בניי הוו מתסעקים בתורה ביום ובלילה כו'\". והמסדר הזה סיים פה בפסוקים שונים, כי פה היה סוף המדרש, כמו שתראה בכתב יד רומי הוא בכאן סוף הספר, והמאמר \"ד\"א אשת חיל\" עד סופו לא נמצא שמה, וראיתי באות אמת שכתב \"הודו כו' עד ויחכם ועד בכלל - איני יודע מה עניין יש לו פה\" עכ\"ל, אולם אין ספק כי המסדר סיים הספר בפסוקים שונים."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Midrash Aggadah/English/Sefaria Community Translation.json

@@ -0,0 +1,428 @@
+{
+    "language": "en",
+    "title": "Midrash Aggadah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש אגדה",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": {
+        "Genesis": [
+            [
+                [
+                    "In the beginning, God created. This is a scripture: Thus said the Lord, if the heavens are measured (from above) [to upward] and the institutions of the earth below are searched, I will also be overwhelmed by all the seed of Israel for all that they have done, said the Lord (Jeremiah, 31:36), according to what Jeremiah said, He is overwhelmed by Judah and Gomer (ibid. 14:15), the answer is that if you have seen the heavens and the earth that have passed, at that moment you will be able to say that I am tired of them, according to the fact that Israel is the foundation of heaven, and if the foundation is tired, the building on top of it will fall. And where did you learn that heaven and earth were not created except for Israel, as it is said in <i>Bereshit</i> [בראשית], which means beginning, and Israel was called the first, as it is said that Israel is holy to God, the beginning of his harvest (Jeremiah 2:3). ",
+                    "Another thing in Genesis. With reverence for God, the Holy One, blessed be He, created his world saying the beginning of wisdom is the fear of God (Psalms 111:10).",
+                    "<b>Another thing in Bereshit</b>. Thanks to the Torah, the Holy One created his world with his blessings, which is called the beginning, as it is said, God is the beginning of the beginning, and his works have preceded him ever since (Proverbs 8:22).",
+                    "<b>Another thing in Bereshit</b>. In the beginning, there are six letters, against the six words in which the Holy One created his world with his blessing, as it is said that in her the Lord created the worlds (Isaiah 26:4), there are two words, the Lord is four words, six, do not create but (<i>rock</i>) [<i>flint</i>] Worlds. ",
+                    "<b>Another thing in Bereshit</b>. <i>b're</i> (ברא) <i>shit</i> (שית), <i>shit</i> is for the altar and the <i>b're</i> for the world. ",
+                    "<b>Another thing in Bereshit</b>. ב &amp; ר the beginning of the word, י &amp; ת the end of the word, and it is a word ברית (<i>brit</i>) i.e. <b>covenant</b>, And thanks to the Word and the Sabbath, the Holy One with His blessing created the world, and from whence was the Sabbath called a covenant, when it was said to their generations an eternal covenant (Exodus 15), and the word was also called a covenant, which was said to be a covenant in your flesh (Genesis 17:13), and it was also because of the Torah that the world was created, because it remained from the word of Genesis Black fire and it is fire, and there is no fire but the Torah, which is said to be from the right hand, the fire of religion to him (Deuteronomy 32:2). ",
+                    "<b>Another thing in Bereshit</b>. Six letters are, against six series of <i>Mishnah</i>, and against six days of Creation. ",
+                    "<b>Another thing in Bereshit</b>. By removing the letter S there are six hundred and thirteen, against six hundred and thirteen unleavened bread, and the letter S that a person is obliged to memorize for his sons, as it was said and memorized for your sons (Deuteronomy 6:7).",
+                    "And the Torah began with the letter <b>ב</b> (B), and why? It represents two Torahs, the written Torah, and the oral Torah. ",
+                    "Another thing is why in the second letter, against male and female, it is written that there is no confusion between creation and completion (Isaiah 45:18), and the wise man said that the two years are better than the one (Ecclesiastes 4:9). ",
+                    "Elokim created. It doesn't say \"G-d created,\" as initially, He thought to create the world through the attribute of Judgement. However, since He saw that it would not be able to endure Judgement alone, he combined it with the attribute of Mercy, as it says, \"These are the generations of heaven and earth when they were created, on the day that G-d Elokim made earth and heaven.\" [<i>Alternative Translation</i>: <b>ברא אלהים Created Elohim</b>. And it is not said that <i>YHVH</i> created, that in the beginning he arose in thought in the measure of judgment to create the world, and since he saw that he could not stand the measure of judgment alone, he shared with it the measure of mercy, as it is said that these are the history of the heavens and the earth in creation on the day that God created the earth and the heavens (Genesis 2:4) ]",
+                    "And why didn't it say \"God created at the first\", but said \"At the first God created\"? According to the fact that there is no mention of the name of heaven except for speech, which is said to be a sacrifice to God (Leviticus 1:2). After all, things are light and heavy, and what about those whose way is to dedicate, the Torah says that one should not say a \"to YHVH sacrifice\", but a \"sacrifice to YHVH\", light and heavy to those who revile and blaspheme and who swear in vain, which they must before the place.",
+                    "את השמים the Heavens. Teaches that all the history of the heavens was created........ In a world where he would not eat and the opinion of the Holy One, blessed be He, agreed with her, therefore she did not put forth a tree bearing fruit."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "And some say that [when the moon was reduced in size] she became totally dark, and [God] decreed upon her that she would only shine from the light of the sun. [The moon] said to [God]: Master of the Universe, [how can it be that] because I spoke a correct matter to you, I should be diminished? God said to [the moon]: If so, I will in the future, in the days of the messiah, return your light. As it is written \"And the light of the moon will be as the light of the sun\"(Isaiah 30:26). [The moon] said to [God]: I have sinned [by challenging you]. Forgive me. [God] said to [the moon]: I forgive you. [The moon] said to [God]: How will I know that you have forgiven me? [God] said to [the moon]: And you will rule by day and night. [The moon] said to [God]: Master of the Universe, what benefit is there if I shine at day when [the sun] appears? [After all], you have called me the small light, as it says \"and the small light\" (Genesis 1:16). [God] said to [the moon]: The righteous will be called after your name: Jacob the Small [son] (Genesis 26:15), David the Small (I Samuel 17:14). [The moon] said to [God]: Master of the Universe, if the righteous are also called small, what sign of forgiveness is this for me? Once God saw that [the moon's] mind would not be settled, he increased her multitude [of stars]. As it says: \"And the stars\" (Genesis 1:16). And due to her honor, [God] increased her multitude [of stars], as a ruler who walks forth and the wealthy [dignitaries] of the land walk with him."
+                ]
+            ],
+            [
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "\"That God created to do/make.\" Here is not written \"he did/made\", but \"to do/make\", [which means] that He placed strength in them to do/make."
+                ],
+                [
+                    "",
+                    "",
+                    "Another explanation of \"b'hibaram.\" He created it with Avraham - the Holy One lookd upon the actions of Avraham and created the world."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And I will remember my covenant.\" When there is a cloud over the land, I will remember my covenant that I sealed with you, and I will show you a the rainbow in the cloud, and you will know that I remember my covenant that a flood will not destroy all flesh.\" "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "The great city of God: Why was Nineveh called a great city of God? Because they were evil through their bodies in forbidden sexual relations, as it is written, \"How can I do this great evil and sin before God (Genesis 39:9)?"
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "THE LORD SAID - The Holy One, Blessed is He, said:",
+                    "ALL HAVING ONE LANGUAGE - Each understood what his fellow would say to him, whether 'clay' or 'brick,' and this way they would build. During the time that they had one language, they were not restrained from building. Rather, I will confuse their languages and they will put aside the construction. What did G-d do? He called the divine messengers and commanded them to descend below, and each one [of the messengers would teach] each family a different language, so that this family would not understand that family. And so they did, as it says, \"Come, let us descend.\""
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And his wife looked behind him\" - After the angel said, \"Do not look behind you\" - Her soul was stirred regarding her daughters that remained in Sodom",
+                    "\"And she became a piller of salt\" - Due to her having sinner with salt. How? In that on that night on which the angels came to Lot's house, she went to her neighbors' places with pretext to ask for salt. Her neighbors said to her, \"And why do you need salt? Didn't you know that you were short on salt to got and take salt while it was still daytime?\" She said to them, \"We didn't need salt until guests came to us.\" And therefore, the people of Sodom knew about the angel that came to Lot's house."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [
+                    "As it was taught; And the life of Sarah....",
+                    "When she was 100, she was like 20 in sin, and when she was 20 she was like a 7 year old in beauty. Therefore, they said 100 and 20 and 7 years. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "And he looked and there was a well in the field. teaches that he saw Sinai where the Torah was given, which is called Be'er Haim.",
+                    "Three flocks of sheep. Priests and Levites and Israelites."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "Another thing, \"And God remembered etc.\" The Holy Blessed One remembered Rachel's modesty who passed on the signs to her sister that Jacob gave her so that her sister should not be embarrassed."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "And Joseph was brought down to Egypt.\" The descent is connected to another descent:",
+                    "Alternatively, \"He descended to Egypt.\" Do not read \"descended\" but rather \"caused the Divine Presence to descend to Egypt.\"",
+                    "Alternatively, \"that Jacob, his father, caused to descend to Egypt.\"",
+                    "\"And Potiphar, Pharaoh's chamberlain.\" Potiphar is Poti-phera (Genesis 41:50). Why is he called Potiphar? Because he fattenedthe calves for idolatry.",
+                    "\"An Egyptian man.\" A cunning man. What was his cunning? In every place, an Egyptian was sold as a Cushite, and here a Cushite was sold as an Egyptian."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And he fell on his neck. And why didn't Yaakov kiss Yosef? Because he was saying Kriat Shema (recitation of the shema prayer) at that same time. "
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "At first a cub, as a governor; and at the end a lion, as a king."
+                ]
+            ]
+        ],
+        "Exodus": [
+            [
+                [],
+                [
+                    "\"Reuben, Simeon - all the tribes were named after their redemption. Reuben after the verse, 'I have seen the affliction of my people' (Exodus 3:7); Simeon after the verse, 'And God heard their groaning' (Exodus 2:24); Levi after the verse, 'And many nations will be joined to the Lord' (Zechariah 2:15); Judah after the verse, 'And you shall say on that day, I will give thanks to you, Lord' (Isaiah 12:1); Issachar after the verse, 'Because there was a reward for your work' (Jeremiah 31:16); Zebulun after the verse, 'And built a city called Zebulun' (1 Chronicles 8:13); Dan after the verse, 'And also the nation that they will serve will judge' (Genesis 15:14); Naphtali after the verse, 'And your speech is sweet' (Song of Songs 4:11); Gad after the verse, 'And the manna was like coriander seed' (Numbers 11:7); Asher after the verse, 'And all the nations will call you blessed' (Malachi 3:12); Joseph after the verse, 'And it shall come to pass on that day that God will again stretch forth His hand to acquire the remnant of His people' (Isaiah 11:11); Benjamin after the verse, 'The Lord has sworn by His right hand and by the arm of His strength' (Isaiah 62:8). This teaches us that all the tribes were named after their redemption. And why aren't their names equal in every place? Because one is placed before the other so that the children of the noble families do not say that they come first and the children of the servant families come last, and so that they do not boast to themselves. Therefore, they are arranged in a certain order to teach you that all the sons of Jacob are equal, that none of them are greater than the others.\""
+                ]
+            ]
+        ],
+        "Leviticus": [],
+        "Numbers": [
+            [
+                [
+                    "",
+                    "",
+                    "",
+                    "<b>In the Sinai Desert, in the Tent of Meeting, etc.:</b> That is why the verse needed to say, \"in the Tent of Meeting in the second month.\" It is like a man who enters with his bride under the wedding canopy and writes her a ketubah, signing the time and the place to it. Likewise did the Holy One, blessed be He, do. As up until now, he wrote them neither a ketubah nor a divorce bill. But now he wrote them a ketubah, however he did not write them a divorce bill. That is what the prophet said (Isaiah 50:1), \"Where is your mother's book of divorce?\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "To Shimon, Shelumiel ben Tzurishaddai. Even though his descendant is Zimri, on whose account 24,000 died in a plague, G-d made peace with him and placed him next to Reuben, who had done repentance (a ba'al t'shuvah). Therefore it is said, \"ben tzuri-shaddai,\" (\"Shaddai is my rock\")..."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And they wept for Aaron thirty days, all the House of Israel\" (Numbers 20:29): What is stated about Aaron is greater than what is stated about Moses. As regarding Moses, only the men wept for him, but regarding Aaron, the men and the women wept for him - since he was one that pursued peace and loved peace, and restored peace between a man and his wife, and between a man and his fellow. This is [the meaning of] that which is written (Malachi 2:6), \"He walked with Me in peace and justice, and brought many back from iniquity.\" And what did Aaron do? When he heard that two men or a man and his wife were arguing, he would go to one of them and say to him, \"Your fellow came to me and is distraught in his heart that he angered you; so he cajoled me that I should come to you [and get your forbearance], so that he [can] come to you and be forgiven by you.\" And Aaron would not leave from there until he would remove all the hatred in his heart and bring peace between them. Then he would leave. And when he (the one with which Aaron had spoken) met his fellow, they would immediately love and embrace each other and kiss each other. And so was it during all the days of Aaron, peace be upon him; and such was his trait. When he heard that there was an argument between a man and his wife, he would not leave them until they made peace. Hence the men and the women wept for Aaron, but only the males wept for our teacher Moses, peace be upon him. And also [because] Moses would say, \"Let justice pierce the mountain,\" whereas Aaron would bring a compromise between two litigants."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And it will be for his seed - From here they said that Pinchas was not a kohen until that very moment, when he stood up - as it is written (Malachi 2:5) \"My covenant was with him was life and peace\"",
+                    "From the [book of] commentary of Eliezer Ben Hyrkanus: \"And he said 'I certainly was zealous for Ad-nai'\" (I Kings 19:14) The Holy One of Blessing said to Eliahu: You were zealous regarding idolatry in Shittim, as it says: 'Pinchas the son of Eleazar etc.' and here you were certainly zealous! For your life [I swear] that there will be no brit milah that Israel does and you don't see with your eyes. From here the sages established that a honorary seat will be made for Eliahu, who is the angel of the brit [milah] as it says \"And the angel of My brit\" (Malachi 3:1)",
+                    "The Holy One of Blessing said to Pinchas: 'you defended My children with your tongue, hold onto the jaw as a gift; you directed the spear on the belly of a man and a woman, hold onto [your] belly; you exerted yourself with your arm, hold your arm as you project peace between people - behold you will bless My children with peace, as it says \"May Ad-nai give you favor and grant you peace\" (Numbers 6:26) ",
+                    "Resh Lakish said: Pinchas and Eliahu are one and the same. The Holy One of Blessing said to him: you established peace between Me and the children of Israel, so too even in the future you will establish peace between Me and them, as it is written \"behold I am sending to you Elijah the prophet\" (Malachi 3:23)",
+                    "And it will be for him and his seed after him - that they will be blessed by Me ;;forever."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "However, for the sake of their paternal tribe, they shall be married within their own tribe. Advice was given to them that if they wish to marry men who are suitable from their paternal tribe, they should not marry others."
+                ]
+            ]
+        ],
+        "Deuteronomy": []
+    },
+    "schema": {
+        "heTitle": "מדרש אגדה",
+        "enTitle": "Midrash Aggadah",
+        "key": "Midrash Aggadah",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Midrash Aggadah/English/merged.json

@@ -0,0 +1,429 @@
+{
+    "title": "Midrash Aggadah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Midrash_Aggadah",
+    "text": {
+        "Genesis": [
+            [
+                [
+                    "In the beginning, God created. This is a scripture: Thus said the Lord, if the heavens are measured (from above) [to upward] and the institutions of the earth below are searched, I will also be overwhelmed by all the seed of Israel for all that they have done, said the Lord (Jeremiah, 31:36), according to what Jeremiah said, He is overwhelmed by Judah and Gomer (ibid. 14:15), the answer is that if you have seen the heavens and the earth that have passed, at that moment you will be able to say that I am tired of them, according to the fact that Israel is the foundation of heaven, and if the foundation is tired, the building on top of it will fall. And where did you learn that heaven and earth were not created except for Israel, as it is said in <i>Bereshit</i> [בראשית], which means beginning, and Israel was called the first, as it is said that Israel is holy to God, the beginning of his harvest (Jeremiah 2:3). ",
+                    "Another thing in Genesis. With reverence for God, the Holy One, blessed be He, created his world saying the beginning of wisdom is the fear of God (Psalms 111:10).",
+                    "<b>Another thing in Bereshit</b>. Thanks to the Torah, the Holy One created his world with his blessings, which is called the beginning, as it is said, God is the beginning of the beginning, and his works have preceded him ever since (Proverbs 8:22).",
+                    "<b>Another thing in Bereshit</b>. In the beginning, there are six letters, against the six words in which the Holy One created his world with his blessing, as it is said that in her the Lord created the worlds (Isaiah 26:4), there are two words, the Lord is four words, six, do not create but (<i>rock</i>) [<i>flint</i>] Worlds. ",
+                    "<b>Another thing in Bereshit</b>. <i>b're</i> (ברא) <i>shit</i> (שית), <i>shit</i> is for the altar and the <i>b're</i> for the world. ",
+                    "<b>Another thing in Bereshit</b>. ב &amp; ר the beginning of the word, י &amp; ת the end of the word, and it is a word ברית (<i>brit</i>) i.e. <b>covenant</b>, And thanks to the Word and the Sabbath, the Holy One with His blessing created the world, and from whence was the Sabbath called a covenant, when it was said to their generations an eternal covenant (Exodus 15), and the word was also called a covenant, which was said to be a covenant in your flesh (Genesis 17:13), and it was also because of the Torah that the world was created, because it remained from the word of Genesis Black fire and it is fire, and there is no fire but the Torah, which is said to be from the right hand, the fire of religion to him (Deuteronomy 32:2). ",
+                    "<b>Another thing in Bereshit</b>. Six letters are, against six series of <i>Mishnah</i>, and against six days of Creation. ",
+                    "<b>Another thing in Bereshit</b>. By removing the letter S there are six hundred and thirteen, against six hundred and thirteen unleavened bread, and the letter S that a person is obliged to memorize for his sons, as it was said and memorized for your sons (Deuteronomy 6:7).",
+                    "And the Torah began with the letter <b>ב</b> (B), and why? It represents two Torahs, the written Torah, and the oral Torah. ",
+                    "Another thing is why in the second letter, against male and female, it is written that there is no confusion between creation and completion (Isaiah 45:18), and the wise man said that the two years are better than the one (Ecclesiastes 4:9). ",
+                    "Elokim created. It doesn't say \"G-d created,\" as initially, He thought to create the world through the attribute of Judgement. However, since He saw that it would not be able to endure Judgement alone, he combined it with the attribute of Mercy, as it says, \"These are the generations of heaven and earth when they were created, on the day that G-d Elokim made earth and heaven.\" [<i>Alternative Translation</i>: <b>ברא אלהים Created Elohim</b>. And it is not said that <i>YHVH</i> created, that in the beginning he arose in thought in the measure of judgment to create the world, and since he saw that he could not stand the measure of judgment alone, he shared with it the measure of mercy, as it is said that these are the history of the heavens and the earth in creation on the day that God created the earth and the heavens (Genesis 2:4) ]",
+                    "And why didn't it say \"God created at the first\", but said \"At the first God created\"? According to the fact that there is no mention of the name of heaven except for speech, which is said to be a sacrifice to God (Leviticus 1:2). After all, things are light and heavy, and what about those whose way is to dedicate, the Torah says that one should not say a \"to YHVH sacrifice\", but a \"sacrifice to YHVH\", light and heavy to those who revile and blaspheme and who swear in vain, which they must before the place.",
+                    "את השמים the Heavens. Teaches that all the history of the heavens was created........ In a world where he would not eat and the opinion of the Holy One, blessed be He, agreed with her, therefore she did not put forth a tree bearing fruit."
+                ],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "And some say that [when the moon was reduced in size] she became totally dark, and [God] decreed upon her that she would only shine from the light of the sun. [The moon] said to [God]: Master of the Universe, [how can it be that] because I spoke a correct matter to you, I should be diminished? God said to [the moon]: If so, I will in the future, in the days of the messiah, return your light. As it is written \"And the light of the moon will be as the light of the sun\"(Isaiah 30:26). [The moon] said to [God]: I have sinned [by challenging you]. Forgive me. [God] said to [the moon]: I forgive you. [The moon] said to [God]: How will I know that you have forgiven me? [God] said to [the moon]: And you will rule by day and night. [The moon] said to [God]: Master of the Universe, what benefit is there if I shine at day when [the sun] appears? [After all], you have called me the small light, as it says \"and the small light\" (Genesis 1:16). [God] said to [the moon]: The righteous will be called after your name: Jacob the Small [son] (Genesis 26:15), David the Small (I Samuel 17:14). [The moon] said to [God]: Master of the Universe, if the righteous are also called small, what sign of forgiveness is this for me? Once God saw that [the moon's] mind would not be settled, he increased her multitude [of stars]. As it says: \"And the stars\" (Genesis 1:16). And due to her honor, [God] increased her multitude [of stars], as a ruler who walks forth and the wealthy [dignitaries] of the land walk with him."
+                ]
+            ],
+            [
+                [],
+                [],
+                [
+                    "",
+                    "",
+                    "\"That God created to do/make.\" Here is not written \"he did/made\", but \"to do/make\", [which means] that He placed strength in them to do/make."
+                ],
+                [
+                    "",
+                    "",
+                    "Another explanation of \"b'hibaram.\" He created it with Avraham - the Holy One lookd upon the actions of Avraham and created the world."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And I will remember my covenant.\" When there is a cloud over the land, I will remember my covenant that I sealed with you, and I will show you a the rainbow in the cloud, and you will know that I remember my covenant that a flood will not destroy all flesh.\" "
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "The great city of God: Why was Nineveh called a great city of God? Because they were evil through their bodies in forbidden sexual relations, as it is written, \"How can I do this great evil and sin before God (Genesis 39:9)?"
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "THE LORD SAID - The Holy One, Blessed is He, said:",
+                    "ALL HAVING ONE LANGUAGE - Each understood what his fellow would say to him, whether 'clay' or 'brick,' and this way they would build. During the time that they had one language, they were not restrained from building. Rather, I will confuse their languages and they will put aside the construction. What did G-d do? He called the divine messengers and commanded them to descend below, and each one [of the messengers would teach] each family a different language, so that this family would not understand that family. And so they did, as it says, \"Come, let us descend.\""
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And his wife looked behind him\" - After the angel said, \"Do not look behind you\" - Her soul was stirred regarding her daughters that remained in Sodom",
+                    "\"And she became a piller of salt\" - Due to her having sinner with salt. How? In that on that night on which the angels came to Lot's house, she went to her neighbors' places with pretext to ask for salt. Her neighbors said to her, \"And why do you need salt? Didn't you know that you were short on salt to got and take salt while it was still daytime?\" She said to them, \"We didn't need salt until guests came to us.\" And therefore, the people of Sodom knew about the angel that came to Lot's house."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [
+                [
+                    "As it was taught; And the life of Sarah....",
+                    "When she was 100, she was like 20 in sin, and when she was 20 she was like a 7 year old in beauty. Therefore, they said 100 and 20 and 7 years. "
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [
+                    "And he looked and there was a well in the field. teaches that he saw Sinai where the Torah was given, which is called Be'er Haim.",
+                    "Three flocks of sheep. Priests and Levites and Israelites."
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "Another thing, \"And God remembered etc.\" The Holy Blessed One remembered Rachel's modesty who passed on the signs to her sister that Jacob gave her so that her sister should not be embarrassed."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [
+                    "And Joseph was brought down to Egypt.\" The descent is connected to another descent:",
+                    "Alternatively, \"He descended to Egypt.\" Do not read \"descended\" but rather \"caused the Divine Presence to descend to Egypt.\"",
+                    "Alternatively, \"that Jacob, his father, caused to descend to Egypt.\"",
+                    "\"And Potiphar, Pharaoh's chamberlain.\" Potiphar is Poti-phera (Genesis 41:50). Why is he called Potiphar? Because he fattenedthe calves for idolatry.",
+                    "\"An Egyptian man.\" A cunning man. What was his cunning? In every place, an Egyptian was sold as a Cushite, and here a Cushite was sold as an Egyptian."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And he fell on his neck. And why didn't Yaakov kiss Yosef? Because he was saying Kriat Shema (recitation of the shema prayer) at that same time. "
+                ]
+            ],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "At first a cub, as a governor; and at the end a lion, as a king."
+                ]
+            ]
+        ],
+        "Exodus": [
+            [
+                [],
+                [
+                    "\"Reuben, Simeon - all the tribes were named after their redemption. Reuben after the verse, 'I have seen the affliction of my people' (Exodus 3:7); Simeon after the verse, 'And God heard their groaning' (Exodus 2:24); Levi after the verse, 'And many nations will be joined to the Lord' (Zechariah 2:15); Judah after the verse, 'And you shall say on that day, I will give thanks to you, Lord' (Isaiah 12:1); Issachar after the verse, 'Because there was a reward for your work' (Jeremiah 31:16); Zebulun after the verse, 'And built a city called Zebulun' (1 Chronicles 8:13); Dan after the verse, 'And also the nation that they will serve will judge' (Genesis 15:14); Naphtali after the verse, 'And your speech is sweet' (Song of Songs 4:11); Gad after the verse, 'And the manna was like coriander seed' (Numbers 11:7); Asher after the verse, 'And all the nations will call you blessed' (Malachi 3:12); Joseph after the verse, 'And it shall come to pass on that day that God will again stretch forth His hand to acquire the remnant of His people' (Isaiah 11:11); Benjamin after the verse, 'The Lord has sworn by His right hand and by the arm of His strength' (Isaiah 62:8). This teaches us that all the tribes were named after their redemption. And why aren't their names equal in every place? Because one is placed before the other so that the children of the noble families do not say that they come first and the children of the servant families come last, and so that they do not boast to themselves. Therefore, they are arranged in a certain order to teach you that all the sons of Jacob are equal, that none of them are greater than the others.\""
+                ]
+            ]
+        ],
+        "Leviticus": [],
+        "Numbers": [
+            [
+                [
+                    "",
+                    "",
+                    "",
+                    "<b>In the Sinai Desert, in the Tent of Meeting, etc.:</b> That is why the verse needed to say, \"in the Tent of Meeting in the second month.\" It is like a man who enters with his bride under the wedding canopy and writes her a ketubah, signing the time and the place to it. Likewise did the Holy One, blessed be He, do. As up until now, he wrote them neither a ketubah nor a divorce bill. But now he wrote them a ketubah, however he did not write them a divorce bill. That is what the prophet said (Isaiah 50:1), \"Where is your mother's book of divorce?\""
+                ],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "To Shimon, Shelumiel ben Tzurishaddai. Even though his descendant is Zimri, on whose account 24,000 died in a plague, G-d made peace with him and placed him next to Reuben, who had done repentance (a ba'al t'shuvah). Therefore it is said, \"ben tzuri-shaddai,\" (\"Shaddai is my rock\")..."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And they wept for Aaron thirty days, all the House of Israel\" (Numbers 20:29): What is stated about Aaron is greater than what is stated about Moses. As regarding Moses, only the men wept for him, but regarding Aaron, the men and the women wept for him - since he was one that pursued peace and loved peace, and restored peace between a man and his wife, and between a man and his fellow. This is [the meaning of] that which is written (Malachi 2:6), \"He walked with Me in peace and justice, and brought many back from iniquity.\" And what did Aaron do? When he heard that two men or a man and his wife were arguing, he would go to one of them and say to him, \"Your fellow came to me and is distraught in his heart that he angered you; so he cajoled me that I should come to you [and get your forbearance], so that he [can] come to you and be forgiven by you.\" And Aaron would not leave from there until he would remove all the hatred in his heart and bring peace between them. Then he would leave. And when he (the one with which Aaron had spoken) met his fellow, they would immediately love and embrace each other and kiss each other. And so was it during all the days of Aaron, peace be upon him; and such was his trait. When he heard that there was an argument between a man and his wife, he would not leave them until they made peace. Hence the men and the women wept for Aaron, but only the males wept for our teacher Moses, peace be upon him. And also [because] Moses would say, \"Let justice pierce the mountain,\" whereas Aaron would bring a compromise between two litigants."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "And it will be for his seed - From here they said that Pinchas was not a kohen until that very moment, when he stood up - as it is written (Malachi 2:5) \"My covenant was with him was life and peace\"",
+                    "From the [book of] commentary of Eliezer Ben Hyrkanus: \"And he said 'I certainly was zealous for Ad-nai'\" (I Kings 19:14) The Holy One of Blessing said to Eliahu: You were zealous regarding idolatry in Shittim, as it says: 'Pinchas the son of Eleazar etc.' and here you were certainly zealous! For your life [I swear] that there will be no brit milah that Israel does and you don't see with your eyes. From here the sages established that a honorary seat will be made for Eliahu, who is the angel of the brit [milah] as it says \"And the angel of My brit\" (Malachi 3:1)",
+                    "The Holy One of Blessing said to Pinchas: 'you defended My children with your tongue, hold onto the jaw as a gift; you directed the spear on the belly of a man and a woman, hold onto [your] belly; you exerted yourself with your arm, hold your arm as you project peace between people - behold you will bless My children with peace, as it says \"May Ad-nai give you favor and grant you peace\" (Numbers 6:26) ",
+                    "Resh Lakish said: Pinchas and Eliahu are one and the same. The Holy One of Blessing said to him: you established peace between Me and the children of Israel, so too even in the future you will establish peace between Me and them, as it is written \"behold I am sending to you Elijah the prophet\" (Malachi 3:23)",
+                    "And it will be for him and his seed after him - that they will be blessed by Me ;;forever."
+                ]
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "However, for the sake of their paternal tribe, they shall be married within their own tribe. Advice was given to them that if they wish to marry men who are suitable from their paternal tribe, they should not marry others."
+                ]
+            ]
+        ],
+        "Deuteronomy": []
+    },
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "מדרש אגדה",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "schema": {
+        "heTitle": "מדרש אגדה",
+        "enTitle": "Midrash Aggadah",
+        "key": "Midrash Aggadah",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Genesis"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Exodus"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Leviticus"
+            },
+            {
+                "heTitle": "במדבר",
+                "enTitle": "Numbers"
+            },
+            {
+                "heTitle": "דברים",
+                "enTitle": "Deuteronomy"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Midrash Mishlei/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,49 @@
+{
+    "language": "en",
+    "title": "Midrash Mishlei",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש משלי",
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+        "Midrash",
+        "Aggadah"
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            " ...",
+            "",
+            "... R’ Huna said: the Messiah is called by seven names, and they are – magnified, Our Righteousness, Shoot, Consoler, David, Shiloh, and Eliyahu. Magnified from where? As it says, “May his name be forever; before the sun, his name will be magnified…” (Tehillim 72:17) Our Righteousness from where? As it says, “…and this is his name that he shall be called, The Lord is our righteousness.” (Yirmiyahu 23:6) Shoot from where? As it says, “…Behold a man whose name is the Shoot…” (Zechariah 6:12) Consoler from where? As it says, “For the Lord shall console Zion…” (Yeshayahu 51:3) David from where? As it says, “…and He performs kindness to His anointed; to David and to his seed forever.” (Tehillim 18:51) Shiloh from where? As it says, “…until Shiloh comes, and to him will be a gathering of peoples.” (Bereshit 49:10) Eliyahu from where? As it says, “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord…” (Malachi 3:23)"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse"
+    ]
+}

json/Midrash/Aggadah/Midrash Mishlei/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Midrash Mishlei",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
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+    "heTitle": "מדרש משלי",
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+    "text": [
+        [
+            "[1] (Proverbs 1:1): \"The proverbs of Solomon the son of David, king of Israel\" - Rabbi Tanhum ben Hanilai began and said: (Job 28:12): \"But wisdom - where can it be found? And where is the place of understanding?\" - This refers to Solomon, who fasted for forty days, so that God would grant him a spirit of wisdom and understanding, and he wandered around and sought after it. God said to him (1 Kings 3:5): \"Ask, what shall I give you?\" He replied, 'Master of the Universe, I ask of You neither silver nor gold, but wisdom alone,' as it is written (1 Kings 3:9): \"Give Your servant an understanding heart to judge Your people.\" God answered him and said, 'Since you asked for neither silver nor gold, wisdom and knowledge are given to you as a gift.' Moreover, wisdom preceded the Torah, as it is written (Psalms 111:10): \"The fear of the Lord is the beginning of wisdom.\" There we learned (Mishnah Avot 3:17): \"Rabbi Elazar ben Azariah says: If there is no Torah, there is no proper conduct.\" And since his wisdom preceded, the scripture said about him (1 Kings 3:3): \"And Solomon loved the Lord\"; it teaches that Solomon's wisdom was a gift. \"And where is the place of understanding?\" - Rabbi Shimon ben Yochai said: Wisdom and understanding are one, where there is wisdom there is understanding, and where there is understanding there is wisdom. And since he fasted for forty days and sought wisdom, God did not withhold his reward, as it is written (1 Kings 5:26): \"And the Lord gave wisdom to Solomon,\" and it is written: (1 Kings 5:11): \"And he was wiser than all men\" - this refers to Adam the first, as it is written about Solomon (Proverbs 30:2): \"For I am more brutish than any man, and have not the understanding of a man\"; \"than Ethan from the East\" - this is Abraham, as it is written (Isaiah 41:2): \"Who raised up one from the east, He calls him to His foot\"; \"Heman\" - this is Moses, as it is said (Numbers 12:7): \"Not so, My servant Moses, in all My house he is faithful\"; \"Calcol\" - this is Joseph, as it is written (Genesis 47:12): \"And Joseph sustained his father, and his brothers\"; \"Darda\" - this refers to the generation of the desert, who were of exceptional knowledge; \"the sons of Mahol\" - this is David, whom God forgave for that sin. \"And his name was among all the nations around\" - this refers to Solomon, whose name went from one end of the world to the other. ANOTHER interpretation: \"And wisdom, from where can it be found?\" - this refers to the Queen of Sheba, who heard of his wisdom, said 'I will go and see if he is wise or not', and from where do we know that she heard his wisdom? It is written (1 Kings 10:1): \"And the Queen of Sheba heard the fame of Solomon concerning the name of the LORD, and she came to prove him with hard questions.\" What are \"hard questions\"? Rabbi Jeremiah Bar Shalom said: she asked him 'Are you Solomon, about whom I heard, and about your kingdom, and about your wisdom?' He replied 'Yes.' She said to him 'You are a great sage, but if I ask you one thing, will you answer me?' He replied (Proverbs 2:6): \"For the LORD giveth wisdom; out of his mouth cometh knowledge and understanding.\" She asked him a riddle 'What are the seven that go out, the nine that enter, the two that pour, and the one who drinks?' He answered her 'Certainly, the seven days of menstruation go out, the nine months of pregnancy enter, two breasts pour, and the baby drinks.' She said to him 'You are a great sage, but if I ask you another thing will you answer me?' He replied 'For the LORD giveth wisdom', She asked him 'What is it, a woman said to her son: your father - my father, your elder - my husband, you - my son, and I - your sister?' He answered her 'Certainly, these are Lot's two daughters.' And another example she did: she brought before him children of one height and one garment, and said to him 'Distinguish for me from these males and females.' He hinted to his eunuch, and brought him nuts and shells, and began to scatter them before them; males, who were not ashamed, took them in their garments, and females, who were ashamed, took them in their handkerchiefs. He said to her 'These are males and these are females.' She said to him 'Son, you are a great sage!'. And another example she did: she brought circumcised and uncircumcised, said to him 'Distinguish for me the circumcised from the uncircumcised'; he immediately hinted to the high priest and opened the Ark of the Covenant, the circumcised among them bowed down to half their height, and not only that but their faces were filled with the radiance of the Divine Presence, and the uncircumcised among them fell on their faces, he immediately said to her 'These are uncircumcised and these are circumcised.' She said to him 'Where did you get that from?' He said to her 'From Balaam, for it is written (Numbers 24:4): \"He hath said, which heard the words of God, which saw the vision of the Almighty, falling but with opened eyes\", if he had not fallen - he would not have seen anything.' And if you don't want to learn from Balaam, come and learn from Job: at the hour when the three friends of Job came to comfort him, he said to them (Job 12:3): 'I have a heart like you; I am not inferior to you,' 'I am not inferior to you.' At that hour it was said to him (1 Kings 10:7): 'I did not believe the words until I came and my eyes saw, and behold, the half was not told to me; you have added wisdom and goodness to the hearing that I have heard; happy are your men, happy are these your servants who stand before you always and hear your wisdom; may the Lord your God be blessed who desired you, to place you on the throne of Israel and so on, and he made you king to do justice and righteousness.' It was said about Solomon 'justice and righteousness,' and it was said about David 'justice and righteousness,' from where? Because it is written (2 Samuel 8:15): 'David administered justice and righteousness to all his people,' and it is said about Solomon 'justice and righteousness,' the Scripture tells us that the wisdom of Solomon is equal to the wisdom of David, and the wisdom of David is equal to the wisdom of Solomon. Alternatively, 'Where can wisdom be found?' - this teaches that Solomon was searching for where wisdom is found. Rabbi Eliezer says: in the head, Rabbi Joshua says: in the heart. As it is said (Psalms 4:1): 'You have given joy in my heart,' and it is written (Proverbs 27:11): 'Be wise, my son, and gladden my heart.' And why was wisdom given in the heart - because all the organs depend on the heart. Solomon said: I am doing as my father opened, who opened with his wisdom with the first letters and ended with the middle letters: [opened] with the head - because it is written (Psalms 1:1): 'Happy is the man who does not walk,' and he ended in the middle - as it is said (Psalms 150:6): 'Let everything that has breath praise the Lord.' In the beginning, I open in the middle, and I end at the end: I open from the place where wisdom is given, where is it - in the heart, and where is the heart given - in the middle. It turns out you are saying that David caught on to Rabbi Eliezer's words, and Solomon to Rabbi Joshua's words. And not only that, but the heart is in God's hands, as it is written (Proverbs 21:1): 'The king's heart is like streams of water in the hand of the Lord; he turns it wherever he wills.' And since Solomon saw that wisdom is given in the heart, he said: I am beginning from the place where wisdom was given, for he says 'The proverbs of Solomon.' 'The son of David' - what son of David, and don't all know that he is the son of David?! Rather, everything he did, he did in honor of David. 'King of Israel' - and don't all know that he is the King of Israel?! Rather, what he did, he did for the honor of Israel.\" ",
+            "[2]  (Proverbs 1:2): 'To know wisdom and discipline' - If [it's about] wisdom, why [mention] discipline? And if [it's about] discipline, why [mention] wisdom? Rather, if a person has wisdom, he can learn discipline, and if a person doesn't have wisdom, he cannot learn discipline. Alternatively, 'To know wisdom and discipline' - if a person has wisdom, the words of the Torah are entrusted to him, and if he doesn't have wisdom, the words of the Torah are not entrusted to him. 'To understand words of understanding' - a person must have understanding, to understand one thing from another.\"",
+            "[3] (Proverbs 1:3): 'To receive the instruction of intelligence, righteousness, justice, and equity' - Once a person has been appointed as a judge, he needs to understand how to vindicate the innocent and condemn the guilty. Alternatively, once a person has been appointed as a judge, he needs to understand how to scrutinize the law so that he does not sin and lead the world astray. For if he corrupts the judgment, he is sinning and causing the world to sin. But if he executes the judgment truthfully, he is found to be acting with justice, righteousness, and equity. What are these 'equities'? Just as a person walks in them without stumbling, so too, if he executes the judgment truthfully, he will not stumble on the Day of Judgment, and the ministering angels will advocate on his behalf.",
+            "[4] (Proverbs 1:4): 'To give prudence to the simple, etc.' - Solomon said: I was simple, and the Holy One, blessed be He, gave me prudence; I was a youth, and the Holy One, blessed be He, gave me discretion. Alternatively, 'to give prudence to the simple' - from how many years onward does a person need to have prudence? From the age of twenty and above. 'To the young man knowledge and discretion' - until how many years is a person considered a youth? Rabbi Meir says: until 25 years, Rabbi Akiva says: until 30 years. Rabbi Ishmael says: neither according to this opinion nor according to that, but until twenty years, for from twenty years and above his sins are considered against him, as it is said: 'from twenty years and above he will come to work service,' (What is 'service of service'? Resh Lakish says: there is no service except prayer, as it is said (Psalms 2:11): 'Serve the Lord with fear'), from the time he is considered for service - he is considered for transgression.",
+            "[5] (Proverbs 1:5): 'A wise man will hear, and will increase learning' - Rabbi Jeremiah said: If you see a wise man who becomes wiser in Torah, they will add Torah to his Torah, wisdom to his wisdom. 'And a man of understanding shall attain unto wise counsels' - If a person understands on his own, he will go and study Torah, acquiring for himself life in this world and life in the world to come....",
+            "[6] To understand a proverb, and a figure of speech\" - To understand a proverb - these are the parables of the Torah, and a figure of speech - this is the Torah itself, which is called a figure of speech, for it shields those who engage in it from the judgment of Gehenna in the future to come. Another interpretation: Why is it called a figure of speech? - Because anyone who mocks the words of Torah will have mockery added to him, as it is stated (Proverbs 3:34): \"Surely He scorneth the scorners.\" \"The words of the wise and their riddles\" - If a person hears words of wisdom, he needs to bind them to his heart, as it is stated (Proverbs 6:21): \"Bind them continually upon thy heart.\" \"And their riddles\" - Rabbi Levi said: Even their mundane conversation is weighed against the entire Torah.",
+            "[7] \"The fear of the LORD is the beginning of knowledge\" - Rabbi Zera said: From here you learn that Solomon agreed with the opinion of his father David, as David said (Psalms 111:10): \"The fear of the LORD is the beginning of wisdom,\" and Solomon said: The fear of the LORD is the beginning of knowledge, to say that wisdom and knowledge are equal. \"Fools despise wisdom and instruction\" - We learned there: (Mishnah Avot 4:8): \"Rabbi Yosi says: Whoever honors the Torah, his body is honored by creatures, and whoever desecrates the Torah, his body is desecrated by creatures.\" Another interpretation: \"Wisdom and instruction\" - If instruction, why wisdom? And if wisdom, why instruction? Rather, if a person learns the words of the Torah and engages in them according to their needs, he has both wisdom and instruction; if not, they are despised, and he is called a fool. We learned there (Avot of Rabbi Nathan 24:6): \"Because he does not labor in them, he will end up seeking the beginning of a chapter and not finding it, the beginning of a tractate and not finding it, the beginning of a section and not knowing even one verse, and regarding him Solomon said: (Proverbs 24:30): 'I went by the field of a lazy man, etc., and behold, it was all grown over with thistles, etc.', for if he forgets, he will end up declaring the impure pure and the pure impure, and regarding him Solomon said (Proverbs 24:31): 'It was all covered with weeds,' and if he engages in them according to their needs, they brighten and illuminate his face, as it is stated (Daniel 12:3): 'And they that are wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever.'\" \"Therefore, Solomon foresaw with his wisdom and said (Proverbs 1:8): 'Hear, my son, your father's instruction, and do not forsake your mother's teaching': 'Hear, my son, your father's instruction' - What was given to you at Sinai regarding honoring your father; 'and do not forsake your mother's teaching' - What was admonished to you at Sinai regarding honoring your mother. And if you do so, you will be found honoring both father and mother. Another interpretation: 'Hear, my son, your father's instruction' - This is the Written Torah; 'and do not forsake your mother's teaching' - All that was explained to you at Sinai from the mouth of the Almighty in the Torah, regarding pure, pure, and regarding impure, impure, and regarding forbidden, forbidden, and regarding permitted, permitted, and if you do so - the words of the Torah are found to be a crown on your head and necklaces for your neck, as it is written (Proverbs 1:9): 'For they shall be an ornament of grace to your head, and chains about your neck' - as long as you make your voice heard in them, they become honey and milk under your tongue.\"",
+            "[8] \"My son, if sinners entice you, do not consent!\" - Rabbi Shimon ben Yochai said: From whom did Solomon learn? From the wisdom of his father David, who said (Proverbs 13:21): \"Sinners are pursued by evil.\" Therefore, Solomon foresaw with his wisdom and said, \"My son, if sinners entice you, do not consent.\" If they say, 'So-and-so is rich; let's go and kill him and take his money,' do not listen to them, because all their thoughts are for evil. And if you do so, you will be found to be fulfilling all the commandments in the Torah, and whoever fulfills one commandment is as if he fulfilled the entire Torah, and whoever saves one soul from Israel is as if he saved a whole world, and whoever destroys one soul from Israel is as if he destroyed a whole world. Moreover, his sins are hidden from him for the future to come.",
+            "[9] \"If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'\" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, \"We will lurk secretly for the innocent without cause.\" And of them all, none wanted to save him except Reuben, as it is said, \"Reuben heard, and he saved him from their hand.\" He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): \"We will swallow them up alive as the grave, and whole, as those that go down into the pit\" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: \"Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of \"And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes.\"' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says \"And Reuben returned to the pit, etc.\" ' Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures. Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph. Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists. (Proverbs 1:14): 'Your lot shall be cast among us' - when Joseph sat down, he took the key and was calling out: Reuben, Simeon, Levi, Judah, Issachar, Zebulun - they are sons of one mother, let them come and sit; Dan and Naphtali - they are sons of one mother, let them come and sit; Gad and Asher - they are sons of one mother, let them come and sit; and he went back and hit with the key and said: Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan, 'One purse shall be ours' - for they all ate at one table at the banquet. How did he do it? He gave each one one portion, and to Benjamin five portions, how? He took his portion, and Benjamin's portion, and Ephraim's portion, and Manasseh's portion, and the portion of Asenath, Joseph's wife, and gave it to Benjamin, as it is said (Genesis 43:34): 'And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him.' Rabbi Shmuelai said in the name of Rabbi Isaac from Magdala: From the day that Joseph separated from his brothers he did not taste the taste of wine until that day, as it is written (Genesis 49:26), 'And the crown of the head of his brothers' Nazirite.' Rabbi Yosei bar Hanina said: They also did not taste the taste of wine, as it is said, 'And they drank and were merry with him.' Another explanation, 'Your lot shall be cast among us' - this is the Torah, which was the lot of the Holy One, Blessed be He, and given to Israel; 'One purse shall be ours' - at the time when they stood at Mount Sinai and said (Exodus 24:7), 'All that the Lord has spoken we will do and we will hear.'\"",
+            "[10](Proverbs 1:15): \"My son, do not walk in the way with them\" - this refers to the nations of the world, as it is said of them (Leviticus 20:23): \"And you shall not walk in the customs of the nations.\" \"Hold back your foot from their path\" - so as not to worship their idolatry, as it is said (Exodus 34:14): \"For you shall not bow down to another god.\" (Proverbs 1:16): \"For their feet run to evil\" - this refers to idolatry, \"and they make haste to shed blood\" - to teach you that anyone who worships idolatry is as if he sheds blood.",
+            "[11] (Proverbs 1:17): \"Indeed, in vain is the net spread\" - against whom did Solomon say this verse? Against the evil eye. Rabbi Joshua ben Levi said: Even birds and fish recognize the evil eye, and they do not enter into their trap, therefore it is said \"in the eyes of every winged creature.\" (Proverbs 1:18): \"And they lie in wait for their own blood\" - these are the evil eyes. \"They ambush their own souls\" - these are the slanderers. Who caused them this? They caused it to themselves, and not only to their souls did they cause, but to all that they have, as it is said: (Proverbs 1:19): \"So are the ways of everyone who is greedy for gain, it takes the life of its owner.\" Alternatively, \"So are the ways of everyone who is greedy for gain\" - a parable to a man who took a hook and threw it into the sea, and saw a great fish, thought it was nothing, swallowed it and was caught. If it had sensed it, would it have lost its life at all?! Therefore it is said \"it takes the life of its owner\", so everyone who takes a bribe has nothing in his hand, loses the money, and in the end, he loses his soul. Rabbi Yochanan said: Anyone who steals from his friend even the value of a small coin, the Scripture considers it as if he takes his soul from him, as it is said \"So are the ways of everyone who is greedy for gain, it takes the life of its owner.\"",
+            "[12] (Proverbs 1:20): \"Wisdom calls aloud in the street\" - When a wise person sits and engages in Torah, all sing after him, saying 'Blessed is he who has merited learning Torah.' \"She raises her voice in the public squares\" - these are the Torah scholars, who are pleasant and sit in synagogues and study houses, and make their voices heard in words of Torah. (Proverbs 1:21): \"At the head of the noisy streets she cries out\" - just as the sea roars with its waves, so do the Torah scholars. When they sit and explain the words of Torah, they are loud and passionate, and more than that, all of them are pleasant before the Almighty, as it is said (Song of Songs 2:14): \"for your voice is sweet, and your appearance is pleasant.\" \"At the entrance of the city gates, she speaks her words\" - even a wise person who sits at the city gates and at the gate of the country and engages in words of Torah, is not ashamed of passersby, not before kings, nor before officials, as it is said (Psalms 119:46): \"I will speak of your statutes before kings, and will not be put to shame.\" Alternatively, \"she speaks her words\" - when a person comes before him in judgment, he says to the deserving 'deserving' and to the liable 'liable', both the poor and the rich.",
+            "[13] (Proverbs 1:22): \"'How long, you simple ones, will you love simplicity?' - These are the generation of the wilderness; 'and scoffers delight in their scoffing' - These are the congregation of Korah; 'and fools hate knowledge' - This refers to the wicked kingdom that did not accept the yoke of Heaven and the yoke of Torah. (Proverbs 1:23): 'Turn to my reproof' - These are Israel, whom Moses rebuked for the Golden Calf incident. 'Behold, I will pour out my spirit to you' - When he explained to them the Mishnah Torah. 'I will make my words known to you' - This teaches that he made known to them the particulars and explanations of the Torah, purity and impurity, prohibition and permission. (Proverbs 1:24): 'Because I have called and you refused' - This is the Holy One, Blessed be He, who sounded His voice to Israel, and they sinned against Him again, as it is said (Exodus 16:28): 'How long do you refuse to keep My commandments and My laws?' Another interpretation: 'Because I have called' - This is Moses, who was calling them words of Torah, and they were not believing, as it is said 'How long do you refuse?' Another interpretation: 'Because I have called' - This is Jeremiah, who was calling to Israel in Jerusalem to repent, and they did not believe him, as it is said (Zechariah 7:11): 'But they refused to hearken, and pulled away the shoulder, etc.' 'I have stretched out my hand, and no one regards' - This is Gabriel, whose hand was stretched out over Jerusalem for six and a half years, with coals in his hand, and he wished to throw them in anger, but he waited for them to repent, and they did not heed. Another interpretation: 'I have stretched out my hand, and no one regards' - This is the Holy One, Blessed be He, whose hand was stretched out for six and a half years that they might return in repentance, but they did not return. Until when? Rabbi Jeremiah said: Until His anger returned, as it is said (Hosea 14:5): 'I will heal their backsliding, I will love them freely; for My anger is turned away from him.' (Proverbs 1:25): 'But you have ignored all my counsel' - This is Moses, who was advising Israel, and they would turn away from him and cancel his counsel. 'And would have none of my reproof' - This is Jeremiah, that every reproof and reproof that he was reproving Israel, they were scorning him and ridiculing him. Jeremiah said to them: By your lives, a day is coming, just as you were ridiculing me and playing with me, to mock and ridicule you, from where? From what is written after it: (Proverbs 1:26): 'I also will laugh at your calamity,' and it says: (Proverbs 1:27): 'When your fear comes as destruction, etc.' (Proverbs 1:28): 'Then they will call me, but I will not answer' - And why all this? Rabbi Ishmael said: The Holy One, Blessed be He, said to them through my prophets (Isaiah 55:6): 'Seek the Lord while He may be found,' by your lives, a day will come when you will call Me, and I will not answer you, the proof is 'Then they will call me, but I will not answer,' and why all this - (Proverbs 1:29): 'Because they hated knowledge, and did not choose the fear of the Lord.' (Proverbs 1:30): 'They would none of my counsel, they despised all my reproof' - said the Holy One, Blessed be He: I said to you through my prophets (Ezekiel 33:11): 'Turn back, turn back from your evil ways,' by your lives, a day will come when I will punish you according to your ways, as it is said: (Proverbs 1:31): 'Therefore they shall eat the fruit of their own way, etc.' And why all this: (Proverbs 1:32): 'For the waywardness of the naive will kill them, etc.' But whoever listens to my words of Torah, I will seat him in tranquility and security, as it is said: (Proverbs 1:33): 'But whoever listens to me will dwell securely.'\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "\"Go and observe the ant lazybones!\" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: \"Master of the World, let us rest and we will make teshuvah before you.\" The Holy One responded to them: \"idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already  is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed,  reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?"
+        ],
+        [],
+        [],
+        [
+            "<b>Wisdoms have built her house (Proverbs 9:1):</b> This is the Torah that has created all of the worlds; <b>it hewed out pillars seven</b> which is hewed from the seven firmaments and given to people. Another [understanding] - <b>Wisdoms have built her house:</b> The Holy One, blessed be He said, \"If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; <b>it hewed out pillars seven</b> these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. <b>She prepared her meat, she mingled her wine (Proverbs 9:2):</b> Rabbi Abahu said, \"This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; <b>she even prepared her table</b> that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'\" Rabbi Elazar said, \"Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'\" Another [understanding]: <b>she even prepared her table:</b> This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), \"and He spoke to me, 'This is the table that is in front of the Lord.'\" Another [understanding]: <b>she even prepared her table:</b> It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, \"Peace be unto you, my teacher.\" He said [back] to him, \"Peace be unto you, my teacher and master.\" He said to him, \"Is there nothing that you require? He said to him, \"I am a priest and I have come to tell you that Rabbi Akiva has died in jail.\" Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, \"My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!\" He said [back] to him, \"It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students.\" And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, \"Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'\" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, \"Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil.\" Rabbi Yishmael said, \"We have found greater than this - Avraham was the great one of the world who served the Canaanites.\" Rabbi Tarfon said, \"We have found greater than this -  the High priest serves Israel on Yom Kippur.\" Rabban Gamliel said to them, \"You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'\" Rabbi Nechemiah said, \"Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him.\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [
+            "[1] (Proverbs 23:5): \"When you set your eyes on it, it is gone. For wealth certainly makes itself wings\" - Rabbi Ishmael said: Three things have returned to their place: Torah, Israel, and silver and gold. Israel was across the river, as it is written (Joshua 24:2): \"Joshua said to all the people, 'Thus says the Lord, the God of Israel, 'Your fathers lived beyond the River...''\" And how do we know they returned to their place? It is said (Jeremiah 27:22): \"They shall be carried to Babylon, and there shall they be, until the day that I visit them, says the Lord.\" Silver and gold were from the land of Egypt, as it is said (Exodus 3:22): \"Every woman shall ask of her neighbor and the woman who lives in her house, articles of silver and articles of gold,\" and how do we know they returned to their place? It is said (2 Chronicles 12:9): \"So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the Lord and the treasures of the king's house; he took everything. He also took away the shields of gold which Solomon had made.\" The Torah was from heaven, as it is said (Deuteronomy 4:36): \"Out of heaven He let you hear His voice,\" but when Israel sinned with the Golden Calf, the tablets were broken and the writing flew back to its place, as it is said, \"When you set your eyes on it, it is gone. For wealth certainly makes itself wings, like an eagle that flies toward the heavens.\" Rabbi Yochanan said: Even though the tablets were broken, they were renewed, as it is said (Deuteronomy 10:1): \"At that time the Lord said to me, 'Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself.'\" And what was written on the first was written on the last, as it is said (Deuteronomy 10:4): \"He wrote on the tablets, like the first writing, the Ten Commandments.\" Rabbi Eliezer asked Rabbi Joshua, \"Rabbi, when were the first tablets given to Israel?\" He said, \"On Yom Kippur.\" He said, \"Where is the proof?\" He said, \"Just as He did forty days the first time, so He did forty days the second time.\" He said, \"Count from the day the tablets were broken until Yom Kippur, you find eighty days!\" [He said,] \"Forty that He waited on earth, and forty that He ascended to heaven and descended.\" He said, \"Rabbi, what is the meaning of this verse: (Haggai 1:6): 'You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes'?\" [He said,] \"You have sown much, but harvest little - from the cessation of the Omer; you eat, but there is not enough to be satisfied - from the cessation of the showbread; you drink, but there is not enough to become drunk - from the cessation of the libations; you put on clothing, but no one is warm enough - from the cessation of the priestly garments; and he who earns, earns wages to put into a purse with holes - from the cessation of the shekels.\" And he further said to him: \"Rabbi, what is the meaning of this verse: (Habakkuk 3:17): 'Though the fig tree should not blossom and there be no fruit on the vines, though the yield of the olive should fail and the fields produce no food, though the flock should be cut off from the fold and there be no cattle in the stalls'?\" [He said,] \"Though the fig tree should not blossom - from the cessation of the firstfruits; and there be no fruit on the vines - from the cessation of the libations and wine offerings; though the yield of the olive should fail - from the cessation of the oil for lighting and anointing oil; and the fields produce no food - from the cessation of the continual and additional offerings; though the flock should be cut off from the fold - from the cessation of the sacrifices; and there be no cattle in the stalls - from the cessation of the peace offerings. But tomorrow, when the Temple will be rebuilt speedily in our days, what does he say? (Jeremiah 30:18): 'The city will be rebuilt on its ruin, and the palace will stand in its proper place, and from them will proceed thanksgiving and the voice of those who celebrate,' and it is written: (Habakkuk 3:19): 'The Lord God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places. For the choir director, with my stringed instruments.'\"...",
+            "[2] (Proverbs 23:24): \"The father of the righteous will greatly rejoice, and he who sires a wise son will be glad in him\" - Rabbi Ishmael said: Blessed is David, King of Israel, who merited to give birth to a wise son and to rejoice in his wisdom, therefore it is said \"and he who sires a wise son will be glad in him.\" What is written after it - (Proverbs 23:25): \"Let your father and your mother be glad\" - Rabbi Akiva said: Even the Holy One, Blessed be He, and Wisdom rejoice in him: \"Let your father\" - this is the Holy One, Blessed be He; \"and your mother\" - this is Wisdom, as it is said (Proverbs 2:3): \"For if you cry for discernment.\"",
+            "[3] (Proverbs 23:29): \"Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes?\" Rabbi Simon said: Come and see how harsh wine is, for thirteen woes [denoted by the hebrew letter vav in the Genesis verse below] are spoken about it at first impression, and these are: (Genesis 9:20-25): \"- Noah began and planted a vineyard, and he drank from the wine and became drunk, and he uncovered himself within his tent, and Ham, the father of Canaan, saw the nakedness of his father, and he told his two brothers outside, and Shem and Japheth took the garment, and they placed it upon both their shoulders, and they walked backward, and they covered the nakedness of their father, and their faces were turned backward, and they did not see their father's nakedness, and Noah awoke from his wine, and he knew what his small son had done to him, and he said, 'Cursed be Canaan; a slave of slaves shall he be to his brothers.'\" Solomon came and explained with his wisdom: \"Who has woe?\" - to one who is drunk; \"Who has sorrow?\" - woe to this one, woe to his fathers, as it says (Deuteronomy 21:18): \"If a man has a stubborn and rebellious son.\" \"Who has strife?\" - since he becomes drunk with his wine, he reveals a secret between a man and his friend, and he sends disputes. \"Who has complaining?\" - since he becomes drunk with his wine, he utters excessive complaints. \"Who has wounds without cause?\" - since he becomes drunk with his wine, he goes and inflicts a wound and bruise for no reason. Why? Because he has no judgment. \"Who has redness of eyes?\" - if a person merits and drinks according to his needs, it is sweet to his palate. Rabbi Ishmael expounded: (Genesis 49:12): \"Red-eyed from wine\" - give him wine, for it is pleasant to his palate. And to whom is it pleasant? Rabbi Eliezer says: to one who drinks according to his needs. Rabbi Joshua says: to an old man, as it is said (Genesis 49:12): \"and white-toothed from milk.\" Rabbi Jeremiah said: Do not read \"white-toothed\" but \"white of years\": just as this milk soothes the mind of an infant, so does wine restore the mind of an old man. What is written after it? (Proverbs 23:30): \"Those who linger over wine, who go to search for mixed wine.\" Rabbi Eliezer said: Woe to him who leaves the words of the Torah and rises early for wine, what is written after it? (Proverbs 23:31): \"Do not look at wine when it is red, when it sparkles in the cup\" - Rabbi Yochanan said: \"In the pocket\" is written, and \"in the cup\" is read, and why is this? The buyer gives his eyes to the cup, and the seller gives his eyes to the pocket. What is written after it? (Proverbs 23:32): \"In the end, it bites like a snake and stings like a viper\" - just as the snake bites and kills, so does wine bite and kill, just as the viper distinguishes between death and life, so does wine distinguish between death and life. "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"Four are among the tiniest on earth, and yet they are the wisest of the wise\" (Proverbs 30:24) these relate to the various empires and monarchs. \"Ants are a folk without power, and yet they prepare food for themselves in summer\" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written \"Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships\" (Isaiah 23:13). \"The badger is a folk without strength, and yet it makes its home in the rock\" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of \"and yet it makes its home in the rock?\" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. \"The locusts have no king, and yet they all march forth in formation\" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. \"You can catch the lizard in your hand, and yet it is found in royal palaces\" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written \"And I hated Esau\" (Malachi 1:3). And what is the meaning of \"and yet it is found in royal palaces?\" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. \"You can catch the lizard in your hand\" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten."
+        ],
+        [
+            "...Rabbi Ishmael said, the same night that Solomon had completed the Temple, he married the daughter of Pharoah and there was a great celebration in the Temple. And the celebration of the Daughter of Pharaoh rose above the celebration of the Temple. As it is said, “That it is always so that people flatter the king”. In that moment God thought of destroying it [the Temple] as it says (Jeremiah 32:31) “The city has aroused My anger and My wrath from the day it was built until this day; so it must be removed from My sight.” And Rabbi Levi said, regarding the Morning Sacrifice that was coming close to the fourth hour. What did the Daughter of Pharoah do? She made a certain sheet [and placed it above his bed], and placed on it stars and planets, and every time that Solomon would try to wake up, he would see these stars and planets and would return to sleep for another four hours. Rabbi Levi said, on that day the Morning Sacrifice came close to being sacrificed in the fourth hour. [and regarding that hour it was taught: there was a situation in which the Morning Tamid was sacrificed in the fourth hour nad the people of Israel were saddened, for it was the day of the Inaugration of the Temple and they could not carry out the sacrifice because Solomon was asleep, and they were afraid of waking him because of the fear of the Kingship. They went and told Bat-Sheva his mother, and she went and woke him up and rebuked him, as it is written, “rebuke that his mother rebuked him”  ...",
+            "<b>\"A valiant woman, who can find\" (Proverbs 31:10):</b> That is the Torah; \"and further than pearls (<i>peninim</i>) is her price\" - as it was 'in front of Me and inside (<i>lefanim</i>)' and Moshe merited to bring it down to earth. \"Her husband puts his confidence in her, and lacks no 'booty'\" - that there is nothing lacking in it. Another explanation: \"A valiant woman, who can find\" - They said, \"There was a story about Rabbi Meir who was sitting and expounding in the study hall on Shabbat afternoon, when two of his sons died. What did his mother do? She placed both of them on the bed and spread a sheet over them. At the end of Shabbat, Rabbi Meir came home from the study hall. He said to her, 'Where are my two sons?' She said [back], 'They went to the study hall.' He said to her, 'I scanned the study hall and I did not see them.' They gave him the cup of Havdalah and he separated [the days of the week with the closure of Shabbat]. He repeated and said, 'Where are my two sons?' She said, 'They went elsewhere and they are coming now.' She placed food in front of him and he ate and blessed. After he blessed, she said to him, 'I have a question to ask you.' He said to her, 'Say your question.' She said to him, 'Rabbi, before today, a man came and deposited something with me, and now he is coming to take it. Should we return it to him or not?' He said, 'My daughter, one who has a deposit with him must return it to its owner.' She said to him, 'Were it not for your consent, I would not have given it to him.' What did she do? She grabbed his hand, brought him up to that room, had him approach the bed and took off the sheet from upon them. When he saw both of them dead and laying upon the bed, he began to cry and say, 'My sons, my sons, my teachers, my teachers - my sons in the way of the world, my teachers in that they would enlighten my eyes with their Torah.' At that time, she said to Rabbi Meir, 'Rabbi, is this not what I told you - do I not need to return the deposit to its Owner?' He said, '\"The Lord has given and the Lord has taken; may the name of the Lord be blessed\"' (Job 1:21).\" Rabbi Chanina said, \"With this thing, she consoled him and his mind became composed - that is why it states, 'A valiant woman, who can find.'\" Rabbi Chama bar Chanina said, \"On account of what did the sons of Rabbi Meir become liable and die at one time? Because they were accustomed to leaving the study hall to sit with food and drink.\" Rabbi Yochanan said, \"Even with trifling matters - as when the Torah was given to Israel, he only warned them about the words of Torah, as it is stated (Deuteronomy 26:16), 'This day the Lord, your God, commands you to do.'\" ",
+            "",
+            "",
+            "<b>Many women have done well (Proverbs 31:29):</b> Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, \"I plead of you to do this commandment with me\" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, \"I plead of you not to do this sin on me.\" \"Grace is false, beauty is illusory\" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), \"But Noach found grace in the eyes of the Lord.\" Rabbi Levi said, \"Only in his generation [did he find grace].\" \"Beauty is illusory\" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, \"The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such,  the contour of his face, all the more so.\" \"A woman that has fear of the Lord, she is to be praised\" - this is Moshe. \"Give of the fruit of her hand\" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, \"Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He.\" The Holy One blessed be He said, \"My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth,\" as it states (Joshua 1:8), \"Let not this book of the Torah cease from your mouth, but meditate upon it day and night\"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'\"; and it states (Ezra 3:11), \"with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid\"; (Proverbs 23:23) \"Acquire truth\"; (Proverbs 5:17) \"They will be yours alone\"; (Proverbs 9:9) \"Give to a wise man, and he will grow wiser\"; (Proverbs 9:11) \"For through me your days will increase, and years of life be added.\" Another interpretation: \"A woman of valor who can find?\" - this is [the meaning] of what the verse states (Psalms 92:15), \"In old age they still produce fruit, etc.\" - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. \"Her husband puts his confidence in her\" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), \"And he benefited Avraham for her sake.\" \"She bestows good to him, and not bad\" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. \"She seeks wool and flax\" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), \"And Yaakov came  from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'\" Therefore she merited and kings and prophets came from her. \"She is like a merchant fleet\" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. \"She rises while it is still night\" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. \"She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]\" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), \"For the vineyard of the Lord of hosts is the House of Israel.\" \"She girds her loins with strength\" - this is Miriam, as before Moshe was born, she said, \"In the future, my mother will give birth to the savior of Israel.\" Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, \"Where is your prophecy?\" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), \"And his sister stood from a distance.\" \"She advises (<i>taamah</i>) that her merchandise is good; [her lamp never goes out at night]\" - this is Channah who tasted (<i>taamah</i>) the taste of prayer, as it states (I Samuel 2:1), \"And Hannah prayed, 'My heart exults in the Lord, etc.'\" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), \"Moshe and Aharon among his priests, and Shmuel among the ones that call His name.\" And it is written about Shmuel (I Samuel 3:3), \"The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord.\" \"She sets her hand to the distaff\" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), \"There shall not be the vessel of a man on a woman.\" \"Her palm she spreads out to the poor\" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. \"She is not worried for her home because of snow, for her whole home is dressed in crimson\" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) \"this line of scarlet string.\" \"She makes covers for herself; [her clothing is linen and purple]\" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. \"Her husband is known in the gates,\" - this is Michal, who saved David from death. \"She makes cloth and sells it\" - this is the mother of Shimshon, that  through him Israel was saved. \"Strength and splendor are her clothing; [and she laughs to the last day]\" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. \"She opens her mouth with wisdom\" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. \"She oversees the activities of her household\" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. \"Her children rise and declare her happy\" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. \"Grace is false, beauty is illusory\" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - \"to where you will walk, I will walk\" (Ruth 1:16); the prohibition of isolation with a man - \"and in that which you will lay, I will lay\"; the six hundred and thirteen commandments - \"your people is my people\"; idolatry - \"your God is my God\"; the four death penalties of the court - \"and in that which you will die, I will die\"; \"and there will I be buried\" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, \"Give of the fruit of her hand and let her works praise her in the gates.\" Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse"
+    ]
+}

json/Midrash/Aggadah/Midrash Mishlei/English/merged.json

@@ -0,0 +1,99 @@
+{
+    "title": "Midrash Mishlei",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Midrash_Mishlei",
+    "text": [
+        [
+            "[1] (Proverbs 1:1): \"The proverbs of Solomon the son of David, king of Israel\" - Rabbi Tanhum ben Hanilai began and said: (Job 28:12): \"But wisdom - where can it be found? And where is the place of understanding?\" - This refers to Solomon, who fasted for forty days, so that God would grant him a spirit of wisdom and understanding, and he wandered around and sought after it. God said to him (1 Kings 3:5): \"Ask, what shall I give you?\" He replied, 'Master of the Universe, I ask of You neither silver nor gold, but wisdom alone,' as it is written (1 Kings 3:9): \"Give Your servant an understanding heart to judge Your people.\" God answered him and said, 'Since you asked for neither silver nor gold, wisdom and knowledge are given to you as a gift.' Moreover, wisdom preceded the Torah, as it is written (Psalms 111:10): \"The fear of the Lord is the beginning of wisdom.\" There we learned (Mishnah Avot 3:17): \"Rabbi Elazar ben Azariah says: If there is no Torah, there is no proper conduct.\" And since his wisdom preceded, the scripture said about him (1 Kings 3:3): \"And Solomon loved the Lord\"; it teaches that Solomon's wisdom was a gift. \"And where is the place of understanding?\" - Rabbi Shimon ben Yochai said: Wisdom and understanding are one, where there is wisdom there is understanding, and where there is understanding there is wisdom. And since he fasted for forty days and sought wisdom, God did not withhold his reward, as it is written (1 Kings 5:26): \"And the Lord gave wisdom to Solomon,\" and it is written: (1 Kings 5:11): \"And he was wiser than all men\" - this refers to Adam the first, as it is written about Solomon (Proverbs 30:2): \"For I am more brutish than any man, and have not the understanding of a man\"; \"than Ethan from the East\" - this is Abraham, as it is written (Isaiah 41:2): \"Who raised up one from the east, He calls him to His foot\"; \"Heman\" - this is Moses, as it is said (Numbers 12:7): \"Not so, My servant Moses, in all My house he is faithful\"; \"Calcol\" - this is Joseph, as it is written (Genesis 47:12): \"And Joseph sustained his father, and his brothers\"; \"Darda\" - this refers to the generation of the desert, who were of exceptional knowledge; \"the sons of Mahol\" - this is David, whom God forgave for that sin. \"And his name was among all the nations around\" - this refers to Solomon, whose name went from one end of the world to the other. ANOTHER interpretation: \"And wisdom, from where can it be found?\" - this refers to the Queen of Sheba, who heard of his wisdom, said 'I will go and see if he is wise or not', and from where do we know that she heard his wisdom? It is written (1 Kings 10:1): \"And the Queen of Sheba heard the fame of Solomon concerning the name of the LORD, and she came to prove him with hard questions.\" What are \"hard questions\"? Rabbi Jeremiah Bar Shalom said: she asked him 'Are you Solomon, about whom I heard, and about your kingdom, and about your wisdom?' He replied 'Yes.' She said to him 'You are a great sage, but if I ask you one thing, will you answer me?' He replied (Proverbs 2:6): \"For the LORD giveth wisdom; out of his mouth cometh knowledge and understanding.\" She asked him a riddle 'What are the seven that go out, the nine that enter, the two that pour, and the one who drinks?' He answered her 'Certainly, the seven days of menstruation go out, the nine months of pregnancy enter, two breasts pour, and the baby drinks.' She said to him 'You are a great sage, but if I ask you another thing will you answer me?' He replied 'For the LORD giveth wisdom', She asked him 'What is it, a woman said to her son: your father - my father, your elder - my husband, you - my son, and I - your sister?' He answered her 'Certainly, these are Lot's two daughters.' And another example she did: she brought before him children of one height and one garment, and said to him 'Distinguish for me from these males and females.' He hinted to his eunuch, and brought him nuts and shells, and began to scatter them before them; males, who were not ashamed, took them in their garments, and females, who were ashamed, took them in their handkerchiefs. He said to her 'These are males and these are females.' She said to him 'Son, you are a great sage!'. And another example she did: she brought circumcised and uncircumcised, said to him 'Distinguish for me the circumcised from the uncircumcised'; he immediately hinted to the high priest and opened the Ark of the Covenant, the circumcised among them bowed down to half their height, and not only that but their faces were filled with the radiance of the Divine Presence, and the uncircumcised among them fell on their faces, he immediately said to her 'These are uncircumcised and these are circumcised.' She said to him 'Where did you get that from?' He said to her 'From Balaam, for it is written (Numbers 24:4): \"He hath said, which heard the words of God, which saw the vision of the Almighty, falling but with opened eyes\", if he had not fallen - he would not have seen anything.' And if you don't want to learn from Balaam, come and learn from Job: at the hour when the three friends of Job came to comfort him, he said to them (Job 12:3): 'I have a heart like you; I am not inferior to you,' 'I am not inferior to you.' At that hour it was said to him (1 Kings 10:7): 'I did not believe the words until I came and my eyes saw, and behold, the half was not told to me; you have added wisdom and goodness to the hearing that I have heard; happy are your men, happy are these your servants who stand before you always and hear your wisdom; may the Lord your God be blessed who desired you, to place you on the throne of Israel and so on, and he made you king to do justice and righteousness.' It was said about Solomon 'justice and righteousness,' and it was said about David 'justice and righteousness,' from where? Because it is written (2 Samuel 8:15): 'David administered justice and righteousness to all his people,' and it is said about Solomon 'justice and righteousness,' the Scripture tells us that the wisdom of Solomon is equal to the wisdom of David, and the wisdom of David is equal to the wisdom of Solomon. Alternatively, 'Where can wisdom be found?' - this teaches that Solomon was searching for where wisdom is found. Rabbi Eliezer says: in the head, Rabbi Joshua says: in the heart. As it is said (Psalms 4:1): 'You have given joy in my heart,' and it is written (Proverbs 27:11): 'Be wise, my son, and gladden my heart.' And why was wisdom given in the heart - because all the organs depend on the heart. Solomon said: I am doing as my father opened, who opened with his wisdom with the first letters and ended with the middle letters: [opened] with the head - because it is written (Psalms 1:1): 'Happy is the man who does not walk,' and he ended in the middle - as it is said (Psalms 150:6): 'Let everything that has breath praise the Lord.' In the beginning, I open in the middle, and I end at the end: I open from the place where wisdom is given, where is it - in the heart, and where is the heart given - in the middle. It turns out you are saying that David caught on to Rabbi Eliezer's words, and Solomon to Rabbi Joshua's words. And not only that, but the heart is in God's hands, as it is written (Proverbs 21:1): 'The king's heart is like streams of water in the hand of the Lord; he turns it wherever he wills.' And since Solomon saw that wisdom is given in the heart, he said: I am beginning from the place where wisdom was given, for he says 'The proverbs of Solomon.' 'The son of David' - what son of David, and don't all know that he is the son of David?! Rather, everything he did, he did in honor of David. 'King of Israel' - and don't all know that he is the King of Israel?! Rather, what he did, he did for the honor of Israel.\" ",
+            "[2]  (Proverbs 1:2): 'To know wisdom and discipline' - If [it's about] wisdom, why [mention] discipline? And if [it's about] discipline, why [mention] wisdom? Rather, if a person has wisdom, he can learn discipline, and if a person doesn't have wisdom, he cannot learn discipline. Alternatively, 'To know wisdom and discipline' - if a person has wisdom, the words of the Torah are entrusted to him, and if he doesn't have wisdom, the words of the Torah are not entrusted to him. 'To understand words of understanding' - a person must have understanding, to understand one thing from another.\"",
+            "[3] (Proverbs 1:3): 'To receive the instruction of intelligence, righteousness, justice, and equity' - Once a person has been appointed as a judge, he needs to understand how to vindicate the innocent and condemn the guilty. Alternatively, once a person has been appointed as a judge, he needs to understand how to scrutinize the law so that he does not sin and lead the world astray. For if he corrupts the judgment, he is sinning and causing the world to sin. But if he executes the judgment truthfully, he is found to be acting with justice, righteousness, and equity. What are these 'equities'? Just as a person walks in them without stumbling, so too, if he executes the judgment truthfully, he will not stumble on the Day of Judgment, and the ministering angels will advocate on his behalf.",
+            "[4] (Proverbs 1:4): 'To give prudence to the simple, etc.' - Solomon said: I was simple, and the Holy One, blessed be He, gave me prudence; I was a youth, and the Holy One, blessed be He, gave me discretion. Alternatively, 'to give prudence to the simple' - from how many years onward does a person need to have prudence? From the age of twenty and above. 'To the young man knowledge and discretion' - until how many years is a person considered a youth? Rabbi Meir says: until 25 years, Rabbi Akiva says: until 30 years. Rabbi Ishmael says: neither according to this opinion nor according to that, but until twenty years, for from twenty years and above his sins are considered against him, as it is said: 'from twenty years and above he will come to work service,' (What is 'service of service'? Resh Lakish says: there is no service except prayer, as it is said (Psalms 2:11): 'Serve the Lord with fear'), from the time he is considered for service - he is considered for transgression.",
+            "[5] (Proverbs 1:5): 'A wise man will hear, and will increase learning' - Rabbi Jeremiah said: If you see a wise man who becomes wiser in Torah, they will add Torah to his Torah, wisdom to his wisdom. 'And a man of understanding shall attain unto wise counsels' - If a person understands on his own, he will go and study Torah, acquiring for himself life in this world and life in the world to come....",
+            "[6] To understand a proverb, and a figure of speech\" - To understand a proverb - these are the parables of the Torah, and a figure of speech - this is the Torah itself, which is called a figure of speech, for it shields those who engage in it from the judgment of Gehenna in the future to come. Another interpretation: Why is it called a figure of speech? - Because anyone who mocks the words of Torah will have mockery added to him, as it is stated (Proverbs 3:34): \"Surely He scorneth the scorners.\" \"The words of the wise and their riddles\" - If a person hears words of wisdom, he needs to bind them to his heart, as it is stated (Proverbs 6:21): \"Bind them continually upon thy heart.\" \"And their riddles\" - Rabbi Levi said: Even their mundane conversation is weighed against the entire Torah.",
+            "[7] \"The fear of the LORD is the beginning of knowledge\" - Rabbi Zera said: From here you learn that Solomon agreed with the opinion of his father David, as David said (Psalms 111:10): \"The fear of the LORD is the beginning of wisdom,\" and Solomon said: The fear of the LORD is the beginning of knowledge, to say that wisdom and knowledge are equal. \"Fools despise wisdom and instruction\" - We learned there: (Mishnah Avot 4:8): \"Rabbi Yosi says: Whoever honors the Torah, his body is honored by creatures, and whoever desecrates the Torah, his body is desecrated by creatures.\" Another interpretation: \"Wisdom and instruction\" - If instruction, why wisdom? And if wisdom, why instruction? Rather, if a person learns the words of the Torah and engages in them according to their needs, he has both wisdom and instruction; if not, they are despised, and he is called a fool. We learned there (Avot of Rabbi Nathan 24:6): \"Because he does not labor in them, he will end up seeking the beginning of a chapter and not finding it, the beginning of a tractate and not finding it, the beginning of a section and not knowing even one verse, and regarding him Solomon said: (Proverbs 24:30): 'I went by the field of a lazy man, etc., and behold, it was all grown over with thistles, etc.', for if he forgets, he will end up declaring the impure pure and the pure impure, and regarding him Solomon said (Proverbs 24:31): 'It was all covered with weeds,' and if he engages in them according to their needs, they brighten and illuminate his face, as it is stated (Daniel 12:3): 'And they that are wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars forever and ever.'\" \"Therefore, Solomon foresaw with his wisdom and said (Proverbs 1:8): 'Hear, my son, your father's instruction, and do not forsake your mother's teaching': 'Hear, my son, your father's instruction' - What was given to you at Sinai regarding honoring your father; 'and do not forsake your mother's teaching' - What was admonished to you at Sinai regarding honoring your mother. And if you do so, you will be found honoring both father and mother. Another interpretation: 'Hear, my son, your father's instruction' - This is the Written Torah; 'and do not forsake your mother's teaching' - All that was explained to you at Sinai from the mouth of the Almighty in the Torah, regarding pure, pure, and regarding impure, impure, and regarding forbidden, forbidden, and regarding permitted, permitted, and if you do so - the words of the Torah are found to be a crown on your head and necklaces for your neck, as it is written (Proverbs 1:9): 'For they shall be an ornament of grace to your head, and chains about your neck' - as long as you make your voice heard in them, they become honey and milk under your tongue.\"",
+            "[8] \"My son, if sinners entice you, do not consent!\" - Rabbi Shimon ben Yochai said: From whom did Solomon learn? From the wisdom of his father David, who said (Proverbs 13:21): \"Sinners are pursued by evil.\" Therefore, Solomon foresaw with his wisdom and said, \"My son, if sinners entice you, do not consent.\" If they say, 'So-and-so is rich; let's go and kill him and take his money,' do not listen to them, because all their thoughts are for evil. And if you do so, you will be found to be fulfilling all the commandments in the Torah, and whoever fulfills one commandment is as if he fulfilled the entire Torah, and whoever saves one soul from Israel is as if he saved a whole world, and whoever destroys one soul from Israel is as if he destroyed a whole world. Moreover, his sins are hidden from him for the future to come.",
+            "[9] \"If they say, 'Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause'\" - These are the brothers of Joseph, who were lurking and saying, 'When will the end come, and we will kill him?' And when he came to them, they began to say to one another, 'This is the hour; this is the season,' and the Divine Presence (Shechinah) was jesting and saying, 'Woe to them for the blood of this righteous one.' Therefore, it is said, \"We will lurk secretly for the innocent without cause.\" And of them all, none wanted to save him except Reuben, as it is said, \"Reuben heard, and he saved him from their hand.\" He said to them, 'Come, and I will give you advice,' They said to him, 'What advice are you giving us?' He said to them, 'Let us throw him into the pit while he is alive, and our hand will not be upon him,' From where [do we learn this]? As it is stated: (Proverbs 1:12): \"We will swallow them up alive as the grave, and whole, as those that go down into the pit\" - that he went down to the pit in his innocence, and he did not know what they were going to do to him. Rabbi Levi ben Zavdai said: \"Who lowered [Joseph] into the pit from among all his brothers? You must say it was Simeon and Levi, as it is said (Genesis 49:6), 'Into their council let my soul not enter.' But Reuben intended to save him and return him to his father, as it is said (Genesis 37:22), 'That he might save him from their hand, to restore him to his father.' (Genesis 37:29): 'And Reuben returned to the pit' - where was he? Rabbi Judah and Rabbi Nehemiah [disagreed]: Rabbi Judah said, 'The burden of the household was thrust upon him, and as soon as he was free from his burden, he came and looked into the pit and did not find him. This is the meaning of \"And Reuben returned to the pit, and behold, Joseph was not in the pit, and he tore his clothes.\"' Rabbi Nehemiah said, 'He was occupied in his sackcloth and fasting over the incident that occurred, and he did not turn [from it], and as soon as he was free from his sackcloth and fasting, he came and looked into the pit and did not find him, as it says \"And Reuben returned to the pit, etc.\" ' Not only that, but once they sold him, the Divine Presence (Shechinah) mocked them and said to them (Isaiah 55:8), 'For my thoughts are not your thoughts, etc.,' not with the thought that you think, 'nor your ways my ways,' and not in the way that you say, for if there were not a decree from before Me, your counsel would be nothing. (Proverbs 1:13): 'All precious substance shall we find, our houses shall be filled with spoil' - this is the sale of Joseph, who was a precious son to his father, as it is said (Genesis 37:3), 'For he was the son of his old age,' he was found to sustain them, as it is written (Genesis 45:5), 'For God sent me before you to preserve life.' 'Our houses shall be filled with spoil' - that they filled their houses with silver and gold from Joseph's treasures. Rabbi Joshua ben Levi said: The ten martyrs were drawn [to their deaths] only by the sin of selling Joseph. Rabbi Avin said: You must say that ten were exacted from every generation, and still, that sin persists. (Proverbs 1:14): 'Your lot shall be cast among us' - when Joseph sat down, he took the key and was calling out: Reuben, Simeon, Levi, Judah, Issachar, Zebulun - they are sons of one mother, let them come and sit; Dan and Naphtali - they are sons of one mother, let them come and sit; Gad and Asher - they are sons of one mother, let them come and sit; and he went back and hit with the key and said: Benjamin is an orphan, and I am an orphan, it is fitting for an orphan to sit with an orphan, 'One purse shall be ours' - for they all ate at one table at the banquet. How did he do it? He gave each one one portion, and to Benjamin five portions, how? He took his portion, and Benjamin's portion, and Ephraim's portion, and Manasseh's portion, and the portion of Asenath, Joseph's wife, and gave it to Benjamin, as it is said (Genesis 43:34): 'And he took and sent portions to them from before him, but Benjamin's portion was five times as much as any of theirs, and they drank and were merry with him.' Rabbi Shmuelai said in the name of Rabbi Isaac from Magdala: From the day that Joseph separated from his brothers he did not taste the taste of wine until that day, as it is written (Genesis 49:26), 'And the crown of the head of his brothers' Nazirite.' Rabbi Yosei bar Hanina said: They also did not taste the taste of wine, as it is said, 'And they drank and were merry with him.' Another explanation, 'Your lot shall be cast among us' - this is the Torah, which was the lot of the Holy One, Blessed be He, and given to Israel; 'One purse shall be ours' - at the time when they stood at Mount Sinai and said (Exodus 24:7), 'All that the Lord has spoken we will do and we will hear.'\"",
+            "[10](Proverbs 1:15): \"My son, do not walk in the way with them\" - this refers to the nations of the world, as it is said of them (Leviticus 20:23): \"And you shall not walk in the customs of the nations.\" \"Hold back your foot from their path\" - so as not to worship their idolatry, as it is said (Exodus 34:14): \"For you shall not bow down to another god.\" (Proverbs 1:16): \"For their feet run to evil\" - this refers to idolatry, \"and they make haste to shed blood\" - to teach you that anyone who worships idolatry is as if he sheds blood.",
+            "[11] (Proverbs 1:17): \"Indeed, in vain is the net spread\" - against whom did Solomon say this verse? Against the evil eye. Rabbi Joshua ben Levi said: Even birds and fish recognize the evil eye, and they do not enter into their trap, therefore it is said \"in the eyes of every winged creature.\" (Proverbs 1:18): \"And they lie in wait for their own blood\" - these are the evil eyes. \"They ambush their own souls\" - these are the slanderers. Who caused them this? They caused it to themselves, and not only to their souls did they cause, but to all that they have, as it is said: (Proverbs 1:19): \"So are the ways of everyone who is greedy for gain, it takes the life of its owner.\" Alternatively, \"So are the ways of everyone who is greedy for gain\" - a parable to a man who took a hook and threw it into the sea, and saw a great fish, thought it was nothing, swallowed it and was caught. If it had sensed it, would it have lost its life at all?! Therefore it is said \"it takes the life of its owner\", so everyone who takes a bribe has nothing in his hand, loses the money, and in the end, he loses his soul. Rabbi Yochanan said: Anyone who steals from his friend even the value of a small coin, the Scripture considers it as if he takes his soul from him, as it is said \"So are the ways of everyone who is greedy for gain, it takes the life of its owner.\"",
+            "[12] (Proverbs 1:20): \"Wisdom calls aloud in the street\" - When a wise person sits and engages in Torah, all sing after him, saying 'Blessed is he who has merited learning Torah.' \"She raises her voice in the public squares\" - these are the Torah scholars, who are pleasant and sit in synagogues and study houses, and make their voices heard in words of Torah. (Proverbs 1:21): \"At the head of the noisy streets she cries out\" - just as the sea roars with its waves, so do the Torah scholars. When they sit and explain the words of Torah, they are loud and passionate, and more than that, all of them are pleasant before the Almighty, as it is said (Song of Songs 2:14): \"for your voice is sweet, and your appearance is pleasant.\" \"At the entrance of the city gates, she speaks her words\" - even a wise person who sits at the city gates and at the gate of the country and engages in words of Torah, is not ashamed of passersby, not before kings, nor before officials, as it is said (Psalms 119:46): \"I will speak of your statutes before kings, and will not be put to shame.\" Alternatively, \"she speaks her words\" - when a person comes before him in judgment, he says to the deserving 'deserving' and to the liable 'liable', both the poor and the rich.",
+            "[13] (Proverbs 1:22): \"'How long, you simple ones, will you love simplicity?' - These are the generation of the wilderness; 'and scoffers delight in their scoffing' - These are the congregation of Korah; 'and fools hate knowledge' - This refers to the wicked kingdom that did not accept the yoke of Heaven and the yoke of Torah. (Proverbs 1:23): 'Turn to my reproof' - These are Israel, whom Moses rebuked for the Golden Calf incident. 'Behold, I will pour out my spirit to you' - When he explained to them the Mishnah Torah. 'I will make my words known to you' - This teaches that he made known to them the particulars and explanations of the Torah, purity and impurity, prohibition and permission. (Proverbs 1:24): 'Because I have called and you refused' - This is the Holy One, Blessed be He, who sounded His voice to Israel, and they sinned against Him again, as it is said (Exodus 16:28): 'How long do you refuse to keep My commandments and My laws?' Another interpretation: 'Because I have called' - This is Moses, who was calling them words of Torah, and they were not believing, as it is said 'How long do you refuse?' Another interpretation: 'Because I have called' - This is Jeremiah, who was calling to Israel in Jerusalem to repent, and they did not believe him, as it is said (Zechariah 7:11): 'But they refused to hearken, and pulled away the shoulder, etc.' 'I have stretched out my hand, and no one regards' - This is Gabriel, whose hand was stretched out over Jerusalem for six and a half years, with coals in his hand, and he wished to throw them in anger, but he waited for them to repent, and they did not heed. Another interpretation: 'I have stretched out my hand, and no one regards' - This is the Holy One, Blessed be He, whose hand was stretched out for six and a half years that they might return in repentance, but they did not return. Until when? Rabbi Jeremiah said: Until His anger returned, as it is said (Hosea 14:5): 'I will heal their backsliding, I will love them freely; for My anger is turned away from him.' (Proverbs 1:25): 'But you have ignored all my counsel' - This is Moses, who was advising Israel, and they would turn away from him and cancel his counsel. 'And would have none of my reproof' - This is Jeremiah, that every reproof and reproof that he was reproving Israel, they were scorning him and ridiculing him. Jeremiah said to them: By your lives, a day is coming, just as you were ridiculing me and playing with me, to mock and ridicule you, from where? From what is written after it: (Proverbs 1:26): 'I also will laugh at your calamity,' and it says: (Proverbs 1:27): 'When your fear comes as destruction, etc.' (Proverbs 1:28): 'Then they will call me, but I will not answer' - And why all this? Rabbi Ishmael said: The Holy One, Blessed be He, said to them through my prophets (Isaiah 55:6): 'Seek the Lord while He may be found,' by your lives, a day will come when you will call Me, and I will not answer you, the proof is 'Then they will call me, but I will not answer,' and why all this - (Proverbs 1:29): 'Because they hated knowledge, and did not choose the fear of the Lord.' (Proverbs 1:30): 'They would none of my counsel, they despised all my reproof' - said the Holy One, Blessed be He: I said to you through my prophets (Ezekiel 33:11): 'Turn back, turn back from your evil ways,' by your lives, a day will come when I will punish you according to your ways, as it is said: (Proverbs 1:31): 'Therefore they shall eat the fruit of their own way, etc.' And why all this: (Proverbs 1:32): 'For the waywardness of the naive will kill them, etc.' But whoever listens to my words of Torah, I will seat him in tranquility and security, as it is said: (Proverbs 1:33): 'But whoever listens to me will dwell securely.'\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "\"Go and observe the ant lazybones!\" (Proverbs 6:6). Rabbi Yehudah ben Padyah says: The wicked will one day come before the Holy One and say: \"Master of the World, let us rest and we will make teshuvah before you.\" The Holy One responded to them: \"idiots of the world, the world that you see yourselves in is like living on erev Shabbat, whereas the world as it is on Shabbat. If you don't prepare for Shabbat on erev Shabbat, what will you eat? Another example might be that the world in which you see yourselves is like being on dry land, whereas the world as it is already  is immersed in the sea. What are you going to eat when you're at sea if you haven't prepared when you had time on the land? Another example might be that the world in which you see yourselves is like an entrance way to a home, whereas the world as it is already exists within the living room. If a person doesn't prepare to unlock the door, how will he enjoy the comforts of home? Another example might be that the world in which you see yourselves is like a warm sunny day, whereas the world as it is experiences a downpour of rain. If you haven't sowed,  reaped, or harvested your field when it was sunny and warm, how will you sustain yourself when it rains?"
+        ],
+        [],
+        [],
+        [
+            "<b>Wisdoms have built her house (Proverbs 9:1):</b> This is the Torah that has created all of the worlds; <b>it hewed out pillars seven</b> which is hewed from the seven firmaments and given to people. Another [understanding] - <b>Wisdoms have built her house:</b> The Holy One, blessed be He said, \"If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; <b>it hewed out pillars seven</b> these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. <b>She prepared her meat, she mingled her wine (Proverbs 9:2):</b> Rabbi Abahu said, \"This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; <b>she even prepared her table</b> that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'\" Rabbi Elazar said, \"Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'\" Another [understanding]: <b>she even prepared her table:</b> This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), \"and He spoke to me, 'This is the table that is in front of the Lord.'\" Another [understanding]: <b>she even prepared her table:</b> It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, \"Peace be unto you, my teacher.\" He said [back] to him, \"Peace be unto you, my teacher and master.\" He said to him, \"Is there nothing that you require? He said to him, \"I am a priest and I have come to tell you that Rabbi Akiva has died in jail.\" Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, \"My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!\" He said [back] to him, \"It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students.\" And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, \"Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'\" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, \"Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil.\" Rabbi Yishmael said, \"We have found greater than this - Avraham was the great one of the world who served the Canaanites.\" Rabbi Tarfon said, \"We have found greater than this -  the High priest serves Israel on Yom Kippur.\" Rabban Gamliel said to them, \"You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'\" Rabbi Nechemiah said, \"Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him.\""
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            " ...",
+            "",
+            "... R’ Huna said: the Messiah is called by seven names, and they are – magnified, Our Righteousness, Shoot, Consoler, David, Shiloh, and Eliyahu. Magnified from where? As it says, “May his name be forever; before the sun, his name will be magnified…” (Tehillim 72:17) Our Righteousness from where? As it says, “…and this is his name that he shall be called, The Lord is our righteousness.” (Yirmiyahu 23:6) Shoot from where? As it says, “…Behold a man whose name is the Shoot…” (Zechariah 6:12) Consoler from where? As it says, “For the Lord shall console Zion…” (Yeshayahu 51:3) David from where? As it says, “…and He performs kindness to His anointed; to David and to his seed forever.” (Tehillim 18:51) Shiloh from where? As it says, “…until Shiloh comes, and to him will be a gathering of peoples.” (Bereshit 49:10) Eliyahu from where? As it says, “Lo, I will send you Elijah the prophet before the coming of the great and awesome day of the Lord…” (Malachi 3:23)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "[1] (Proverbs 23:5): \"When you set your eyes on it, it is gone. For wealth certainly makes itself wings\" - Rabbi Ishmael said: Three things have returned to their place: Torah, Israel, and silver and gold. Israel was across the river, as it is written (Joshua 24:2): \"Joshua said to all the people, 'Thus says the Lord, the God of Israel, 'Your fathers lived beyond the River...''\" And how do we know they returned to their place? It is said (Jeremiah 27:22): \"They shall be carried to Babylon, and there shall they be, until the day that I visit them, says the Lord.\" Silver and gold were from the land of Egypt, as it is said (Exodus 3:22): \"Every woman shall ask of her neighbor and the woman who lives in her house, articles of silver and articles of gold,\" and how do we know they returned to their place? It is said (2 Chronicles 12:9): \"So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the Lord and the treasures of the king's house; he took everything. He also took away the shields of gold which Solomon had made.\" The Torah was from heaven, as it is said (Deuteronomy 4:36): \"Out of heaven He let you hear His voice,\" but when Israel sinned with the Golden Calf, the tablets were broken and the writing flew back to its place, as it is said, \"When you set your eyes on it, it is gone. For wealth certainly makes itself wings, like an eagle that flies toward the heavens.\" Rabbi Yochanan said: Even though the tablets were broken, they were renewed, as it is said (Deuteronomy 10:1): \"At that time the Lord said to me, 'Cut out for yourself two tablets of stone like the former ones, and come up to Me on the mountain, and make an ark of wood for yourself.'\" And what was written on the first was written on the last, as it is said (Deuteronomy 10:4): \"He wrote on the tablets, like the first writing, the Ten Commandments.\" Rabbi Eliezer asked Rabbi Joshua, \"Rabbi, when were the first tablets given to Israel?\" He said, \"On Yom Kippur.\" He said, \"Where is the proof?\" He said, \"Just as He did forty days the first time, so He did forty days the second time.\" He said, \"Count from the day the tablets were broken until Yom Kippur, you find eighty days!\" [He said,] \"Forty that He waited on earth, and forty that He ascended to heaven and descended.\" He said, \"Rabbi, what is the meaning of this verse: (Haggai 1:6): 'You have sown much, but harvest little; you eat, but there is not enough to be satisfied; you drink, but there is not enough to become drunk; you put on clothing, but no one is warm enough; and he who earns, earns wages to put into a purse with holes'?\" [He said,] \"You have sown much, but harvest little - from the cessation of the Omer; you eat, but there is not enough to be satisfied - from the cessation of the showbread; you drink, but there is not enough to become drunk - from the cessation of the libations; you put on clothing, but no one is warm enough - from the cessation of the priestly garments; and he who earns, earns wages to put into a purse with holes - from the cessation of the shekels.\" And he further said to him: \"Rabbi, what is the meaning of this verse: (Habakkuk 3:17): 'Though the fig tree should not blossom and there be no fruit on the vines, though the yield of the olive should fail and the fields produce no food, though the flock should be cut off from the fold and there be no cattle in the stalls'?\" [He said,] \"Though the fig tree should not blossom - from the cessation of the firstfruits; and there be no fruit on the vines - from the cessation of the libations and wine offerings; though the yield of the olive should fail - from the cessation of the oil for lighting and anointing oil; and the fields produce no food - from the cessation of the continual and additional offerings; though the flock should be cut off from the fold - from the cessation of the sacrifices; and there be no cattle in the stalls - from the cessation of the peace offerings. But tomorrow, when the Temple will be rebuilt speedily in our days, what does he say? (Jeremiah 30:18): 'The city will be rebuilt on its ruin, and the palace will stand in its proper place, and from them will proceed thanksgiving and the voice of those who celebrate,' and it is written: (Habakkuk 3:19): 'The Lord God is my strength, and He has made my feet like hinds' feet, and makes me walk on my high places. For the choir director, with my stringed instruments.'\"...",
+            "[2] (Proverbs 23:24): \"The father of the righteous will greatly rejoice, and he who sires a wise son will be glad in him\" - Rabbi Ishmael said: Blessed is David, King of Israel, who merited to give birth to a wise son and to rejoice in his wisdom, therefore it is said \"and he who sires a wise son will be glad in him.\" What is written after it - (Proverbs 23:25): \"Let your father and your mother be glad\" - Rabbi Akiva said: Even the Holy One, Blessed be He, and Wisdom rejoice in him: \"Let your father\" - this is the Holy One, Blessed be He; \"and your mother\" - this is Wisdom, as it is said (Proverbs 2:3): \"For if you cry for discernment.\"",
+            "[3] (Proverbs 23:29): \"Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes?\" Rabbi Simon said: Come and see how harsh wine is, for thirteen woes [denoted by the hebrew letter vav in the Genesis verse below] are spoken about it at first impression, and these are: (Genesis 9:20-25): \"- Noah began and planted a vineyard, and he drank from the wine and became drunk, and he uncovered himself within his tent, and Ham, the father of Canaan, saw the nakedness of his father, and he told his two brothers outside, and Shem and Japheth took the garment, and they placed it upon both their shoulders, and they walked backward, and they covered the nakedness of their father, and their faces were turned backward, and they did not see their father's nakedness, and Noah awoke from his wine, and he knew what his small son had done to him, and he said, 'Cursed be Canaan; a slave of slaves shall he be to his brothers.'\" Solomon came and explained with his wisdom: \"Who has woe?\" - to one who is drunk; \"Who has sorrow?\" - woe to this one, woe to his fathers, as it says (Deuteronomy 21:18): \"If a man has a stubborn and rebellious son.\" \"Who has strife?\" - since he becomes drunk with his wine, he reveals a secret between a man and his friend, and he sends disputes. \"Who has complaining?\" - since he becomes drunk with his wine, he utters excessive complaints. \"Who has wounds without cause?\" - since he becomes drunk with his wine, he goes and inflicts a wound and bruise for no reason. Why? Because he has no judgment. \"Who has redness of eyes?\" - if a person merits and drinks according to his needs, it is sweet to his palate. Rabbi Ishmael expounded: (Genesis 49:12): \"Red-eyed from wine\" - give him wine, for it is pleasant to his palate. And to whom is it pleasant? Rabbi Eliezer says: to one who drinks according to his needs. Rabbi Joshua says: to an old man, as it is said (Genesis 49:12): \"and white-toothed from milk.\" Rabbi Jeremiah said: Do not read \"white-toothed\" but \"white of years\": just as this milk soothes the mind of an infant, so does wine restore the mind of an old man. What is written after it? (Proverbs 23:30): \"Those who linger over wine, who go to search for mixed wine.\" Rabbi Eliezer said: Woe to him who leaves the words of the Torah and rises early for wine, what is written after it? (Proverbs 23:31): \"Do not look at wine when it is red, when it sparkles in the cup\" - Rabbi Yochanan said: \"In the pocket\" is written, and \"in the cup\" is read, and why is this? The buyer gives his eyes to the cup, and the seller gives his eyes to the pocket. What is written after it? (Proverbs 23:32): \"In the end, it bites like a snake and stings like a viper\" - just as the snake bites and kills, so does wine bite and kill, just as the viper distinguishes between death and life, so does wine distinguish between death and life. "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"Four are among the tiniest on earth, and yet they are the wisest of the wise\" (Proverbs 30:24) these relate to the various empires and monarchs. \"Ants are a folk without power, and yet they prepare food for themselves in summer\" (Proverbs 30:25). This refers to the Empire of Babylon. As it is written \"Behold the land of Chaldea. This is the people that has ceased to be. Assyria founded it to station ships\" (Isaiah 23:13). \"The badger is a folk without strength, and yet it makes its home in the rock\" (Proverbs 30:26). This refers to the Persian-Median Empire. And what is the meaning of \"and yet it makes its home in the rock?\" This refers to Ahasuerus and Cyrus who sought to rebuild the Holy Temple in Jerusalem. \"The locusts have no king, and yet they all march forth in formation\" (Proverbs 30:27). This refers to Alexander the Macedonian, for he overtook the entire world as locusts fly through the air. \"You can catch the lizard in your hand, and yet it is found in royal palaces\" (Proverbs 30:28). This refers to Edom (i.e., the Roman Empire), for of all the small creatures, none are despised like it. And so it is written \"And I hated Esau\" (Malachi 1:3). And what is the meaning of \"and yet it is found in royal palaces?\" This also refers to Edom (i.e., Roman Empire), for they destroyed the Holy Temple. \"You can catch the lizard in your hand\" Said Rabbi Jeremiah, this is Edom the wicked nation, for everything established there in Israel is now destroyed and forgotten."
+        ],
+        [
+            "...Rabbi Ishmael said, the same night that Solomon had completed the Temple, he married the daughter of Pharoah and there was a great celebration in the Temple. And the celebration of the Daughter of Pharaoh rose above the celebration of the Temple. As it is said, “That it is always so that people flatter the king”. In that moment God thought of destroying it [the Temple] as it says (Jeremiah 32:31) “The city has aroused My anger and My wrath from the day it was built until this day; so it must be removed from My sight.” And Rabbi Levi said, regarding the Morning Sacrifice that was coming close to the fourth hour. What did the Daughter of Pharoah do? She made a certain sheet [and placed it above his bed], and placed on it stars and planets, and every time that Solomon would try to wake up, he would see these stars and planets and would return to sleep for another four hours. Rabbi Levi said, on that day the Morning Sacrifice came close to being sacrificed in the fourth hour. [and regarding that hour it was taught: there was a situation in which the Morning Tamid was sacrificed in the fourth hour nad the people of Israel were saddened, for it was the day of the Inaugration of the Temple and they could not carry out the sacrifice because Solomon was asleep, and they were afraid of waking him because of the fear of the Kingship. They went and told Bat-Sheva his mother, and she went and woke him up and rebuked him, as it is written, “rebuke that his mother rebuked him”  ...",
+            "<b>\"A valiant woman, who can find\" (Proverbs 31:10):</b> That is the Torah; \"and further than pearls (<i>peninim</i>) is her price\" - as it was 'in front of Me and inside (<i>lefanim</i>)' and Moshe merited to bring it down to earth. \"Her husband puts his confidence in her, and lacks no 'booty'\" - that there is nothing lacking in it. Another explanation: \"A valiant woman, who can find\" - They said, \"There was a story about Rabbi Meir who was sitting and expounding in the study hall on Shabbat afternoon, when two of his sons died. What did his mother do? She placed both of them on the bed and spread a sheet over them. At the end of Shabbat, Rabbi Meir came home from the study hall. He said to her, 'Where are my two sons?' She said [back], 'They went to the study hall.' He said to her, 'I scanned the study hall and I did not see them.' They gave him the cup of Havdalah and he separated [the days of the week with the closure of Shabbat]. He repeated and said, 'Where are my two sons?' She said, 'They went elsewhere and they are coming now.' She placed food in front of him and he ate and blessed. After he blessed, she said to him, 'I have a question to ask you.' He said to her, 'Say your question.' She said to him, 'Rabbi, before today, a man came and deposited something with me, and now he is coming to take it. Should we return it to him or not?' He said, 'My daughter, one who has a deposit with him must return it to its owner.' She said to him, 'Were it not for your consent, I would not have given it to him.' What did she do? She grabbed his hand, brought him up to that room, had him approach the bed and took off the sheet from upon them. When he saw both of them dead and laying upon the bed, he began to cry and say, 'My sons, my sons, my teachers, my teachers - my sons in the way of the world, my teachers in that they would enlighten my eyes with their Torah.' At that time, she said to Rabbi Meir, 'Rabbi, is this not what I told you - do I not need to return the deposit to its Owner?' He said, '\"The Lord has given and the Lord has taken; may the name of the Lord be blessed\"' (Job 1:21).\" Rabbi Chanina said, \"With this thing, she consoled him and his mind became composed - that is why it states, 'A valiant woman, who can find.'\" Rabbi Chama bar Chanina said, \"On account of what did the sons of Rabbi Meir become liable and die at one time? Because they were accustomed to leaving the study hall to sit with food and drink.\" Rabbi Yochanan said, \"Even with trifling matters - as when the Torah was given to Israel, he only warned them about the words of Torah, as it is stated (Deuteronomy 26:16), 'This day the Lord, your God, commands you to do.'\" ",
+            "",
+            "",
+            "<b>Many women have done well (Proverbs 31:29):</b> Adam, the first man, was commanded about six commandments. Noach [was additionally commanded] about [not eating] a limb from a live animal. Avraham about circumcision. Yitschak was educated with [these] eight [commandments]. Yaakov [was additionally commanded] about [not eating] the sciatic nerve. Yehudah about levirate marriage. [The people of] Israel about two hundred and forty-eight positive commandments corresponding to the two hundred and forty-eight limbs in a man - each and every limb says to man, \"I plead of you to do this commandment with me\" - and three hundred and sixty-five negative commandments corresponding to the three hundred and sixty-five days of the solar [year] - and each and every day says to man, \"I plead of you not to do this sin on me.\" \"Grace is false, beauty is illusory\" (Proverbs 31:30) - the grace of Noach was false, as it states (Genesis 6:8), \"But Noach found grace in the eyes of the Lord.\" Rabbi Levi said, \"Only in his generation [did he find grace].\" \"Beauty is illusory\" - illusory was the beauty of Adam, the first man. Rabbi Shimon ben Manassia said, \"The ball of Adam, the first man's heel would dim the sun. And do not wonder - it is customary in the world that when a man makes two salver vessels, one for himself and one for his household, which does he make [nicer], is it not his? So [too], Adam, the first man, was created to serve in front of the Holy One, blessed be He; and the sun was created to make light for the creatures. And if the ball of his heel was such,  the contour of his face, all the more so.\" \"A woman that has fear of the Lord, she is to be praised\" - this is Moshe. \"Give of the fruit of her hand\" (Proverbs 31:30) - Rabbi Yose bar Yirmiyah said, \"Why did he compare the prophets to women? Rather, just like [a] woman is not embarrassed to claim the needs of the home from her husband, so [too] were the prophets not embarrassed to claim the needs of Israel from in front of the Holy One, blessed be He.\" The Holy One blessed be He said, \"My sons, be involved in Torah [study] day and night, and I will count it for you as if you hold up the heavens and the earth,\" as it states (Joshua 1:8), \"Let not this book of the Torah cease from your mouth, but meditate upon it day and night\"; and it states (Joshua 1:9), “Did I not command you, 'Be strong and resolute; do not be terrified or dismayed'\"; and it states (Ezra 3:11), \"with praise and thanks to the Lord, for He is good, for His kindness upon Israel is forever, and the people raised a great shout with praise to the Lord, for the foundation of the House of the Lord had been laid\"; (Proverbs 23:23) \"Acquire truth\"; (Proverbs 5:17) \"They will be yours alone\"; (Proverbs 9:9) \"Give to a wise man, and he will grow wiser\"; (Proverbs 9:11) \"For through me your days will increase, and years of life be added.\" Another interpretation: \"A woman of valor who can find?\" - this is [the meaning] of what the verse states (Psalms 92:15), \"In old age they still produce fruit, etc.\" - corresponding to Avraham and Sarah who were of the same measure concerning charity and acts of kindness; they were a good sign for the world. In this way, He does not prevent proper women from the righteous ones, [but] matches them. As so [too] do we find with the wife of Noach that her actions and his actions were of the same measure - that is why she merited with him and was rescued from the waters of the flood. \"Her husband puts his confidence in her\" - this is Sarah, our mother, as Avaraham grew rich on her account, as it states (Genesis 12:16), \"And he benefited Avraham for her sake.\" \"She bestows good to him, and not bad\" - this is Rivkah, our mother, who bestowed [good] to Yitzchak at the time that Sarah, his mother died. \"She seeks wool and flax\" - this is Leah, our mother, who received Yaakov with a pleasant countenance, as it is written (Genesis 30:16), \"And Yaakov came  from the field in the evening, and Leah went out to meet him and said, 'You are to sleep with me, for I have hired you, etc.'\" Therefore she merited and kings and prophets came from her. \"She is like a merchant fleet\" - this is Rachel, our mother, who was embarrassed about [her lack of] children every day. Therefore she merited and a son came from her who was similar to a ship that is filled will all the good [found] in the world - so [was it with] Yosef, that the whole world survived from his merit and he supported the world in the years of famine. \"She rises while it is still night\" - this is Batya, the daughter of Pharaoh. She was a gentile and became a Jewess and they mentioned her name among the proper [women], since she took care of Moshe. Therefore she merited and entered the Garden of Eden in her lifetime. \"She sets her mind on a field and acquires it; [she plants a vineyard from the produce of her hand]\" - this is Yocheved, that from her came Moshe who is equivalent to all of Israel, which is called a vineyard, as it states (Isaiah 5:7), \"For the vineyard of the Lord of hosts is the House of Israel.\" \"She girds her loins with strength\" - this is Miriam, as before Moshe was born, she said, \"In the future, my mother will give birth to the savior of Israel.\" Once he was born and the yoke upon them became heavier, her father got up and bopped her on the head. He said to her, \"Where is your prophecy?\" And he got up and spit in front of her face. And nonetheless, she exerted herself about her prophecy, as it is written (Exodus 2:4), \"And his sister stood from a distance.\" \"She advises (<i>taamah</i>) that her merchandise is good; [her lamp never goes out at night]\" - this is Channah who tasted (<i>taamah</i>) the taste of prayer, as it states (I Samuel 2:1), \"And Hannah prayed, 'My heart exults in the Lord, etc.'\" Therefore she merited and a son came from her that was the match of Moshe and Aharon, which would bring light to Israel like lamps, as it is written (Psalms 99:6), \"Moshe and Aharon among his priests, and Shmuel among the ones that call His name.\" And it is written about Shmuel (I Samuel 3:3), \"The lamp of God had not yet gone out, and Shmuel was sleeping in the temple of the Lord.\" \"She sets her hand to the distaff\" - this is Yael, who did not kill Sisera with a weapon, but rather with a peg through the force of her hands. And because of what did she not kill him with a weapon? In order to fulfill that which it states (Deuteronomy 22:5), \"There shall not be the vessel of a man on a woman.\" \"Her palm she spreads out to the poor\" - this is the widowed woman of Tsarfat, who supported Eliyahu with bread and water. \"She is not worried for her home because of snow, for her whole home is dressed in crimson\" - this is Rachav the prostitute. When Israel came to destroy Yericho, she did not fear from them, because they give her a sign - (Joshua 2:18) \"this line of scarlet string.\" \"She makes covers for herself; [her clothing is linen and purple]\" - this is Batsheva, that from her came Shlomo, who was adorned with linen and purple and ruled from [one] end of the world to the [other] end. \"Her husband is known in the gates,\" - this is Michal, who saved David from death. \"She makes cloth and sells it\" - this is the mother of Shimshon, that  through him Israel was saved. \"Strength and splendor are her clothing; [and she laughs to the last day]\" - this is Elisheva, the daughter of Aminadav, who saw four joyful events in one day: her brother [became] a prince; her husband, high priest; the brother of her husband, king; and her two children, young priests. \"She opens her mouth with wisdom\" - this is the wise woman who said (II Samuel 20:16), “Listen, listen! Please tell Yoav, 'Come over here and I will speak to you,'” who saved the city with her wisdom; and this was Sarach the daughter of Asher. \"She oversees the activities of her household\" - this is the wife of Ovadiah, who rescued her sons and they did not worship idolatry with Achav. \"Her children rise and declare her happy\" - this is the Shunamite, who is called a great woman (II Kings 4:8). And because of what? Because she pressed upon Elisha to eat. “Many women have done well, but you surpass them all” - this is Ruth the Moabitess, who came under the wings of the Divine presence. \"Grace is false, beauty is illusory\" - as she left her mother and her forefathers and her wealth, and came with her mother-in-law and accepted all of the commandments: the domain of Shabbat - \"to where you will walk, I will walk\" (Ruth 1:16); the prohibition of isolation with a man - \"and in that which you will lay, I will lay\"; the six hundred and thirteen commandments - \"your people is my people\"; idolatry - \"your God is my God\"; the four death penalties of the court - \"and in that which you will die, I will die\"; \"and there will I be buried\" - these are the two graveyards arranged for the court, one for the stoned and the burned, and one for the killed and the strangled. Therefore, she merited and David came from her, who gave pleasure with songs and praises to the Holy One, blessed be He. Therefore it is stated, \"Give of the fruit of her hand and let her works praise her in the gates.\" Be strong in ethical behavior, keep the Torah, and be rescued from the evil inclination."
+        ]
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+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
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+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
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+        "Midrash",
+        "Aggadah"
+    ],
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+        "Chapter",
+        "Verse"
+    ]
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+        [],
+        [
+            "מאור עינים ישמח לב . אלו בעלי תורה שהן מאירין עיניו של אדם ומשמחין לבו, שנאמר מצות ה' ברה מאירת עינים (תהלים יט ט),"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Verse"
+    ]
+}

json/Midrash/Aggadah/Midrash Sekhel Tov/English/Sefaria Community Translation.json

@@ -0,0 +1,158 @@
+{
+    "language": "en",
+    "title": "Midrash Sekhel Tov",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש שכל טוב",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": {
+        "Bereshit": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "",
+                    "He completed the week: Meaning to say the days of feasting for Leah. Rabbi Yaakov [bar Acha] said, \"From here [we learn], that we should not mix a joyful occasion with [another] joyful occasion, an obligatory joyful occasion with [another] obligatory joyful occasion. And hence, we do not marry women on the holiday, since we do not mix the joyful occasion of a wedding with the joyful occasion of the holiday of the festival. It is as it is written, 'You are to rejoice in your festival' (Deuteronomy 16:14) - and not in your wife.\""
+                ]
+            ]
+        ],
+        "Shemot": [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"And when your children will say to you, What is this work for you?\" (Exodus 12:26) At that time Israel was informed of bad tidings, for in the future their children would forget the Torah. [The child] is deliberately asking this way, meaning  [What is this work] for you and not for him[self]. He is one of the four sons that the Torah spoke about, one wise, one wicked, one simple, and one who does not know to ask. This [verse] is the wicked one who removes himself from the collective and denies his creator:"
+                ]
+            ],
+            [
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [],
+                [
+                    "\"You shall tell your son\". This is the one who does not know to ask. The Torah spoke about four sons, and for each one the Torah gave a way to answer according to its situation. The world was created with four types of people, one wise, one wicked, one simple, and one who does not now to ask:",
+                    "\"You shall tell your son\". I would learn that [you] should begin teaching the laws of Passover to [your son] from the first of the month. It was taught saying \"on that day\". If it must be on that day, I would learn [you] should begin [teaching] from the start of the day. It was taught saying \"because of this\" At the time when unleavened bread and bitter herbs are placed before you on your table. Lift them and say to [your son] \"Because of this\":",
+                    "\"The Lord did for me\". Why is this said? Because the wicked asks what is this work for you? and since he takes himself out of the collective [by saying 'for you'] and he did not definitely say heresy, accordingly you take him out of the collective [but don't call him a heretic]. And say to him, \"Because of this the Lord did for me\" and not for you. For if you were [in Egypt] you would not have been freed. Meaning you would have already died in the three days of total darkness. (see Mekhilta 12:25)"
+                ]
+            ]
+        ],
+        "Vayikra": []
+    },
+    "schema": {
+        "heTitle": "מדרש שכל טוב",
+        "enTitle": "Midrash Sekhel Tov",
+        "key": "Midrash Sekhel Tov",
+        "nodes": [
+            {
+                "heTitle": "בראשית",
+                "enTitle": "Bereshit"
+            },
+            {
+                "heTitle": "שמות",
+                "enTitle": "Shemot"
+            },
+            {
+                "heTitle": "ויקרא",
+                "enTitle": "Vayikra"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Midrash Tehillim/English/Rabbi Mike Feuer, Jerusalem Anthology.json

@@ -0,0 +1,211 @@
+{
+    "language": "en",
+    "title": "Midrash Tehillim",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש תהילים",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "“The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) When Israel does the will of the Makom ‘The Lord is in His Holy Temple,’ and when they do not do the will of the Makom ‘The Lord-His throne is in Heaven.’ R’ Elazar said: whether the Holy Temple is destroyed or not the Divine Presence doesn’t move from within it, as it says “The Lord is in His Holy Temple.” Even though His throne is in Heaven, His Presence is in the Holy Temple, as it says “…and My eyes and My heart shall be there at all times.” (Kings I 9:3) So too it says “…and He answered me from His holy mount to eternity.” (Tehillim 3:5) Even though it is just a mountain, it maintains its holiness. R’ Elazar said: see what is written “…for now you shall go forth from the city; and you shall dwell (shachantah) in the field…” (Micah 4:10) It is written as shechinati (My Presence), even though it is destroyed My Presence remains there. R’ Acha said: the Divine Presence never moved from the western wall, as it says “…behold, he is standing behind our wall…” (Shir haShirim 2:9) R’ Yanai said: when a king of flesh and blood enters his banquet hall, he does not know what is in the bed chamber. Not so the Holy One, rather ‘The Lord is in His Holy Temple. The Lord-His throne is in Heaven.’ He looks and sees the whole world, and no eye can grasp Him."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“For by You I run upon a troop...” (Tehillim 18:30) R’ Chiyah said in the name of R’ Levi: when David went to wage war against the Jebusites, he began by saying “Whoever smites the Jebusites and reaches the tower…” (Shmuel II 5:8) and in another verse he says “Whoever smites the Jebusites first will be a chief (l’rosh) and an officer…” (Divre HaYamim I 11:6) So what did Yoav do? He brought a fresh cypress tree (brosh) and fixed it next to the wall of the city. He bent back the flexible head of the cypress, climbed up on to David’s head, grabbed on to the top of the tree and swung onto the top of the wall. David said “May a righteous man strike me with kindness and reprove me (yochicheni rosh)…” (Tehillim 141:5) What did the Holy One do? He lowered the wall and David went up after Yoav, as it says “…and by my God I scale a wall.” (Tehillim 18:30)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "... “He will save him because He delights in him.” (Tehillim 22:9) R’ Shimon ben Lakish said that the Holy One expressed His love for Israel with three languages of affection, with ‘cleaving,’ with ‘desiring,’ and with ‘wanting.’ With cleaving – “But you who cleave to the Lord your God are alive…” (Devarim 4:4) With desiring – “…did the Lord desire you…” (Devarim 7:7) With wanting – “…for the Lord wants you…” (Yeshayahu 62:4) We learn all of these from that wicked one of the story of “And Dinah went out…” (Bereshit 34:1) With cleaving – “And his soul cleaved to Dinah…” (Bereshit 34:3) With desiring – “My son Shechem his soul desires your daughter.” (Bereshit 34:8) With wanting – “…because he wanted Jacob's daughter…” (Bereshit 34:19) R’ Aba bar Elisha added two more, with love and with speaking to the heart. With love, as it says “I loved you, said the Lord…” (Malachi 1:2) With speaking to the heart, as it says “Speak to the heart of Jerusalem…” (Yeshayahu 40:2) We learn these also from the story of that wicked one – “…he loved the girl and spoke to the girl's heart.” (Bereshit 34:3) “He will save him because He delights in him.”"
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“You gates, lift your heads…” (Tehillim 24:7/9) You find that at the time when Shlomo built the Holy temple he wanted to bring the ark into the Holy of Holies, but the gate was too small. It was five cubits long and two and a half cubits wide, while the ark was one and a half cubits long, one and a half wide and one and a half tall. Can’t one and a half cubits fit into two and a half?! Rather, at that moment the gates cleaved to one another. Shlomo said twenty four songs of joy and was not answered, he said ‘you gates lift up your heads’ and was not answered. He tried again and said “You] gates, lift your heads…so that the King of Glory may enter. Who is this King of Glory?” (Tehillim 24:7-8) He was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) immediately the gates lifted up their heads, the ark entered and fire descended from heaven. Why did Shlomo suffer all of this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13) Since all of Israel saw this, they immediately said ‘it is certain that the Holy One has given atonement for that sin of David.’ Immediately their expression turned black like the bottom of a pot and they were ashamed. This is what is written “Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.” (Tehillim 86:17) ‘Helped me’ in this world and ‘comforted me’ in the world to come.\n"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "... “From the rising of the sun until its setting…” (Psalms 113:3) When flesh and blood wants to make an image, it begins with the head and ends with the feet or begins with the feet and ends with the head. Not so the Holy One! When He makes man, He shapes him all at once, as it says “…for He is the One Who formed everything…” (Jeremiah 10:16) This is ‘from the rising of the sun until its setting.’ And from where do we learn that He created it from Zion? As it says “From Zion, the finery (miclal) of beauty…” (Psalms 50:2) From out of (m’clal) the beauty of the world. What does ‘appeared’ mean? Illuminated. Appearance always refers to light, as it says “…and causes the light of His cloud to appear.” (Job 37:15) From where do we learn that this is speaking of the world? It says here miclal and it says elsewhere “Now the heavens and the earth were completed (vay’chulu)…” (Genesis 2:1) And when He destroys it, He will start from Zion, as it says “And I will make Jerusalem heaps of ruin…” (Jeremiah 9:10) and afterwards “All the land shall be a desolation…” (Jeremiah 4:27) And it says “And the land shall become desolate with its inhabitants…” (Micah 7:13) And at the time when the Holy One renews His world He will renew it from Zion, as it says “…the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Isaiah 2:2)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "“…when my heart becomes faint…” (Psalms 61:3) Unto what point must one stand in prayer? R’ Yehudah says: until his heart becomes faint, as it says “A prayer for a poor man when he faints and pours out his speech before the Lord.” (Psalms 102:1) This is ‘when my heart becomes faint’. ",
+            "“…on the rock that is higher than I…” (Psalms 61:3) Which is this? This is Jerusalem, as it says “And it became wider and it wound higher…” (Ezekiel 41:7) Therefore ‘on the rock that is higher than I.’ Knesset Yisrael said before the Holy One: Master of the World! I do not want to dwell with the enemy, but rather “I shall dwell in Your tent to eternity…” (Psalms 61:5) And so it says “O Lord, I love the dwelling of Your house and the place of the residence of Your glory.” (Psalms 26:8) So too it says “For a day in Your courts is better than a thousand; I chose to sit on the threshold of the house of My God rather than dwell in tents of wickedness.” (Psalms 84:11)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "“For the conductor, a psalm of David, a song. Silence is praise to You, O God in Zion…” (Psalms 65:1-2) This is what Scripture says “I was silent from time immemorial; I am still, I restrain Myself. Like a travailing woman will I cry…” (Isaiah 42:14) And it says “Concerning these will You restrain Yourself, oh Lord…”(Isaiah 64:11) He said to them “I have no wrath…” the aspect of judgment dictates that I stay silent, “…would that I were thorns and brier in war!” (Isaiah 27:4) Thus said the Holy One: I am able to act, but the aspect of judgment constrains Me to silence. This is why it says ‘silence is praise to You’. You are able to hold silent and everyone praises You for being silent for that which was done to You in Zion and for the voice that was raised against Your Sanctuary, as it says “…they raised a clamor in the House of the Lord, as on a day of a festival.” (Lamentations 2:7) What voice did they raise? They said “Our hand was triumphant!” (Deuteronomy 32:27) and “Then He will say, \"Where is their deity, the rock in which they trusted.” (Deuteronomy 32:37) This is ‘silence is praise to You’. You are silent and I am silent, as it says “Sit silent for the Lord and hope for Him…” (Psalms 37:7)    "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "His tabernacle was in Shalem, and His dwelling place in Zion. R’ Brachia said: from the beginning of the creation of the world the Holy One made a tabernacle (sukkah) in Jerusalem. He, so to speak, would pray in it: ‘may it be willed that My children will do My will in order that I not destroy My house and sanctuary, [and once sin had caused it what was written? “And He stripped His Tabernacle like a garden, and laid in ruins His meeting place…” (Eicha 2:6) The place where he would make Himself known in prayer]. Since it was destroyed He prays ‘may it be willed from before Me that my children repent that I bring nearer the building of My house and sanctuary, this is ‘His tabernacle was in Shalem.’ You find that the Temple is called Shalem as it says, “Malchitzedek king of Shalem” (Bereshit 14:18) and he is Shem the son of Noach as it says “and he was a priest to the Most High Gd” (ibid.) It is written, “May God expand Japheth, and may He dwell in the tents of Shem…” (Bereshit 9:27) that he dwelled in His tent implies that he served Him as they translate into Aramaic ‘and he was a priest to the Most High Gd’ as ‘and he served before the High Gd,’ this was Shem. Avraham called the Temple yireh as it says “And Abraham called that place, The Lord will see (yireh)…” (Bereshit 22:14) HaMakom (Gd) said – if I call it Shalem as Shem did, I will nullify the words of Avraham who loves me who called it yireh. And if I call it yireh I will nullify the words of Shem the righteous who called it Shalem. What did the Holy One do? He combined what the two of them called it: Avraham called it yireh, Shem called it Shalem and the Holy One called it Yerushalayim, this is ‘His tabernacle was in Shalem’ what is it? Jerusalem, yireh and Shalem. Another thing: when will Gd be known in Yehudah? (Tehillim 76:2) When that tabernacle is erected of which you said , “On that day, I will raise up the fallen tabernacle of David…” (Amos 9:11), this is ‘His tabernacle was in Shalem.’"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "... Another explanation. Why does the verse (Psalms 81:2) mention Yaakov and not all of the forefathers? Our rabbis taught: a man is measured with the measure by which he measures, as it says “In that measure (b’saseah), when they sent them out, it strove with it…” (Isaiah 27:8) A seah with a seah. I only know seah, from where do I learn tirkav and a half tirkav, kab and a half kav, rovah and a half rovah, a tuman and an uchlah? Scripture says “For every victory shout (s’on soein) sounds with clamor…” (Isaiah 9:4) Here there are many measures. I only know about something which comes by measure, from where do I learn little bits that add up to a large amount? Scripture says “…adding one to another to find out the account.” (Ecclesiastes 7:27) This is like a king who had three people that loved him, and sought to build himself a palace. He brought the first one and said to him: I want to build a palace for myself. His love replied to him: I recall that it was a mountain in the beginning. He called to the second love and said to him: I want to build a palace for myself. He replied: I recall that it was a field in the beginning. He called to the third love and said: I want to build a palace for myself. He replied: I recall that it was a palace in the beginning. He said to him: by your life! I will build that palace and call it by your name. So too Avraham, Yitzchak and Yaakov were lovers of the Holy One. Avraham called the Holy Temple ‘mountain,’ as it says “On the mountain, the Lord will be seen.” (Genesis 22:14) Yitzchak called it field, as it says “…the fragrance of my son is like the fragrance of a field…” (Genesis 27:27) Yaakov called it ‘house’ even before it was built, as it says “This is none other than the house of God…” (Genesis 28:17) The Holy One said to him: by your life! You called it a house before it was built and I will call it by your name, as it says “Come, let us go up to the Lord's mount, to the house of the God of Jacob…” (Isaiah 2:3) So too Jeremiah said “So said the Lord: Behold I am returning the captivity of the tents of Jacob…” (Jeremiah 30:18) So too Asaf decorated his words and only recalled the God of Yaakov with a trumpet blast, as it says “…sound the shofar to the God of Jacob.” (Psalms 81:2)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "“Glorious things are said about you, the city of God, forever.” (Psalms 87:3) This refers to Hezekiah, as it says “…and how he made the conduit and the pool, and he brought the water into the city…” (Kings II 20:20) Hezekiah sealed up the waters of the Gihon spring and it says ‘he brought the water into the city’ because he was a collector of traditions and this verse is actually referring to words of Torah, which are compared to water, as it says “Ho! All who thirst, go to water…” (Isaiah 55:1) It also says “Come, partake of my bread…” (Proverbs 9:5) What would Hezekiah do? When he saw that it was well ordered, he brought it to the city; that it was well taught, he brought it to the city. This is what is written “These too are Solomon's proverbs, which the men of Hezekiah, king of Judah, maintained.” (Proverbs 25:1) Another explanation. ““Glorious things are said about you…” (Psalms 87:3) R’ Huna said in the name of R’ Idi: why did Israel express Gd’s name explicitly in the Holy Temple and use a cognomen outside of the Temple bounds? Because it is written “…to fear this glorious and awesome name, the Lord, your God.” (Deuteronomy 28:58) This is ‘glorious things are said about you.’ And where is it said? In the city of God, in the city of Zion. And where? “…the city of God, forever.” (Psalms 87:3)"
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) R’ Yitzchak said ‘from that which the Scripture says “…which are the abode for the God Who precedes all…” (Devarim 33:27) we could not know if the Holy One is the dwelling place of the world, or if the world is His abode, until Moshe came and explained it ‘You have been our dwelling place throughout all generations.’ R’ Yosi bar Halifta said ‘we could not know if the Holy One is dependent on His world or His world is dependent on Him, until the Holy One came and explained “…Behold, there is a place with Me…” (Shemot 33:21) This means that He is the place of the world and the world is not His place, therefore the world is dependent on Him and He is not dependent on His world. R’ Huna said in the name of R’ Ami ‘why is the Holy One called ‘place’? Because He is the place of His world, as it says “…Behold, there is a place with Me…” (Shemot 33:21) Avraham called Him ‘place,’ as it says “And Abraham named that place, The Lord will see…” (Bereshit 22:14) Yaakov called Him ‘place,’ as it says “And he was frightened, and he said, \"How awesome is this place!” (Bereshit 28:17) Moshe called Him ‘place,’ as it says “…Behold, there is a place with Me…” (Shemot 33:21) [Another explanation -  why is He called ‘place’? Because anywhere the righteous are standing, there He is found with them, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) So too it says “And he arrived at the place and lodged there…” (Bereshit 28:11)"
+        ],
+        [
+            "",
+            "",
+            "",
+            "",
+            "... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)"
+        ],
+        [
+            "",
+            "",
+            "",
+            "... The first man was driven out of the Garden and settled on Mount Moriah, because the gates of the Garden of Eden are close by Mount Moriah. From there He took him and to there He returned him to the place from which he was taken, as it says “Now the Lord God took the man…” (Bereshit 2:15) From where did He take him? From the place of the Holy Temple, and he settled outside of the Garden of Eden on Mount Moriah, as it says “…to till the soil, whence he had been taken.” (Bereshit 3:23)…"
+        ]
+    ],
+    "sectionNames": [
+        "Psalm",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Midrash Tehillim/English/adapted to modernize.json

@@ -0,0 +1,47 @@
+{
+    "language": "en",
+    "title": "Midrash Tehillim",
+    "versionSource": "Midrash on Psalm, Braude (23:5)",
+    "versionTitle": "adapted to modernize",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש תהילים",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "\"God restores my soul\" This means that Israel said, God restores my soul with Torah, as it says, \"The Torah of Adonai is perfect, restoring the soul\" (Psalms 19:18).  \"God leads me in the paths of mercy\"--this means, to manna, to quail, to waters of the well, to clouds of glory; and these are given to me not because I have earned them but \"for the sake of God's name.\"  Even as I walk through the valley of the shadow of death, though I walk on the parched land of the wilderness, \"I will fear no evil for You are with me,\" as it says, \"Adonai went before them by day in a pillar of cloud (Exodus 13:21).  Your rod and your staff, they comfort me: the rod is Your chastisements; the staff, Your Torah. "
+        ]
+    ],
+    "sectionNames": [
+        "Psalm",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Midrash Tehillim/English/unknown.json

@@ -0,0 +1,44 @@
+{
+    "language": "en",
+    "title": "Midrash Tehillim",
+    "versionSource": "anonymous source sheet",
+    "versionTitle": "unknown",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "מדרש תהילים",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "What is the sense of “I am with him in his affliction?” (Psalms 91:15)...  Rabbi Judan said: “It can be compared to a pregnant woman who was angry at her mother, and when she went into labor, her mother went upstairs while she remained crying downstairs.  As her mother heard her crying downstairs, she cried upstairs.  Her neighbors said to her, “What is the matter, that you are screaming.  Are you giving birth with her?”  She said to them, “My daughter is in pain.  How can I stand her screaming?  I am screaming because my daughter’s pain is my pain.”  Similarly when the Temple was destroyed, there was a wailing that went out in the whole world… The ministering angels said to God, “Does this befit you? Does it not say, “Glory and majesty are before God, strength and gladness in God’s place?” (Psalms 96:6)  God said to them, “Has my house not been destroyed and my children have been carried off in chains.  Shouldn’t I be in pain?  This is the meaning of, “I am with him in his affliction.”"
+        ]
+    ],
+    "sectionNames": [
+        "Psalm",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Sefer HaYashar (midrash)/English/Sefer ha-Yashar sacred text translation.json

@@ -0,0 +1,138 @@
+{
+    "language": "en",
+    "title": "Sefer HaYashar (midrash)",
+    "versionSource": "https://www.sacred-texts.com/chr/apo/jasher/88-90.htm",
+    "versionTitle": "Sefer ha-Yashar sacred text translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ספר הישר (מדרש)",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": {
+        "Introduction": [],
+        "Book of Genesis": {
+            "Bereshit": [],
+            "Noach": [],
+            "Lech Lecha": [],
+            "Vayera": [],
+            "Chayei Sara": [],
+            "Toldot": [],
+            "Vayetzei": [],
+            "Vayishlach": [],
+            "Vayeshev": [],
+            "Miketz": [],
+            "Vayigash": [],
+            "Vayechi": []
+        },
+        "Book of Exodus": [],
+        "Book of Leviticus": [],
+        "Book of Numbers": [],
+        "Book of Deuteronomy": [],
+        "Book of Joshua": [
+            "1 And it was after the death of Moses that the Lord said to Joshua the son of Nun, saying, 2 Rise up and pass the Jordan to the land which I have given to the children of Israel, and thou shalt make the children of Israel inherit the land. 3 Every place upon which the sole of your feet shall tread shall belong to you, from the wilderness of Lebanon unto the great river the river of Perath shall be your boundary. 4 No man shall stand up against thee all the days of thy life; as I was with Moses, so will I be with thee, only be strong and of good courage to observe all the law which Moses commanded thee, turn not from the way either to the right or to the left, in order that thou mayest prosper in all that thou doest. 5 And Joshua commanded the officers of Israel, saying, Pass through the camp and command the people, saying, Prepare for yourselves provisions, for in three days more you will pass the Jordan to possess the land. 6 And the officers of the children of Israel did so, and they commanded the people and they did all that Joshua had commanded. 7 And Joshua sent two men to spy out the land of Jericho, and the men went and spied out Jericho. 8 And at the end of seven days they came to Joshua in the camp and said to him, The Lord has delivered the whole land into our hand, and the inhabitants thereof are melted with fear because of us. 9 And it came to pass after that, that Joshua rose up in the morning and all Israel with him, and they journeyed from Shittim, and Joshua and all Israel with him passed the Jordan; and Joshua was eighty-two years old when he passed the Jordan with Israel. 10 And the people went up from Jordan on the tenth day of the first month, and they encamped in Gilgal at the eastern corner of Jericho. 11 And the children of Israel kept the Passover in Gilgal, in the plains of Jericho, on the fourteenth day at the month, as it is written in the law of Moses. 12 And the manna ceased at that time on the morrow of the Passover, and there was no more manna for the children of Israel, and they ate of the produce of the land of Canaan.",
+            "13 And Jericho was entirely closed against the children of Israel, no one came out or went in. 14 And it was in the second month, on the first day of the month, that the Lord said to Joshua, Rise up, behold I have given Jericho into thy hand with all the people thereof; and all your fighting men shall go round the city, once each day, thus shall you do for six days. 15 And the priests shall blow upon trumpets, and when you shall hear the sound of the trumpet, all the people shall give a great shouting, that the walls of the city shall fall down; all the people shall go up every man against his opponent. 16 And Joshua did so according to all that the Lord had commanded him. 17 And on the seventh day they went round the city seven times, and the priests blew upon trumpets. 18 And at the seventh round, Joshua said to the people, Shout, for the Lord has delivered the whole city into our hands. 19 Only the city and all that it contains shall be accursed to the Lord, and keep yourselves from the accursed thing, lest you make the camp of Israel accursed and trouble it. 20 But all the silver and gold and brass and iron shall be consecrated to the Lord, they shall come into the treasury of the Lord. 21 And the people blew upon trumpets and made a great shouting, and the walls of Jericho fell down, and all the people went up, every man straight before him, and they took the city and utterly destroyed all that was in it, both man and woman, young and old, ox and sheep and ass, with the edge of the sword. 22 And they burned the whole city with fire; only the vessels of silver and gold, and brass and iron, they put into the treasury of the Lord. 23 And Joshua swore at that time, saying, Cursed be the man who builds Jericho; he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates thereof. 24 And Achan the son of Carmi, the son of Zabdi, the son of Zerah, son of Judah, dealt treacherously in the accursed thing, and he took of the accursed thing and hid it in the tent, and the anger of the Lord was kindled against Israel. 25 And it was after this when the children of Israel had returned from burning Jericho, Joshua sent men to spy out also Ai, and to fight against it 26 And the men went up and spied out Ai, and they returned and said, Let not all the people go up with thee to Ai, only let about three thousand men go up and smite the city, for the men thereof are but few. 27 And Joshua did so, and there went up with him of the children of Israel about three thousand men, and they fought against the men of Ai. 28 And the battle was severe against Israel, and the men of Ai smote thirty-six men of Israel, and the children of Israel fled from before the men of Ai. 29 And when Joshua saw this thing, he tore his garments and fell upon his face to the ground before the Lord, he, with the elders of Israel, and they put dust upon their heads.",
+            "30 And Joshua said, Why O Lord didst thou bring this people over the Jordan? what shall I say after the Israelites have turned their backs against their enemies? 31 Now therefore all the Canaanites, inhabitants of the land, will hear this thing, and surround us and cut off our name. 32 And the Lord said to Joshua, Why dost thou fall upon thy face? rise, get thee off, for the Israelites have sinned, and taken of the accursed thing; I will no more be with them unless they destroy the accursed thing from amongst them. 33 And Joshua rose up and assembled the people, and brought the Urim by the order of the Lord, and the tribe of Judah was taken, and Achan the son of Carmi was taken. 34 And Joshua said to Achan, Tell me my son, what hast thou done, and Achan said, I saw amongst the spoil a goodly garment of Shinar and two hundred shekels of silver, and a wedge of gold of fifty shekels weight; I coveted them and took them, and behold they are all hid in the earth in the midst of the tent. 35 And Joshua sent men who went and took them from the tent of Achan, and they brought them to Joshua. 36 And Joshua took Achan and these utensils, and his sons and daughters and all belonging to him, and they brought them into the valley of Achor. 37 And Joshua burned them there with fire, and all the Israelites stoned Achan with stones, and they raised over him a heap of stones, therefore did he call that place the valley of Achor, so the Lord's anger was appeased, and Joshua afterward came to the city and fought against it 38 And the Lord said to Joshua, Fear not, neither be thou dismayed, behold I have given into thy hand Ai, her king and her people, and thou shalt do unto them as thou didst to Jericho and her king, only the spoil thereof and the cattle thereof shall you take for a prey for yourselves; lay an ambush for the city behind it. 39 So Joshua did according to the word of the Lord, and he chose from amongst the sons of war thirty thousand valiant men, and he sent them, and they lay in ambush for the city. 40 And he commanded them, saying, When you shall see us we will flee before them with cunning, and they will pursue us, you shall then rise out of the ambush and take the city, and they did so. 41 And Joshua fought, and the men of the city went out toward Israel, not knowing that they were lying in ambush for them behind the city. 42 And Joshua and all the Israelites feigned themselves wearied out before them, and they fled by the way of the wilderness with cunning. 43 And the men of Ai gathered all the people who were in the city to pursue the Israelites, and they went out and were drawn away from the city, not one remained, and they left the city open and pursued the Israelites. 44 And those who were lying in ambush rose up out of their places, and hastened to come to the city and took it and set it on fire, and the men of Ai turned back, and behold the smoke of the city ascended to the skies, and they had no means of retreating either one way or the other. 45 And all the men of Ai were in the midst of Israel, some on this side and some on that side, and they smote them so that not one of them remained. 46 And the children of Israel took Melosh king of Ai alive, and they brought him to Joshua, and Joshua hanged him on a tree and he died.",
+            "47 And the children of Israel returned to the city after having burned it, and they smote all those that were in it with the edge of the sword. 48 And the number of those that had fallen of the men of Ai, both man and woman, was twelve thousand; only the cattle and the spoil of the city they took to themselves, according to the word of the Lord to Joshua. 49 And all the kings on this side Jordan, all the kings of Canaan, heard of the evil which the children of Israel had done to Jericho and to Ai, and they gathered themselves together to fight against Israel. 50 Only the inhabitants of Gibeon were greatly afraid of fighting against the Israelites lest they should perish, so they acted cunningly, and they came to Joshua and to all Israel, and said unto them, We have come from a distant land, now therefore make a covenant with us. 51 And the inhabitants of Gibeon over-reached the children of Israel, and the children of Israel made a covenant with them, and they made peace with them, and the princes of the congregation swore unto them, but afterward the children of Israel knew that they were neighbors to them and were dwelling amongst them. 52 But the children of Israel slew them not; for they had sworn to them by the Lord, and they became hewers of wood and drawers of water. 53 And Joshua said to them, Why did you deceive me, to do this thing to us? and they answered him, saying, Because it was told to thy servants all that you had done to all the kings of the Amorites, and we were greatly afraid of our lives, and we did this thing. 54 And Joshua appointed them on that day to hew wood and to draw water, and he divided them for slaves to all the tribes of Israel. 55 And when Adonizedek king of Jerusalem heard all that the children of Israel had done to Jericho and to Ai, he sent to Hoham king of Hebron and to Piram king at Jarmuth, and to Japhia king of Lachish and to Deber king of Eglon, saying, 56 Come up to me and help me, that we may smite the children of Israel and the inhabitants of Gibeon who have made peace with the children of Israel. 57 And they gathered themselves together and the five kings of the Amorites went up with all their camps, a mighty people numerous as the sand of the sea shore. 58 And all these kings came and encamped before Gibeon, and they began to fight against the inhabitants of Gibeon, and all the men of Gibeon sent to Joshua, saying, Come up quickly to us and help us, for all the kings of the Amorites have gathered together to fight against us. 59 And Joshua and all the fighting people went up from Gilgal, and Joshua came suddenly to them, and smote these five kings with a great slaughter. 60 And the Lord confounded them before the children at Israel, who smote them with a terrible slaughter in Gibeon, and pursued them along the way that goes up to Beth Horon unto Makkedah, and they fled from before the children of Israel.",
+            "61 And whilst they were fleeing, the Lord sent upon them hailstones from heaven, and more of them died by the hailstones, than by the slaughter of the children of Israel. 62 And the children of Israel pursued them, and they still smote them in the road, going on and smiting them. 63 And when they were smiting, the day was declining toward evening, and Joshua said in the sight of all the people, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, until the nation shall have revenged itself upon its enemies. 64 And the Lord hearkened to the voice of Joshua, and the sun stood still in the midst of the heavens, and it stood still six and thirty moments, and the moon also stood still and hastened not to go down a whole day. 65 And there was no day like that, before it or after it, that the Lord hearkened to the voice of a man, for the Lord bought for Israel. 1 Then spoke Joshua this song, on the day that the Lord had given the Amorites into the hand of Joshua and the children of Israel, and he said in the sight of all Israel, 2 Thou hast done mighty things, O Lord, thou hast performed great deeds; who is like unto thee? my lips shall sing to thy name. 3 My goodness and my fortress, my high tower, I will sing a new song unto thee, with thanksgiving will I sing to thee, thou art the strength of my salvation. 4 All the kings of the earth shall praise thee, the princes of the world shall sing to thee, the children of Israel shall rejoice in thy salvation, they shall sing and praise thy power. 5 To thee, O Lord, did we confide; we said thou art our God, for thou wast our shelter and strong tower against our enemies. 6 To thee we cried and were not ashamed, in thee we trusted and were delivered; when we cried unto thee, thou didst hear our voice, thou didst deliver our souls from the sword, thou didst show unto us thy grace, thou didst give unto us thy salvation, thou didst rejoice our hearts with thy strength. 7 Thou didst go forth for our salvation, with thine arm thou didst redeem thy people; thou didst answer us from the heavens of thy holiness, thou didst save us from ten thousands of people. 8 The sun and moon stood still in heaven, and thou didst stand in thy wrath against our oppressors and didst command thy judgments over them. 9 All the princes of the earth stood up, the kings of the nations had gathered themselves together, they were not moved at thy presence, they desired thy battles. 10 Thou didst rise against them in thine anger, and didst bring down thy wrath upon them; thou didst destroy them in thine anger, and cut them off in thine heart. 11 Nations have been consumed with thy fury, kingdoms have declined because of thy wrath, thou didst wound kings in the day of thine anger. 12 Thou didst pour out thy fury upon them, thy wrathful anger took hold of them; thou didst turn their iniquity upon them, and didst cut them off in their wickedness. 13 They did spread a trap, they fell therein, in the net they hid, their foot was caught. 14 Thine hand was ready for all thine enemies who said, Through their sword they possessed the land, through their arm they dwelt in the city; thou didst fill their faces with shame, thou didst bring their horns down to the ground, thou didst terrify them in thy wrath, and didst destroy them in thine anger. 15 The earth trembled and shook at the sound of thy storm over them, thou didst not withhold their souls from death, and didst bring down their lives to the grave. 16 Thou didst pursue them in thy storm, thou didst consume them in thy whirlwind, thou didst turn their rain into hail, they fell in deep pits so that they could not rise.",
+            "17 Their carcasses were like rubbish cast out in the middle of the streets. 18 They were consumed and destroyed in thine anger, thou didst save thy people with thy might. 19 Therefore our hearts rejoice in thee, our souls exalt in thy salvation. 20 Our tongues shall relate thy might, we will sing and praise thy wondrous works. 21 For thou didst save us from our enemies, thou didst deliver us from those who rose up against us, thou didst destroy them from before us and depress them beneath our feet. 22 Thus shall all thine enemies perish O Lord, and the wicked shall be like chaff driven by the wind, and thy beloved shall be like trees planted by the waters. 23 So Joshua and all Israel with him returned to the camp in Gilgal, after having smitten all the kings, so that not a remnant was left of them. 24 And the five kings fled alone on foot from battle, and hid themselves in a cave, and Joshua sought for them in the field of battle, and did not find them. 25 And it was afterward told to Joshua, saying, The kings are found and behold they are hidden in a cave. 26 And Joshua said, Appoint men to be at the mouth of the cave, to guard them, lest they take themselves away; and the children of Israel did so. 27 And Joshua called to all Israel and said to the officers of battle, Place your feet upon the necks of these kings, and Joshua said, So shall the Lord do to all your enemies. 28 And Joshua commanded afterward that they should slay the kings and cast them into the cave, and to put great stones at the mouth of the cave. 29 And Joshua went afterward with all the people that were with him on that day to Makkedah, and he smote it with the edge of the sword. 30 And he utterly destroyed the souls and all belonging to the city, and he did to the king and people thereof as he had done to Jericho. 31 And he passed from there to Libnah and he fought against it, and the Lord delivered it into his hand, and Joshua smote it with the edge of the sword, and all the souls thereof, and he did to it and to the king thereof as he had done to Jericho. 32 And from there he passed on to Lachish to fight against it, and Horam king of Gaza went up to assist the men of Lachish, and Joshua smote him and his people until there was none left to him. 33 And Joshua took Lachish and all the people thereof, and he did to it as he had done to Libnah. 34 And Joshua passed from there to Eglon, and he took that also, and he smote it and all the people thereof with the edge of the sword. 35 And from there he passed to Hebron and fought against it and took it and utterly destroyed it, and he returned from there with all Israel to Debir and fought against it and smote it with the edge of the sword. 36 And he destroyed every soul in it, he left none remaining, and he did to it and the king thereof as he had done to Jericho. ...",
+            "37 And Joshua smote all the kings of the Amorites from Kadesh-barnea to Azah, and he took their country at once, for the Lord had fought for Israel. 38 And Joshua with all Israel came to the camp to Gilgal. 39 When at that time Jabin king of Chazor heard all that Joshua had done to the kings of the Amorites, Jabin sent to Jobat king of Midian, and to Laban king of Shimron, to Jephal king of Achshaph, and to all the kings of the Amorites, saying, 40 Come quickly to us and help us, that we may smite the children of Israel, before they come upon us and do unto us as they have done to the other kings of the Amorites. 41 And all these kings hearkened to the words of Jabin, king of Chazor, and they went forth with all their camps, seventeen kings, and their people were as numerous as the sand on the sea shore, together with horses and chariots innumerable, and they came and pitched together at the waters of Merom, and they were met together to fight against Israel. 42 And the Lord said to Joshua, Fear them not, for tomorrow about this time I will deliver them up all slain before you, thou shalt hough their horses and burn their chariots with fire. 43 And Joshua with all the men of war came suddenly upon them and smote them, and they fell into their hands, for the Lord had delivered them into the hands of the children of Israel. 44 So the children of Israel pursued all these kings with their camps, and smote them until there was none left of them, and Joshua did to them as the Lord had spoken to him. 45 And Joshua returned at that time to Chazor and smote it with the sword and destroyed every soul in it and burned it with fire, and from Chazor, Joshua passed to Shimron and smote it and utterly destroyed it. 46 From there he passed to Achshaph and he did to it as he had done to Shimron. 47 From there he passed to Adulam and he smote all the people in it, and he did to Adulam as he had done to Achshaph and to Shimron. 48 And he passed from them to all the cities of the kings which he had smitten, and he smote all the people that were left of them and he utterly destroyed them. 49 Only their booty and cattle the Israelites took to themselves as a prey, but every human being they smote, they suffered not a soul to live. 50 As the Lord had commanded Moses so did Joshua and all Israel, they failed not in anything. 51 So Joshua and all the children of Israel smote the whole land of Canaan as the Lord had commanded them, and smote all their kings, being thirty and one kings, and the children of Israel took their whole country. 52 Besides the kingdoms of Sihon and Og which are on the other side Jordan, of which Moses had smitten many cities, and Moses gave them to the Reubenites and the Gadites and to half the tribe of Manasseh.",
+            "53 And Joshua smote all the kings that were on this side Jordan to the west, and gave them for an inheritance to the nine tribes and to the half tribe of Israel. 54 For five years did Joshua carry on the war with these kings, and he gave their cities to the Israelites, and the land became tranquil from battle throughout the cities of the Amorites and the Canaanites. 1 At that time in the fifth year after the children of Israel had passed over Jordan, after the children of Israel had rested from their war with the Canaanites, at that time great and severe battles arose between Edom and the children of Chittim, and the children of Chittim fought against Edom. 2 And Abianus king of Chittim went forth in that year, that is in the thirty-first year of his reign, and a great force with him of the mighty men of the children of Chittim, and he went to Seir to fight against the children of Esau. 3 And Hadad the king of Edom heard of his report, and he went forth to meet him with a heavy people and strong force, and engaged in battle with him in the field of Edom. 4 And the hand of Chittim prevailed over the children of Esau, and the children of Chittim slew of the children of Esau, two and twenty thousand men, and all the children of Esau fled from before them. 5 And the children of Chittim pursued them and they reached Hadad king of Edom, who was running before them and they caught him alive, and brought him to Abianus king of Chittim. 6 And Abianus ordered him to be slain, and Hadad king of Edom died in the forty-eighth year of his reign. 7 And the children of Chittim continued their pursuit of Edom, and they smote them with a great slaughter and Edom became subject to the children of Chittim. 8 And the children of Chittim ruled over Edom, and Edom became under the hand of the children of Chittim and became one kingdom from that day. 9 And from that time they could no more lift up their heads, and their kingdom became one with the children of Chittim. 10 And Abianus placed officers in Edom and all the children of Edom became subject and tributary to Abianus, and Abianus turned back to his own land, Chittim. 11 And when he returned he renewed his government and built for himself a spacious and fortified palace for a royal residence, and reigned securely over the children of Chittim and over Edom. 12 In those days, after the children of Israel had driven away all the Canaanites and the Amorites, Joshua was old and advanced in years. 13 And the Lord said to Joshua, Thou art old, advanced in life, and a great part of the land remains to be possessed. 14 Now therefore divide this land for an inheritance to the nine tribes and to the half tribe of Manasseh, and Joshua rose up and did as the Lord had spoken to him. 15 And he divided the whole land to the tribes of Israel as an inheritance according to their divisions. 16 But to the tribe at Levi he gave no inheritance, the offerings of the Lord are their inheritance as the Lord had spoken of them by the hand of Moses.",
+            "17 And Joshua gave Mount Hebron to Caleb the son of Jephuneh, one portion above his brethren, as the Lord had spoken through Moses. 18 Therefore Hebron became an inheritance to Caleb and his children unto this day. 19 And Joshua divided the whole land by lots to all Israel for an inheritance, as the Lord had commanded him. 20 And the children of Israel gave cities to the Levites from their own inheritance, and suburbs for their cattle, and property, as the Lord had commanded Moses so did the children of Israel, and they divided the land by lot whether great or small. 21 And they went to inherit the land according to their boundaries, and the children of Israel gave to Joshua the son of Nun an inheritance amongst them. 22 By the word of the Lord did they give to him the city which he required, Timnath-serach in Mount Ephraim, and he built the city and dwelt therein. 23 These are the inheritances which Elazer the priest and Joshua the son of Nun and the heads of the fathers of the tribes portioned out to the children of Israel by lot in Shiloh, before the Lord, at the door of the tabernacle, and they left off dividing the land. 24 And the Lord gave the land to the Israelites, and they possessed it as the Lord had spoken to them, and as the Lord had sworn to their ancestors. 25 And the Lord gave to the Israelites rest from all their enemies around them, and no man stood up against them, and the Lord delivered all their enemies into their hands, and not one thing failed of all the good which the Lord had spoken to the children of Israel, yea the Lord performed every thing. 26 And Joshua called to all the children of Israel and he blessed them, and commanded them to serve the Lord, and he afterward sent them away, and they went each man to his city, and each man to his inheritance. 27 And the children of Israel served the Lord all the days of Joshua, and the Lord gave them rest from all around them, and they dwelt securely in their cities. 28 And it came to pass in those days, that Abianus king of Chittim died, in the thirty-eighth year of his reign, that is the seventh year of his reign over Edom, and they buried him in his place which he had built for himself, and Latinus reigned in his stead fifty years. 29 And during his reign he brought forth an army, and he went and fought against the inhabitants of Britannia and Kernania, the children of Elisha son of Javan, and he prevailed over them and made them tributary. 30 He then heard that Edom had revolted from under the hand of Chittim, and Latinus went to them and smote them and subdued them, and placed them under the hand of the children of Chittim, and Edom became one kingdom with the children of Chittim all the days. 31 And for many years there was no king in Edom, and their government was with the children of Chittim and their king. 32 And it was in the twenty-sixth yar after the children of Israel had passed the Jordan, that is the sixty-sixth year after the children of Israel had departed from Egypt, that Joshua was old, advanced in years, being one hundred and eight years old in those days.",
+            "33 And Joshua called to all Israel, to their elders, their judges and officers, after the Lord had given to all the Israelites rest from all their enemies round about, and Joshua said to the elders of Israel, and to their judges, Behold I am old, advanced in years, and you have seen what the Lord has done to all the nations whom he has driven away from before you, for it is the Lord who has fought for you. 34 Now therefore strengthen yourselves to keep and to do all the words of the law of Moses, not to deviate from it to the right or to the left, and not to come amongst those nations who are left in the land; neither shall you make mention of the name of their gods, but you shall cleave to the Lord your God, as you have done to this day. 35 And Joshua greatly exhorted the children of Israel to serve the Lord all their days. 36 And all the Israelites said, We will serve the Lord our God all our days, we and our children, and our children's children, and our seed for ever. 37 And Joshua made a covenant with the people on that day, and he sent away the children of Israel, and they went each man to his inheritance and to his city. 38 And it was in those days, when the children of Israel were dwelling securely in their cities, that they buried the coffins of the tribes of their ancestors, which they had brougt up from Egypt, each man in the inheritance of his children, the twelve sons of Jacob did the children of Israel bury, each man in the possession of his children. 39 And these are the names of the cities wherein they buried the twelve sons of Jacob, whom the children of Israel had brought up from Egypt. 40 And they buried Reuben and Gad on this side Jordan, in Romia, which Moses had given to their children. 41 And Simeon and Levi they buried in the city Mauda, which he had given to the children of Simeon, and the suburb of the city was for the children of Levi. 42 And Judah they buried in the city of Benjamin opposite Bethlehem. 43 And the bones of Issachar and Zebulun they buried in Zidon, in the portion which fell to their children. 44 And Dan was buried in the city of his children in Eshtael, and Naphtali and Asher they buried in Kadesh-naphtali, each man in his place which he had given to his children. 45 And the bones of Joseph they buried in Shechem, in the part of the field which Jacob had purchased from Hamor, and which became to Joseph for an inheritance. 46 And they buried Benjamin in Jerusalem opposite the Jebusite, which was given to the children of Benjamin; the children of Israel buried their fathers each man in the city of his children. 47 And at the end of two years, Joshua the son of Nun died, one hundred and ten years old, and the time which Joshua judged Israel was twenty-eight years, and Israel served the Lord all the days of his life. 48 And the other affairs of Joshua and his battles and his reproofs with which he reproved Israel, and all which he had commanded them, and the names of the cities which the children of Israel possessed in his days, behold they are written in the book of the words of Joshua to the children of Israel, and in the book of the wars of the Lord, which Moses and Joshua and the children of Israel had written. 49 And the children of Israel buried Joshua in the border of his inheritance, in Timnath-serach, which was given to him in Mount Ephraim. 50 And Elazer the son of Aaron died in those days, and they buried him in a hill belonging to Phineas his son, which was given him in Mount Ephraim."
+        ],
+        "Book of Judges": []
+    },
+    "schema": {
+        "heTitle": "ספר הישר (מדרש)",
+        "enTitle": "Sefer HaYashar (midrash)",
+        "key": "Sefer HaYashar (midrash)",
+        "nodes": [
+            {
+                "heTitle": "הקדמה",
+                "enTitle": "Introduction"
+            },
+            {
+                "heTitle": "ספר בראשית",
+                "enTitle": "Book of Genesis",
+                "nodes": [
+                    {
+                        "heTitle": "בראשית",
+                        "enTitle": "Bereshit"
+                    },
+                    {
+                        "heTitle": "נח",
+                        "enTitle": "Noach"
+                    },
+                    {
+                        "heTitle": "לך לך",
+                        "enTitle": "Lech Lecha"
+                    },
+                    {
+                        "heTitle": "וירא",
+                        "enTitle": "Vayera"
+                    },
+                    {
+                        "heTitle": "חיי שרה",
+                        "enTitle": "Chayei Sara"
+                    },
+                    {
+                        "heTitle": "תולדות",
+                        "enTitle": "Toldot"
+                    },
+                    {
+                        "heTitle": "ויצא",
+                        "enTitle": "Vayetzei"
+                    },
+                    {
+                        "heTitle": "וישלח",
+                        "enTitle": "Vayishlach"
+                    },
+                    {
+                        "heTitle": "וישב",
+                        "enTitle": "Vayeshev"
+                    },
+                    {
+                        "heTitle": "מקץ",
+                        "enTitle": "Miketz"
+                    },
+                    {
+                        "heTitle": "ויגש",
+                        "enTitle": "Vayigash"
+                    },
+                    {
+                        "heTitle": "ויחי",
+                        "enTitle": "Vayechi"
+                    }
+                ]
+            },
+            {
+                "heTitle": "ספר שמות",
+                "enTitle": "Book of Exodus"
+            },
+            {
+                "heTitle": "ספר ויקרא",
+                "enTitle": "Book of Leviticus"
+            },
+            {
+                "heTitle": "ספר במדבר",
+                "enTitle": "Book of Numbers"
+            },
+            {
+                "heTitle": "ספר דברים",
+                "enTitle": "Book of Deuteronomy"
+            },
+            {
+                "heTitle": "ספר יהושע",
+                "enTitle": "Book of Joshua"
+            },
+            {
+                "heTitle": "ספר שופטים",
+                "enTitle": "Book of Judges"
+            }
+        ]
+    }
+}

json/Midrash/Aggadah/Tanna Debei Eliyahu Rabbah/English/Sefaria Community Translation.json

@@ -0,0 +1,84 @@
+{
+    "language": "en",
+    "title": "Tanna Debei Eliyahu Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "תנא דבי אליהו רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [
+            "1. <i> And He drove</i> (וי<b>גרש</b>) <i>the Adom (Man)</i> (Bereshis 3:24) - from here learn that The Holy One Blessed Be He gave to him (Adom) a divorce (גירושין) like a woman <small>(that is like husband would give a divorce document to his wife whom he wishes to divorce)</small>. <i>And He placed from the east</i> (מ<b>קדם</b>) <i>of Gan Eden the Cheruvim </i>(type of Angels) - from here learn that the Cheruvim came before (קדמו) of all of the Act of Creation. <i>with a bright blade of a revolving sword</i> - this is Gehinnom (Hell). <i>to guard the way</i> - this is Derech Eretz <small>(literally the 'Way of the Land', different meanings, here Basic Human Decency, Proper Conduct or similar)</small>. <i>of the Tree of Life</i> - we learn that Derech Eretz comes before (i.e. has priority) over the Tree of Life. And there is no 'Tree of Life' except Torah, as is said <i>it is a Tree of Life for all whose grasp on it (Mishlei 3:18).</i>",
+            "2. Blessed is the Lord, blessed is He, who recognizes at the start what will be in the end. And He proclaims from the beginning the ending from before that He made <small>(i.e. created)</small>. And He knows that which He made and what it would be destined to do. And He foresees for good and He does not foresee for evil. He is rich and is happy with His portion. And in His wisdom and His understanding, He created His world, and He prepared and afterward created in it a Man (Adom), and flung him before Him. And He calculated until the end of all the generations and foresaw that his (man's) descendants would be angering. He said if I were to guard in him the first debts <small>(i.e. seek payback in regards to sins)</small>, the world would not stand. It is on me to overlook the first (sins), so He does. Where can you know this is so? When (The Nation of) Israel was in the Desert, they rotted in their actions <small>(by the sin of Golden Calf)</small>. He stood to overlook all that They had done, as it says \"And Hashem passed (ויעבור) in front of him (Moshe) [Shemos 34:6]. Do not read he passed (ויעבור) rather he forgave (ויעביר). Learn that He forgave all the evil in front of him. And it should be known to you that so was with Mordechai in the time that Esther spoke not properly; since she said \"but I have not been called to come in to the king etc.\" [Esther 4:11]. And he (Mordechai) responded to her \"For if you remain silent etc.\" [Esther 4:14]. And when she repented and spoke to him properly, \"Go, gather all the Jews\" [Esther 4:16]. He looked past her words <small>(i.e. her original words, forgiving them)</small> as it says \"And Mordechai passed\" [Esther 4:17]. <small>(The verb עָבַר has multiple meanings, literally to pass or take away, here the meaning is its use in the following verse)</small> and he said: \"Who is like God, who forgives iniquity, and overlooks transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)\" [Micha 7:18]. \"Your eyes did see my unshaped flesh (for in Thy book all things are written)\" etc. [Psalms 139:16] that teaching says in the future The Holy One Blessed Be He will sit in the Big House of Study of His. And the Righteous (צדיקים) will sit before him, and He will say to them 'My children, this generation such Torah it did and such I did with them righteousness, but I will not mention their sins, and they do not go upon my heart', as it says \"and the former things shall not be remembered\" etc. [Isaiah 65:17]. <small>(Continuing the interpretation of the cited verse)</small> \"These days were formed, but not one from them\" [Psalms 139:16] <small>(the verse ends as written ולא אֶחָד בָּהֶם not one from them, yet is read וְלוֹ אֶחָד בָּהֶם which means and to him one from them both connotate a unique day)</small>. This refers to the day of Shabbos for Israel. How so? A man does work all six days and rests on the seventh. He has amity with his children and the people of his house. Mans returns to do work in the face of his enemy all six days, and rests on the seventh, forgetting all pain, as it is so with the ways of man - a good day he forgets the bad day. A bad day he forgets the good day. The Holy One Blessed be He says to Israel did I not write to them in my Torah, \"You should not remove this Book of Torah from your mouths\" [Joshua 1:8] even though you do work all six days, Shabbos you should make fully Torah. From here, it is said a man should arise early and learn on Shabbos. And go to the Synagogue and to the House of Study. And he should read Torah verse, then learn in the Prophets, and afterward go to his house and eat and drink to fulfill that which it says \"[But you, the righteous one,] go and eat your bread in joy, and drink your wine with a good heart, (for G-d has already accepted your good deeds) [Ecclesiastes 9:7]. Accordingly, there is no refreshment to the Holy One Blessed be He except only with those who make Torah, therefore that it says \"For all those things has my hand made, (and so all those things came to be, says the Lord:) but to this man will I look, to him that is poor and of a contrite spirit, and trembles at my word.\" [Isaiah 66:2]. From here it is said what a man says (i.e. when learning Torah) he should grasp in his hand in order that he does not have to handle the embarrassment and shame at the time when they say to him 'Stand and arrange (וערוך) the Verses you said and arrange (וערוך) the Mishnayos you have learned. And so it is explicit in the Tradition by King David, \"Hashem, in the morning you hear my voice, in the morning I arrange before you (אֶעֱרָךְ־לְךָ) and I hope\" [Psalms 5:4].",
+            "Alternatively, \"These days were formed, but not one from them\" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing} "
+        ],
+        [
+            "One thing after another, the days were created, and not one of them is the seventh day forever, according to this world six thousand years, two thousand years, two thousand Torah, two thousand years, the son of David will die, and in our seasons many will go out, what went out, and will come in to work within two thousand years of the death of the son of David (more than 100 years) as it is said God did what he planned (Lamentations 2:17) and just as we make a shemitah once every seven years, so the Almighty will make a shemitah for the world one day which is a thousand years as it is said that a thousand years are in your eyes as yesterday (Psalms 90:4). And says And there was one day (Zechariah 14:7), this is the seventh day of the world, and at evening there was light (Zechariah 14:7), this is the world to come, which is said to be every month in its month, and every Sabbath in its Sabbath (Isaiah 66:23 ) And a psalm is said for the Sabbath day to the world that is all Sabbath. Another thing is a psalm a song for the Sabbath day that shuts off from the world. Another thing is a psalm a song for the Sabbath day is the seventh day to the world. And for the evening of the Sabbath it is the world to come in which there is no death for the eternal and the eternal, and in it there is neither sin nor iniquity nor plagues And no rebellions, but each and every one rejoices with his wisdom and understanding. How do you know that he did go out and learn from the Holy One, blessed be He, who rejoices in David in this world and the glory of heaven in the next world that was said and these are David's last words and ending \"The utterance of is David the son of Ishai, and he utterance of the person who stands\" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written \"Ho, everyone who thirsts, come for water\" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written \"The spirit of Ad-nai has spoken through me, His message is on my tongue\" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field.  ... "
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "Izevel, the daughter of Etba\"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater. "
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "The people of Israel are similar to a ship. If there is a hole in the lower hold, one does not say, ‘Only the lower hold has a hole in it.’ Rather they must immediately recognize that the ship is liable to sink and that they must repair the hole down below."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Tanna Debei Eliyahu Rabbah/English/merged.json

@@ -0,0 +1,85 @@
+{
+    "title": "Tanna Debei Eliyahu Rabbah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Tanna_Debei_Eliyahu_Rabbah",
+    "text": [
+        [
+            "1. <i> And He drove</i> (וי<b>גרש</b>) <i>the Adom (Man)</i> (Bereshis 3:24) - from here learn that The Holy One Blessed Be He gave to him (Adom) a divorce (גירושין) like a woman <small>(that is like husband would give a divorce document to his wife whom he wishes to divorce)</small>. <i>And He placed from the east</i> (מ<b>קדם</b>) <i>of Gan Eden the Cheruvim </i>(type of Angels) - from here learn that the Cheruvim came before (קדמו) of all of the Act of Creation. <i>with a bright blade of a revolving sword</i> - this is Gehinnom (Hell). <i>to guard the way</i> - this is Derech Eretz <small>(literally the 'Way of the Land', different meanings, here Basic Human Decency, Proper Conduct or similar)</small>. <i>of the Tree of Life</i> - we learn that Derech Eretz comes before (i.e. has priority) over the Tree of Life. And there is no 'Tree of Life' except Torah, as is said <i>it is a Tree of Life for all whose grasp on it (Mishlei 3:18).</i>",
+            "2. Blessed is the Lord, blessed is He, who recognizes at the start what will be in the end. And He proclaims from the beginning the ending from before that He made <small>(i.e. created)</small>. And He knows that which He made and what it would be destined to do. And He foresees for good and He does not foresee for evil. He is rich and is happy with His portion. And in His wisdom and His understanding, He created His world, and He prepared and afterward created in it a Man (Adom), and flung him before Him. And He calculated until the end of all the generations and foresaw that his (man's) descendants would be angering. He said if I were to guard in him the first debts <small>(i.e. seek payback in regards to sins)</small>, the world would not stand. It is on me to overlook the first (sins), so He does. Where can you know this is so? When (The Nation of) Israel was in the Desert, they rotted in their actions <small>(by the sin of Golden Calf)</small>. He stood to overlook all that They had done, as it says \"And Hashem passed (ויעבור) in front of him (Moshe) [Shemos 34:6]. Do not read he passed (ויעבור) rather he forgave (ויעביר). Learn that He forgave all the evil in front of him. And it should be known to you that so was with Mordechai in the time that Esther spoke not properly; since she said \"but I have not been called to come in to the king etc.\" [Esther 4:11]. And he (Mordechai) responded to her \"For if you remain silent etc.\" [Esther 4:14]. And when she repented and spoke to him properly, \"Go, gather all the Jews\" [Esther 4:16]. He looked past her words <small>(i.e. her original words, forgiving them)</small> as it says \"And Mordechai passed\" [Esther 4:17]. <small>(The verb עָבַר has multiple meanings, literally to pass or take away, here the meaning is its use in the following verse)</small> and he said: \"Who is like God, who forgives iniquity, and overlooks transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)\" [Micha 7:18]. \"Your eyes did see my unshaped flesh (for in Thy book all things are written)\" etc. [Psalms 139:16] that teaching says in the future The Holy One Blessed Be He will sit in the Big House of Study of His. And the Righteous (צדיקים) will sit before him, and He will say to them 'My children, this generation such Torah it did and such I did with them righteousness, but I will not mention their sins, and they do not go upon my heart', as it says \"and the former things shall not be remembered\" etc. [Isaiah 65:17]. <small>(Continuing the interpretation of the cited verse)</small> \"These days were formed, but not one from them\" [Psalms 139:16] <small>(the verse ends as written ולא אֶחָד בָּהֶם not one from them, yet is read וְלוֹ אֶחָד בָּהֶם which means and to him one from them both connotate a unique day)</small>. This refers to the day of Shabbos for Israel. How so? A man does work all six days and rests on the seventh. He has amity with his children and the people of his house. Mans returns to do work in the face of his enemy all six days, and rests on the seventh, forgetting all pain, as it is so with the ways of man - a good day he forgets the bad day. A bad day he forgets the good day. The Holy One Blessed be He says to Israel did I not write to them in my Torah, \"You should not remove this Book of Torah from your mouths\" [Joshua 1:8] even though you do work all six days, Shabbos you should make fully Torah. From here, it is said a man should arise early and learn on Shabbos. And go to the Synagogue and to the House of Study. And he should read Torah verse, then learn in the Prophets, and afterward go to his house and eat and drink to fulfill that which it says \"[But you, the righteous one,] go and eat your bread in joy, and drink your wine with a good heart, (for G-d has already accepted your good deeds) [Ecclesiastes 9:7]. Accordingly, there is no refreshment to the Holy One Blessed be He except only with those who make Torah, therefore that it says \"For all those things has my hand made, (and so all those things came to be, says the Lord:) but to this man will I look, to him that is poor and of a contrite spirit, and trembles at my word.\" [Isaiah 66:2]. From here it is said what a man says (i.e. when learning Torah) he should grasp in his hand in order that he does not have to handle the embarrassment and shame at the time when they say to him 'Stand and arrange (וערוך) the Verses you said and arrange (וערוך) the Mishnayos you have learned. And so it is explicit in the Tradition by King David, \"Hashem, in the morning you hear my voice, in the morning I arrange before you (אֶעֱרָךְ־לְךָ) and I hope\" [Psalms 5:4].",
+            "Alternatively, \"These days were formed, but not one from them\" [Psalms 139:16] is refering to Yom Kippur for (the nation of) Israel. {continuing} "
+        ],
+        [
+            "One thing after another, the days were created, and not one of them is the seventh day forever, according to this world six thousand years, two thousand years, two thousand Torah, two thousand years, the son of David will die, and in our seasons many will go out, what went out, and will come in to work within two thousand years of the death of the son of David (more than 100 years) as it is said God did what he planned (Lamentations 2:17) and just as we make a shemitah once every seven years, so the Almighty will make a shemitah for the world one day which is a thousand years as it is said that a thousand years are in your eyes as yesterday (Psalms 90:4). And says And there was one day (Zechariah 14:7), this is the seventh day of the world, and at evening there was light (Zechariah 14:7), this is the world to come, which is said to be every month in its month, and every Sabbath in its Sabbath (Isaiah 66:23 ) And a psalm is said for the Sabbath day to the world that is all Sabbath. Another thing is a psalm a song for the Sabbath day that shuts off from the world. Another thing is a psalm a song for the Sabbath day is the seventh day to the world. And for the evening of the Sabbath it is the world to come in which there is no death for the eternal and the eternal, and in it there is neither sin nor iniquity nor plagues And no rebellions, but each and every one rejoices with his wisdom and understanding. How do you know that he did go out and learn from the Holy One, blessed be He, who rejoices in David in this world and the glory of heaven in the next world that was said and these are David's last words and ending \"The utterance of is David the son of Ishai, and he utterance of the person who stands\" on the mountains of learning, who accepted upon themselves the yoke of Torah and the yoke of mitzvot. What is your payment in front of Me? That you will be called 'the anointed of the God of Yaakov, and the sweet singer of Israel'. Happy is the person who sets themselves as an ox to the yoke, and as a donkey to the burden, and sits and meditates every day in Torah, always, immediately the Spirit of God rests on them, and the their Torah gets inside them, as it is written \"Ho, everyone who thirsts, come for water\" (Isaiah 55:1), and any mention of water really means Torah. How so? Explanation: a person reads Torah, prophets, writings, Mishnah, Halakhot, Agadot, and Midrash; and spends much time sitting, and little time in business, immediately the spirit of God is within that person, and His message are in that person's tongue, as it is written \"The spirit of Ad-nai has spoken through me, His message is on my tongue\" (II Sam 23:2). Happy is the person that plays with the words of the Torah and sits and chews on them like an animal that chews the cud on the field.  ... "
+        ],
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+        [],
+        [
+            "Izevel, the daughter of Etba\"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater. "
+        ],
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+        [
+            "",
+            "",
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+            "",
+            "The people of Israel are similar to a ship. If there is a hole in the lower hold, one does not say, ‘Only the lower hold has a hole in it.’ Rather they must immediately recognize that the ship is liable to sink and that they must repair the hole down below."
+        ],
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+        [
+            "This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another"
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "תנא דבי אליהו רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah"
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+    ]
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+    "title": "Yalkut Shimoni on Nach",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
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+    "heTitle": "ילקוט שמעוני על נ\"ך",
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+            "“And Solomon became allied by marriage to Pharaoh king of Egypt…” (Melachim I 3:1) R’ Yehudah said in the name of Rav: one should always live in the same place as his teacher because so long as Shimi ben Geira was alive, Shlomo did not marry Pharaoh’s daughter. But we have a teaching that says one should not live in the same place? This is not a difficulty. The first applies when one is subservient to him, the second when one is not. At the moment when Shlomo married Pharaoh’s daughter the angel Gavriel came down and stuck a reed in the sea, which gathered a sandbank around it. At the moment when Yerovam ben Navat built his two golden calves, the great city of Rome was built upon this bank. ‘And Shlomo became allied by marriage’ he surely converted her… “And Solomon loved the Lord…” (Melachim I 3:3) for four years until he began to build the House, but once he began to build the house “…and took Pharaoh's daughter, and brought her into the city of David…” (Melachim I 3:1) This is what we find it said “For this city has aroused My anger and My wrath since the day they built it…” (Yirmiyahu 32:31) But in Shlomo’s old age, right before he died, the Holy Spirit rested on him and he spoke out three books – Proverbs, Song of Songs and Ecclesiastes."
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+            "... ….R’ Chanina said - on the twenty-fifth of Kislev the work of the tabernacle was completed, but it was left folded up until Nisan, as it is written \"On the day of the first month, on the first of the month, you shall set up the Mishkan of the Tent of Meeting.” (Shemot 40:2) Israel were murmuring against Moshe saying ‘why wasn’t it erected immediately, maybe some flaw happened to it?’ The Holy One intended to mingle the joy of the tabernacle with the month in which Yitzchak was born, as it says “…knead and make cakes,” (Bereshit 18:6) and they said to him “…At the appointed time, I will return to you, at this time next year…” (Bereshit 18:14) Now because of this the month of Kislev, in which the work of the tabernacle was completed, lost out. The Holy One said ‘it is incumbent upon Me to make restitution.’ What restitution did the Holy One make? The rededication of the Temple by the Hasmoneans, and so too the Holy One will compensate Marcheshvan in the future. "
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+            "“For this city has aroused My anger and My wrath since the day they built it until this day, to remove it from before My face.” (Yirmiyahu 32:31) Perhaps until this day He is in anger? The scripture says “His Tabernacle was in Shalem, and His dwelling place in Zion,” (Tehillim 76:3) He returned her original name. So too it says “…the mountain that God desired for His dwelling…” (Tehillim 68:17) meaning that it is still cherished and desired. This teaches that her destruction brought atonement for her sins. From where do we learn that the Presence will not return to her until she becomes a mountain, as it says “And Avraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.” (Bereshit 22:14) And it says “Remember, O Lord, for the sons of Edom, the day of Jerusalem…” (Tehillim 137:7) When? Once her foundations have been uprooted, as it says \"Raze it, raze it, down to its foundation!\" (ibid.)"
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+            "“…and the Lebanon shall fall through a mighty one.” (Yeshayahu 10:34) R’ Yochanan ben Zakkai said to Vespasian ‘peace unto, oh king! Peace unto you, oh king!’ He replied ‘you have made yourself twice-liable for death. First, because you called me king and I am not a king. Second, because if I am a king, then why have you not come to me before now?’ R’ Yochanan said back to him ‘that which you said, that you are not a king – if you are not a king then Jerusalem would not have been handed over to you, as it says “…and the Lebanon shall fall through a mighty one.” A mighty one only refers to a king, as it says “And their prince shall be from them…” (Yirmiyahu 30:21) And Lebanon only refers to the Holy Temple, as it says “…You are as Gilead to me, O head of the Lebanon…” (Yirmiyahu 22:6) and it is written “this good mountain and the Lebanon.” (Devarim 3:25) And why is it called Lebanon? Because it bleaches away (malbin) the sins of Israel."
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+            "... R’ Yochanan said: every acacia tree which the nations of the world uprooted from Jerusalem the Holy One will return in the future, as it says “I will give in the desert cedars, acacia trees…” (Isaiah 41:19) And desert always refers to Jerusalem, as it says “…Zion has become a desert, Jerusalem a desolation.” "
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+            "Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)"
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+            "It was taught that R’ Eliezer says: the waters of Egypt were turned to blood on the fifth day of the week. On that very day our ancestors left Egypt, on that very day the waters of the Jordan stood still before the ark of the Lord, on that very day Hezekiah blocked up all of the springs. Yonah fled before God on the fifth day of the week. And why did he flee? Because the first time God sent him to bring the cities of Israel to repentance and his words succeeded, as it says ‘he restored the cities of Israel.’ (see Kings II 14:25) The second time Gd sent him against Jerusalem to destroy it. Since they repented, the Holy One acted out of the abundance of His mercy, regretted the evil, and did not destroy it. Then they called him a false prophet. The third time God sent him against Nineveh to destroy it. Yonah took counsel with himself and said: I know that the nations are easily moved to repentance and my anger will be disposed of on Israel. It is not enough that Israel calls me a false prophet, should even the nations call me so?! I will flee to a place where His glory is not found. This is like a king of flesh and blood whose wife died while she was nursing and he sought a wet nurse to nurse his son. What did he do? He called to his wet nurse to nurse his son that he not die of hunger. What did the king’s wet nurse do? She left his son and fled. When the king saw that this was so he sent out a message to seize her and detain her in prison and to lower her down into a place with snakes and scorpions. After a few days the king stood at the lip of the pit and she was weeping and crying out to him. The mercy of the king was awakened for her and he gave order that she be lifted out and returned before him. So too Yonah. Since he fled from the Holy One, He locked him up in the belly of the fish until he cried out before the Holy One and He brought him forth. He went down to Yaffo and found no ship on which to flee, because the ship was already two days out from Yaffo. What did the Holy One do? He brought a storm wind upon it and returned it to Yaffo. Yonah saw this and rejoiced greatly, saying: now I know that my path is smooth before me. He said to them: I will go with you. They said to him: we are going to the far islands of Tarshish. He replied: nonetheless! Out of Yonah’s great joy he paid them in advance, as it says “…paid its hire, and went down into it…” (Jonah 1:3) They set out to sea and a storm wind came against them from their left and their right. All the other boats were passing to and fro in peace and quiet while their ship was in great distress and looked as if it would founder. R’ Chanina says: there were representatives of all seventy languages on that boat, each one had his god in his hand and was prostrating himself. They said: everyone call out to their god and the one who answers and saves is the true god. They called out and it did no good. In his distress and exhaustion, Yonah fell asleep. The captain of the ship came to him and said: we are hanging between life and death and you are sleeping! From what people are you? He replied: I am a Hebrew. He said to him: we have heard that your god is great. Get up and call to your god, maybe he will do for us like all the wonders that he did at the sea. He said to them: this distress is because of me. Lift me up and toss me into the sea. R’ Shimon said: they did not resolve to throw him into the sea until they drew lots and the lot fell out on Yonah. What did they do? They took all of the baggage from the ship and threw it into the sea in order to lighten their load, but it did not help. They wanted to return to land, but they were not able. They took Yonah and stood him on the edge of the ship, saying: Master of the World! Do not place upon us innocent blood, because we do not know what this man has done. They lowered his legs into the water and the sea calmed, they lifted him up and it raged again. They lowered him in to his belly and the sea calmed, they drew him back up to them and it raged again. They lowered him in to his neck and so on until they lowered him all the way, as it says “And they picked Jonah up and cast him into the sea…” (Jonah 1:15) R’ Meir says: the fish was appointed to swallow Yonah from the six days of creation, as it says “And the Lord appointed a huge fish…” (Jonah 2:1) He entered its mouth like a man who entered a great synagogue and his two eyes were like windows. He said – lanterns are giving light for Yonah. R’ Meir says: there was a pearl hanging in the belly of the fish which gave light for Yonah like the sun at its strength in the midday and Yonah saw all that was in the seas and in the depths. The fish said to Yonah: don’t you know that my day to be eaten by leviathan has arrived? He said to him: bring me to him and I will save both you and me from his mouth. The fish brought him to leviathan and he said: for you I descended, to see your dwelling place in the sea. Furthermore, in the future I will come down and put a rope around your head in order to make a feast out of you for the righteous. Yonah showed him the seal of our father Avraham (circumcision). Leviathan saw it and fled before him a distance of two days. Then Yonah said to the fish: I saved you from leviathan, now show me everything which is in the seas and the depth. It showed him the great river of the waters of the ocean as it says, “…and a river surrounded me…” (Jonah 2:4) It showed him the paths of the Red Sea through which Israel passed as it says, “…the weeds were wrapped about my head.” (Jonah 2:6) It showed him the place from which the waves of the sea come forth as it says, “…all Your breakers and waves passed over me.” (Jonah 2:4) It showed him the pillars of the earth on its base as it says, “…the earth with her bars closed on me forever…” (Jonah 2:7) It showed him the lowest part of the netherworld as it says, “…out of the belly of She’ol I cried…” (Jonah 2:3) It showed him Gehinnom as it says, “…yet you have brought up my life from the pit…” (Jonah 2:7) It showed him the palace of the Lord as it says, “I went down to the bottom of the mountains…” (Jonah 2:7) From here we learn that Jerusalem stands on seven mountains. And he saw there the foundation stone fixed in the deeps, and he saw there also the sons of Korach standing and praying for it. Jonah was three days and three nights in the belly of the fish without praying. The Holy One said: I made a broad space for him in the belly of a male fish in order that he not be distressed and he isn’t praying! I will prepare a fish that is pregnant with three hundred and sixty five thousands and tens of thousands of little fish in order that he be distressed and pray before me. This is because the Holy One desires the prayers of the righteous. In that hour the Holy One brought a pregnant fish and she said to the other fish: the Holy One sent me to swallow up the prophet who is in your belly. If you will spit him out, good. If not I will swallow you with him. He said to her: who knows if what you say is true? She replied: leviathan. They went to leviathan and she said to him: leviathan, king over all the fish of the sea! Do you not know that the Holy One sent me to this fish to swallow the prophet who is in his belly? He said to her: yes. The fish said to leviathan: when? He replied: in the last three hours, when the Holy One descends to play with me. Thus I heard. He immediately spit out Yonah. The female fish right away swallowed him and he was in great distress because of the confinement and the filth. He immediately focused his heart in prayer, as it says “And Jonah prayed to the Lord his God, from the belly of the fish.” (Jonah 2:2) He said: Master of the World! Where can I go to escape Your spirit and to where can I flee from before You? “If I ascend to the heavens, there You are…” (Psalms 139:8) You are King over all kingdoms and Master over all rulers of the world. The high heavens are Your throne and the earth is Your footstool. Your kingdom is on high and Your dominion in the deeps, the actions of all humanity are revealed before You and the secrets of all men spread out before You. You search out the ways of all people and examine the footsteps of all living things. You know the hidden things of the kidneys and the secrets of the heart You understand. All which is hidden is revealed before You, there are no secrets before the throne of your glory and nothing shielded from Your eyes. You collect every secret and tell every single thing. You are there in every place, Your eyes see evil and good. I beseech You, answer me from the belly of Sheol and save me from the depths. Let my cry come into Your ears and fulfill my request because You sit far away and hear as if near. You are called the One who lifts up and casts down, please lift me up! You are called the One who kills and gives life, I have reached the point of death – revive me! He was not answered until he said this: that which I vowed to bring up leviathan and prepare him before them, I will fulfill on the day of Israel’s salvation. “But I-with a voice of thanks will I sacrifice to You…” (Jonah 2:10) Immediately the Holy One gestured to the fish and she vomited Yonah nine hundred and sixty eight parsa to dry land. The sailors saw all the signs and wonders which the Holy One did with Yonah and everyone threw away his god, as it says “Those who keep worthless futilities…” (Jonah 2:9) They returned to Yaffo, went up to Jerusalem and circumcised the flesh of their foreskins, as it says “And the men feared the Lord exceedingly…” (Jonah 1:16) And did they make sacrifices?! Rather they performed circumcision which is like the blood of sacrifice. Each man vowed his wife, children and all he had to the Gd of Yonah, and fulfilled his vow. Of them it says ‘and on the righteous converts.’"
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+            "“For when the foundations were destroyed…” Rav Yehudah and Rav Eina, one said ‘if Hezekiah and his supporters had been destroyed then what would the Righteous have accomplished?’ and one said ‘if the Temple were destroyed, then what would the Righteous have accomplished?�� Ulah said ‘if the thoughts of that wicked man were not thwarted, then what would the righteous have accomplished? The verse makes sense according to the one who says it refers to the thoughts of the wicked one, that is why it says “for the foundations were destroyed.” So too according to the one who says it refers to the Holy Temple, as it is taught, there was a stone there from the time of the first prophets, and it was called shetiyah. But according to the one who says it refers to Hezekiah and his supporters, where do we find that righteous people are called foundation? It is written “For the pillars of the earth are the Lord's, and He placed the world upon them.” (Shmuel I 2:8) Or one can demonstrate it from here “He gave marvelous counsel, made great wisdom.” (Isaiah 28:29) Rebbe Yochanan said, why is it (the Torah) called wisdom (toshia)? Because it wears out (mateshet) one’s strength. ",
+            "Another explanation: because it was given in secret due to the accuser.",
+            "Another explanation: formless words of on which the world rests. Another explanation: David said before the Holy One, if you have left and abandoned Ya’akov, who is the foundation of the world, as it says “the righteous is the foundation of the world,” (Mishle 10:25) what acts have You done for the ones who keep the commandments?  If wicked ones arise and destroy the foundations which face the deeps, the righteous of the world…R’ Yannai said: When a king of flesh and blood enters into the storeroom, he doesn’t know what is in the bed chamber. Not so the Holy One! “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) Looking out and gazing upon all the dwellers of the earth – but no eye sees Him. This is one of the instances when the throne below is aligned with the throne above, as it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation…” (Shemot 15:17) And so to it says “I have surely built You a house to dwell in…” (Melachim I 8:13)"
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+            "His tabernacle was in Shalem – R’ Brachia said: from the beginning of the creation of the world the Holy One made for Himself a tabernacle in Jerusalem. He, so to speak, would pray in it and say ‘may be willed that My children will do My will, in order that I not destroy My house and sanctuary. Since it was destroyed He prays and says ‘may it be willed that my children repent that I bring nearer the building of My house. You should know that this is indeed the case as it says, “I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer…” (Isaiah 56:7) It says My house of prayer, not their house of prayer. This teaches us that Gd prays.\n"
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+            "“Of the sons of Korah, a song with musical accompaniment, whose foundation is on the mountains of the Sanctuary. The Lord loves the gates of Zion more than all the dwellings of Jacob.” (Psalms 87:1-2) Raba said to Rafrem bar Pappa: let the master tell us some of the precious words you said to us in the synagogue in the name of R’ Chisdah. He replied: This is what R’ Chisdah said ‘what does the verse “The Lord loves the gates of Zion more than all the dwellings of Jacob” mean? It means that God loves the gates distinguished by the way of Jewish law (halacha) more than the synagogues and the study halls. This is what R’ Chiya bar Aba said in the name of Ulah: from the day on which the Holy Temple was destroyed the Holy One has nothing in the world except for the four cubits of the law... Another explanation of “whose foundation is on the mountains of the Sanctuary.” (Tehillim 87:1) The foundation of Jerusalem is in the merit of two sacred mountains – Mount Sinai and Mount Moriah."
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+            "“On my bed at night…” (Song of Songs 3:1) at the moment when Avraham bound Yitzchak his son on top of the altar. “I held him and would not let him go…” (Song of Songs 3:4) This refers to David. When he took the threshing floor from Aravnah the Jebusite he found the skull of Aravnah placed under the altar but Gd (HaMakom) did not disqualify the offerings of Israel. ",
+            "Another explanation. “I held him and would not let him go…” R’ Yitzchak said: until the Tabernacle was erected prophecy was found among the idol worshipers. Once the Tabernacle was erected it was removed from them, as it says “I held him and would not let him go…” and it is written “Then I and Your people will be distinguished…” (Exodus 33:16) They said to him: but Balaam had prophecy? He replied: Not for his benefit! “Who counted the dust of Jacob…” (Bamidbar 23:10) “He does not look at evil in Jacob…” (Bamidbar 23:21) “How goodly are your tents, O Jacob…” (Bamidbar 25:4) “A star has gone forth from Jacob…” (Bamidbar 24:17) “A ruler shall come out of Jacob…” (Bamidbar 24:19) Another explanation. “On my bed at night…” (Song of Songs 3:1) Because I rested from Torah and commandments, night was joined to night for me. In the past it illuminated for me between night and night, between the night of Egypt and the night of Bavel, but now night is joined to night."
+        ]
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+}

json/Midrash/Aggadah/Yalkut Shimoni on Nach/English/Sefaria Community Translation.json

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+{
+    "language": "en",
+    "title": "Yalkut Shimoni on Nach",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספריא",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ילקוט שמעוני על נ\"ך",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
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+            "\"A husband inherits from his wife.\" From where do we learn this? Learn it from “And he shall inherit it,” (Numbers 27:11) with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva.  But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land]. And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22).  And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her.  Why \"And a verse says\"?  And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22).  And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses?  Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained. And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party.  You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his.  Rather, say that [in his capacity as a priest] Pinehas came into possession of this land as a dedicated field."
+        ],
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+            "And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person. The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him , let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot. Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful. And God said, \"Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written \"The wisest of women built her house\" (Prov. 14:1). And regarding Jezebel bat Itba'al \"and the fool one destroys it with her hands.",
+            "",
+            "",
+            "Lapidot - Rabbi Itzchak from the House of Rabi Ami: because she made the wicks for the Tabernacle. And she sat under the date palm - Rabbi Shimon be Avshalom: because of yichud. Another explanation: just as the shade of the palm tree is small, so the number of Torah scholars of her time was small. Another opinion: just as a plam tree has only one heart, so in her time Israel was of one heart with their Father in Heaven. ",
+            "And she sat under a palm tree -  as it is not the way of women to seclude themselves at home [with men] and so she sat in the shade of the date palm and taught Torah to the public."
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+            "..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin]. Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer. For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame . . .' (Isaiah 47:14).  'Behold, they are become like straw' -- this refers to Esau . . . [Translation incomplete]"
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+            "\"There are four corners in the earth. From the eastern corner, light comes into the world. From the southern corner, the dew of blessing comes into the world. From the western corner, all types of weather comes into the world. And from the northern corner destruction comes into the world. The northern corner Hashem created, but didn't finish. He said, 'Anyone who claims to be a god, come and finish this northern corner. When you come to try and finish it, you will see that I am G-d.' From the northern corner comes all demons and evil spirits, and all destructive forces into the world. This is what it means 'From the north evil shall break forth.'\""
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+            "... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1)."
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+        [
+            "... [When] a man goes to honor the rulers, he goes full and returns empty. But the Holy One, blessed be He, is not like this. Rather we go to him empty and we return full, as it is stated, \"Forgive all iniquity, and accept that which is good\"... Rabbi Yudan the Prince in the name of Rabbi Yehudah bar Simon: The custom of the world is that when a man shoots an arrow, how far does it travel? A <i>beit kor</i> or two. How great is the power of repentance, as it reaches to the (God's) throne of glory! As it is stated (Hosea 14:2), \"Return o Israel, to the Lord, your God.\" Rabbi Eliezer said, \"It is customary that [if] a man disparages his fellow in public - and after a time, he seeks to appease him - [the other] will say to him, 'You disparage me in public and appease me between you and me (privately)?! Go and bring those people in front of which you disparaged me, and I will be appeased towards you.' But the Holy One, blessed be He, is not like this. Rather a man stands and curses and blasphemes in the marketplace, and the Holy One, blessed be He, says to him, 'Repent between you and Me, and I will accept you'\" - (Hosea 14:2), \"Return o Israel, to the Lord, your God."
+        ],
+        [
+            "",
+            "",
+            "Rabbi Natan and Rabbi Acha said in the name of Rabbi Simon, \"The gematria (numerical value) of 'accept what is good,' is accept the soul. Israel said, 'Behold our fat, our blood and our souls. May it be Your will that it be atonement for us.'\"  "
+        ],
+        [],
+        [],
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+        [
+            "...As if a man flees from the lion and the bear meets him, and he comes to the house and leans his hand on the wall, and a serpent bites him. (Amos 5:19) ‘As if a man flees from the lion…’ refers to Babylon, which comes first like the lion. ‘…and the bear meets him…’ refers to Maday which came second like the bear. ‘…and he comes to the house…’ The Jews came to rebuild the Temple in their time and Haman the wicked opposed them, he and his son Shimshai the scribe. Mordechai went down (to Babylon) as an emissary in order that the Temple be rebuilt. The people of Israel said: Mordecai is from the tribe of Benjamin, of whom it is written “…and He dwells between his shoulders.” (Devarim 33:12) Therefore, let Mordecai go down as an emissary against them to ensure that the Temple be rebuilt. Haman went down to prevent its building as it is written “And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) Therefore they all began to cry out. “Now it came to pass in the days of Ahasuerus…” (Esther 1:1) "
+        ],
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+        [
+            "Why does the text announce him (by name), and his wife, and his sons?  Because they didn't prevent each other [from abandoning the poor in Beit Lechem and leaving for Moav], [and this was caused by] the stinginess that was in all of them.  When a man wants something but his wife and children don't, or the reverse, the decree is banished.  But 0n the occasion when not even one individual prevents his friend, the decree falls on her.  "
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "<b>But Naomi said to her two daughters-in-law, \"Go back\" (Ruth 1:8):</b> Why did she send them back? In order not to be embarrassed by them. For so did we find that in Jerusalem there were several marketplaces and they did not mix with one another: The marketplace of the kings; the marketplace of the prophets; of the priests; of the Levites; of the Israelites. The foreigners were [dressed] in their clothes and were in their [own] marketplaces. What these wore, the others did not wear. \"Turn back, my daughters\" (Ruth 1:11) - why [is this repeated] three times? From this [we learn] that we do not refuse a convert after the third time. Rabbi Chiya said, \"Do not have faith in a convert for twenty-four generations, as he retains his 'fermentation.' But when a convert accepts the yoke of the Holy One, blessed be He, in love and in awe and converts for the sake of Heaven, the Holy One, blessed be He, does not turn him away. As it is stated (Deuteronomy 10:18), 'and loves the convert to give him bread and a garment.' The Holy One, blessed be He, warned forty-eight warnings (prohibitions) about the convert, and he warned correspondingly (that number) about idolatry.\" Two women gave themselves over for the sake of the tribe of Yehudah, Tamar and Ruth. Tamar yelled out, \"I will not leave this house empty!\" [With] Ruth, each time that her mother-in-law said to her, \"Go away, my daughter,\" she cried, as it is stated (Ruth 1:9), \"and they raised their voices and cried.\" \"<i>Yaas</i> (May) the Lord deal kindly with you\" (Ruth 1:8) - Rabbi Chanina the son of Rav Acha said, \"It is written, <i>Yaaseh</i> (He shall). \"As you have dealt with the dead\" (Ruth 1:8) - since you occupied yourselves with the burial shrouds; \"and with me\" - since you forewent you marriage contracts in my favor. Rabbi Zeira said, \"This scroll does not have impurity or purity in it, nor permission or prohibition. So why was it written? To teach you the reward of those who do acts of lovingkindness."
+        ],
+        [],
+        [],
+        [],
+        [],
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+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "<b>And he will be like a planted tree:</b> Rabbi Yose expounded, \"To what is the matter similar? To a man that was walking in an arid land and his soul was dismayed with thirst. He [then] found a pleasant tree with a stream below it and sweet fruit and pleasant shade. He ate from its fruit and drank from its waters and slept it its shade and he returned to himself. At the time that he left to go, he said to it, 'Tree, O, tree, with what can I bless you? That there should be streams below you? Behold, there are streams below you. That your fruit should be sweet? Behold, your fruit are sweet. That your shade should be pleasant? Behold, your shade is pleasant. But rather, May it be the Will that all of the saplings that will be planted from you be like you.' So did the Holy One, blessed be He say to Avraham, 'Avraham, with what can I bless you? If I say, \"Go and make Me known,\" behold, you have made Me known. If I say, \"Crown Me,\" behold, you have crowned Me But rather, May it be the Will that all of the offspring of your innards be like you.' Therefore it is stated, 'And he will be like a planted tree, etc. that gives off its fruit in its time' - these are the Torah scholars that will be many from your seed; 'and its leaf does not wither' - that masters of faith not cease from your seed; 'and everything that he does be successful' - this is Avraham, who shook up all of the kings of the East and the West, as it is stated (Isaiah 41:2), 'Who is the one that aroused from the East, justice calls to him in his footstep.'\""
+        ],
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+        [
+            "",
+            "Another [explanation]: \"For the Conductor...\" For He who [it is as if He] leaps like a deer, as He gives light to the world in [its] dark hour.  And when does He give light at night? Even though it is night, it [already] has its light - [that of] the moon, stars, and constellations?  When is it [fully] dark? At daybreak [when] the moon sets and the stars go in and the constellations go on their way, there is no darkness greater than at that hour, and in that hour, the holy One, blessed be He, raises the dawn from the darkness and brings light to the world. And so He says (Genesis 15:12) \"And behold a great dark dread was falling upon him\" - \"dark\" refers to Medea in the days of Esther."
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+        [
+            "",
+            "",
+            "3 The Staff of Your Strength G-d shall send forth from Zion. Which staff is this? This is the staff of Jacob about which it is said: \"Because with my staff I crossed this Jordan.\" And this is the staff that was with Judah [as it is said:] \"And your staff that was in your hands.\" And this was the staff that was in the hands of Moses [as it is said:] \"And the staff of G-d in his hands.\" And this was the staff that was in the hands of Aaron [as it is said:] \"And Aaron cast down his staff.\" And this was the staff that was in the hands of David as it is said: \"And he took his staff in his hands.\" And this is the staff that was in the hands of every king until the Beit Hamikdash was destroyed and it was hidden. And it is promised to be given over into the hands of the King Messiah and with it, [the King Messiah] is prophesied to strike down the idolaters. Therefore, it is said: \"The staff of Your Strength G-d shall send forth from Zion.\" Rabbi Levi says that all acts of good and comfort, which G-d shall do, he shall give from Zion."
+        ],
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+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"From the kingship of the hypocritical man <small>from the snares of the people</small>\" (Job 34:30)  Abba Gurion, from Sidon, said five things in the name of Rabban Gamliel: (1) When lying judges multiply, lying witnesses multiply.  (2) When informants multiply, the people's money is taken.  (3) When brazenness multiplies, glory, majesty, and honor are taken from the people.  (4) When a younger says to an elder, \"I am better than you,\" the years of people are shortened. (5) When the beloved children act in a way that angers their Father in Heaven, He raises above them a hypocritical king who exacts retribution from them. This is King Aḥashverosh, of whom it is said, \"<i>From the kingship of the hypocritical man </i>.\" And why did the Holy Blessed One make a hypocritical man king? For the sake of the snares of the people. And why was Aḥashverosh called hypocritical? Because he killed his wife <small>Vashti</small> because of his friend <small>Memukhan</small>, and he killed his friend <small>Haman</small> because of his wife <small>Esther</small>. There is great hypocrisy there. And thus when everyone saw this, they began to cry out, \"Woe!\" (<i> vay</i>) – \"and so it was\" (<i>vay'hi</i>) in the days of Aḥasheverosh (Esther 1:1)"
+        ],
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+        [],
+        [],
+        [],
+        [
+            "......",
+            "",
+            ".",
+            "",
+            "",
+            "When Israel went out of Egypt, Moses said: ‘and God delivered Israel that day’ (Exodus 14:30); and when Israel went out of Jerusalem Jeremiah said: ‘God has put me into the hands of those I cannot withstand.’ (Lamentations 1:14)",
+            "When Israel went out of Egypt, Moses said ‘Judah became His -holy one, Israel, His dominion’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘“Away! Unclean!” people shouted at them, “Away! Away!”’ (Lamentations 4:15)",
+            "When Israel went out of Egypt, Moses said ‘the sea saw them and fled, the Jordan turned backward’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘by the rivers of Babylon, there we sat and wept’ (Psalms 137:1)",
+            "When Israel went out of Egypt, Moses said ‘the mountains skipped like rams’(Psalms 114:4); And when Israel went out of Jerusalem, Jeremiah said 'I look at the mountains, they are quaking' (Jeremiah 4:24)",
+            "When Israel went out of Egypt, Moses said ‘God your God has been with you these past forty years: you have lacked nothing’ (Deuteronomy 2:7); and when Israel went out of Jerusalem, Jeremiah said ‘the young children ask bread, and noone gives it to them.’ (Lamentations 4:4)",
+            "When Israel went out of Egypt, Moses said ‘and in the wilderness, where you saw how God your God carried you, as a man carries his son’(Deuteronomy 1:31); and when they went out of Jerusalem, Jeremiah said ‘He has cast down from heaven to earth the majesty of Israel.’ (Lamentations 2:1)",
+            "When they went out of Egypt, Moses said ‘while you, who held fast to God your God, are all alive today’ (Deuteronomy 4:4); and when they went out of Jerusalem, Jeremiah said ‘the tongue of the suckling cleaves to its palate for thirst’ (Lamentations 4:4)",
+            "When they went out of Egypt, Moses said ‘and the cloud of God was on them by day’ (Numbers 10:34); and when they went out of Jerusalem, Jeremiah said ‘[You have screened Yourself off] with a cloud, that no prayer may pass through.’ (Lamentations 3:44)",
+            "When they went out of Egypt, they broke out in song, as it is written: ‘then Moses and the children of Israel sang the song’ (Exodus 15:1); and when Israel went out of Jerusalem they broke out in tears, as it is written: ‘bitterly she weeps in the night, her cheek wet with tears.’ (Lamentations 1:2)\n"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "פרוזבוטי=שליח המלך - ambassador"
+        ],
+        [
+            "",
+            "In the third year of his reign, he made a feast.  There are those that say that territories rebelled and when he conquered them he made a feast.  Some say that it was his birthday and he sent missives to all his subjects to come and celebrate with him."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "He cast the <i>pur</i> - that is, the lot: Rabbi Chama bar Chanina said, \"It was taught [that] when it fell out in the month of Adar, [Haman] rejoiced with great joy: He said, 'The lot fell out in the month that Moshe, their teacher died.' But he did not know that Moshe died on the seventh of Adar and that Moshe was [also] born on the seventh of Adar. He cast the <i>pur</i> - that is, the lot: Rabbi Chama bar Chanina said, \"You are the lot of the children. He cast lots for the days and it did not work for him; he cast the lots for the constellation and it did work for him, the constellation of Pisces. He said, 'They are caught in my hands just like that fish.' He said to him, 'Evil one, they are not in your hands, you are in their hands. Just like this fish sometimes swallows and sometimes is swallowed; so too are you swallowed in their hands - \"the opposite happened, and the Jews got their enemies in their power.\" He cast the lot on the first day and it did not work for him. For it is written (Jeremiah 33:35), \"If not for my covenant of day and night, the ordinances of heaven and earth I have not appointed.\" The second day, \"And the enlightened will be radiant\" (Daniel 12:3). The third day, the Garden of Eden was created. The fourth day, the sun stopped in Giveaon. The fifth day, the creatures of the field were created. The sixth day, the behemoth of the thousand mountains. The Shabbat, the Jewish people observe the Shabbat."
+        ]
+    ],
+    "sectionNames": [
+        "Remez",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Yalkut Shimoni on Nach/English/merged.json

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+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Yalkut_Shimoni_on_Nach",
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+            "\"A husband inherits from his wife.\" From where do we learn this? Learn it from “And he shall inherit it,” (Numbers 27:11) with the word “it” written in the feminine “otah,” which can also be translated as: Her. This teaches that a husband inherits from his wife; this is the statement of Rabbi Akiva.  But Rabbi Yishmael says: This derivation is not necessary, as the verse states, “And Elazar, the son of Aharon, died [and they buried him in the Hill of Pinehas his son, which was given him in Mount Ephraim]” (Joshua 24:33). And from where did Pinehas have land that his father, Elazar, did not have? Rather, this teaches that Pinehas married a woman [who possesed land, perhaps from her own father], and she died and he inherited from her [so Pinehas had his own land]. And a [similar] verse says: “And Seguv begot Yair, who had twenty-three cities in the land of Gilead” (I Chronicles 2:22).  And from where did Yair have land that his father, Seguv, did not have? Rather, this teaches that Yair married a woman, and she died and he inherited from her.  Why \"And a verse says\"?  And if you would say it was Elazar, his father, who married a woman who died, and her son Pinehas inherited from her - come and hear a proof from the verse: “And Seguv begot Yair” (I Chronicles 2:22).  And if you would say: That is the case there as well [that it was Yair who inherited it from his deceased mother], if so, why do I need two verses?  Rav Pappa said to Abaye: I could actually say to you: A husband does not inherit [from his wife], and the verses are concerned about the son, as we explained. And Yair? He purchased it [from a third party, with no inheritance]. And Pinehas? He purchased it from a third party.  You cannot say [that Pinehas purchased the land where he buried his father], as if so, the field would return to its original owner in the Jubilee Year, and it would be found that this righteous man, i.e., Elazar, is buried in a grave in land that is not his.  Rather, say that [in his capacity as a priest] Pinehas came into possession of this land as a dedicated field."
+        ],
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+            "",
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+            "And Devorah, was a prophetess. What was she like, that she prophesied about Israel and judged them? Wasn't Pinchas ben Eleazar alive then? I bring Heaven and Earth to bear witness that the Divine Spirit may rest upon a gentile and a Jew, a man and a woman, a slave and a maid—all depends on the deeds of that particular person. The House of Elyahu teaching was that they said that Devorah's husband was not a scholar. She said to him , let's make wicks and go to the Mikdash in Shilo, and so you will have a place among the greats and you will have a place in the world to come. So she would make wicks and he would bring them to the Mikdash. He had three names: Barak, Michael and Lapidot. Barak: because his face looked like lightning. Michael: because he diminished himself. Another opinion: he was named after the angel. Lapidot - his wife would make wicks, and his wife thought for long, and decided to make very thick wicks so that their light would be plentiful. And God said, \"Devorah you intended to sustain My light, and so I will make your light great in Judah and Jerusalem in front of the 12 tribes. And to what merit did Lapidot arrive to the World to Come? They say because of his wife Devorah, about whom it is written \"The wisest of women built her house\" (Prov. 14:1). And regarding Jezebel bat Itba'al \"and the fool one destroys it with her hands.",
+            "",
+            "",
+            "Lapidot - Rabbi Itzchak from the House of Rabi Ami: because she made the wicks for the Tabernacle. And she sat under the date palm - Rabbi Shimon be Avshalom: because of yichud. Another explanation: just as the shade of the palm tree is small, so the number of Torah scholars of her time was small. Another opinion: just as a plam tree has only one heart, so in her time Israel was of one heart with their Father in Heaven. ",
+            "And she sat under a palm tree -  as it is not the way of women to seclude themselves at home [with men] and so she sat in the shade of the date palm and taught Torah to the public."
+        ],
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+            "..[With regard to] this did [Jeremiah] say to have it written, 'Surely the shepherd boys will drag away [the evil ones, Edom or Babylonia in defeat].' (Jeremiah 49:20, 50:45) Rabbi Samuel son of Nachmani said, 'We have a tradition in our hands that Esau [i.e., evildoers, identified with Esau, Edom, and Babylonia] will not fall except into the hands of [the tribal descendants of] Rachel's children [i.e., Joseph or Benjamin]. Why? Because if the [other] tribes were to bring suit against Esau, saying, 'Why did you pursue your brother [our ancestor Israel to harm him (see e.g., Genesis 27:41)]? [We, Israel, have a claim against you for this!]' Then he [Esau can] say to them, 'Why did you pursue your brother Joseph [to harm him]? You are no better than I!' But if Joseph should come to him and say, 'Why did you pursue your brother?', he [Esau] will have no answer. For if Esau were to say '[I pursued him] because he did me evil!' [Joseph could reply,] 'My brothers also requited me with evil, and I requited them with good!' Immediately he [Esau would have to] be silent. And about this is it written, 'See, they are become like straw, Fire consumes them; They cannot save themselves From the power of the flame . . .' (Isaiah 47:14).  'Behold, they are become like straw' -- this refers to Esau . . . [Translation incomplete]"
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+            "“And Solomon became allied by marriage to Pharaoh king of Egypt…” (Melachim I 3:1) R’ Yehudah said in the name of Rav: one should always live in the same place as his teacher because so long as Shimi ben Geira was alive, Shlomo did not marry Pharaoh’s daughter. But we have a teaching that says one should not live in the same place? This is not a difficulty. The first applies when one is subservient to him, the second when one is not. At the moment when Shlomo married Pharaoh’s daughter the angel Gavriel came down and stuck a reed in the sea, which gathered a sandbank around it. At the moment when Yerovam ben Navat built his two golden calves, the great city of Rome was built upon this bank. ‘And Shlomo became allied by marriage’ he surely converted her… “And Solomon loved the Lord…” (Melachim I 3:3) for four years until he began to build the House, but once he began to build the house “…and took Pharaoh's daughter, and brought her into the city of David…” (Melachim I 3:1) This is what we find it said “For this city has aroused My anger and My wrath since the day they built it…” (Yirmiyahu 32:31) But in Shlomo’s old age, right before he died, the Holy Spirit rested on him and he spoke out three books – Proverbs, Song of Songs and Ecclesiastes."
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+            "... ….R’ Chanina said - on the twenty-fifth of Kislev the work of the tabernacle was completed, but it was left folded up until Nisan, as it is written \"On the day of the first month, on the first of the month, you shall set up the Mishkan of the Tent of Meeting.” (Shemot 40:2) Israel were murmuring against Moshe saying ‘why wasn’t it erected immediately, maybe some flaw happened to it?’ The Holy One intended to mingle the joy of the tabernacle with the month in which Yitzchak was born, as it says “…knead and make cakes,” (Bereshit 18:6) and they said to him “…At the appointed time, I will return to you, at this time next year…” (Bereshit 18:14) Now because of this the month of Kislev, in which the work of the tabernacle was completed, lost out. The Holy One said ‘it is incumbent upon Me to make restitution.’ What restitution did the Holy One make? The rededication of the Temple by the Hasmoneans, and so too the Holy One will compensate Marcheshvan in the future. "
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+            "\"There are four corners in the earth. From the eastern corner, light comes into the world. From the southern corner, the dew of blessing comes into the world. From the western corner, all types of weather comes into the world. And from the northern corner destruction comes into the world. The northern corner Hashem created, but didn't finish. He said, 'Anyone who claims to be a god, come and finish this northern corner. When you come to try and finish it, you will see that I am G-d.' From the northern corner comes all demons and evil spirits, and all destructive forces into the world. This is what it means 'From the north evil shall break forth.'\""
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+            "“For this city has aroused My anger and My wrath since the day they built it until this day, to remove it from before My face.” (Yirmiyahu 32:31) Perhaps until this day He is in anger? The scripture says “His Tabernacle was in Shalem, and His dwelling place in Zion,” (Tehillim 76:3) He returned her original name. So too it says “…the mountain that God desired for His dwelling…” (Tehillim 68:17) meaning that it is still cherished and desired. This teaches that her destruction brought atonement for her sins. From where do we learn that the Presence will not return to her until she becomes a mountain, as it says “And Avraham named that place, The Lord will see, as it is said to this day: On the mountain, the Lord will be seen.” (Bereshit 22:14) And it says “Remember, O Lord, for the sons of Edom, the day of Jerusalem…” (Tehillim 137:7) When? Once her foundations have been uprooted, as it says \"Raze it, raze it, down to its foundation!\" (ibid.)"
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+            "“…and the Lebanon shall fall through a mighty one.” (Yeshayahu 10:34) R’ Yochanan ben Zakkai said to Vespasian ‘peace unto, oh king! Peace unto you, oh king!’ He replied ‘you have made yourself twice-liable for death. First, because you called me king and I am not a king. Second, because if I am a king, then why have you not come to me before now?’ R’ Yochanan said back to him ‘that which you said, that you are not a king – if you are not a king then Jerusalem would not have been handed over to you, as it says “…and the Lebanon shall fall through a mighty one.” A mighty one only refers to a king, as it says “And their prince shall be from them…” (Yirmiyahu 30:21) And Lebanon only refers to the Holy Temple, as it says “…You are as Gilead to me, O head of the Lebanon…” (Yirmiyahu 22:6) and it is written “this good mountain and the Lebanon.” (Devarim 3:25) And why is it called Lebanon? Because it bleaches away (malbin) the sins of Israel."
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+            "",
+            "... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1)."
+        ],
+        [],
+        [],
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+        [],
+        [],
+        [
+            "... R’ Yochanan said: every acacia tree which the nations of the world uprooted from Jerusalem the Holy One will return in the future, as it says “I will give in the desert cedars, acacia trees…” (Isaiah 41:19) And desert always refers to Jerusalem, as it says “…Zion has become a desert, Jerusalem a desolation.” "
+        ],
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+            "Jeremiah asked the Holy One four things at the hour when he separated from Him, on two he received an answer and on two he did not. They are: despising, rejection, abandonment and forgetting. Since Jeremiah saw the outlandish judgments which He brought upon Jerusalem he stood astonished, saying: is it possible that the Holy One will return to them after this? Then he asked the Holy One about these four things. So it says at the end of the scroll of lamentations “Why do You forget us forever, forsake us so long?” (Lamentations 5:20) “For if You have utterly rejected us, You have been exceedingly wroth against us.” (Lamentations 5:22) This is like a king who had a matron who was very beloved to him. Because the matron knew that the king loved her too much she violated the king’s honor and transgressed his decrees. One time decreed upon her that his servants come and drag her by her hair. Her dear friend who was present stood astonished, and seeing this immediately ran to come before the king. He said to him: my master the king, tell me what you intend. If you intend to return to her, then a man should rule over his wife. If you do not intend to return to her, you should divorce her that she can go and marry another. So Jeremiah said before the Holy One: Master of the World! “Have You indeed rejected Judah? Has Your soul despised Zion?” (Jeremiah 14:19) If Your intention is to return to her “Why have You smitten us and we have no cure?” (ibid.) He replied: go to your teacher, and to the teacher of your teacher – Moshe, the teacher of all the prophets. This is what I said to him at the end of all the curses: “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them…” (Leviticus 26:44) Here we see that on two he received an answer and on two he did not. Since Zion saw that Jeremiah asked four things of the Holy One - despising, rejection, abandonment and forgetting – and that the Holy One answered him about despising and rejection but not about abandonment and forgetting, she began to make claims regarding the other two. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Another explanation. And Zion said, ‘The Lord has forsaken me, and has forgotten me.’ The verse doesn’t say this, but rather ‘The Lord has forsaken me, and the Lord has forgotten me.’ Why does it say ‘the Lord and the Lord’? She said to Him: even the two attributes of mercy which are written about You “Lord, Lord, benevolent God, Who is compassionate and gracious…” (Exodus 34:6) have abandoned me and forgotten me. Another explanation. He forfeited me to all the nations, gleanings, forgotten sheaves and the corners of the fields as it says “When you reap the harvest of your Land…you shall leave these for the poor person and for the stranger.” (Leviticus 23:22) Another explanation. ‘The Lord has forsaken me (azavtani).’ He loaded me up with many punishments as it is written “You shall surely help along with him (azov ta’azov).” (Exodus 23:5) Another explanation. ‘The Lord has forsaken me.’ That is, made me worth abandoning, as it is written “…and the Lord shall pour out their vessels.” (Isaiah 3:17) This comes to teach that He hinted to their springs and they poured forth and they were sunk in blood and abandoned and they cast them away. The Holy One said to them: complainers the sons of complainers! I was engaged with the first man, in order to make him a helpmate, as it says “…I shall make him a helpmate opposite him,” (Genesis 2:18) and he complained about Me, “The woman whom You gave to be with me she gave me…” (Genesis 3:12) I was engaged with Yaakov’s son to make him king over Egypt, “Now Joseph was the ruler over the land…” (Genesis 42:6) and He complained before Me, saying “My way has been hidden from the Lord…” (Isaiah 40:27) Even his sons did the same in the wilderness! I was engaged in choosing for them an easy food like that which kings eat, so that not one of them should be seized by indigestion or diarrhea, and they complained before Me, saying “…and we are disgusted with this rotten bread.” (Numbers 21:5) So too Zion did to Me. I was engaged in removing the kingdoms from the world, haven’t I already removed Babylon, Maday and Greece? I was about to cause the fourth kingdom to pass away and she complained before Me, saying ‘You have abandoned me, You have forgotten me.’ Another explanation. Knesset Yisrael said before the Holy One: You have forgotten that might which my children mentioned before you at the sea “The Eternal's strength…” (Exodus 15:2) Another explanation. “And Zion said, ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Isaiah 49:14) Forsaken is the same as forgotten! R’ Elazar said: Knesset Yisrael said before the Holy One – Master of the World! A man who marries another wife in addition to his first still remembers the actions of the first, but You have forsaken me. The Holy One replied to her – my daughter, I created twelve constellations in the firmament opposite the twelve tribes and for each constellation I created thirty troops, and for each troop I created thirty routes, and on each route I created thirty legions, and for each legion I created thirty camps, and for each camp I created thirty squares, and for each square I created three hundred and sixty-five stars like the number of the days of the solar calendar. All of these I created only for you, and you say ‘He has forgotten me, He has abandoned me?!’ “Shall a woman forget her sucking child (ulah)…” (Isaiah 49:15) I will never forget the burnt offerings (olot) and firstborns which you offered before Me. She said before Him - Master of the World! Since there is no forgetting before Your Holy Throne, maybe then You will not forget what I did with the Golden Calf? He replied to her – I will also forget this. She said before Him – Master of the World! Since there is forgetting before Your Holy Throne, maybe you will forget what I did at Mount Sinai? He said to her “I will not forget you.” (ibid.)"
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+        [
+            "... [When] a man goes to honor the rulers, he goes full and returns empty. But the Holy One, blessed be He, is not like this. Rather we go to him empty and we return full, as it is stated, \"Forgive all iniquity, and accept that which is good\"... Rabbi Yudan the Prince in the name of Rabbi Yehudah bar Simon: The custom of the world is that when a man shoots an arrow, how far does it travel? A <i>beit kor</i> or two. How great is the power of repentance, as it reaches to the (God's) throne of glory! As it is stated (Hosea 14:2), \"Return o Israel, to the Lord, your God.\" Rabbi Eliezer said, \"It is customary that [if] a man disparages his fellow in public - and after a time, he seeks to appease him - [the other] will say to him, 'You disparage me in public and appease me between you and me (privately)?! Go and bring those people in front of which you disparaged me, and I will be appeased towards you.' But the Holy One, blessed be He, is not like this. Rather a man stands and curses and blasphemes in the marketplace, and the Holy One, blessed be He, says to him, 'Repent between you and Me, and I will accept you'\" - (Hosea 14:2), \"Return o Israel, to the Lord, your God."
+        ],
+        [
+            "",
+            "",
+            "Rabbi Natan and Rabbi Acha said in the name of Rabbi Simon, \"The gematria (numerical value) of 'accept what is good,' is accept the soul. Israel said, 'Behold our fat, our blood and our souls. May it be Your will that it be atonement for us.'\"  "
+        ],
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+            "...As if a man flees from the lion and the bear meets him, and he comes to the house and leans his hand on the wall, and a serpent bites him. (Amos 5:19) ‘As if a man flees from the lion…’ refers to Babylon, which comes first like the lion. ‘…and the bear meets him…’ refers to Maday which came second like the bear. ‘…and he comes to the house…’ The Jews came to rebuild the Temple in their time and Haman the wicked opposed them, he and his son Shimshai the scribe. Mordechai went down (to Babylon) as an emissary in order that the Temple be rebuilt. The people of Israel said: Mordecai is from the tribe of Benjamin, of whom it is written “…and He dwells between his shoulders.” (Devarim 33:12) Therefore, let Mordecai go down as an emissary against them to ensure that the Temple be rebuilt. Haman went down to prevent its building as it is written “And in the reign of Ahasuerus, in the beginning of his reign, they wrote an accusation against the dwellers of Judea and Jerusalem.” (Ezra 4:6) Therefore they all began to cry out. “Now it came to pass in the days of Ahasuerus…” (Esther 1:1) "
+        ],
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+        [
+            "",
+            "It was taught that R’ Eliezer says: the waters of Egypt were turned to blood on the fifth day of the week. On that very day our ancestors left Egypt, on that very day the waters of the Jordan stood still before the ark of the Lord, on that very day Hezekiah blocked up all of the springs. Yonah fled before God on the fifth day of the week. And why did he flee? Because the first time God sent him to bring the cities of Israel to repentance and his words succeeded, as it says ‘he restored the cities of Israel.’ (see Kings II 14:25) The second time Gd sent him against Jerusalem to destroy it. Since they repented, the Holy One acted out of the abundance of His mercy, regretted the evil, and did not destroy it. Then they called him a false prophet. The third time God sent him against Nineveh to destroy it. Yonah took counsel with himself and said: I know that the nations are easily moved to repentance and my anger will be disposed of on Israel. It is not enough that Israel calls me a false prophet, should even the nations call me so?! I will flee to a place where His glory is not found. This is like a king of flesh and blood whose wife died while she was nursing and he sought a wet nurse to nurse his son. What did he do? He called to his wet nurse to nurse his son that he not die of hunger. What did the king’s wet nurse do? She left his son and fled. When the king saw that this was so he sent out a message to seize her and detain her in prison and to lower her down into a place with snakes and scorpions. After a few days the king stood at the lip of the pit and she was weeping and crying out to him. The mercy of the king was awakened for her and he gave order that she be lifted out and returned before him. So too Yonah. Since he fled from the Holy One, He locked him up in the belly of the fish until he cried out before the Holy One and He brought him forth. He went down to Yaffo and found no ship on which to flee, because the ship was already two days out from Yaffo. What did the Holy One do? He brought a storm wind upon it and returned it to Yaffo. Yonah saw this and rejoiced greatly, saying: now I know that my path is smooth before me. He said to them: I will go with you. They said to him: we are going to the far islands of Tarshish. He replied: nonetheless! Out of Yonah’s great joy he paid them in advance, as it says “…paid its hire, and went down into it…” (Jonah 1:3) They set out to sea and a storm wind came against them from their left and their right. All the other boats were passing to and fro in peace and quiet while their ship was in great distress and looked as if it would founder. R’ Chanina says: there were representatives of all seventy languages on that boat, each one had his god in his hand and was prostrating himself. They said: everyone call out to their god and the one who answers and saves is the true god. They called out and it did no good. In his distress and exhaustion, Yonah fell asleep. The captain of the ship came to him and said: we are hanging between life and death and you are sleeping! From what people are you? He replied: I am a Hebrew. He said to him: we have heard that your god is great. Get up and call to your god, maybe he will do for us like all the wonders that he did at the sea. He said to them: this distress is because of me. Lift me up and toss me into the sea. R’ Shimon said: they did not resolve to throw him into the sea until they drew lots and the lot fell out on Yonah. What did they do? They took all of the baggage from the ship and threw it into the sea in order to lighten their load, but it did not help. They wanted to return to land, but they were not able. They took Yonah and stood him on the edge of the ship, saying: Master of the World! Do not place upon us innocent blood, because we do not know what this man has done. They lowered his legs into the water and the sea calmed, they lifted him up and it raged again. They lowered him in to his belly and the sea calmed, they drew him back up to them and it raged again. They lowered him in to his neck and so on until they lowered him all the way, as it says “And they picked Jonah up and cast him into the sea…” (Jonah 1:15) R’ Meir says: the fish was appointed to swallow Yonah from the six days of creation, as it says “And the Lord appointed a huge fish…” (Jonah 2:1) He entered its mouth like a man who entered a great synagogue and his two eyes were like windows. He said – lanterns are giving light for Yonah. R’ Meir says: there was a pearl hanging in the belly of the fish which gave light for Yonah like the sun at its strength in the midday and Yonah saw all that was in the seas and in the depths. The fish said to Yonah: don’t you know that my day to be eaten by leviathan has arrived? He said to him: bring me to him and I will save both you and me from his mouth. The fish brought him to leviathan and he said: for you I descended, to see your dwelling place in the sea. Furthermore, in the future I will come down and put a rope around your head in order to make a feast out of you for the righteous. Yonah showed him the seal of our father Avraham (circumcision). Leviathan saw it and fled before him a distance of two days. Then Yonah said to the fish: I saved you from leviathan, now show me everything which is in the seas and the depth. It showed him the great river of the waters of the ocean as it says, “…and a river surrounded me…” (Jonah 2:4) It showed him the paths of the Red Sea through which Israel passed as it says, “…the weeds were wrapped about my head.” (Jonah 2:6) It showed him the place from which the waves of the sea come forth as it says, “…all Your breakers and waves passed over me.” (Jonah 2:4) It showed him the pillars of the earth on its base as it says, “…the earth with her bars closed on me forever…” (Jonah 2:7) It showed him the lowest part of the netherworld as it says, “…out of the belly of She’ol I cried…” (Jonah 2:3) It showed him Gehinnom as it says, “…yet you have brought up my life from the pit…” (Jonah 2:7) It showed him the palace of the Lord as it says, “I went down to the bottom of the mountains…” (Jonah 2:7) From here we learn that Jerusalem stands on seven mountains. And he saw there the foundation stone fixed in the deeps, and he saw there also the sons of Korach standing and praying for it. Jonah was three days and three nights in the belly of the fish without praying. The Holy One said: I made a broad space for him in the belly of a male fish in order that he not be distressed and he isn’t praying! I will prepare a fish that is pregnant with three hundred and sixty five thousands and tens of thousands of little fish in order that he be distressed and pray before me. This is because the Holy One desires the prayers of the righteous. In that hour the Holy One brought a pregnant fish and she said to the other fish: the Holy One sent me to swallow up the prophet who is in your belly. If you will spit him out, good. If not I will swallow you with him. He said to her: who knows if what you say is true? She replied: leviathan. They went to leviathan and she said to him: leviathan, king over all the fish of the sea! Do you not know that the Holy One sent me to this fish to swallow the prophet who is in his belly? He said to her: yes. The fish said to leviathan: when? He replied: in the last three hours, when the Holy One descends to play with me. Thus I heard. He immediately spit out Yonah. The female fish right away swallowed him and he was in great distress because of the confinement and the filth. He immediately focused his heart in prayer, as it says “And Jonah prayed to the Lord his God, from the belly of the fish.” (Jonah 2:2) He said: Master of the World! Where can I go to escape Your spirit and to where can I flee from before You? “If I ascend to the heavens, there You are…” (Psalms 139:8) You are King over all kingdoms and Master over all rulers of the world. The high heavens are Your throne and the earth is Your footstool. Your kingdom is on high and Your dominion in the deeps, the actions of all humanity are revealed before You and the secrets of all men spread out before You. You search out the ways of all people and examine the footsteps of all living things. You know the hidden things of the kidneys and the secrets of the heart You understand. All which is hidden is revealed before You, there are no secrets before the throne of your glory and nothing shielded from Your eyes. You collect every secret and tell every single thing. You are there in every place, Your eyes see evil and good. I beseech You, answer me from the belly of Sheol and save me from the depths. Let my cry come into Your ears and fulfill my request because You sit far away and hear as if near. You are called the One who lifts up and casts down, please lift me up! You are called the One who kills and gives life, I have reached the point of death – revive me! He was not answered until he said this: that which I vowed to bring up leviathan and prepare him before them, I will fulfill on the day of Israel’s salvation. “But I-with a voice of thanks will I sacrifice to You…” (Jonah 2:10) Immediately the Holy One gestured to the fish and she vomited Yonah nine hundred and sixty eight parsa to dry land. The sailors saw all the signs and wonders which the Holy One did with Yonah and everyone threw away his god, as it says “Those who keep worthless futilities…” (Jonah 2:9) They returned to Yaffo, went up to Jerusalem and circumcised the flesh of their foreskins, as it says “And the men feared the Lord exceedingly…” (Jonah 1:16) And did they make sacrifices?! Rather they performed circumcision which is like the blood of sacrifice. Each man vowed his wife, children and all he had to the Gd of Yonah, and fulfilled his vow. Of them it says ‘and on the righteous converts.’"
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+        [
+            "Why does the text announce him (by name), and his wife, and his sons?  Because they didn't prevent each other [from abandoning the poor in Beit Lechem and leaving for Moav], [and this was caused by] the stinginess that was in all of them.  When a man wants something but his wife and children don't, or the reverse, the decree is banished.  But 0n the occasion when not even one individual prevents his friend, the decree falls on her.  "
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "<b>But Naomi said to her two daughters-in-law, \"Go back\" (Ruth 1:8):</b> Why did she send them back? In order not to be embarrassed by them. For so did we find that in Jerusalem there were several marketplaces and they did not mix with one another: The marketplace of the kings; the marketplace of the prophets; of the priests; of the Levites; of the Israelites. The foreigners were [dressed] in their clothes and were in their [own] marketplaces. What these wore, the others did not wear. \"Turn back, my daughters\" (Ruth 1:11) - why [is this repeated] three times? From this [we learn] that we do not refuse a convert after the third time. Rabbi Chiya said, \"Do not have faith in a convert for twenty-four generations, as he retains his 'fermentation.' But when a convert accepts the yoke of the Holy One, blessed be He, in love and in awe and converts for the sake of Heaven, the Holy One, blessed be He, does not turn him away. As it is stated (Deuteronomy 10:18), 'and loves the convert to give him bread and a garment.' The Holy One, blessed be He, warned forty-eight warnings (prohibitions) about the convert, and he warned correspondingly (that number) about idolatry.\" Two women gave themselves over for the sake of the tribe of Yehudah, Tamar and Ruth. Tamar yelled out, \"I will not leave this house empty!\" [With] Ruth, each time that her mother-in-law said to her, \"Go away, my daughter,\" she cried, as it is stated (Ruth 1:9), \"and they raised their voices and cried.\" \"<i>Yaas</i> (May) the Lord deal kindly with you\" (Ruth 1:8) - Rabbi Chanina the son of Rav Acha said, \"It is written, <i>Yaaseh</i> (He shall). \"As you have dealt with the dead\" (Ruth 1:8) - since you occupied yourselves with the burial shrouds; \"and with me\" - since you forewent you marriage contracts in my favor. Rabbi Zeira said, \"This scroll does not have impurity or purity in it, nor permission or prohibition. So why was it written? To teach you the reward of those who do acts of lovingkindness."
+        ],
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+            "",
+            "<b>And he will be like a planted tree:</b> Rabbi Yose expounded, \"To what is the matter similar? To a man that was walking in an arid land and his soul was dismayed with thirst. He [then] found a pleasant tree with a stream below it and sweet fruit and pleasant shade. He ate from its fruit and drank from its waters and slept it its shade and he returned to himself. At the time that he left to go, he said to it, 'Tree, O, tree, with what can I bless you? That there should be streams below you? Behold, there are streams below you. That your fruit should be sweet? Behold, your fruit are sweet. That your shade should be pleasant? Behold, your shade is pleasant. But rather, May it be the Will that all of the saplings that will be planted from you be like you.' So did the Holy One, blessed be He say to Avraham, 'Avraham, with what can I bless you? If I say, \"Go and make Me known,\" behold, you have made Me known. If I say, \"Crown Me,\" behold, you have crowned Me But rather, May it be the Will that all of the offspring of your innards be like you.' Therefore it is stated, 'And he will be like a planted tree, etc. that gives off its fruit in its time' - these are the Torah scholars that will be many from your seed; 'and its leaf does not wither' - that masters of faith not cease from your seed; 'and everything that he does be successful' - this is Avraham, who shook up all of the kings of the East and the West, as it is stated (Isaiah 41:2), 'Who is the one that aroused from the East, justice calls to him in his footstep.'\""
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+        [
+            "“For when the foundations were destroyed…” Rav Yehudah and Rav Eina, one said ‘if Hezekiah and his supporters had been destroyed then what would the Righteous have accomplished?’ and one said ‘if the Temple were destroyed, then what would the Righteous have accomplished?’ Ulah said ‘if the thoughts of that wicked man were not thwarted, then what would the righteous have accomplished? The verse makes sense according to the one who says it refers to the thoughts of the wicked one, that is why it says “for the foundations were destroyed.” So too according to the one who says it refers to the Holy Temple, as it is taught, there was a stone there from the time of the first prophets, and it was called shetiyah. But according to the one who says it refers to Hezekiah and his supporters, where do we find that righteous people are called foundation? It is written “For the pillars of the earth are the Lord's, and He placed the world upon them.” (Shmuel I 2:8) Or one can demonstrate it from here “He gave marvelous counsel, made great wisdom.” (Isaiah 28:29) Rebbe Yochanan said, why is it (the Torah) called wisdom (toshia)? Because it wears out (mateshet) one’s strength. ",
+            "Another explanation: because it was given in secret due to the accuser.",
+            "Another explanation: formless words of on which the world rests. Another explanation: David said before the Holy One, if you have left and abandoned Ya’akov, who is the foundation of the world, as it says “the righteous is the foundation of the world,” (Mishle 10:25) what acts have You done for the ones who keep the commandments?  If wicked ones arise and destroy the foundations which face the deeps, the righteous of the world…R’ Yannai said: When a king of flesh and blood enters into the storeroom, he doesn’t know what is in the bed chamber. Not so the Holy One! “The Lord is in His Holy Temple. The Lord-His throne is in Heaven…” (Tehillim 11:4) Looking out and gazing upon all the dwellers of the earth – but no eye sees Him. This is one of the instances when the throne below is aligned with the throne above, as it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation…” (Shemot 15:17) And so to it says “I have surely built You a house to dwell in…” (Melachim I 8:13)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "Another [explanation]: \"For the Conductor...\" For He who [it is as if He] leaps like a deer, as He gives light to the world in [its] dark hour.  And when does He give light at night? Even though it is night, it [already] has its light - [that of] the moon, stars, and constellations?  When is it [fully] dark? At daybreak [when] the moon sets and the stars go in and the constellations go on their way, there is no darkness greater than at that hour, and in that hour, the holy One, blessed be He, raises the dawn from the darkness and brings light to the world. And so He says (Genesis 15:12) \"And behold a great dark dread was falling upon him\" - \"dark\" refers to Medea in the days of Esther."
+        ],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "His tabernacle was in Shalem – R’ Brachia said: from the beginning of the creation of the world the Holy One made for Himself a tabernacle in Jerusalem. He, so to speak, would pray in it and say ‘may be willed that My children will do My will, in order that I not destroy My house and sanctuary. Since it was destroyed He prays and says ‘may it be willed that my children repent that I bring nearer the building of My house. You should know that this is indeed the case as it says, “I will bring them to My holy mount, and I will cause them to rejoice in My house of prayer…” (Isaiah 56:7) It says My house of prayer, not their house of prayer. This teaches us that Gd prays.\n"
+        ],
+        [],
+        [],
+        [],
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+        [],
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+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“Of the sons of Korah, a song with musical accompaniment, whose foundation is on the mountains of the Sanctuary. The Lord loves the gates of Zion more than all the dwellings of Jacob.” (Psalms 87:1-2) Raba said to Rafrem bar Pappa: let the master tell us some of the precious words you said to us in the synagogue in the name of R’ Chisdah. He replied: This is what R’ Chisdah said ‘what does the verse “The Lord loves the gates of Zion more than all the dwellings of Jacob” mean? It means that God loves the gates distinguished by the way of Jewish law (halacha) more than the synagogues and the study halls. This is what R’ Chiya bar Aba said in the name of Ulah: from the day on which the Holy Temple was destroyed the Holy One has nothing in the world except for the four cubits of the law... Another explanation of “whose foundation is on the mountains of the Sanctuary.” (Tehillim 87:1) The foundation of Jerusalem is in the merit of two sacred mountains – Mount Sinai and Mount Moriah."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [
+            "",
+            "",
+            "3 The Staff of Your Strength G-d shall send forth from Zion. Which staff is this? This is the staff of Jacob about which it is said: \"Because with my staff I crossed this Jordan.\" And this is the staff that was with Judah [as it is said:] \"And your staff that was in your hands.\" And this was the staff that was in the hands of Moses [as it is said:] \"And the staff of G-d in his hands.\" And this was the staff that was in the hands of Aaron [as it is said:] \"And Aaron cast down his staff.\" And this was the staff that was in the hands of David as it is said: \"And he took his staff in his hands.\" And this is the staff that was in the hands of every king until the Beit Hamikdash was destroyed and it was hidden. And it is promised to be given over into the hands of the King Messiah and with it, [the King Messiah] is prophesied to strike down the idolaters. Therefore, it is said: \"The staff of Your Strength G-d shall send forth from Zion.\" Rabbi Levi says that all acts of good and comfort, which G-d shall do, he shall give from Zion."
+        ],
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+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "\"From the kingship of the hypocritical man <small>from the snares of the people</small>\" (Job 34:30)  Abba Gurion, from Sidon, said five things in the name of Rabban Gamliel: (1) When lying judges multiply, lying witnesses multiply.  (2) When informants multiply, the people's money is taken.  (3) When brazenness multiplies, glory, majesty, and honor are taken from the people.  (4) When a younger says to an elder, \"I am better than you,\" the years of people are shortened. (5) When the beloved children act in a way that angers their Father in Heaven, He raises above them a hypocritical king who exacts retribution from them. This is King Aḥashverosh, of whom it is said, \"<i>From the kingship of the hypocritical man </i>.\" And why did the Holy Blessed One make a hypocritical man king? For the sake of the snares of the people. And why was Aḥashverosh called hypocritical? Because he killed his wife <small>Vashti</small> because of his friend <small>Memukhan</small>, and he killed his friend <small>Haman</small> because of his wife <small>Esther</small>. There is great hypocrisy there. And thus when everyone saw this, they began to cry out, \"Woe!\" (<i> vay</i>) – \"and so it was\" (<i>vay'hi</i>) in the days of Aḥasheverosh (Esther 1:1)"
+        ],
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+        [],
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+        [],
+        [],
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+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“On my bed at night…” (Song of Songs 3:1) at the moment when Avraham bound Yitzchak his son on top of the altar. “I held him and would not let him go…” (Song of Songs 3:4) This refers to David. When he took the threshing floor from Aravnah the Jebusite he found the skull of Aravnah placed under the altar but Gd (HaMakom) did not disqualify the offerings of Israel. ",
+            "Another explanation. “I held him and would not let him go…” R’ Yitzchak said: until the Tabernacle was erected prophecy was found among the idol worshipers. Once the Tabernacle was erected it was removed from them, as it says “I held him and would not let him go…” and it is written “Then I and Your people will be distinguished…” (Exodus 33:16) They said to him: but Balaam had prophecy? He replied: Not for his benefit! “Who counted the dust of Jacob…” (Bamidbar 23:10) “He does not look at evil in Jacob…” (Bamidbar 23:21) “How goodly are your tents, O Jacob…” (Bamidbar 25:4) “A star has gone forth from Jacob…” (Bamidbar 24:17) “A ruler shall come out of Jacob…” (Bamidbar 24:19) Another explanation. “On my bed at night…” (Song of Songs 3:1) Because I rested from Torah and commandments, night was joined to night for me. In the past it illuminated for me between night and night, between the night of Egypt and the night of Bavel, but now night is joined to night."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "......",
+            "",
+            ".",
+            "",
+            "",
+            "When Israel went out of Egypt, Moses said: ‘and God delivered Israel that day’ (Exodus 14:30); and when Israel went out of Jerusalem Jeremiah said: ‘God has put me into the hands of those I cannot withstand.’ (Lamentations 1:14)",
+            "When Israel went out of Egypt, Moses said ‘Judah became His -holy one, Israel, His dominion’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘“Away! Unclean!” people shouted at them, “Away! Away!”’ (Lamentations 4:15)",
+            "When Israel went out of Egypt, Moses said ‘the sea saw them and fled, the Jordan turned backward’ (Psalms 114:2); and when Israel went out of Jerusalem, Jeremiah said ‘by the rivers of Babylon, there we sat and wept’ (Psalms 137:1)",
+            "When Israel went out of Egypt, Moses said ‘the mountains skipped like rams’(Psalms 114:4); And when Israel went out of Jerusalem, Jeremiah said 'I look at the mountains, they are quaking' (Jeremiah 4:24)",
+            "When Israel went out of Egypt, Moses said ‘God your God has been with you these past forty years: you have lacked nothing’ (Deuteronomy 2:7); and when Israel went out of Jerusalem, Jeremiah said ‘the young children ask bread, and noone gives it to them.’ (Lamentations 4:4)",
+            "When Israel went out of Egypt, Moses said ‘and in the wilderness, where you saw how God your God carried you, as a man carries his son’(Deuteronomy 1:31); and when they went out of Jerusalem, Jeremiah said ‘He has cast down from heaven to earth the majesty of Israel.’ (Lamentations 2:1)",
+            "When they went out of Egypt, Moses said ‘while you, who held fast to God your God, are all alive today’ (Deuteronomy 4:4); and when they went out of Jerusalem, Jeremiah said ‘the tongue of the suckling cleaves to its palate for thirst’ (Lamentations 4:4)",
+            "When they went out of Egypt, Moses said ‘and the cloud of God was on them by day’ (Numbers 10:34); and when they went out of Jerusalem, Jeremiah said ‘[You have screened Yourself off] with a cloud, that no prayer may pass through.’ (Lamentations 3:44)",
+            "When they went out of Egypt, they broke out in song, as it is written: ‘then Moses and the children of Israel sang the song’ (Exodus 15:1); and when Israel went out of Jerusalem they broke out in tears, as it is written: ‘bitterly she weeps in the night, her cheek wet with tears.’ (Lamentations 1:2)\n"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "פרוזבוטי=שליח המלך - ambassador"
+        ],
+        [
+            "",
+            "In the third year of his reign, he made a feast.  There are those that say that territories rebelled and when he conquered them he made a feast.  Some say that it was his birthday and he sent missives to all his subjects to come and celebrate with him."
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "He cast the <i>pur</i> - that is, the lot: Rabbi Chama bar Chanina said, \"It was taught [that] when it fell out in the month of Adar, [Haman] rejoiced with great joy: He said, 'The lot fell out in the month that Moshe, their teacher died.' But he did not know that Moshe died on the seventh of Adar and that Moshe was [also] born on the seventh of Adar. He cast the <i>pur</i> - that is, the lot: Rabbi Chama bar Chanina said, \"You are the lot of the children. He cast lots for the days and it did not work for him; he cast the lots for the constellation and it did work for him, the constellation of Pisces. He said, 'They are caught in my hands just like that fish.' He said to him, 'Evil one, they are not in your hands, you are in their hands. Just like this fish sometimes swallows and sometimes is swallowed; so too are you swallowed in their hands - \"the opposite happened, and the Jews got their enemies in their power.\" He cast the lot on the first day and it did not work for him. For it is written (Jeremiah 33:35), \"If not for my covenant of day and night, the ordinances of heaven and earth I have not appointed.\" The second day, \"And the enlightened will be radiant\" (Daniel 12:3). The third day, the Garden of Eden was created. The fourth day, the sun stopped in Giveaon. The fifth day, the creatures of the field were created. The sixth day, the behemoth of the thousand mountains. The Shabbat, the Jewish people observe the Shabbat."
+        ]
+    ],
+    "versions": [
+        [
+            "Rabbi Mike Feuer, Jerusalem Anthology",
+            "https://www.sefaria.org"
+        ],
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
+    "heTitle": "ילקוט שמעוני על נ\"ך",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "sectionNames": [
+        "Remez",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Yalkut Shimoni on Torah/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json

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+{
+    "language": "en",
+    "title": "Yalkut Shimoni on Torah",
+    "versionSource": "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335 ",
+    "versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+    "status": "locked",
+    "versionTitleInHebrew": "רבי וד״ר דוד מבורך סיידנברג, מתוך ״קבלה ואקולוגיה״",
+    "shortVersionTitle": "Rabbi Dr. David Mevorach Seidenberg, 2015",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ילקוט שמעוני על התורה",
+    "categories": [
+        "Midrash",
+        "Aggadah"
+    ],
+    "text": [
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "... “YHVH Elohim” – a parable to a king . . . who poured hot and cold mixed into his [glass] cups and they withstood (didn’t break). Thus says the Holy One: If I create with the quality of judgment (Elohim), how will the world stand? With the quality of mercy (YHVH), then won’t sin spread? Rather here I will create it with the quality of judgment and the quality of mercy – may it only be that the world will stand!\n"
+        ],
+        [
+            "... ... “And every growth/si’ach of the field” [Gn 2:5]—All the trees as it were /k’ilu are conversing/m’sichin, these with these. All the trees as it were are conversing with the creatures / `im hab’riyot. All the trees were created to give pleasure to the creatures . . . All the conversations of the creatures are about nothing except the land . . .  All the prayers of Israel are about nothing except the Temple/ beyt hamiqdash."
+        ],
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+        [],
+        [],
+        [],
+        [
+            "",
+            "... Said the Holy One [to Avram]: Up until now you have not been whole beforeme, but circumcise the flesh of your foreskin ‘and be whole/tamim’ [Gn 17:1]."
+        ],
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+            "",
+            "......",
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+            "“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarrassed and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” (Job 6:18)"
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+            "... Turn yourself back (away from) what you asked and don’t continue in this matter, as it’s written: ‘Who watches/shomer his mouth and his tongue, keeps/shomer his soul from trouble’ [Pr 21:23].”"
+        ]
+    ],
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+    "title": "Yalkut Shimoni on Torah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
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+    "heTitle": "ילקוט שמעוני על התורה",
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+            "And he arrived at the place – Why do we use a pseudonym and call the Holy One ‘place’ (makom)? Because He is the place of the world and the world is not His place. R’ Yosi ben Halifta said ‘we don’t know whether the Holy One is the place of the world or if the world is His place. From that which is written “…Behold, there is a place with Me…” (Shemot 33:21) it appears that He is the place of the world and the world is not His place.’ R’ Yitzchak said ‘from that which is written “…which are the abode for the God Who precedes all…” (Devarim 33:21) we cannot know whether the Holy One is the abode of the world or whether the world is His abode. From that which is written “O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) we see that the Holy One is the abode of the world and the world is not His abode. This is like a mighty mounted warrior, whose armor and garments hang down around his steed. The horse is secondary to the rider, the rider is not secondary to the horse. This is that which is written “Only that You rode on Your steeds with Your chariots of salvation.” (Habakuk 3:8)"
+        ],
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+            "",
+            "and he lay down in that place – R’ Yehudah says ‘here he lay down, but all fourteen years that he was hidden away in the land serving Ever he never laid down.’ R’ Nechemia says ‘here he lay down, but all twenty years that he was in the House of Lavan he never laid down.’ And what would he say? Fifteen songs of ascent which are in the Book of Tehillim. And why the songs of ascent? As it says “…Had it not been for the Lord Who was with us, let Israel declare now,” (Tehillim 124:1) this refers to grandfather Yisrael (Yisrael Saba). R’ Shmuel bar Nachman said ‘he would say the whole Book of Tehillim, and for what reason? As it says “But You are holy; You await the praises of Israel,” (Tehillim 22:4) this refers to grandfather Yisrael (Yisrael Saba). Yaakov was seventy-seven when he left his house, and the well went before him two day’s travel all the way from Be’er Sheva to Mount Moriah. He reached there at midday and the Holy One encountered him there, as it says “And he arrived at the place…” (Bereshit 28:11) Why is the Holy One known as ‘place’ (makom) Because in every place where the righteous stand, there the Holy One is found, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) The Holy One said to him ‘Yaakov, the bread is in your bag and the well is before you to eat and drink. Lay down in this place.’ He replied ‘Master of the world, right now when the sun is only a fifth down, should I lay down in the place at the wrong time?!’ The sun moved into the west and Yaakov looked and saw the sun and lay down there, as it says “…and he lodged there because the sun had set…” (Bereshit 28:11) Yaakov took twelve stones from the stones of the altar upon which Yitzchak was bound and placed them under his head. The place (hamakom) came to make known to him that in the future twelve tribes would rise out of him, and they were made into one rock in order to make known to him that they would all in the future be one nation in the land."
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+            "“…that he did not obey her…” (Bereshit 39:10) Rebbe said: he listened to her but the Holy One brought the likeness of his father and he was embarred and fled. The second time he went in (to her) the Holy One lifted up the foundation stone and said to him, ‘if you touch her, behold I will throw it down and destroy the world!’ This is what is written, “…and his arms were gilded from the hands of the Mighty One of Jacob; from there he sustained the rock of Israel.” (Bereshit 49:24) R’ Shmuel bar Nachmani said in the name of R’ Yochanan: anyone who does one commandment in this world, it precedes him and goes before home in the World to Come as it says, “…and your righteousness shall go before you…” (Isaiah 58:8) and anyone who transgresses one transgression in this world it clings to him and goes before him to the Day of Judgement as it says, “The paths of their way are held [by them]; they go up in waste and are lost.” "
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+            "... R’ Yehoshua of Sachnin said in the name of R’ Levi: “And I placed My words into your mouth…” This refers to the Torah. “…and with the shadow of My hand I covered you…” (Isaiah 51:16) This refers to acts of loving kindness. This comes to teach you that anyone who occupies himself with Torah and acts of kindness merits to take shelter in the shadow of the Holy One. This is what is written “How precious is Your kindness, O God, and the sons of man will take refuge in the shadow of Your wings.” (Psalms 36:8) “…to plant the heavens and to found the earth…” this refers to the offerings, as it says “…and to say to Zion – you are My people.” (Isaiah 51:16) R’ Huna bar Pappa said: we went over all of the Scripture and could not find anywhere that Israel was called Zion. Where did we find it? “…and to say to Zion – you are My people.”"
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+            "“Take the staff…” (Bamidbar 20:8) This is what the scripture says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) This is the staff which was in the hand of our father Yaakov, as it says “…for with my staff I crossed…” (Genesis 32:11) And it is the staff which was in the hand of Yehudah, as it says “Your signet, your cloak, and the staff that is in your hand.” (Genesis 38:18) And it was in the hand of Moshe, as it says “And you shall take this staff in your hand…” (Exodus 4:17) And it was in the hand of Aharon, as it says “Aaron cast his staff…” (Exodus 7:10) And it was in the hand of David, as it says “And he took his staff in his hand…” (Samuel I 17:40) And it was in the hand of every king until the Holy Temple was destroyed, and so in the future that very staff will be given to the King Messiah and with it he will rule over the nations of the world in the future. Therefore it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2)… "
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+            "this good mountain and the Lebanon. Everyone called it ‘mountain.’ Avraham called it mountain, as it says “On the mountain, the Lord will be seen.” (Bereshit 22:14) David called it mountain, as it says “Who will ascend upon the Lord's mountain…” (Tehillim 24:3) Isaiah called it mountain, as it says “And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Yeshayahu 2:2) The nations called it mountain, as it says “And many peoples shall go, and they shall say, \"Come, let us go up to the Lord's mountain…” (ibid 2:3) Levanon refers to the Holy Temple, as it says “You are [as] Gilead to me, O head of the Levanon…” (Yirmiyahu 22:6) and it says “…and the Levanon shall fall through a mighty one.” (Yeshayahu 10:34) And why is it called Levanon? Because it bleaches (malbin) the sins of Israel like snow, as it says “If your sins prove to be like crimson, they will become white as snow…” (Yeshayahu 1:18) ",
+            "Pray let me cross over. The word nah indicates that this is a request. the good land that is on the other side of the Jordan. This is what R’ Yehudah meant when he said that the land of Canaan is good, but not the portion of the children of Reuven and Gad (which was on the east side of the Jordan river). this good mountain. This refers to Jerusalem. And the Lebanon. This refers to the Holy Temple, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) There are those who say that the Lebanon refers to the appointing of a king. Pray let me cross over (e’evrah nah) and see. Everything which Moshe requested he did with a language of supplication (nah) - “Please forgive…” (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13) “Pray let me cross over…” (Devarim 3:25) the mountain. This refers to the Holy Temple, as it says “…for the mountain that God desired…” (Tehillim 68:17) Good. This refers to Jerusalem, as it says “…let us be sated with the goodness of Your house…” (Tehillim 65:5) The Lebanon. This refers to the Holy of Holies, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) R’ Simlai expounded: why did Moshe our teacher desire to enter into the land of Israel, did he need to eat its fruits or be sated from its goodness? Rather, this is what Moshe said ‘I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands.’ The Holy One said to him ‘if all you are asking for is to receive the reward for these actions, I will consider it as if you had done all of these commandments, as it says “Therefore, I will allot him a portion in public…” (Yeshayahu 53:12) I will give him his full reward.’ Maybe you will say this is like the latter ones and not the earlier ones? The verse continues “…and with the strong he shall share plunder…” (ibid.) Like Avraham, Yitzchak and Yaakov who were strong in Torah and fulfilling commandments. “…because he poured out his soul to death…” (ibid.) He gave himself over to death, as it says “…if not, erase me now from Your book, which You have written.” (Shemot 32:32) “…and with transgressors he was counted…” (Yeshayahu 53:12) He was counted with the generation that died in the wilderness. “…and he bore the sin of many…” (ibid.) He gained atonement for the sin of the Golden Calf. “…and interceded for the transgressors.” (ibid.) He pleaded for mercy on the behalf of the sinners in Israel that they should repent. Intercession (pegiya) refers to prayer, as its says “And you, pray not on behalf of this people, neither lift up cry nor prayer, and entreat Me not for I will not hear you.” (Yirmiyahu 7:16)"
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+            "... “For you have not yet come…” (Devarim 12:9) this was said in order to permit private altars between the ‘resting place’ and the ‘inheritance’, because the resting place refers to Shiloh and the inheritance is Jerusalem. Why did the verse mention them separately? To permit private altars between the two. Inheritance refers to Jerusalem, as its says “My inheritance was to Me like a lion in the forest…” (Yirmiyahu 12:8) and it says “Is My inheritance to Me a speckled bird of prey?” (Yirmiyahu 12:9) These are the words of R’ Yehudah. R’ Shimon says the resting place is Jerusalem and the inheritance is Shiloh, as it says “This is My resting place forever; here I shall dwell for I desired it,” (Tehillim132:14) and it says “For the Lord has chosen Zion; He desired it for His habitation.” (Tehillim 132:13) The opinion that the resting place is Shiloh makes sense, that is why the verse says ‘to the resting place and to the inheritance.’ But according to the opinion that says that the inheritance is Shiloh and the resting place Jerusalem, it should have said ‘to the inheritance and to the resting place’! That is a difficulty. The opinion that both refer to Shiloh makes sense, because ‘the resting place’ where they ceased from the conquest and ‘the inheritance’ is where they divided tribal portions, as it is written “And Yehoshua cast lots at Shiloh before the Lord; and there Yehoshua divided the land…” (Yehoshua 18:10) But according to the opinion that both refer to Jerusalem ‘the inheritance’ is the eternal inheritance, but ‘the resting place’…? What does the resting refer to? The resting of the ark, as it is written “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) The opinion that both refer to Jerusalem makes sense, because while the Tabernacle was at Shiloh private altars were permitted, as it is written “And Manoah took the kid goat and the meal-offering, and offered it upon the rock to the Lord…” (Shoftim 13:19)  But the according to the opinion that both refer to Shiloh, then private altars were forbidden while the Tabernacle was there and how do we understand Manoah’s act? It was a temporary injunction. The House of R’ Yishmael taught like the opinion of R’ Shimon bar Yochai that both refer to Jerusalem, and your sign is: one man pulled many to him…"
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+    "title": "Yalkut Shimoni on Torah",
+    "versionSource": "Traducción por Rab Natan Waingortin",
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+    "heTitle": "ילקוט שמעוני על התורה",
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+            "(...) En esos tiempos hubo una guerra entre Kush y los Bnei Kedem. Salió Konkos Rey de Kush a la guerra contra Aram y los Bnei Kedem, dejando a Bilam -que es Laban el Arameo... de Petor- el brujo y sus dos hijos Inus y Iamberus, al cuidado de la ciudad. Mientras tanto, Bilam fue hablando con la gente simple del pueblo acerca de rebelarse contra el Konkos el Rey para que no volviese a la ciudad, y el pueblo lo escuchó y lo aceptó, le juraron y lo nombraron a Bilam como Rey sobre ellos y a sus hijos como generales del ejército. Levantaron los muros por dos de sus lados. Por el tercer lado cavaron un sinnúmero de pozos entre la ciudad y el río que rodea toda la tierra de Kush y lo desviaron para inundarlos. Y por el cuarto lado, reunieron serpientes encantadas y venenosas. No había forma de salir ni de entrar. Cuando volvieron el Rey y todo su ejército de la guerra, alzaron sus ojos vieron los muros de la ciudad mucho más altos y dijeron “vieron que tardamos, y levantaron más las murallas de la ciudad y las fortalecieron en defensa por si atacaban los reyes de Kenaan” Cuando se acercaron a los portones de la ciudad y he aquí que estaban cerrados, llamaron a los guardianes diciendo “Ábrannos para que vengamos a la ciudad”, pero se los impidieron por orden de Bilam el brujo, y les declararon la guerra ahí mismo en la puerta, donde cayeron aquel día 130 soldados de Konkos. Al día siguiente, pelearon por el lado del río, pero se hundieron y murieron. Intentaron hacer puentes con maderas, pero al cruzar y llegar a las fosas se empantanaron y murieron 200 soldados más. Al tercer día trataron de entrar por el lado de las serpientes, muriendo ciento setenta hombres, y así dejaron de luchar. Ocurrió durante el sitio de Kush, “Moshé escapó de Mitzraim”, y vino hasta el campamento de Konkos Rey de Kush, y Moshé tenía 18 años cuando escapó, y ya habían sido 19 años que Konkos estaba sitiando Kush. Y el joven iba y venía con ellos. El Rey, sus generales y todos los soldados de su ejército apreciaban mucho al joven porque era grande y querible, era alto como un cedro y su rostro brillaba como el sol, tenía la fuerza y la valentía de un león y era fiel consejero del Rey. Ocurrió tras nueve años, enfermó el Rey gravemente, y al séptimo día murió. Lo momificaron y lo enterraron frente a la puerta de la ciudad que mira en dirección a Mitzraim, y construyeron sobre él un gran mausoleo, alto y hermoso, e inscribieron en él todas sus guerras y proezas. Cuando terminaron de construir, se dijeron unos a otros: ¿Ahora qué haremos? Si hacemos la guerra contra la ciudad, morirán muchos de nuestros soldados. Pero si nos quedamos sitiando, se enterarán los reyes de Aram que murió nuestro Rey y vendrán de pronto a atacarnos y nos matarán a todos. Mejor nombremos para nosotros un Rey y sentémonos en sitio hasta que nos entreguen la ciudad. Entonces, rápidamente se quitaron cada uno sus trajes, los apilaron en el piso, y sobre esa montaña lo alzaron a Moshé. Tocaron los Shofarot y dijeron: “¡Que viva el Rey, que viva el Rey!”. Juraron todos los generales y todo el pueblo darle a la dama Kushita, mujer de Konkos, por mujer, y lo nombraron a Moshé Rey para ellos. Moshé tenía 27 años cuando fue Rey de Kush. Al segundo día de su reinado, todos dijeron ante Moshé: Si al Rey le parece bien, que nos aconseje qué hacer, ya que hemos pasado 9 años sin ver a nuestras mujeres y nuestros hijos mientras sitiamos la ciudad. El Rey contestó al pueblo diciendo: Si ustedes escuchan mi voz, sepan que la ciudad será entregada en nuestras manos. Si hacemos la guerra, caeremos como ya ocurrió, y lo mismo si decidimos entrar por nuestros medios. El plan es: vayan al bosque y traigan cada uno un pichón de cigüeña. Así hicieron, como dijo el Rey. Y ocurrió al crecer los pichones de cigüeña, el Rey ordenó hacerlos pasar hambre dos días, y así hizo el pueblo. Ocurrió al tercer día que el Rey les dijo: que cada soldado tome sus armas y monte su caballo, y que tome el pichón de cigüeña en su mano, levantémonos y hagamos la guerra contra la ciudad, por el lugar donde están las serpientes. Así hicieron, como dijo el Rey. Y fue al llegar al lugar de las serpientes, que [los pichones de cigüeñas] se las comieron y las eliminaron [a las serpientes] de ese lugar. Al ver el Rey y el pueblo la desaparición de las serpientes, alzaron un gran grito de guerra y conquistaron la ciudad. Entonces cada hombre vino a su casa, a su mujer y a lo que sus pertenencias. Cuando Bilam el brujo vio que la ciudad fue conquistada, abrió la puerta, montó su caballo junto a sus dos hijos, y escaparon a Mitzraim y vinieron a Faraón Rey de Mitzraim, que estaba junto a los magos y hechicero que están descritos en el Sefer Hayashar, consejeros de Faraón, para borrar el nombre de Yaakov de la faz de la Tierra. Moshé conquistó la ciudad con su sabiduría, y lo sentaron en el trono real, le pusieron la corona real en su cabeza, y también le dieron por esposa a la dama Kushita. Pero Moshé era reverente y temeroso del Dios de sus padres y no se allegó a ella, porque recordó el juramento que hizo jurar Abraham a Eliezer su siervo diciendo “No tomarás una mujer de las hijas de Kenaan”. Así también había hecho Itzjak al escapar Yaakov de Esav, cuando le ordenó no casarse con las hijas de Jam, porque recordamos los hijos de Jam fueron dados como esclavos a los hijos de Shet y los hijos de Yefet. Por eso Moshé temió a Hashem su Dios, y anduvo ante Él con verdad y con todo su corazón, y no se apartó del camino que anduvieron Abraham, Itzjak y Yaakov. Se fortaleció el reino de los hijos de Kush, hicieron guerra contra Edom, los hijos de Kedem y Aram, todos ellos se rindieron ante los hijos de Kush. Los días que reinó [Moshé] sobre los hijos de Kush fueron 40 años. Tuvo éxito en todas sus guerras, porque Hashem el Dios de sus padres estaba con él. Era el año 40 de su reinado, él estaba sentado en su trono real y su Reina sentada a su derecha. Entonces la Reina les dijo a los ministros y al pueblo: He aquí que 40 años ha reinado este sobre Kush, y a mí no se me ha acercado, y a los dioses de los hijos de Kush no ha adorado. Ahora, escuchen hijos de Kush, y que no reine este. Mi hijo Munjam reinará sobre ustedes, porque es mejor para ustedes servir al hijo de su señor antes que a un extraño, siervo del Rey de Egipto. Todo el pueblo debatió hasta el anochecer. A la mañana siguiente se levantaron temprano, y coronaron a Munjam hijo de Konkos como Rey sobre ellos. Pero tuvieron miedo los hijos de Kush de cómo destronar a Moshé, porque recordaban lo que habían jurado. Entonces le dieron importantes regalos y lo despidieron con grandes honores. Así Moshé salió de allí y dejó de reinar sobre Kush. Moshé tenía 67 cuando salió de Kush, y fue cosa de Dios, porque ya estaba por llegar el fin previsto desde el principio, de sacar a los Bnei Israel. (...)"
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