“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source:1This supports the opinion of Beit Hillel. “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written:“The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created.2This is before God created in the heavens, as detailed in Genesis 1:6–8. Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid.3The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9).4Only after removing the Canaanite nations from the Land of Israel did God plant Israel there. Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10). Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2). Just as this grapevine is lower than all the trees but dominates all the trees,5It is considered more important than other trees. Alternatively, it climbs on whatever is around, including other trees (Matnot Kehuna). At times, one even uses other trees to create a frame on which the vine should grow (Etz Yosef). the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other. Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4). Just as this grapevine, its leaves cover the grape clusters,6They protect them from the elements. so, Israel, the ignoramuses among them cover the Torah scholars.7They perform labor and provide for the needs of the Torah scholars. Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other.8The greater a person is in Torah, the greater his humility. Just as this grapevine requires three blessings,9After eating grapes or drinking wine, one recites a blessing that is an abridged form of the first three blessings of Grace after Meals. so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26). Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada. Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge. Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt,10He gnashes his teeth in frustration when he sees others enjoying wine (Maharzu). so, Israel, anyone who comes and aligns with them will be rewarded through them. Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom. Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11). Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed. Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42).
That is what is written: “One hand to another will not be absolved from evil, [but the descendant of the righteous will escape]” (Proverbs 11:21). Bar Kappara said: Aḥaz and all the wicked kings of Israel have no portion in the World to Come, as it is stated: “All their kings have fallen, none of them calls to me” (Hosea 7:7). But he is enumerated among the tally of the years of kings, as it is stated: “In the days of Uziyahu, Yotam, Aḥaz, Hezekiah, kings of Judah” (Isaiah 1:1).11The midrash sees the fact that he is included in this list together with righteous kings as indicating that he was righteous. Rav Aḥa in the name of Rabbi Elazar and Rabbi Yosei in the name of Rabbi Yehoshua ben Levi said: It is because he had humility. How so? When the prophet came to rebuke him, he would go out to a place of impurity saying that the Divine Presence does not rest in a place of impurity.12He was embarrassed to hear the prophet’s rebuke, and therefore sought to avoid him by going to a place of impurity, where the prophet would not want to go because it might mean missing out on any potential prophecy (Etz Yosef). That is what is written: “The Lord said to Isaiah: Go out now to Aḥaz, you and She’ar Yashuv your son, to the end of the channel of the upper pool, on the path of the launderer’s field [sede khoves]” (Isaiah 7:3). Do not read it as khoves, but rather, as lower [khovesh]. How so? When the prophet would come to rebuke him, he would lower his face [in shame]. Rabbi [Yehuda HaNasi] said: It is because he was tormented over his firstborn son. That is what is written: “Zikhri, a mighty warrior of Ephraim, killed Maaseyahu the king’s son, and Azrikam chief official of the house, and Elkana the viceroy” (II Chronicles 28:7).13The suffering he endured as a result of the death of his son atoned for the sins he had committed until that point (Etz Yosef). Rabbi Hoshaya the Great said: It is because his father was a righteous man. That is what Hezekiah says: “Behold, with peace, it is very bitter for me [mar li mar]” (Isaiah 38:17). It is bitter [mar] for me from before me, from Aḥaz; it is bitter for me from after me, from Menashe.14Hezekiah was righteous but his father, Aḥaz, and his son, Menashe, were wicked. Rather, Menashe’s father was righteous and his son was wicked, but Aḥaz’s father was righteous and his son was righteous.15Consequently, Aḥaz is listed among the righteous kings but Menashe is not, even though Isaiah prophesied in his time as well. Rabbi Simon said: “But the descendant of the righteous [tzaddik] will escape”16Singular. is not written here, but rather, “the descendant of the righteous [tzaddikim]”17Plural. – one who is inserted between two righteous men will escape. Rabbi Pinḥas said: Anyone who performs a mitzvaand seeks to take his reward for it, “one hand to another will not be absolved from evil” (Proverbs 11:21), he is wicked and will not leave anything to his children. Rabbi Simon said: Like a man who says: ‘Here is the sack, here is the sela, here is the se’a; arise and take.’ So, had the early patriarchs demanded to receive their reward for the minor mitzvotthat they performed in this world, from where would merit remain for their descendants after them, as it says: “I will remember My covenant with Jacob.”
Another matter, “I will remember My covenant with Jacob” – that is what is written: “Now, so said the Lord, your Creator, Jacob, and your Fashioner, Israel” (Isaiah 43:1). Rabbi Pinḥas said in the name of Rabbi Reuven: The Holy One blessed be He said to His world: ‘My world, My world, I will tell you who created you and who fashioned you. Jacob created you and Jacob fashioned you,’ as it is written: “Your Creator, Jacob, and your Fashioner, Israel.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Behemoth18A huge animal that will be served at the feast of the righteous in the World to Come. See Vayikra Rabba 13:3. was created only due to the merit of Jacob. That is what is written: “Behold now the behemoth that I made with you” (Job 40:15). Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Ḥanina ben Rabbi Yitzḥak: Heavens and earth were created only due to the merit of Jacob, as it is written: “He set a testimony in Jacob” (Psalms 78:5), and the testimony that is stated here is nothing other than heavens and earth, just as it says: “I call today to the heavens and the earth to bear witness to you” (Deuteronomy 30:19). Rabbi Berekhya said: Heavens and earth were created only due to the merit of Israel, as it is written: “In the beginning [bereshit], the Lord created [the heavens and the earth]” (Genesis 1:1), and reshit is nothing other than Israel, as it is stated: “Israel is sacred to the Lord, the first [reshit] of His crop” (Jeremiah 2:3). Rabbi Aḥa said: Heavens and earth were created only due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself [as there the lawgiver’s portion is hidden]” (Deuteronomy 33:21). Rabbi Abbahu said: Everything was created only due to the merit of Jacob. That is what is written: “Not like these is the Portion of Jacob; for He is the fashioner of everything” (Jeremiah 10:16); for the sake of Jacob, He fashioned everything. Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Abraham was rescued from the fiery furnace only due to the merit of Jacob. This is analogous to one who was standing in judgment before the ruler and he was sentenced by the ruler to be burned. The ruler gazed by means of astrology, and saw that he was destined to beget a daughter who would marry the king. He said: ‘He is worthy to be spared due to the merit of the daughter that he is destined to beget.’ So, Abraham was sentenced by Nimrod to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘He is worthy to be spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham” (Isaiah 29:22). The Rabbis say: Abraham himself was created only due to the merit of Jacob. That is what is written: “For I know him, so that he shall command his children and his household after him, and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), and there is no “righteousness and justice” other than from Jacob, as it is stated: “You wrought justice and righteousness in Jacob” (Psalms 99:4).19Among the descendants of Abraham, only those from Jacob perform justice and righteousness, through the fulfillment of the Torah.
Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account. Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar.20This obviates the need for remembrance. Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob?21Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs?22The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? The verse states: Et…et…et.23The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31). Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”
Until when does the merit of the patriarchs endure? Rabbi Tanḥuma said in the name of Rabbi Ḥiyya bar Menaḥama, and some say Rabbi Berekhya bar Ḥelbo [said it] in the name of Rava bar Zavda: Until Yehoaḥaz. That is what is written: “But the Lord showed them favor and had mercy on them…until now” (II Kings 13:23) – until now the merit of the patriarchs endured. Rabbi Yehoshua ben Levi said: Until Elijah. That is what is written: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, [and he said: Lord, God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel]” (I Kings 18:36). Shmuel said: Until Hosea. That is what is written: “Now I will reveal her repulsiveness in the eyes of her paramours, and no man will deliver her from My hand” (Hosea 2:12). The manstated here is no one other than Abraham, just as it says: “Now, restore the man’s wife” (Genesis 20:7). And “man”is non other than Isaac, as it is stated: “Who is that man?” (Genesis 24:65). And “man”is none other than Jacob, as it is stated: “Jacob was a complete man” (Genesis 25:27). Rabbi Yudan said: Until Hezekiah, just as it said: “For abundant authority and for unending peace…[from now, forever; the zealotry of the Lord of hosts will accomplish this]” (Isaiah 9:6).24From that point forward, the zealotry of the Lord would prevail, because the merit of the patriarchs had run out. Rabbi Yudan said in the name of Rabbi Berekhya: If you see that the merit of the patriarchs has failed and the merit of the matriarchs has faltered, go and cleave to acts of kindness. That is what is written: “For the mountains will move, and the hills will collapse” (Isaiah 54:10); the mountains are the patriarchs and the hills are the matriarchs, and then: “My kindness will not be moved from you, [My covenant of peace shall not collapse]” (Isaiah 54:10).25The verse is understood to mean, if My attribute of kindness is not moved from you, in that you perform acts of kindness for others, My covenant of peace with you will not falter. Rabbi Aḥa said: The merit of the patriarchs endures forever. Forever, we mention and say: “For the Lord your God is a merciful God, He will neither forsake you, nor destroy you, nor forget the covenant of your patriarchs” (Deuteronomy 4:31).
וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב (ויקרא כו, מב), הֲדָא הוּא דִכְתִיב (תהלים קב, כו): לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם, בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, שֶׁנֶּאֱמַר (בראשית א, א): בְּרֵאשִׁית בָּרָא וגו'. וּבֵית הִלֵּל אוֹמְרִים הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ שָׁמַיִם, אֵלּוּ וְאֵלּוּ מְבִיאִים טַעַם לְדִבְרֵיהֶם, טַעֲמָן דְּבֵית שַׁמַּאי דְּאִינוּן אָמְרֵי הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, מָשָׁל לְמֶלֶךְ שֶׁעָשָׂה לוֹ כִסֵּא, מִשֶּׁעֲשָׂאוֹ עָשָׂה אַפִּיפִירוֹן שֶׁלּוֹ, כָּךְ (ישעיה סו, א): כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי. טַעֲמָן דְּבֵית הִלֵּל דְּאָמְרֵי הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ שָׁמַיִם, מָשָׁל לְמֶלֶךְ שֶׁבָּנָה פָּלָטִין, מִשֶּׁבָּנָה הַתַּחְתּוֹנִים בָּנָה הָעֶלְיוֹנִים, כָּךְ כְּתִיב (בראשית ב, ד): בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. אָמַר רַבִּי תַּנְחוּמָא וַאֲנָא אֲמָרִית טַעְמָא: לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם. אָמַר רַבִּי חֲנִינָא מִמָּקוֹם שֶׁהַמִּקְרָא מְסַיֵּעַ לְבֵית שַׁמַּאי מִשָּׁם בֵּית הִלֵּל מְסַלְקִין אוֹתוֹ, עַל דַּעְתֵּין דְּבֵית שַׁמַּאי דְּאִינוּן אָמְרֵי הַשָּׁמַיִם נִבְרְאוּ תְּחִלָּה וְאַחַר כָּךְ הָאָרֶץ, שֶׁנֶּאֱמַר: בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, עַל דַּעְתֵּין דְּבֵית הִלֵּל דְּאָמְרֵי הָאָרֶץ נִבְרֵאת תְּחִלָּה וְאַחַר כָּךְ שָׁמַיִם, דִּכְתִיב (בראשית א, ב): וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, וְהָאָרֶץ כְּבָר נִבְרֵאת. רַבִּי יוֹחָנָן בְּשֵׁם חֲכָמִים אָמַר לַבְּרִיאָה שָׁמַיִם קָדְמוּ, וּלְשִׁכְלוּל הָאָרֶץ קָדְמָה. בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, תָּמֵהַּ אֲנִי אֵיךְ נֶחְלְקוּ אֲבוֹת הָעוֹלָם עַל בְּרִיַּת שָׁמַיִם וָאָרֶץ, שֶׁאֲנִי אוֹמֵר שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָא כְּאִלְפָס וְכִסּוּי, הֲדָא הוּא דִכְתִיב (ישעיה מח, יג): אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, אִם כְּדַעַת שֶׁאָמַר אַבָּא בְּכָל מָקוֹם הוּא מַקְדִּים שָׁמַיִם לְאֶרֶץ, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר: בְּיוֹם עֲשׂוֹת ה' אֱלֹהִים אֶרֶץ וְשָׁמָיִם, אֶלָּא מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִין, שָׁוִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים תּוֹרִים לִבְנֵי יוֹנָה, וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יב, ו): וּבֶן יוֹנָה אוֹ תֹר, מְלַמֵּד שֶׁשְּׁנֵיהֶם שָׁוִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים משֶׁה לְאַהֲרֹן וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (שמות ו, כו): הוּא אַהֲרֹן וּמשֶׁה, מְלַמֵּד שֶׁשְּׁנֵיהֶם שָׁוִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים יְהוֹשֻׁעַ לְכָלֵב וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (במדבר לב, יב): בִּלְתִּי כָּלֵב בֶּן יְפֻנֶּה הַקְּנִזִּי וִיהוֹשֻׁעַ בִּן נוּן, מְלַמֵּד שֶׁשְּׁנֵיהֶם שָׁוִין זֶה כָּזֶה. בְּכָל מָקוֹם הוּא מַקְדִּים כִּבּוּד אָב לְכִבּוּד אֵם וּבְמָקוֹם אֶחָד הוּא אוֹמֵר (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, מְלַמֵּד שֶׁשְּׁנֵיהֶם שְׁקוּלִים זֶה כָּזֶה, אֲבָל אָמְרוּ חֲכָמִים הָאָב קוֹדֵם לָאֵם בְּכָל מָקוֹם מִפְּנֵי שֶׁהוּא וְאִמּוֹ חַיָּבִין בִּכְבוֹד אָבִיו. בְּכָל מָקוֹם מַקְדִּים אַבְרָהָם לָאָבוֹת וְכָאן וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, מְלַמֵּד שֶׁשְּׁלָשְׁתָּן שָׁוִין זֶה כָּזֶה.
“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42).
“I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source:1This supports the opinion of Beit Hillel. “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created.2This is before God created in the heavens, as detailed in Genesis 1:6–8. Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4).
Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid.3The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid. That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13).
Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another.
In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another.
In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another.
In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another.
In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father.
In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.
דָּבָר אַחֵר, וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, הֲדָא הוּא דִכְתִיב (תהלים פ, ט): גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ, מָה הַגֶּפֶן הַזֶּה אֵין נוֹטְעִין אוֹתָהּ בִּמְקוֹם טְרָשִׁים גְּדוֹלִין אֶלָּא בּוֹלְשִׁין אוֹתָהּ מִתַּחְתֶּיהָ וְאַחַר כָּךְ נוֹטְעִין אוֹתָהּ, כָּךְ (תהלים פ, ט): תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. מָה הַגֶּפֶן הַזּוֹ כָּל שֶׁאַתָּה מְפַנֶּה תַּחְתֶּיהָ הֲרֵי הִיא מְשֻׁבַּחַת, כָּךְ הֵם יִשְׂרָאֵל פִּנִיתָ לִפְנֵיהֶם כָּל מֶלֶךְ, וְאַחַר כָּךְ (תהלים פ, י): וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא אָרֶץ. מָה הַגֶּפֶן הַזּוֹ אֵין נוֹטְעִין אוֹתָהּ עִרְבּוּבְיָא אֶלָּא שׁוּרוֹת שׁוּרוֹת, כָּךְ יִשְׂרָאֵל הֵם דְּגָלִים דְּגָלִים, הֲדָא הוּא דִכְתִיב (במדבר ב, ב): אִישׁ עַל דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם. מָה הַגֶּפֶן הַזּוֹ נְמוּכָה מִכָּל הָאִילָנוֹת וְשׁוֹלֶטֶת בְּכָל הָאִילָנוֹת, כָּךְ הֵם יִשְׂרָאֵל, נִרְאִים כְּאִלּוּ שְׁפָלִים בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד לָבוֹא הֵן עֲתִידִין לִירַשׁ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. מָה הַגֶּפֶן הַזּוֹ שַׁרְבִיט אֶחָד יוֹצֵא מִמֶּנּוּ וּמְכַבֵּשׁ כַּמָּה אִילָנוֹת, כָּךְ יִשְׂרָאֵל צַדִּיק אֶחָד יוֹצֵא מֵהֶן וְשׁוֹלֵט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט, (יהושע ו, כז): וַיְהִי ה' אֶת יְהוֹשֻׁעַ, (דברי הימים א יד, יז): וַיֵּצֵא שֵׁם דָּוִד בְּכָל הָאֲרָצוֹת, (מלכים א ה, א): וּשְׁלֹמֹה הָיָה מוֹשֵׁל בְּכָל הַמַּמְלָכוֹת, (אסתר ט, ד): כִּי גָּדוֹל מָרְדְּכַי בְּבֵית הַמֶּלֶךְ וְשָׁמְעוֹ הוֹלֵךְ בְּכָל הַמְדִינוֹת. מָה הַגֶּפֶן הַזּוֹ הֶעָלִים שֶׁלָּהּ מְכַסִּין עַל הָאֶשְׁכּוֹלוֹת, כָּךְ הֵם יִשְׂרָאֵל, עַמֵּי הָאָרֶץ שֶׁבָּהֶם מְכַסִּין עַל תַּלְמִידֵי חֲכָמִים. מָה הַגֶּפֶן הַזּוֹ יֵשׁ בָּהּ אֶשְׁכּוֹלוֹת גְּדוֹלוֹת וּקְטַנּוֹת, הַגָּדוֹל מֵחֲבֵרוֹ נִרְאֶה כְּאִלּוּ נָמוּךְ מֵחֲבֵרוֹ, כָּךְ יִשְׂרָאֵל כָּל מִי שֶׁאֶחָד מֵהֶם יָגֵעַ בַּתּוֹרָה וְגָדוֹל מֵחֲבֵרוֹ בַּתּוֹרָה, נִרְאֶה נָמוּךְ מֵחֲבֵרוֹ. מָה הַגֶּפֶן הַזּוֹ טְעוּנָה שָׁלשׁ בְּרָכוֹת, כָּךְ יִשְׂרָאֵל מִתְבָּרְכִין בְּשָׁלשׁ בְּרָכוֹת בְּכָל יוֹם (במדבר ו, כד כו): יְבָרֶכְךָ ה', יָאֵר ה', יִשָּׂא ה', מָה הַגֶּפֶן הַזּוֹ יֵשׁ בָּהּ עֲנָבִים יֵשׁ בָּהּ צִמּוּקִים, כָּךְ יִשְׂרָאֵל יֵשׁ בָּהֶם בַּעֲלֵי מִקְרָא, בַּעֲלֵי מִשְׁנָה, בַּעֲלֵי תַלְמוּד, בַּעֲלֵי אַגָּדָה. מָה גֶּפֶן זוֹ יֵשׁ בָּהּ יַיִן וְיֵשׁ בָּהּ חֹמֶץ, זֶה טָעוּן בְּרָכָה וְזֶה טָעוּן בְּרָכָה, כָּךְ יִשְׂרָאֵל חַיָּבִין לְבָרֵךְ עַל הַטּוֹבָה וְעַל הָרָעָה, עַל הַטּוֹבָה בָּרוּךְ הַטּוֹב וְהַמֵּיטִיב, עַל הָרָעָה בָּרוּךְ דַּיַּן הָאֱמֶת. מָה הַיַּיִן הַזֶּה כָּל מִי שֶׁשּׁוֹתֶה מִמֶּנּוּ פָּנָיו מְאִירוֹת וְכָל מִי שֶׁאֵינוֹ שׁוֹתֶה מִמֶּנּוּ שִׁנָּיו קֵהוֹת, כָּךְ יִשְׂרָאֵל כָּל מִי שֶׁבָּא וּמִזְדַּוֵּג לָהֶם, סוֹף שֶׁנּוֹטֵל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶן. מַה גֶּפֶן זוֹ בַּתְּחִלָּה הִיא נִרְפֶּסֶת בָּרֶגֶל וְאַחַר כָּךְ עוֹלָה לְשֻׁלְחַן מְלָכִים, כָּךְ יִשְׂרָאֵל נִרְאִין כְּאִלּוּ מְאוּסִין בָּעוֹלָם הַזֶּה, דִּכְתִיב (איכה ג, יד): הָיִיתִי שְׂחֹק לְכָל עַמִּי נְגִינָתָם כָּל הַיּוֹם, אֲבָל לֶעָתִיד לָבוֹא (דברים כח, א): וּנְתָנְךָ ה' עֶלְיוֹן, דִּכְתִיב (ישעיה מט, כג): וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָׂרוֹתֵיהֶם מֵינִיקֹתַיִךְ. מַה גֶּפֶן זוֹ עוֹלָה עַל כָּל מַסָּע וּמַסָּע, כָּךְ יִשְׂרָאֵל סוֹפְרִין עַל כָּל מַלְכוּת. מַה גֶּפֶן זוֹ מַדְלִין אוֹתָהּ עַל גַּבֵּי אֲרָזִים גְּדוֹלִים, כָּךְ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (תהלים פ, יא): כָּסוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי אֵל. מַה גֶּפֶן זוֹ נִשְׁעֶנֶת עַל גַּבֵּי קָנֶה, כָּךְ יִשְׂרָאֵל נִשְׁעָנִין בִּזְכוּת הַתּוֹרָה שֶׁכְּתוּבָה בְּקָנֶה. מַה גֶּפֶן זוֹ הַשּׁוֹמֵר שֶׁלָּהּ עוֹמֵד לְמַעְלָה, כָּךְ יִשְׂרָאֵל הַשּׁוֹמֵר שֶׁלָּהֶם לְמַעְלָה, שֶׁנֶּאֱמַר (תהלים קכא, ד): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל. מַה גֶּפֶן זוֹ נִשְׁעֶנֶת עַל גַּבֵּי עֵצִים יְבֵשִׁים וְהִיא לַחָה, כָּךְ יִשְׂרָאֵל נִשְׁעָנִין בִּזְכוּת אֲבוֹתָם אַף עַל פִּי שֶׁהֵן יְשֵׁנִין, הֲדָא הוּא דִכְתִיב: וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וגו'.
Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9).4Only after removing the Canaanite nations from the Land of Israel did God plant Israel there.
Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10).
Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2).
Just as this grapevine is lower than all the trees but dominates all the trees,5It is considered more important than other trees. Alternatively, it climbs on whatever is around, including other trees (Matnot Kehuna). At times, one even uses other trees to create a frame on which the vine should grow (Etz Yosef). the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other.
Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4).
Just as this grapevine, its leaves cover the grape clusters,6They protect them from the elements. so, Israel, the ignoramuses among them cover the Torah scholars.7They perform labor and provide for the needs of the Torah scholars.
Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other.8The greater a person is in Torah, the greater his humility.
Just as this grapevine requires three blessings,9After eating grapes or drinking wine, one recites a blessing that is an abridged form of the first three blessings of Grace after Meals. so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26).
Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada.
Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge.
Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt,10He gnashes his teeth in frustration when he sees others enjoying wine (Maharzu). so, Israel, anyone who comes and aligns with them will be rewarded through them.
Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23).
Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom.
Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11).
Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed.
Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4).
Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42).
הֲדָא הוּא דִכְתִיב (משלי יא, כא): יָד לְיָד לֹא יִנָּקֶה רָע, בַּר קַפָּרָא אָמַר אָחָז וְכָל מַלְכֵי יִשְׂרָאֵל הָרְשָׁעִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (הושע ז, ז): כָּל מַלְכֵיהֶם נָפָלוּ אֵין קֹרֵא בָהֶם אֵלָי, הֲרֵי הוּא נִמְנֶה בְּאִיפָטְיָא שֶׁל מְלָכִים, שֶׁנֶּאֱמַר (ישעיה א, א): בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה. רַב אַחָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי יוֹסֵי בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר עַל יְדֵי שֶׁהָיָה לוֹ בּוֹשֶׁת פָּנִים, כֵּיצַד כֵּיוָן שֶׁהַנָּבִיא בָּא לְקַנְתְּרוֹ הָיָה יוֹצֵא לוֹ לִמְקוֹם טֻמְאָה לוֹמַר שֶׁאֵין שְׁכִינָה שׁוֹרָה בִּמְקוֹם טֻמְאָה, הֲדָא הוּא דִכְתִיב (הושע ז, ג): וַיֹּאמֶר ה' אֶל יְשַׁעְיָהוּ צֵא נָא לִקְרַאת אָחָז אַתָּה וּשְׁאָר יָשׁוּב בְּנֶךָ אֶל קְצֵה תְּעָלַת הַבְּרֵכָה הָעֶלְיוֹנָה אֶל מְסִלַּת שְׂדֵה כוֹבֵס, אַל תְּהִי קוֹרֵא כוֹבֵס אֶלָּא כוֹבֵשׁ, כֵּיצַד, כֵּיוָן שֶׁהָיָה הַנָּבִיא בָּא לְקַנְתְּרוֹ כּוֹבֵשׁ פָּנָיו. רַבִּי אוֹמֵר עַל שֶׁנִּתְיַסֵּר עַל בְּנוֹ הַבְּכוֹר, הֲדָא הוּא דִכְתִיב (דברי הימים ב כח, ז): וַיַּהֲרֹג זִכְרִי גִבּוֹר אֶפְרַיִם אֶת מַעֲשֵׂיָהוּ בֶּן הַמֶּלֶךְ וְאֶת עַזְרִיקָם נְגִיד הַבָּיִת וְאֶת אֶלְקָנָה מִשְׁנֵה הַמֶּלֶךְ. רַבִּי הוֹשַׁעְיָא רַבָּה אָמַר עַל יְדֵי שֶׁהָיָה אָבִיו צַדִּיק, הוּא שֶׁחִזְקִיָּה אוֹמֵר (ישעיה לח, יז): הִנֵּה לְשָׁלוֹם מַר לִי מָר, מַר לִי מִלְּפָנַי מֵאָחָז, מַר לִי מֵאַחֲרַי מִמְּנַשֶּׁה. אֶלָּא מְנַשֶּׁה הָיָה אָבִיו צַדִּיק וּבְנוֹ רָשָׁע, אֲבָל אָחָז הָיָה אָבִיו צַדִּיק וּבְנוֹ צַדִּיק. אָמַר רַבִּי סִימוֹן וְזֶרַע צַדִּיק נִמְלָט אֵין כְּתִיב כָּאן אֶלָּא (משלי יא, כא): וְזֶרַע צַדִּיקִים, שֶׁמּוּשְׁחָל מִבֵּין שְׁנֵי צַדִּיקִים (משלי יא, כא): נִמְלָט. אָמַר רַבִּי פִּנְחָס כָּל מִי שֶׁעוֹשֶׂה מִצְוָה וּמְבַקֵּשׁ לִטֹּל שְׂכָרוֹ עָלֶיהָ מִיָּד לְיָד לֹא יִנָּקֶה רָע, רָשָׁע הוּא וְאֵינוֹ מַנִּיחַ לְבָנָיו כְּלוּם. אָמַר רַבִּי סִימוֹן כְּאֵינָשׁ דַּאֲמַר הָא סַקָּא הָא סִלְּעָא הָא סָאתָא, קוּם טוֹל. כָּךְ אִלּוּ בִּקְּשׁוּ אָבוֹת הָרִאשׁוֹנִים לִטֹּל שְׂכַר מִצְוֹת קַלּוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה מֵהֵיכָן הָיְתָה זְכוּת עוֹמֶדֶת לִבְנֵיהֶם אַחֲרֵיהֶם, שֶׁהֲרֵי הוּא אוֹמֵר: וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב.
That is what is written: “One hand to another will not be absolved from evil, [but the descendant of the righteous will escape]” (Proverbs 11:21). Bar Kappara said: Aḥaz and all the wicked kings of Israel have no portion in the World to Come, as it is stated: “All their kings have fallen, none of them calls to me” (Hosea 7:7). But he is enumerated among the tally of the years of kings, as it is stated: “In the days of Uziyahu, Yotam, Aḥaz, Hezekiah, kings of Judah” (Isaiah 1:1).11The midrash sees the fact that he is included in this list together with righteous kings as indicating that he was righteous. Rav Aḥa in the name of Rabbi Elazar and Rabbi Yosei in the name of Rabbi Yehoshua ben Levi said: It is because he had humility. How so? When the prophet came to rebuke him, he would go out to a place of impurity saying that the Divine Presence does not rest in a place of impurity.12He was embarrassed to hear the prophet’s rebuke, and therefore sought to avoid him by going to a place of impurity, where the prophet would not want to go because it might mean missing out on any potential prophecy (Etz Yosef). That is what is written: “The Lord said to Isaiah: Go out now to Aḥaz, you and She’ar Yashuv your son, to the end of the channel of the upper pool, on the path of the launderer’s field [sede khoves]” (Isaiah 7:3). Do not read it as khoves, but rather, as lower [khovesh]. How so? When the prophet would come to rebuke him, he would lower his face [in shame].
Rabbi [Yehuda HaNasi] said: It is because he was tormented over his firstborn son. That is what is written: “Zikhri, a mighty warrior of Ephraim, killed Maaseyahu the king’s son, and Azrikam chief official of the house, and Elkana the viceroy” (II Chronicles 28:7).13The suffering he endured as a result of the death of his son atoned for the sins he had committed until that point (Etz Yosef).
Rabbi Hoshaya the Great said: It is because his father was a righteous man. That is what Hezekiah says: “Behold, with peace, it is very bitter for me [mar li mar]” (Isaiah 38:17). It is bitter [mar] for me from before me, from Aḥaz; it is bitter for me from after me, from Menashe.14Hezekiah was righteous but his father, Aḥaz, and his son, Menashe, were wicked. Rather, Menashe’s father was righteous and his son was wicked, but Aḥaz’s father was righteous and his son was righteous.15Consequently, Aḥaz is listed among the righteous kings but Menashe is not, even though Isaiah prophesied in his time as well. Rabbi Simon said: “But the descendant of the righteous [tzaddik] will escape”16Singular. is not written here, but rather, “the descendant of the righteous [tzaddikim]”17Plural. – one who is inserted between two righteous men will escape.
Rabbi Pinḥas said: Anyone who performs a mitzva and seeks to take his reward for it, “one hand to another will not be absolved from evil” (Proverbs 11:21), he is wicked and will not leave anything to his children. Rabbi Simon said: Like a man who says: ‘Here is the sack, here is the sela, here is the se’a; arise and take.’ So, had the early patriarchs demanded to receive their reward for the minor mitzvot that they performed in this world, from where would merit remain for their descendants after them, as it says: “I will remember My covenant with Jacob.”
דָּבָר אַחֵר, וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, הֲדָא הוּא דִכְתִיב (ישעיה מג, א): וְעַתָּה כֹּה אָמַר ה' בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ עוֹלָמִי עוֹלָמִי אוֹמַר לְךָ מִי בְּרָאֲךָ מִי יְצָרְךָ, יַעֲקֹב בְּרָאֲךָ יַעֲקֹב יְצָרְךָ, כַּכָּתוּב: בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְׂרָאֵל. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר בְּהֵמוֹת לֹא נִבְרְאוּ אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב (איוב מ, טו): הִנֵּה נָא בְהֵמוֹת אֲשֶׁר עָשִׂיתִי עִמָּךְ. רַבִּי יְהוֹשֻׁעַ בְּרַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בְּרַבִּי יִצְחָק אָמַר שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יַעֲקֹב, דִּכְתִיב (תהלים עח, ה): וַיָּקֶם עֵדוּת בְּיַעֲקֹב, וְאֵין עֵדוּת הָאָמוּר כָּאן אֶלָּא שָׁמַיִם וָאָרֶץ, כְּמָה דְאַתְּ אָמַר (דברים ל, יט): הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. אָמַר רַבִּי בֶּרֶכְיָה שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת יִשְׂרָאֵל, דִּכְתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה. אָמַר רַבִּי אַחָא שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ, אָמַר רַבִּי אַבָּהוּ הַכֹּל לֹא נוֹצָר אֶלָּא בִּזְכוּת יַעֲקֹב, הֲדָא הוּא דִכְתִיב (ירמיה י, טו): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא, בִּשְׁבִיל יַעֲקֹב יָצַר הַכֹּל. רַבִּי בֶּרֶכְיָה וְרַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אַבְרָהָם לֹא נִצּוֹל מִכִּבְשַׁן הָאֵשׁ אֶלָּא בִּזְכוּת יַעֲקֹב, מָשָׁל לְאֶחָד שֶׁהָיָה עוֹמֵד וְנִדּוֹן לִפְנֵי שִׁלְטוֹן וְיָצָא דִינוֹ לִפְנֵי שִׁלְטוֹן לִשָּׂרֵף, צָפָה אוֹתָהּ הַשִּׁלְטוֹן בָּאִצְטְרוֹלוֹגוֹס שֶׁלּוֹ וְרָאָה שֶׁעָתִיד לְהוֹלִיד בַּת שֶׁהִיא נִשַּׂאת לַמֶּלֶךְ, אָמַר כְּדַי הוּא לְהִנָּצֵל בִּזְכוּת בִּתּוֹ שֶׁהוּא עָתִיד לְהוֹלִיד, כָּךְ אַבְרָהָם יָצָא דִינוֹ מִלִּפְנֵי נִמְרוֹד לִשָּׂרֵף, וְצָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲקֹב עָתִיד לָצֵאת מִמֶּנּוּ, אָמַר כְּדַאי הוּא לִנָּצֵל בִּזְכוּת יַעֲקֹב, הֲדָא הוּא דִכְתִיב (ישעיה כט, כב): כֹּה אָמַר ה' אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם. וְרַבָּנָן אָמְרִין אַבְרָהָם עַצְמוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב (בראשית יח, יט): כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט, וְאֵין צְדָקָה וּמִשְׁפָּט אֶלָּא בְּיַעֲקֹב, שֶׁנֶּאֱמַר (תהלים צט, ד): מִשְׁפָּט וּצְדָקָה בְּיַעֲקֹב אַתָּה עָשִׂיתָ.
Another matter, “I will remember My covenant with Jacob” – that is what is written: “Now, so said the Lord, your Creator, Jacob, and your Fashioner, Israel” (Isaiah 43:1). Rabbi Pinḥas said in the name of Rabbi Reuven: The Holy One blessed be He said to His world: ‘My world, My world, I will tell you who created you and who fashioned you. Jacob created you and Jacob fashioned you,’ as it is written: “Your Creator, Jacob, and your Fashioner, Israel.”
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Behemoth18A huge animal that will be served at the feast of the righteous in the World to Come. See Vayikra Rabba 13:3. was created only due to the merit of Jacob. That is what is written: “Behold now the behemoth that I made with you” (Job 40:15).
Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Ḥanina ben Rabbi Yitzḥak: Heavens and earth were created only due to the merit of Jacob, as it is written: “He set a testimony in Jacob” (Psalms 78:5), and the testimony that is stated here is nothing other than heavens and earth, just as it says: “I call today to the heavens and the earth to bear witness to you” (Deuteronomy 30:19). Rabbi Berekhya said: Heavens and earth were created only due to the merit of Israel, as it is written: “In the beginning [bereshit], the Lord created [the heavens and the earth]” (Genesis 1:1), and reshit is nothing other than Israel, as it is stated: “Israel is sacred to the Lord, the first [reshit] of His crop” (Jeremiah 2:3).
Rabbi Aḥa said: Heavens and earth were created only due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself [as there the lawgiver’s portion is hidden]” (Deuteronomy 33:21).
Rabbi Abbahu said: Everything was created only due to the merit of Jacob. That is what is written: “Not like these is the Portion of Jacob; for He is the fashioner of everything” (Jeremiah 10:16); for the sake of Jacob, He fashioned everything.
Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Abraham was rescued from the fiery furnace only due to the merit of Jacob. This is analogous to one who was standing in judgment before the ruler and he was sentenced by the ruler to be burned. The ruler gazed by means of astrology, and saw that he was destined to beget a daughter who would marry the king. He said: ‘He is worthy to be spared due to the merit of the daughter that he is destined to beget.’ So, Abraham was sentenced by Nimrod to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘He is worthy to be spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham” (Isaiah 29:22).
The Rabbis say: Abraham himself was created only due to the merit of Jacob. That is what is written: “For I know him, so that he shall command his children and his household after him, and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), and there is no “righteousness and justice” other than from Jacob, as it is stated: “You wrought justice and righteousness in Jacob” (Psalms 99:4).19Among the descendants of Abraham, only those from Jacob perform justice and righteousness, through the fulfillment of the Torah.
וְלָמָּה נֶאֶמְרוּ אָבוֹת אֲחוֹרַנִּית, לוֹמַר אִם אֵין מַעֲשֶׂה בְּיַעֲקֹב, כְּדַאי הֵם מַעֲשֵׂה יִצְחָק, וְאִם אֵין מַעֲשֶׂה יִצְחָק, כְּדַאי הֵם מַעֲשֵׂה אַבְרָהָם, כְּדַאי הוּא מַעֲשֵׂה כָּל אֶחָד וְאֶחָד שֶׁיִּתְלֶה כָּל הָעוֹלָם בְּגִינוֹ. לָמָּה נֶאֱמַר בְּיַעֲקֹב וּבְאַבְרָהָם זְכִירָה, וּבְיִצְחָק לֹא נֶאֱמַר, רַבִּי בֶּרֶכְיָה וְרַבָּנָן, רַבִּי בֶּרֶכְיָה אָמַר עַל יְדֵי שֶׁהָיָה בֵּן שֶׁל יִסּוּרִין, וְרַבָּנָן אָמְרֵי רוֹאֶה אַפְרוֹ שֶׁל יִצְחָק כְּאִלּוּ צָבוּר עַל גַּבֵּי הַמִּזְבֵּחַ. וְלָמָּה נֶאֱמַר בְּאַבְרָהָם וּבְיִצְחָק אַף וְלֹא נֶאֱמַר בְּיַעֲקֹב אַף, עַל יְדֵי שֶׁהָיְתָה מִטָּתוֹ שְׁלֵמָה לְפָנָיו, אַבְרָהָם יָצָא מִמֶּנּוּ יִשְׁמָעֵאל וְכָל בְּנֵי קְטוּרָה, יִצְחָק יָצָא מִמֶּנּוּ עֵשָׂו וְכָל אַלּוּפֵי אֱדוֹם, אֲבָל יַעֲקֹב מִטָּתוֹ שְׁלֵמָה, כָּל בָּנָיו צַדִּיקִים, הֲדָא הוּא דִכְתִיב (בראשית מב, יא): כֻּלָּנוּ בְּנֵי אִישׁ אֶחָד נָחְנוּ. אֵין לִי אֶלָּא אָבוֹת, אִמָּהוֹת מִנַּיִן, תַּלְמוּד לוֹמַר אֶת, אֶת, אֶת, וְאֵין אֶתַיָּא אֶלָּא אִמָּהוֹת, דִּכְתִיב (בראשית מט, לא): שָׁמָּה קָבְרוּ אֶת אַבְרָהָם וְאֵת שָׂרָה וגו'. וְלָמָּה הוּא מַזְכִּיר זְכוּת אָבוֹת וּמַזְכִּיר זְכוּת הָאָרֶץ עִמָּהֶם, אָמַר רֵישׁ לָקִישׁ מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁלשָׁה בָּנִים, וְשִׁפְחָה אַחַת מִשֶּׁלּוֹ מְגַדַּלְתָּן, כָּל זְמַן שֶׁהָיָה הַמֶּלֶךְ שׁוֹאֵל שְׁלוֹם בָּנָיו, הָיָה אוֹמֵר שַׁאֲלוּ לִי בִּשְׁלוֹם הַמְגַדֶּלֶת, כָּךְ כָּל זְמַן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר אָבוֹת מַזְכִּיר הָאָרֶץ עִמָּהֶם, הֲדָא הוּא דִכְתִיב: וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וגו' וְהָאָרֶץ אֶזְכֹּר.
Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account.
Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar.20This obviates the need for remembrance.
Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob?21Because Jacob was stated first, there was no need to employ the word “also” in his regard. The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs?22The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? The verse states: Et…et…et.23The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs. These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31).
Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”
עַד מָתַי זְכוּת אָבוֹת קַיֶּמֶת, רַבִּי תַּנְחוּמָא אָמַר בְּשֵׁם רַבִּי חִיָּא בַּר מְנַחֲמָא וְאָמְרֵי לָהּ רַבִּי בֶּרֶכְיָה בַּר חֶלְבּוֹ בְּשֵׁם רָבָא בַּר זַבְדָא עַד יְהוֹאָחָז, הֲדָא הוּא דִכְתִיב (מלכים ב יג, כג): וַיָּחָן ה' אֹתָם וַיְרַחֲמֵם וגו' עַד עָתָּה, עַד עָתָּה זְכוּת אָבוֹת קַיֶּמֶת. רַבִּי יְהוֹשֻׁע בֶּן לֵוִי אָמַר עַד אֵלִיָּהוּ, הֲדָא הוּא דִכְתִיב (מלכים א יח, לו): וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וגו'. שְׁמוּאֵל אָמַר עַד הוֹשֵׁעַ, הֲדָא הוּא דִכְתִיב (הושע ב, יב): וְעַתָּה אֲגַלֶּה אֶת נַבְלֻתָהּ לְעֵינֵי מֵאַהֲבֶיהָ וְאִישׁ לֹא יַצִּילֶנָּה מִיָּדִי, וְאֵין אִישׁ הָאָמוּר כָּאן אֶלָּא אַבְרָהָם, כְּמָה דְאַתְּ אָמַר (בראשית כ, ז): וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ. וְאֵין אִישׁ אֶלָּא יִצְחָק, שֶׁנֶּאֱמַר (בראשית כד, סה): מִי הָאִישׁ הַלָּזֶה. וְאֵין אִישׁ אֶלָּא יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם. רַבִּי יוּדָן אָמַר עַד חִזְקִיָּה, כְּמָה דְאַתְּ אָמַר (ישעיה ט, ו): לְםַרְבֵּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין קֵץ וגו'. רַבִּי יוּדָן בְּרַבִּי בְּשֵׁם רַבִּי בֶּרֶכְיָה אָמַר אִם רָאִיתָ זְכוּת אָבוֹת שֶׁמָּטָה וּזְכוּת אִמָּהוֹת שֶׁנִּתְמוֹטְטָה לֵךְ וְהִטָּפֵל בַּחֲסָדִים, הֲדָא הוּא דִכְתִיב (ישעיה נד, י): כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה, הָרִים אֵלּוּ אָבוֹת, וְהַגְּבָעוֹת אֵלּוּ אִמָּהוֹת, וְאַחַר כָּךְ (ישעיה נד, י): וְחַסְדִּי מֵאִתֵּךְ לֹא יָמוּשׁ. אָמַר רַבִּי אַחָא לְעוֹלָם זְכוּת אָבוֹת קַיֶּמֶת, לְעוֹלָם מַזְכִּירִין וְאוֹמְרִין (דברים ד, לא): כִּי אֵל רַחוּם ה' אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבֹתֶיךָ וגו'.
Until when does the merit of the patriarchs endure? Rabbi Tanḥuma said in the name of Rabbi Ḥiyya bar Menaḥama, and some say Rabbi Berekhya bar Ḥelbo [said it] in the name of Rava bar Zavda: Until Yehoaḥaz. That is what is written: “But the Lord showed them favor and had mercy on them…until now” (II Kings 13:23) – until now the merit of the patriarchs endured. Rabbi Yehoshua ben Levi said: Until Elijah. That is what is written: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, [and he said: Lord, God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel]” (I Kings 18:36).
Shmuel said: Until Hosea. That is what is written: “Now I will reveal her repulsiveness in the eyes of her paramours, and no man will deliver her from My hand” (Hosea 2:12). The man stated here is no one other than Abraham, just as it says: “Now, restore the man’s wife” (Genesis 20:7). And “man” is non other than Isaac, as it is stated: “Who is that man?” (Genesis 24:65). And “man” is none other than Jacob, as it is stated: “Jacob was a complete man” (Genesis 25:27).
Rabbi Yudan said: Until Hezekiah, just as it said: “For abundant authority and for unending peace…[from now, forever; the zealotry of the Lord of hosts will accomplish this]” (Isaiah 9:6).24From that point forward, the zealotry of the Lord would prevail, because the merit of the patriarchs had run out.
Rabbi Yudan said in the name of Rabbi Berekhya: If you see that the merit of the patriarchs has failed and the merit of the matriarchs has faltered, go and cleave to acts of kindness. That is what is written: “For the mountains will move, and the hills will collapse” (Isaiah 54:10); the mountains are the patriarchs and the hills are the matriarchs, and then: “My kindness will not be moved from you, [My covenant of peace shall not collapse]” (Isaiah 54:10).25The verse is understood to mean, if My attribute of kindness is not moved from you, in that you perform acts of kindness for others, My covenant of peace with you will not falter.
Rabbi Aḥa said: The merit of the patriarchs endures forever. Forever, we mention and say: “For the Lord your God is a merciful God, He will neither forsake you, nor destroy you, nor forget the covenant of your patriarchs” (Deuteronomy 4:31).