Maurice Henry Harris
Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala
THE MIDRASHIM
"Precious in the sight of the Lord is the Aggadah, as explained in the Midrashim"
INTRODUCTORY NOTE
The Midrashim are ancient Rabbinical expositions of Holy Writ. The term Midrash (of which Midrashim is the plural form) occurs twice in the Hebrew Bible (2 Chron. xiii. 22, and xxiv. 27); and in both passages it is represented in the Anglican version by the word "story," while the more correct translation, "commentary," is relegated to the margin. "Legendary exposition" best expresses the full meaning of the word Midrash.
The Midrashim, for the most part, originated in a praiseworthy desire to familiarize the people with Holy Writ, which had, in consequence of changes in the vernacular, become to them, in the course of time, almost a dead letter. These Midrashim have little or nothing to do with the Halachoth or legal decisions of the Talmud, except in aim, which is that of illustration and explanation. They are not literal interpretations, but figurative and allegorical, and as such enigmatic. They are, however, to be received as utterances of the sages, and some even regard them of as binding obligation as the law of Moses itself. The following are fairly representative extracts.
THE MIDRASHIM
The name of Abraham always precedes those of Isaac and Jacob except in one place (Lev. xxvi. 42), where it is said, "And I will remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember;" and thus we learn that all were of equal importance.
Midrash Rabbah, Gen. chap. 1.
In the Selichoth for the Day of Atonement the above reversal of the usual order of the names of Abraham, Isaac, and Jacob is thus referred to: "The first covenant Thou didst exalt, and the order of the contracting parties to it Thou hast reversed."
Abraham deserved to have been created before Adam, but the Holy One—blessed be He!—said, "Should he pervert things as I make them, then there will be no one to rectify them; so behold I will create Adam first, and if he should make things crooked, then Abraham following him will make them straight again."
Ibid., chap. 14.
Abram was called Abraham, and Isaac was also called Abraham; as it is written (Gen. xxv. 19), "Isaac, Abraham's son, Abraham."
Ibid., chap. 63.
"And he lay down in that place" (Gen. xxviii. 11). Rabbi Yuda said, "There he lay down, but he did not lie down during all the fourteen years he was hid in the house of Eber." Rabbi Nehemiah said, "There he lay down, but he did not lie down all the twenty years in which he stood in the house of Laban."
Ibid., chap. 68.
Vayash Kihu, "And kissed him" (Gen. xxxiii. 4), Rabbi Yanai asks, "Why is this word (in the original Hebrew) so pointed?" "It is to teach that Esau did not come to kiss him, but to bite him; only the neck of Jacob our father became as hard as marble, and this blunted the teeth of the wicked one." "And what is taught by the expression 'And they wept'?" "The one wept for his neck and the other for his teeth."
Midrash Rabbah, chap. 78.
Rabbi Shimon ben Yochai in Sifri deliberately controverts this interpretation, and Aben Ezra says it is an "exposition fit only for children."
Esau said, "I will not kill my brother Jacob with bow and arrow, but with my mouth I will suck his blood," as it is said (Gen. xxxiii. 4), "And Esau ran to meet him, and embraced him, and kissed him, and they wept." Read not "and he kissed him," but read, "and he bit him." The neck of Jacob, however, became as hard as ivory, and it is respecting him that Scripture says (Cant. vii. 5), "Thy neck is as a tower of ivory,"—so that the teeth of Esau became blunted; and when he saw that his desire could not be gratified, he began to be angry, and gnashed his teeth, as it is said (Ps. cxii. 10), "The wicked shall see it and be grieved; he shall gnash with his teeth."
Pirke d'Rab. Eliezer, chap. 36.
See also the previous quotation from the Midrash Rabbah. The Targum of Jonathan and also the Yerushalmi record the same fantastic tradition. In the latter it is given thus, "And Esau ran to meet him, and hugged him, and fell upon his neck and kissed him. Esau wept for the crushing of his teeth, and Jacob wept for the tenderness of his neck."
Abraham made a covenant with the people of the land, and when the angels presented themselves to him, he thought they were mere wayfarers, and he ran to meet them, purposing to make a banquet for them. This banquet he told Sarah to get prepared, just as she was kneading cakes. For this reason he did not offer them the cakes which she had made, but "ran to fetch a calf, tender and good." The calf in trepidation ran away from him and hid itself in the cave of Machpelah, into which he followed it. Here he found Adam and Eve fast asleep, with lamps burning over their couches, and the place pervaded with a sweet-smelling odor. Hence the fancy he took to the cave of Machpelah for a "possession of a burying-place."
Ibid.
Shechem, the son of Hamor, assembled girls together playing on tambourines outside the tent of Dinah, and when she "went out to see them," he carried her off, … and she bare him Osenath. The sons of Jacob wished to kill her, lest the people of the land should begin to talk scandal of the house of their father. Jacob, however, engraved the holy Name on a metal plate, suspended it upon her neck, and sent her away. All this being observed before the Holy One—blessed be He!—the angel Michael was sent down, who led her to Egypt, into the house of Potipherah; for Osenath was worthy to become the wife of Joseph.
Pirke d'Rab. Eliezer, chap. 48.
In Yalkut Yehoshua 9, Osenath is styled a proselyte; and indeed it might seem likely enough that Joseph induced her to worship the true God. The Targum of Jonathan agrees with the version of the Midrash above, while another tradition makes Joseph marry Zuleika, the virgin widow of Potiphar, and says that she was the same woman that is called Osenath (Koran, note to p. 193).
When Joseph's brethren recognized him, and were about to kill him, an angel came down and dispersed them to the four corners of the house. Then Judah screamed with such a loud voice that all the walls of Egypt were leveled with the dust, all the beasts were smitten to the ground, and Joseph and Pharaoh, their teeth having fallen out, were cast down from their thrones; while all the men that stood before Joseph had their heads twisted round with their faces toward their backs, and so they remained till the day of their death; as it is said (Job iv. 10), "The roaring of the lion (Judah), and the voice of the fierce lion," etc.
Vayegash, chap. 5.
The tradition of a legend in our possession says that Judah killed Esau. When? When Isaac died, Jacob and (the chiefs of) the twelve clans went to bury him; as it is written (Gen. xxxv. 29), "And his sons Esau and Jacob buried him." In the Midrash it is, "And Esau and Jacob and his sons buried him," which fits the legend better. Arrived at the cave, they entered it, and they stood and wept. The (heads of the) tribes, out of respect to Jacob, left the cave, that Jacob might not be put to shame in their presence. Judah re-entered it, and finding Esau risen up as if about to murder Jacob, he instantly went behind him and killed him. But why did he not kill him from the front? Because the physiognomy of Esau was exactly like that of Jacob, and it was out of respect to the latter that he slew Esau from behind.
Midrash Shochar Tov, chap. 18.
Tradition varies respecting the tragic end of Esau. The Book of Jasher (chap. 56, v. 64) and the Targum of Jonathan (in Vayechi) both say that Cushim the son of Dan slew Esau at the burial, not of Isaac, but of Jacob, because he sought to hinder the funeral obsequies, disputing the title to the sepulchre.
"Oh, that I had wings like a dove! for then I would fly away, and be at rest" (Ps. lv. 6). This is spoken of Abraham. But why like a dove? Rabbi Azariah, in the name of Rabbi Yudan, says, "Because all birds when tired rest on a rock or on a tree, but a dove, when tired of flying, draws in one wing to rest it, and continues her flight with the other."
Bereshith Rabbah, chap. 39.
The Holy One—blessed be He!—said unto Abraham, "What should I tell thee? and with what shall I bless thee? Shall I tell thee to be perfectly righteous, or that thy wife Sarah be righteous before me? That ye both are already. Or shall I say that thy children shall be righteous? They are so already. But I will bless thee so that all thy children which shall in future ages come forth from thee shall be just like thee." Whence do we learn this? From Gen xv. 5: "And he said unto him, So (like thee) shall thy seed be."
Bamidbar Rabbah, chap. 2.
"Every man … by his own standard" (Num. ii. 2). The several princes of Israel selected the colors for their banners from the color of the stones that were upon the breastplate of Aaron. From them other princes have learned to adorn their standards with different distinguishing colors. Reuben had his flag red, and leaves of mandrakes upon it. Issachar had his flag blue, and the sun and moon upon it. Naphtali had on his flag an olive tree, for this reason that (Gen. xlix. 20) "Out of Asher his bread shall be fat."
Ibid., chap. 7.
"And Abraham rose up early and saddled his ass" (Gen. xxii. 3). This is the ass on which Moses also rode when he came into Egypt; for it is said (Exod. iv. 20), "And Moses took his wife and his sons, and set them upon an ass." This is the ass on which the Son of David also shall ride; as it is said (Zech, ix. 9), "Poor, and riding upon an ass."
Pirke d'Rab. Eliezer, chap. 31.
In the morning service for Yom Kippur, there is an allusion to the Scripture passage with which our quotation opens. It is said that Abraham in "his great joy perverted the usual order," which a footnote explains thus—"In the greatness of his joy, that he had thus an opportunity of showing his obedience to God, he set aside the usual order of things, which was that the servant should saddle the ass, and saddled the ass himself, as mentioned Gen. xxii. 3." The animal referred to in the above remarks is spoken of in Sanhedrin, fol. 98, col. 1, as being of a hundred colors.
When Joseph saw the signs of Judah's anger, he began to tremble, and said (to himself), "Woe is me, for he may kill me!" And what were these signs? Tears of blood rolling down from Judah's right eye, and the hair that grew on his chest rising and penetrating through the five garments that he wore. Joseph then kicked the marble seat on which he was sitting, so that it was instantly shattered into fragments. Upon this Judah observed, "He is a mighty man, like one of us."
Yalkut Vayegash.
Abraham married three wives—Sarah, a daughter of Shem; Keturah, a daughter of Japheth; and Hagar, a daughter of Ham.
Yalkut, Job, chap. 8.
Rashi supposes that Keturah was one and the same with Hagar—so the Midrash, the Targum Yerushalmi, and that of Jonathan. The latter says, "Keturah, she is Hagar, who had been bound to him from the beginning," but Aben Ezra and most of the commentators contend that Keturah and Hagar are two distinct persons, and the use of the plural concubines, in verse 6, bears them out in this assertion.
The Holy One—blessed be He!—daily proclaims a new law in the heavenly court, and even all these were known to Abraham.
Ibid., chap. 37.
A Gentile once asked Rabbi Yoshua ben Kapara, "Is it true that ye say your God sees the future?" "Yes," was the reply. "Then how is it that it is written (Gen. vi. 6), 'And it grieved Him at His heart'?" "Hast thou," replied the Rabbi, "ever had a boy born to thee?" "Yes," said the Gentile; "and I rejoiced and made others rejoice with me." "Didst thou not know that he would eventually die?" asked the Rabbi. "Yes," answered the other; "but at the time of joy is joy, and at the time of mourning, mourning." "So it is before the Holy One—blessed be He!—seven days He mourned before the deluge destroyed the world."
Bereshith Rabbah, chap. 27.
All the strength of the soul's mourning is from the third to the thirtieth day, during which time she sits on the grave, still thinking her beloved might yet return (to the body whence she departed). When she notices that the color of the face is changed, she leaves and goes away; and this is what is written (Job. xiv. 22), "But his flesh upon him shall have pain, and his soul shall mourn over him." Then the mouth and the belly quarrel with one another, the former saying to the latter, "All I have robbed and taken by violence I deposited in thee;" and the latter, having burst three days after its burial, saying to the former, "There is all thou hast robbed and taken by violence! as it is written (Eccles. xii. 6), 'The pitcher is broken at the fountain.'"
Ibid., chap. 100.
Job said, "Even the devil shall not dissuade me from comforting those that mourn; for I would tell him that I am not better than my Creator, who comforts Israel; as it is said (Isa. li. 12), 'I, even I, am He that comforteth you.'"
Psikta Nachmu.
Once Rabbi Shimon ben Yehozedek addressed Rabbi Sh'muel ben Nachman and said, "I hear that thou art a Baal Aggadah; canst thou therefore tell me whence the light was created?" "We learn," he replied in a whisper, "that God wrapped Himself with light as with a garment, and He has caused the splendor thereof to shine from one end of the world to the other." The other said, "Why whisperest thou, I wonder, since Scripture says so plainly (Ps. civ. 2) 'Who covereth Himself with light as with a garment'?" The reply was, "I heard it in a whisper, and in a whisper I have told it to thee."
Bereshith Rabbah, chap. 3.
"As the tents of Kedar" (Cant. i. 5). As the tents of the Ishmaelites are ugly without and comely within, so also the disciples of the wise, though apparently wanting in beauty, are nevertheless full of Scripture, and of the Mishnah and of the Talmud, of the Halacha and of the Aggadoth.
Shemoth Rabbah, chap. 23.
"Write thou these words" (Exod. xxxiv. 37). That applies to the Law, the Prophets, and the Hagiographa, which were given in writing, but not to the Halachoth, the Midrashim, the Aggadoth, and the Talmud, which were given by the mouth.
Ibid., chap. 47.
Rabbi Samlai said to Rabbi Yonathan, "Instruct me in the Aggada." The latter replied, "We have a tradition from our forefathers not to instruct either a Babylonian or a Daromean in the Aggada, for though they are deficient in knowledge they are haughty in spirit."
Tal. Yerushalmi P'sachim, v. fol. 32, col. 1.
He who transcribes the Aggada has no portion in the world to come; he who expounds it is excommunicated; and he who listens to the exposition of it shall receive no reward.
Tal. Yerushalmi P'sachim, Shabbath, xvi. fol. 30, col. 2.
"Day unto day uttereth speech" (Ps. xix. 2, 3, 4); this means the Law, the Prophets, and the Hagiographa. "And night unto night showeth knowledge;" this is the Mishnaioth. "There is no speech or language where their voice is not heard;" these are the Halachoth. "Their line is gone out through all the earth;" these are the Aggadoth, by which His great name is sanctified.
T. debei Aliahu, chap. 2.
Rabbi Yeremiah, the son of Elazar, said, "When the Holy One—blessed be He!—created Adam, He created him an androgyne, for it is written (Gen. v. 2), 'Male and female created He them.'" Rabbi Sh'muel bar Nachman said, "When the Holy One—blessed be He!—created Adam, He created him with two faces; then He sawed him asunder, and split him (in two), making one back to the one-half, and another to the other."
Midrash Rabbah, chap. 8.
"And it repented the Lord that He had made man (Adam) on the earth, and it grieved Him at His heart" (Gen. vi. 6). Rabbi Berachiah says that when God was about to create Adam, He foresaw that both righteous people and wicked people would come forth from him. He reasoned therefore with Himself thus: "If I create him, then will the wicked proceed from him; but if I do not create him, how then shall the righteous come forth?" What then did God do? He separated the ways of the wicked from before Him, and assuming the attribute of mercy, so He created him. This explains what is written (Ps. i. 6), "For the Lord knoweth the way of the righteous, but the way of the wicked shall be lost." The way of the wicked was lost before Him, but assuming to Himself the attribute of mercy, He created him. Rabbi Chanina says, "It was not so! But when God was about to create Adam, He consulted the ministering angels and said unto them (Gen. i. 26), 'Shall we make man in our image after our likeness?' They replied, 'For what good wilt thou create him?' He responded, 'That the righteous may rise out of him.' This explains what is written, 'For the Lord knoweth the way of the righteous, but the way of the wicked shall be lost.' God informed them only about the righteous, but He said nothing about the wicked, otherwise the ministering angels would not have given their consent that man should be created."
Bereshith Rabbah, chap. 8.
Rabbi Hoshaiah said, "When God created Adam the ministering angels mistook him for a divine being, and were about to say, 'Holy! holy! holy!' before him. But God caused a deep sleep to fall upon Adam, so that all knew he was only a man. This explains what is written (Isa. ii. 22), 'Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of'?"
Ibid.
Rabbi Yochanan saith, "Adam and Eve seemed as if they were about twenty years old when they were created."
Ibid., chap. 14.
Rav Acha said when God was about to create Adam He consulted the ministering angels, and asked them, saying, "Shall we make man?" They enquired, "Of what good will this man be?" He replied, "His wisdom will be greater than yours." One day, therefore, He brought together the cattle, the beasts, and the birds, and asked them the name of them severally, but they knew not. He then caused them to pass before Adam, and asked him, "What is the name of this and the other?" Then Adam replied, "This is an ox, this is an ass," and so on. "And thou, why is thy name Adam?" (i.e. in Hebrew, man). "I ought to be called Adam," was his reply, "for I was created from Adamah" (the ground). "And what is My name?" "It is meet Thou shouldst be called Lord, for Thou art Lord over all Thy creatures." Rav Acha says, "'I am the Lord, that is My name' (Isa. xlii. 8). 'That is My name which Adam called Me.'"
Bereshith Rabbah, chap. 17.
Rabba Eliezer says Adam was skilled in all manner of crafts. What proof is there of this? It is said (Isa. xliv. 11), "And the artisans, they are of Adam."
Ibid., chap. 24.
"And the Lord said, I will destroy man" (Gen. vi. 7). Rabbi Levi, in the name of Rabbi Yochanan, says that even millstones were destroyed. Rabbi Yuda, in the name of Rabbi Yochanan, declares even the very dust of Adam was destroyed. Rabbi Yuda, in the name of Rabbi Shimon, insists that even the (resurrection) bone of the spine, from which God will one day cause man to sprout forth again, was destroyed.
Ibid., chap. 28.
Concerning the bone, the os coccygis, there is an interesting story in Midrash Kohelet (fol. 114, 3), which may be appropriately inserted here. Hadrian (whose bones may they be ground, and his name blotted out) once asked Rabbi Joshua ben Chanania, "From what shall the human frame be reconstructed when it rises again?" "From Luz in the backbone," was the answer. "Prove this to me," said Hadrian. Then the Rabbi took Luz, a small bone of the spine, and immersed it in water, but it was not softened; he put it into the fire, but it was not consumed; he put it into a mill, but it could not be pounded; he placed it upon an anvil and struck it with a hammer, but the anvil split and the hammer was broken. (See also Zohar in "Genesis," 206, etc. etc.)
"A window shalt thou make to the ark" (Gen. vi. 16). Rabbi Amma says, "It was a real window." Rabbi Levi, on the other hand, maintained that it was a precious stone, and that during the twelve months Noah was in the ark he had no need of the light of the sun by day nor of the moon by night because of that stone, which he had kept suspended, and he knew that it was day when it was dim, and night when it sparkled.
Bereshith Rabbah, chap. 31.
The transparency, ascribed to the ark, has given rise to various conjectures. The idea of Rabbi Levi, that it was a precious stone, has the sanction of the Targum of Jonathan; which volunteers the additional information that the gem was found in the river Pison.
Noah was deficient in faith, for he did not enter the ark till the water was up to his ankles.
Ibid., chap. 32.
"And he sent forth a raven" (Gen. viii. 7). The raven remonstrated, remarking, "From all the cattle, beasts, and fowls thou sendest none but me." "What need has the world for thee?" retorted Noah; "thou art good neither for food nor for sacrifice." Rabbi Eliezer says God ordered Noah to receive the raven, as the world would one day be in need of him. "When?" asked Noah. "When the waters are dried up from off the earth, there will in a time to come arise a certain righteous man who shall dry up the world, and then I shall want it." This explains what is written (1 Kings xvii. 6), "And the ravens brought him bread and flesh in the morning."
Ibid., chap. 33.
At the time God said to the serpent, "Upon thy belly thou shalt go" (Gen. iii. 14), the ministering angels descended and lopped off his hands and his feet. Then his voice was heard from one end of the world to the other.
Bereshith Midrash Rabbah, chap. 20.
When God said to the serpent, "And upon thy belly thou shalt go" (Gen. iii. 14), the serpent replied, "Lord of the universe! if this be Thy will, then I shall be as a fish of the sea without feet." But when God said to him, "And dust shalt thou eat," he replied, "If fish eat dust, then I also will eat it." Then God seized hold of the serpent and tore his tongue in two, and said, "O thou wicked one! thou hast commenced (to sin) with thy evil tongue; thus I will proclaim it to all that come into the world that it was thy tongue that caused thee all this."
Letters of Rabbi Akiva.
"And Noah only remained" (Gen. vii. 23), except Og, king of Bashan, who sat on a beam of the ladders (which projected from the ark), and swore to Noah and his sons that he would be their slave forever. Noah made a hole in the ark through which he handed to Og his daily food. Thus he also remained, as it is said (Deut. iii. 11), "For only Og, king of Bashan, remained."
Pirke d'Rab. Eliezer, chap. 23.
"Unto Adam and his wife did the Lord God make coats of skins" (Gen. iii. 21), viz, to cover their nakedness; but with what? With fringes and phylacteries, "Coats of skins," viz, the leathern straps of the phylacteries; "and they sewed fig-leaves" (Gen. iii. 7), viz, fringes; "and made themselves aprons," this means the proclaiming of the Shema, "Hear, O Israel," etc.
Yalkut Chadash.
The aprons, which some (as Rashi, for instance) take to denote furs, the Targum of Jonathan says were made "from the skin of the serpent." The wardrobe of Adam afterward came into the possession of Esau and Jacob (see Targ. Yon. in Toledoth, and p. 199, No. 161, ante).
All the presents which our father Jacob gave to Esau will one day be returned by the nations of the world to the Messiah, and the proof of this is (Ps. lxxii. 10), "The kings of Tarshish and the isles shall return presents." It is not written here, "They shall bring," but they shall restore or return.
Midrash Rabbah Vayishlach, chap. 78.
A philosopher once posed Rabbi Eliezer with the question, "Does not the prophet say (Mal. i. 4), 'They shall build, but I will throw down'? and do not buildings still exist?" To which the Rabbi answered, "The prophet does not speak of buildings, but of the schemes of designers. Ye all think to contrive and build up devices, to destroy and make an end of us, but He bringeth your counsels to nought. He throweth them down, so that your devices against us have no effect." "By thy life," said the philosopher, "it is even so; we meet annually for the purpose of compassing your ruin, but a certain old man comes and upsets all your projects" (namely, Elijah).
Yalkut Malachi.
When Israel came out of Egypt, Samael rose to accuse them, and thus he spoke: "Lord of the Universe! these have till now worshiped idols, and art Thou going to divide the sea for such as they?" What did the Holy One—blessed be He!—then do? Job, one of Pharaoh's high counselors, of whom it is written (Job i. 1), "That man was perfect and upright," He took and delivered to Samael, saying, as He did so, "Behold, he is in thy hand; do with him as thou pleasest." God thought to divert his evil designs by keeping him thus occupied with Job, that Israel meanwhile might cross the sea without any hindrance, after which He would return and rescue Job from his tender mercies. God then said to Moses, "Behold I have delivered Job to Satan; make haste. Speak unto the children of Israel that they go forward" (Exod. xiv. 15).
Midrash Rabbah Shemoth, chap. 21.
No man ever received a mite (in charity) from Job, and needed to receive such a second time (because of the good-luck it brought along with it).
Ibid.
A superstitious belief prevails to some extent in Poland, among the Christian population as well as the Jews, that coins obtained in certain circumstances bring luck apart altogether from any virtue they may be supposed to convey from the giver. A penny obtained, for instance, the first thing in the morning, by stumbling on it in the street, by the sale of an article in the market, or by gift of charity, is considered to bode luck, and cherished as a pledge of good fortune by being slightly spat upon several times on receipt, and then carefully stowed away, for a longer or shorter period, in some safe sanctum. Job was the luckiest man that ever lived; his very goats even were so lucky as to kill the wolves that came to devour them; and a beggar, as we see, who received a mite from his hands, never needed afterward to beg an alms from him again. (See "Genesis according to the Talmud," p. 288, No. 16.)
"And Saul said unto the Kenites, Go, depart, etc.; for ye showed kindness to all the children of Israel" (1 Sam. xv. 6). And did they show kindness to all the children of Israel? No; but what is written is to teach that he who receives a disciple of the wise as a guest into his house, and gives him to eat and to drink, is as if he had shown kindness to all the children of Israel.
Midrash Sh'muel, chap. 18.
Rabbi Levi says, "When Solomon introduced the ark into the Temple, all the woodwork thereof freshened with sap and began to yield fruit, as it is said (Ps. xcii. 13), 'Those that be planted in the house of the Lord shall flourish in the courts of our God.' And thus it continued to bear fruit, which abundantly supplied the juveniles of the priestly caste till the time of Manasseh; but he, by introducing an image into the Temple, caused the Shechinah to depart and the fruit to wither; as it is said (Nah. i. 4), 'And the flower of Lebanon languisheth.'"
Midrash Tillin Terumah.
The land of Israel is situated in the centre of the world, and Jerusalem in the centre of the land of Israel, and the Temple in the centre of Jerusalem, and the Holy of holies in the centre of the Temple, and the foundation-stone on which the world was grounded, is situated in front of the ark.
Midrash Tillin Terumah, Kedoshim.
In Ezek. v. 5 we read, "I have set Jerusalem in the midst of the nations and countries that are round about her." On the literal interpretation of these words it was asserted that Jerusalem was the very centre of the world, or, as Jerome quaintly called it, "the navel of the earth." In the Talmud we find a beautiful metaphor in illustration of this view. It is in the last six lines of the ninth chapter of Derech Eretz Zuta, which read thus: "Issi ben Yochanan, in the name of Shemuel Hakaton, says, 'The world is like the eyeball of man; the white is the ocean which surrounds the world, the black is the world itself, the pupil is Jerusalem, and the image in the pupil is the Temple. May it be built in our own days, and in the days of all Israel! Amen!'" The memory of this conceit is kept alive to this day among the Greek Christians, who still show the sacred stone in the Church of the Holy Sepulchre at Jerusalem. This notion is not confined to Jewry. Classic readers will at once call to mind the appellation Omphalos or navel applied to the temple at Delphi (Pindar, Pyth., iv. 131, vi. 3; Eurip. Ion., 461; Æsch. Choeph., 1034; Eum. 40, 167; Strabo, etc.).
Two sparks issued from between the two cherubim and destroyed the serpents and scorpions and burned the thorns in the wilderness. The smoke thereof, rising and spreading, perfumed the world, so that the nations said (Cant. iii. 6), "Who is this that cometh out of the wilderness like pillars of smoke, perfumed," etc.
Ibid., Vayakhel.
Better to lodge in the wilderness of the land of Israel than dwell in the palaces outside of it.
Midrash Rabbah, chap. 39.
"And give thee a pleasant land" (a coveted land) (Jer. iii. 19). Why is it called a coveted land? Because the Temple was in it. Another reason why it was so called is, because the fathers of the world have coveted it. Rabbi Shimon ben Levi says, "Because they (who are buried) there will be the first to be raised in the days of the Messiah."
Shemoth Rabbah, chap. 32.
"When the Lord thy God shall enlarge thy border, as He hath promised thee" (Deut. xii. 20). Rabbi Yitzchak said, "This scroll no man knows how long and how broad it is, but when unrolled it speaks for itself, and shows how large it is. It is so with the land of Israel, which, for the most part, consists of hills and mountains; but when the Holy One—blessed be He!—shall level it, as it is said (Isa. xl. 4), 'Every valley shall be raised and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places smooth,' then shall that land speak, as it were, for herself, and its extent stand revealed."