Alfred Edersheim · 118 of 129

APPENDIX IX. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings · Part 3

Verse 13 is quoted in the Talmud (Rosh. haSh. 11 b) in connection with the future deliverance. So also in Yalkut, i. p. 217 d, and Pirqé de R. El. c. 31.

Is. xxviii. 5 is thus paraphrased in the Targum: ‘At that time shall the Messiah of the Lord of hosts be a crown of joy.’

Is. xxviii. 16 the Targum apparently applies to the Messiah. At least, so Rashi (on the passage) understands it.

Is. xxx. 18 is Messianically applied in Sanh 97 b; verse 15 Jer. Taan. i. 1.

The expression in Is. xxx. 19, ‘he shall be very gracious unto thee,’ is applied to the merits of the Messiah in Yalkut on Zeph. iii. 8 (p. 84 c).

On verse 25 see our remarks on Gen. xviii. 4.

Verse 26 is applied to Messianic times in the Talmud (Pes. 68 a, and Sanh. 91 b), and similarly in Pirqé de R. El. 51, and Shemoth R. 50. So also in Ber. R. 12. see our remarkes on Gen. ii. 4.

Is. xxxii. 14, 15. On this passage the Midrash of Lam. iii. 49 significantly remarks that it is one of the three passage in which mention of the Holy Ghost follows upon mention of redemption, the other two passages being Is. 22, followed by lxi. 1, and Lam. iii. 49.

Is. xxxii. 20. The first clause is explained by Tanchuma (Par. 1. ed. Warsh. p. 4 a, first three lines) to apply to the study of the Law, and the second to the two Messiahs, the son of Joseph being likened to the ox, and the son of David to the ass, accordingly to Zech. ix. 9; and similary the verse is Messianically referred to in Deb. R. 6 (ed. Warsh. Vol. iii. p. 15 b), in a very curious play on the words in Deut. xxii. 6, 7, where the observance of that commandment is supposed to hasten the coming of King Messiah.

Is. xxxv. 1. This is one of the passages quoted in Tanchuma on Deut. i. 1. (ed.Warsh. p. 99 a) as among the miracles which God would do to redeem Zion in the latter days. So also is verse 2 in this chapter.

Is. xxxv. 5, 6 is repeatedly applied to Messianic times. Thus, in Yalkut i. 78 c, and 157 a; in Ber. R. 95; and in Midrash on Ps. cxlvi. 8.

Verse 10 is equally applied to Messianic times in the Midrash on Ps. cvii. 1, while at the same time it is noted that this deliverance will be accomplished by God Himself, and not either by Elijah, nor by the King Messiah. A similar reference occurs in Yalkut (vol. ii. p. 162 d), at the close of the Commentary on the Book of Chronicles, where it is remarked that in this world the deliverance of Israel was accomplished by man, and was followed by fresh captivities, but in the latter or Messianic days their deliverance would be accomplished by God, and would no more be followed by captivity. See also Shemoth R. 15 and 23.

Is. xl. 1 is one of the passages referred to in our note on Is. xi. 12, and also on Is. xxxv. 1.

The same remark applies to verses 2 and 3.

Verse 5 is also Messianically applied in Vayyikra R. 1; Yalk. ii. 77 b about the middle.

On verse 10 Yalkut, in discussing Ex. xxxii. 6 (vol. i. p. 108 c) broaches the opinion, that in the days of the Messiah Israel would have a double reward, on account of the calamities which they had suffered, quoting Is. xl. 10.

Is. xli. 18 has been already noted in our remarks on Gen. xviii. 4, 5.

Verse 25 is Messianically applied in Bem. R. 13, p. 48 b.

The expression ‘The first,’ in ch. xli. 27, is generally applied to the Messiah; in the Targum, according to Rashi; in Bereshith R. 63; in Vayyikra R. 30; and in the Talmud (Pes. 5 a); so also in Pesiqta (ed. Buber) p. 185 b.

Is. xlii. 1 is applied in the Targum to the Messiah, as also in the Midrash or Ps. ii.; and in Yalkut ii. p. 104 d. See also our comments on Ps. ii. 7.

On Is. xliii. 10, the Targum renders ‘My servant’ by ‘My servant the Messiah.’

The promise in Is. xlv. 22 is also among the future things mentioned in the Midrash on Lamentations, to which we have referred in our remarks on Is. xi. 12.

Is. xlix. 8. There is a remarkable comment on this in Yalkut on the passage, to the effect that the Messiah suffers in every age for the sins of that generation, but that God would in the day of redemption repair it all (Yalk. ii. p. 52 b).

Is. xlix. 9 is quoted as the words of the Messiah in Yalkut (vol. ii. p. 52 b).

Verse 10 is one of the passages referred to in the Midrash on Lamentations, quoted in connection with Is. xi. 12.

Verse 12 has already been noticed in our remarked on Ex. xii. 2.

From the expression ‘comfort’ in verse 13, the Messianic title ‘Menachem’ is derived. Comp. the Midrash on Prov. xix. 21.

Verse 14 is Messianically applied in Yalkut ii. p. 52 c.

Verse 21 is also one of the passages referred to in the Midrash of Lamentations, quoted under Ps. xi. 12.

On verse 23 it is remarked in Vayyikra R. 27 (ed. Warsh. p. 42 a), that Messianic blessings were generally prefigured by similar events, as for example, the passage here quoted in the case of Nebuchadnezzar and Daniel.

A Messianic application of the same passsage also occurs in Par. 33 and 36, as a contrast to the contempt that Israel experiences in this world.

The second clause of verse 23 is applied to the Messiah in the Midrash on Ps. ii. 2, as to be fulfilled when the Gentiles shall see the terrible judgements.

Verse 26 is similarly applied to the destruction of the Gentiles in Vayyikra R.33 (end).

Is. li. 12 is one of the passages referred to in the Midrash of Lamentations, quoted in our comments in Is. xi. 12.

Is. li. 12 and 17 are among the passages referred to in our remarks on Is. xxv.9

Is. lii. 3 is Messianically applied in the Talmud (Sanh. 97 b), while the last clause of verse 2 is one of the passages quoted in the Midrash on Lamentations (see Is. xi. 12).

The well-known Evangelic declaration in Is. lii. 7 is thus commented upon in Yalkut (vol. ii. p. 53 c): In the hour when the Holy One, blessed be His Name, redeems Israel, three days before Messiah comes Elijah, and stands upon the mountains of Israel, and weeps and mourns for them, and says to them: Behold the land of Israel, how long shall you stand in a dry and desolate land? And his voice is heard from the world’s end to the world’s end, and after that it is said to them: Peace has come to the world, peace has come to the world, as it is said: How beautiful upon the mountains, &c. And when the wicked hear it, they rejoice, and they say one to the other: Peace has come to us. On the second day he shall stand upon the mountains of Israel, and shall say: Good has come to the world, good has come to the world, as it is written: That bringeth good tidings of good. On the third day he shall come and stand upon the mountains of Israel, and say: Salvation has come to the world, salvation has come to the world, as it is written: That publisheth salvation.

Similarly, this passage is quoted in Yalkut on Ps. cxxi. 1. See also our remarks on Cant. ii. 13.

Verse 8 is one of the passages referred to in the Midrash on Lamentations quoted above, and frequently in other places as Messianic.

Verse 12 is Messianically applied in Shemoth R. 15 and 19.

Verse 13 is applied in the Targum expressly to the Messiah. On the words ‘He shall be exalted and extolled’ we read in Yalkut ii. (Par. 338, p. 53 c, lines 7 &c. from the bottom): He shall be higher than Abraham, to whom applies Gen. xiv. 22; higher than Moses, of whom Num. xi. 12 is predicated; higher than the ministering angels, of whom Ezek. i. 18 is said. But to Him there applies this in Zech. iv. 7: ‘Who art thou, O great mountain?’ ‘And He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon Him, and with His stripes we are healed.’ R. Huma says, in the name of R. Acha: All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to the King Messiah, as it is written (Ps. ii. 7), ‘Yet have I set My King upon My holy hill of Zion.’ Then follows a curious quotation from the Midrash on Samuel, in which the Messiah indicates that His dwelling is on Mount Zion, and that guilt is connected with the destruction of its walls.

In regard to Is. liii. we remember, that the Messianic name of ‘Leprous’ (Sanh. 98 b) is expressly based upon it. Is. liii. 10 is applied in the Targum on the passage to the Kingdom of the Messiah.

Verse 5 is Messianically interpreted in the Midrash on Samuel (ed. Lemberg, p. 45 a, last line), where it is said that all sufferings are divided into three parts, one of which the Messiah bore - a remark which is brought into connection with Ruth ii. 14. (See our comments on that passage.)

Is. liv. 2 is expected to be fulfulled in Messianic times (Vayyikra R. 10).

Is. liv. 5. In Shemoth R. 15 this is expressly applied to Messianic days.

Is. liv. 11 is repeatedly applied to the Messianic glory, as, for example, in Shemoth R. 15. (See our comments on Ex. xii. 2.)

So is verse 13, as in Yalkut (vol. i. 78 c); in the Midrash on Ps. xxi. 1; and in other passages.

Is. lv. 12 is referred to Messianic times, as in the Midrash on Ps. xiii.

Is. lvi. 1. See our comments on Exod. xxi. 1.

Verse 7 is one of the passages in the Midrash on Lamentations which we have quoted under Is. xi. 12.

On Is. lvii. 14 Bemidhar R. 15 (ed. Warsh. p. 64 a) expresses a curious idea about the stumbling-block, as mystically the evil inclination, and adds that the promise applies to God’s removal of it in the world to come, or else it may be in Messianic days.

Verse 16 receives in the Talmud (Yeb. 62 a and 63 b) and in the Midr. on Exxl. i. 6 the following curious comment: ‘The Son of David shall not come till all the souls are completed which are in the Guph’ - (i.e. the pre-existence of souls is taught, and that they are kept in heaven till one after another appears in human form, and that the Messiah is kept back till all these shall have appeared), proof of this being derived from Is. lvii. 16.

Similarly chap. lix. 15 is applied to Messianic times in Sanh. 97 a, and Midr. on Cant. ii. 13; and verse 19 in Sanh. 98 a.

Verse 17 is applied to Messianic times in Pesiqta, ed. Buber, p. 149 a.

Verse 20 is one of the passages mentioned in the Midrash on Lamentations quoted above. (See Is. xi. 12.)

Is. lix. 19, 20, is applied to Messianic times in Sanh. 98 a. In Pesiqta 166 b it is similarly applied, the peculiar form (plene) in which the word Goel (Redeemer) is written being taken to indicate the Messiah as the Redeemer in the full sense.

Is. lx. 1. This is applied in the Targum to Messianic times. Similarly, it is explained in Ber. R. i. with reference to Dan. ii. 2; in Ber. R. 2; and also in Bemidbar R. 15 and 21. In Yalkut we have some very interesting remarks on the subject. Thus (vol. i. Par. 363, p. 99 c), commenting on Exod xxv. 3 &c., in a very curious description of how God would in the world to come return to Israel the various things which they had offered for the Tabernacle, the oil is brought into connection with the Messiah, with reference to Ps. cxxxii. 17 and Is. lx. 1. Again, on p. 215 c (at the commencement of the Parashah Behaalothekha) we have, first, a very curious comparison between the work of the Tabernacle and that of the six days of Creation, after which the question is put: Why Moses made seven lights, and Solomon seventy? To this the reply is given, that Moses rooted up seven nations before Israel, while Solomon reigned over all the seventy nations which, according to Jewish ideas, constitute the world. Upon this it is added, that God had promised, that as Israel had lighted for His glory the lights in theSanctuary, so would He in the latter days fill Jerusalem with His glory, according to the promise in Is. lx. 1, and also set up in the midst of it lights, according to Zeph. i. 12. Still more clearly is the Messianic interpretation of Is. lx. brought out in the comments in Yalkut on that chapter. One part of it is so curious that it may here find a place. After explaining that this light for which Israel is looking is the light of the Messiah, and that Gen. i. 4 really referred to it, it is added that this is intended to teach us that God looked forward to the age of the Messiah and His works before the Creation of the world, and that He hid that light for the Messiah and His generation under His throne of glory. On Satan’s questioning Him for whom that light was destined, the answer is: For Him Who in the latter days will conquer thee, and cover thy face with shame. On which Satan requests to see Him, and when he is shown Him, falls on his face and says: I confess that this is the Messiah Who will in the latter days be able to cast me, and all the Gentiles, into Gehenna, according to Is. xxv. 8. In that hour all the nations will tremble, and say befire God: Who is this into Whose hand we fall, what is His Name, and what is His purpose? On which God replies: This is Ephraim, the Messiah [the second Messiah, the son of Joseph]; ‘My Righteousness is His Name.’ And so the commentation goes on to touch on Ps. lxxxix. 23, 24, and 26, in a manner most deeply interesting, but which it would be impossible here fully to give (Yalkut, vol. ii. Par. 359, p. 56 c). In col. d there are farther remarkable discussions about the Messiah, in connection with the wars in the days when Messiah should be revealed, and about Israel’s final safety. But the most remarkable passage of all, reminding us almost of the history of the Temptation, is that which reads as follows (line 22 &c. from the top): It is a tradition from our Rabbis that, in the hour when King Messiah comes, He stands on the roof of the Temple, and proclaims to them, that the hour of their deliverance has come, and that if they believed they would rejoice in the light that had risen upon them, as it is written (Is. lx. 1), ‘Arise, shine, for thy light is come.’ This light would be for them alone, as it is written (ver. 2), ‘For darkness shall cover the earth.’ In that hour also would God take the light of the Messiah and of Israel, and all should walk in the light of Messiah and of Israel, as it is written (ver. 3), ‘The Gentiles shall come to thy light, and kings to the brightness of thy rising.’ And the kings of the nations should lick the dust from under the feet of the Messiah, and should all fall on their faces before Him and before Israel, and say: Let us be servants to Thee and to Israel. And so the passage goes on to describe the glory of the latter days. Indeed, the whole of this chapter may be said to be full of Messianic interpretations.

After this it will scarecely be necessary to say that verses 2, 3, and 4 are similarly applied in the Midrashim. But it is interesting to notice that verse 2 is specifically applied to Messianic times in the Talmud (Sanh. 99 a), in answer to the question when the Messiah should come.

On verse 4 the Midrash on Cant. i. 4, on the words ‘we will be glad and rejoice in thee,’ has the following beautiful illustration. A Queen is introduced whose husband and sons and sons-in-law go to a distant country. Tidings are brought to her: Thy sons are come back. On which she says: Cause for gladness have I, my daughters-in-law will rejoice. Next, tidings are brought her that her sons-in-law are coming, and she is glad that her daughters will rejoice. Lastly, tidings are brought: The king, thy husband, comes. On which she replies: This is indeed perfect joy, joy unpon joy. So in the latter days would the prophets come, and say to Jerusalem: ‘Thy sons shall come from far’ (verse 4), and she will say: What gladness is this to me! - ‘and thy daughters shall be nursed at thy side,’ and again she will say: What gladness is this to me! But when they shall say to her (Zech. ix. 9): ‘Behold, thy king cometh unto thee; he is just, and having salvation,’ then shall Zion say: This indeed is perfect joy, as it is written (Zech. ix. 9), ‘Rejoice greatly, O daughter of Zion,’ and again (Zech. ii. 10), ‘Sing and rejoice, O daughter of Zion.’ In that hour she will say (Is. lxi. 10): ‘I will greatly rejoice in the Lord, my soul shall be joyful in my God.’

Verse 7 is Messianically applied in the Talmud (Abod. Sar. 24 a).

Verse 8 is Messianically applied in the Midrash on Ps. xlvii. 13.

In connection with verse 19 we read in Yalkut (vol. i. p. 103 b) that God said to Israel: In this world you are engaged (or busied) with the light for the Sanctuary, but in the world to come, for the merit of this light, I send you the King Messiah, Who is likened to a light, according to Ps. cxxxii. 17 and Is. lx. 19, ‘the Lord shall be unto thee an everlasting light.’

Verse 21 is thus alluded to in the Talmud (Sanh. 98 a): ‘Rabbi Jochanan said, The Son of David shall not come, until all be either just or all be unjust:’ the former according to Is. lx. 21, the latter according to Is. lix. 16.

Verse 22 is also Messianically applied in the Talmudic passage above cited.

Is. lxi. 1 has already been mentioned in our remarks on Is. xxxii. 14, 15.

On verse 5 there is a curious story related (Yalkut, vol. i. Par. 212, p. 64 a, lines 23-17 from the bottom) in which, in answer to a question, what was to become of the nations in the days of the Messiah, the reply is given that every nation and kingdom that had persecuted and mocked Israel would see, and be confounded, and have no share in life; but that every nation and kingdom which had not so dealt with Israel would come and be husbandmen and vinedressers to Israel in the days of the Messiah. A similar statement to this is found in the Midrash on Eccl. ii. 7.

Verse 9 is also applied to Messianic times.

Verse 10 is one of the passages referred to in Tanchuma on Deut. i. 1 quoted under Is. xxv. 9. In Pesiqta, ed. Buber, p. 149 a, the verse is explained as applying to the glory of Messiah’s appearance.

Is. lxii. 10 has already been referred to in our remarks on Is. lvii. 14.

Is. lxiii. is applied to the Messiah, Who comes to the land after having seen the destruction of the Gentiles, in Pirqé de R. Eliez. c. 30.

Verse 2 has been referred to in our comments on Cant. v. 10. It is also quoted in reference to Messianic days in Pesiqta, ed. Buber, p. 149 a.

Verse 4 is explained as pointing to the days of the Messiah, which are supposed to be 365 years, according to the number of the solar days (Sanh. 99 a); while in other passages of the Midrashim, the destruction of Rome and the coming of the Messiah are conjoined with the day of vengeance. See also the Midr. on Eccl. xii. 10.

Is. lxiv. 4 (3 in the Hebrew). In Yalkut on Is. lx. (vol. ii. p. 56 d, line 6, &c., from the bottom) Messianic application is made of this passage in a legendary account of the seven tabernacles which God would make for the Messiah, out of each of which proceed four streams of wine, milk, honey, and pure balsam. Then God is represented as speaking of the sufferings which Messiah was to undergo, after which the verse in question is quoted.

Is. lxv. 17 is quouted in the Midrash on Lamentations, referred to in our remarks on Is. xi. 12.

Verse 19 is one of the passages referred to in Tanchuma on Deut. i. 1. See Isaiah xxv. 9.

To verse 25 we have the following curious illustrative reference in Ber. R. 20 (ed. Warsh. p. 38 b, line 6 from the bottom) in connection with the Fall: In the latter days everything shall be healed again (restored again) except the serpent (Is. lxv. 25) and the Gibeonites (Ezek. xlviii. 19). But a still more strange application of the verse occurs in the same Midrash (Par. 95, ed. Warsh. p. 170 a), where the opening clauses of it are quoted with this remark: Come and see all that the Holy One, blessed be His Name, has smitten in this world, He will heal in the latter days. Upon which a curious disquisition follows, to prove that every man would appear after death exactly as he had been in life, whether blind, dumb, or halting, nay, even in the same dress, as in the case of Samuel when Saul saw him - but that afterwards God would heal the diseased.

Is. lxvi. 7 is applied to Messianic times in Vayyikra R. 14 (last line), and so are some of the following verses in the Midrashim, notably on Gen. xxxiii. 1.

Is. lxviii. 22 is applied to Messianic times in Ber. R. 12. See our remarks on Gen. ii. 4.

Jer. iii. 17 is applied to Messianic days in Yalkut on Joshua iii. 9 &c. (vol. ii. p. 3 c, line 17 from the top), and so is verse 18 in the commentation on the words in Cant. i. 16 ‘our bed is green,’ the expression being understood of the ten tribes, who had been led captive beyond the river Sabbayon; but when Judah’s deliverance came, Judah and Benjamin would go to them and bring them back, that they might be worthly of the days of the Messiah (vol. ii. p., 176 d, line 9 &c. from the bottom).

Jer. v. 19 is mentioned in the Introd. to Echa R. as one of three passages by which to infer from the apostasy of Israel the near advent of Messiah.

The expression ‘speckled bird’ in Jer. xii. 9 is applied to the Messiah in Pirqé de R. Eliez. c. 28.

The last word in Jer. xvi. 13 is made the basis of the name Chaninah, given to the Messiah in the Talmud (Sanh. 98 b), and in the Midr. on Lam. i. 16.

On verse 14 Mechilta has it, that in the latter days the Exodus would no more be mentioned on account of the greater wonders then experienced.

On Jer. xxiii. 5, 6, the Targum has it: ‘And I will raise up for David the Messiah the Just.’ This is one of the passages from which according to Rabbinic views, one of the Names of the Messiah is derived, viz: Jehovah our Righteousness. So in the Talmud (Babba Bathra 75 b), in the Midrash on Ps. xxi. 1, Prov. xix. 21, and in that on Lamentations i. 16.

On verse 7 see our remarks on Jer. xvi 14. In the Talmud (Ber. 12 b) this verse is distinctly applied to Messianic days. Jer. xxx. 9 is Messianically applied in the Targum on the passage.

Jer. xxx. 21 is applied to the Messiah in the Targum, and also in the Midrash on Ps. xxi. 7.

On Jer. xxxi. 8, 3rd clause, Yalkut has a Messianic interpretation, although extremely far-fetched. In general, the following verses are Messianically interpreted in the Midrashim.

Verse 20 is Messianically applied in Yalkut (ii. p. 66 c, end), where it is supposed to refer to the Messiah when imprisoned, when all the nations mock and shake their heads at Him. A more remarkable interpretation still occurs in the passage on Is. lx. 1, to which we have already referred. Some farther extracts from it may be interesting. Thus, when the enemies of the Messiah flee before Him. God is supposed to make an agreement with the Messiah to this effect: The sins of those who are hidden with Thee will cause Thee to be put under an iron yoke, and they will do with Thee as with this calf, whose eyes are covered, and they will choke Thy spirit under the yoke, and on account of their sins Thy tongue shall cleave to Thy mouth. On which the Messiah inquires whether these troubles are to last for many years, and the Holy replies that He has decreed a week, but that if His soul were in sorrow, He would immediately dispel these sorrows. On this the Messiah says: Lord of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Thy knowledge to create them, but have not yet been created. Thus I agree, and thus I take all upon Me. In the hebdomad when the Son of David comes, they shall bring beams of iron, and shall make them a yoke to His neck, until His stature is bent down. But He cries and weeps, and lifts up His voice on high, and says before Him: Lord of the world, what is My strength, My spirit, and My soul, and My members? Am I not flesh and blood? In that honor David (the Son of David) weeps, and says: ‘My strength is dried up like a potsherd.’ In that hour the Holy One, blessed be His Name, says: Ephraim the Messiah, My righteous one, Thou hast already taken this upon Thee before the six days of the world, now Thy anguish shall be like My anguish; for from the time that Nebuchadnezzar, the wicked one, has come up and destroyed My house, and burned My Sancturary, and I have sent into captivity My children among the children of the Gentiles, by My life, and by the life of Thy head, I have not sat down on My throne. And if Thou wilt not believe Me, see the dew which is on My head, as it is said (Cant. v. 2) ‘My head is filled with dew.’ In that hour the Messiah answers Him: Lord of the world, now I am quieted, for it is enough for the servant that he is as his Master (his reminding us of our Lord’s saying, St. Matt. x. 25 ). R. Isaac then remarks that in the year when the King Messiah shall be revealed, all nations shall rise up against each other (we have already quoted this passage in another place, as also that about the Messiah standing upon the roof of the Temple). Then follows this as a tradition of the Rabbis: In the latter days the Fathers shall stand up in the month of Nisan, and say to Him: Ephraim, the Messiah, our Righteousness, though we are Thy Fathers, yet Thou art better than we, because Thou hast borne all the sins of our sons, and hard and evil measure has passed upon Thee, such as has not been passed either upon those before or upon those after. And Thou hast been for laughter and derision to the nations for the sake of Israel, and Thou hast dwelt in darkness and in mist, and Thine eyes have not seen light, and Thy light clung to Thee alone, and Thy body was dried up like wood, and Thine eyes were darkened through fasting, and Thy strength was dried up like a postsherd. And all this on account of the sins of our children. Is it Thy pleasure that our sons should enjoy the good thing which Godhad displayed to Israel? Or perhaps on account of the anguish which Thou hast suffered for them, because they have bound Thee in the prison-house, wilt Thou not give unto them thereof? He says to them: Fathers of the world, whatever I have done I have done for your sakes, and for the sake of your children, that they may enjoy that goodness which the Holy One, blessed be He, has displayed to Israel. Then say to Him the Fathers of the world: Ephraim, Messiah, our Righteousness, be Thou reconciled to us, because Thou hast reconciled They Maker and us. R. Simeon, the son of Pasi, In that hour the Holy One, blessed be His Name, exalts the Messiah to the heaven of heavens, and spreads over Him the splendour of His glory, because of the nations of the world, and becauseof the wicked Persians. Then the Fathers of the world say to Him: Ephraim, Messiah, our Righteousness, be Thou their judge, and do to them what Thy soul desireth. For unless mercies had been multipled on Thee, they would long ago have exterminated Thee suddenly from the world, as it is written (Jer. xxxi. 20) ‘Is Ephraim my dear son?’ And why is the expression: ‘I will surely have mercy’ [in the Hebrew reduplicated: ‘having mercy I will have mercy’], but that the first expression ‘mercy’ refers to the hour when He was bound in prison, when day by day they gnashed with their teeth, and winked with their eyes, and nodded with their heads, and wide-opened their mouths, as it is written in Ps. xxii. 7 [8 in Hebrew]; while the second expression ‘I will have mercy’ refers to the hour when He came out of the prison-house, when not only one kingdom, not two, came against Him, but 140 kingdoms came round about Him, and the Holy One, blessed be His Name, says to Him: Ephraim, Messiah, My righteous one, be not afraid, for all these shall perish by the breath of Thy mouth, as it is written (Is. xi. 4). Long as this quotation may be, its interest seems sufficient to warrant its insertion.