רות רבה ב׳Ruth Rabbah 2

Section 1א׳

רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרַבִּי חָמָא אֲבוּי דְּרַבִּי הוֹשֵׁעַ בְּשֵׁם רַבִּי לֹא נִתַּן דִּבְרֵי הַיָּמִים אֶלָּא לְהִדָּרֵשׁ, הֲדָא הוּא דִכְתִיב (דברי הימים א ד, כא): בְּנֵי שֵׁלָה בֶן יְהוּדָה עֵר אֲבִי לֵכָה, אַב בֵּית דִּין שֶׁל לֵכָה. וְלַעְדָּה אֲבִי מָרֵשָׁה, אַב בֵּית דִּין שֶׁל מָרֵשָׁה. וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ, זוֹ רָחָב הַזּוֹנָה שֶׁהִטְמִינָה הַמְרַגְּלִים בַּבּוּץ, הֲדָא הוּא דִכְתִיב (יהושע ב, ו): וַתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּבוּסְמִין הָיְתָה עִסְקָהּ. לְבֵית אַשְׁבֵּעַ, שֶׁנִּשְׁבְּעוּ לָהּ הַמְּרַגְּלִים, שֶׁנֶּאֱמַר (יהושע ב, יב): וְעַתָּה הִשָּׁבְעוּ נָא לִי בַּה'. (דברי הימים א ד, כב): וְיוֹקִים, שֶׁקִּיְּמוּ לָהּ הַשְּׁבוּעָה, הֲדָא הוּא דִכְתִיב (יהושע ו, כג): וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים, וּמַה תַּלְמוּד לוֹמַר וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ הוֹצִיאוּ, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שֶׁאֲפִלּוּ הָיְתָה מִשְׁפַּחְתָּהּ מָאתַיִם אֲנָשִׁים וְהָלְכוּ וְנִדְבְּקוּ בְּמָאתַיִם מִשְׁפָּחוֹת אֲחֵרוֹת, כֻּלָּן נִצּוֹלוֹת בִּזְכוּתָהּ. וְאֵת כָּל מִשְׁפַּחְתָּהּ לֹא נֶאֱמַר, אֶלָּא וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ. וְאַנְשֵׁי כֹזֵבָה, שֶׁכִּזְּבָה בְּמֶלֶךְ יְרִיחוֹ, שֶׁנֶּאֱמַר (יהושע ב, ד): וַתֹּאמֶר כֵּן בָּאוּ אֵלַי הָאֲנָשִׁים וגו'. וְיוֹאָשׁ, שֶׁנִּתְיָאֲשָׁהּ מִן הַחַיִּים. וְשָׂרָף, שֶׁתִּקְנָה עַצְמָהּ לִשְׂרוּפִין. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּאתָה וְנִדְבְּקָה בְּיִשְׂרָאֵל וְעָלוּ מַעֲשֶׂיהָ לְאָבִיהָ שֶׁבַּשָּׁמַיִם. וְיָשֻׁבִי לָחֶם, שֶׁנִּדְבְּקָה בְּיִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁכָּתוּב בָּהּ (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחֲמִי. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אוֹמְרִים דְּבָרִים הַלָּלוּ סְתוּמִין כָּאן וּמְפֹרָשִׁין בְּמָקוֹם אַחֵר. (דברי הימים א ד, כג): הֵמָּה הַיּוֹצְרִים, אֵלּוּ הַמְּרַגְּלִים, הֲדָא הוּא דִכְתִיב (יהושע ב, א): וַיִּשְׁלַח יְהוֹשֻׁעַ בִּן נוּן מִן הַשִּׁטִּים וגו', רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה חַד אָמַר כְּלֵי נַגָּרוּת הָיָה בְּיָדָם, מְרַגְּלִים חֶרֶשׁ לֵאמֹר, רַבִּי נְחֶמְיָה אוֹמֵר כְּלֵי קַדָּרוּת הָיָה בְּיָדָם, מְקַדְּרִין חֶרֶשׂ לֵאמֹר. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי חֶרֶשׁ כְּמַשְׁמָעוֹ, אָמַר לָהֶם עֲשׂוּ עַצְמְכֶם חֵרְשִׁין וְאַתֶּם עוֹמְדִים עַל רָזֵיהֶם. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִתּוֹךְ שֶׁאַתֶּם עוֹשִׂים עַצְמְכֶם חֵרְשִׁים אַתֶּם עוֹמְדִין עַל אָפְנָיִם שֶׁלָּהֶם. וְישְׁבֵי נְטָעִים שֶׁהָיוּ בְּקִיאִין בִּנְטִיעָה, עַל שֵׁם שֶׁנֶּאֱמַר (במדבר יג, כג): וַיִּכְרְתוּ מִשָּׁם זְמוֹרָה. וּגְדֵרָה, שֶׁהִטְמִינָה אוֹתָן אַחֲרֵי הַגָּדֵר, שֶׁנֶּאֱמַר וַתֹּאמֶר לָהֶם הָהָרָה לֵּכוּ. וְיֵשׁ אוֹמְרִים שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ עַד שֶׁלֹא נִכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, וְכִי מֵהֵיכָן הָיְתָה יוֹדַעַת שֶׁחוֹזְרִין לִשְׁלשֶׁת יָמִים, מִכָּן שֶׁשָּׁרְתָה עָלֶיהָ רוּחַ הַקֹּדֶשׁ. עִם הַמֶּלֶךְ בִּמְלַאכְתוֹ יָשְׁבוּ שָׁם, מִכָּאן אָמְרוּ עֲשָׂרָה כֹּהֲנִים נְבִיאִים עָמְדוּ מֵרָחָב הַזּוֹנָה: יִרְמְיָה, חִלְקִיָּה, שְׂרָיָה, מַחְסֵיָה, חֲנַמְאֵל, שַׁלּוּם, בָּרוּךְ, נֵרִיָה, יְחֶזְקֵאל, בּוּזִי. וְיֵשׁ אוֹמְרִים אַף חֻלְדָּה הַנְּבִיאָה מִבְּנֵי בָנֶיהָ שֶׁל רָחָב הַזּוֹנָה הָיְתָה.

Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded; that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax; that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4). “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5). “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere. “They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...” Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct. “And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16). Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days? From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.

Section 2ב׳

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי פָּתַר קְרָאֵי בְּדָוִד, בְּנֵי שֵׁלָה בֶן יְהוּדָה עֵר אֲבִי לֵכָה, אַב בֵּית דִּין שֶׁל לֵכָה. וְלַעְדָּה אֲבִי מָרֵשָׁה, אַב בֵּית דִּין שֶׁל מָרֵשָׁה. וּמִשְׁפְּחוֹת בֵּית עֲבֹדַת הַבֻּץ, זֶה דָּוִד שֶׁהָיָה עוֹסֵק בַּפָּרֹכֶת, הֲדָא הוּא דִכְתִיב (שמואל ב כא, יט): וַיַּךְ אֶלְחָנָן, זֶה דָּוִד שֶׁחֲנָנוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, בֶּן יַעֲרֵי, בֶּן שֶׁהָיָה גָּדֵל בַּיַּעַר, אֹרְגִים, שֶׁעָסַק בַּפָּרֹכֶת. דָּבָר אַחֵר, אֹרְגִים, שֶׁהָיוּ מַעֲלִין לוֹ אֶת הַהֲלָכָה וְהוּא אוֹרְגָהּ. דָּבָר אַחֵר, אֵלּוּ סַנְהֶדְּרִין שֶׁהָיוּ אוֹרְגִין עִמּוֹ בְּדִבְרֵי תוֹרָה. (דברי הימים א ד, כא): לְבֵית אַשְׁבֵּעַ, שֶׁנִּשְׁבַּע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים פט, ד): כָּרַתִּי בְּרִית לִבְחִירִי, וְיוֹקִים, שֶׁקִּיֵּם לוֹ הַשְּׁבוּעָה, שֶׁנֶּאֱמַר (תהלים קלב, יא): נִשְׁבַּע ה' לְדָוִד אֱמֶת לֹא יָשׁוּב מִמֶּנָּהּ. וְאַנְשֵׁי כֹזֵבָא, רַבִּי עֲזַרְיָה וְרַבִּי יוֹנָתָן וְרַבִּי יִצְחָק בַּר מַרְיוֹן וְאָמְרֵי לָהּ רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא עִקַּר סַנְהֶדְּרִין מִשֶּׁל יְהוּדָה, מַאי טַעְמָא שֶׁנֶּאֱמַר (בראשית מט, יב): חַכְלִילִי עֵינַיִם מִיָּיִן וּלְבֶן שִׁנַּיִם מֵחָלָב, שֶׁהָיוּ סוֹדְרִין אֶת הַהֲלָכָה בִּשְׁנַיִם, עַד שֶׁהָיוּ מוֹצִיאִין אוֹתָהּ בְּנִקָּיוֹן כְּחָלָב. וְיוֹאָשׁ, שֶׁנִּתְיָאֵשׁ מִן הַחַיִּים (דברי הימים א כא, יז): תְּהִי נָא יָדְךָ בִּי. וְשָׂרָף, שֶׁהִזְכִּיר מַעֲשֵׂה שְׂרוּפִים, ה' אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבוֹתֵינוּ. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּא מֵרוּת הַמּוֹאֲבִיָּה. וְיָשֻׁבִי לָחֶם, שֶׁבָּא מִבֵּית לֶחֶם יְהוּדָה. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ אָמַר זֶה דָּוִד וּשְׁלֹמֹה שֶׁנִּשְׁתַּתְּפוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבִנְיַן בֵּית הַמִּקְדָּשׁ. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר זֶה בְּנָיָהוּ בֶּן יְהוֹיָדָע שֶׁנִּתְחַזֵּק עִם הַמֶּלֶךְ שְׁלֹמֹה בְּבִנְיַן בֵּית הַמִּקְדָּשׁ. רַבִּי יְהוּדָה אָמַר זֶה יְהוֹיָדָע הַכֹּהֵן הַגָּדוֹל שֶׁנִּטְפַּל עִם יוֹאָשׁ לְבֶדֶק הַבַּיִת. רַבִּי נְחֶמְיָה אוֹמֵר זֶה יִרְמְיָה וִיחֶזְקֵאל שֶׁהִתְפַּלְּלוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא לְהַחֲרִיב בֵּית הַמִּקְדָּשׁ. הֵמָּה הַיּוֹצְרִים, זֶה בֹּעַז וְרוּת. וְישְׁבֵי נְטָעִים, זֶה שְׁלֹמֹה שֶׁהָיָה דוֹמֶה כְּנֶטַע בְּמַלְכוּתוֹ. וּגְדֵרָה, אֵלּוּ סַנְהֶדְּרִין שֶׁהָיוּ גּוֹדְרִים עִמּוֹ בְּדִבְרֵי תוֹרָה. עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ יָשְׁבוּ שָׁם, מִכָּאן אָמְרוּ לֹא מֵתָה רוּת הַמּוֹאֲבִיָּה עַד שֶׁרָאֲתָה שְׁלֹמֹה בֶּן בְּנָהּ יוֹשֵׁב וְדָן דִּינָן שֶׁל זוֹנוֹת, הֲדָא הוּא דִכְתִיב (מלכים א ב, יט): וַיָּשֶׂם כִּסֵּא לְאֵם הַמֶּלֶךְ זוֹ בַּת שֶׁבַע, וַתֵּשֶׁב לִימִינוֹ זוֹ רוּת הַמּוֹאֲבִיָּה.

Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain. That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious; “son of Yarei” – a son who was growing up in the forest [ya’ar]; “Oregim,” as he was engaged [in preparing] the curtain. Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them. Alternatively, these are the Sanhedrin, who would weave matters of Torah with him. “To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [nishba] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [shekiyem] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12). They would arrange the halakha with their teeth until they would express it with the clarity of milk. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [serufim], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18). “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [Beit Leḥem] in Judah. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He. Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple. “They are the potters [yotzerim]” (I Chronicles 4:23) – these are Boaz and Ruth. “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes; that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.

Section 3ג׳

רַבִּי מְנַחֵם בַּר אָבִין פָּתַר קְרָיָיה בְּמשֶׁה, וְיוֹקִים, עַל שֵׁם (במדבר י, לה): קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ. אַנְשֵׁי כֹזֵבָא, שֶׁעָשָׂה דָּבָר שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמוֹ כְּזָבִים, שֶׁנֶּאֱמַר (שמות לב, יא): לָמָּה ה' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. יוֹאָשׁ, עַל שֶׁנִּתְיָאֵשׁ מִן הַחַיִּים, שֶׁנֶּאֱמַר (שמות לב, לב): וְאִם אַיִן מְחֵנִי נָא. וְשָׂרָף, שֶׁהִזְכִּיר מַעֲשֵׂה שְׂרוּפִין, שֶׁנֶּאֱמַר (שמות לב, יג): זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ. אֲשֶׁר בָּעֲלוּ לְמוֹאָב, שֶׁבָּאוּ וְעָלוּ מַעֲשָׂיו הַנְּעִימִים לִפְנֵי אָבִיו שֶׁבַּשָּׁמַיִם. וְיָשֻׁבִי לָחֶם, שֶׁעָלָה לַמָּרוֹם וְשָׁבָה הַתּוֹרָה, עַל שֵׁם שֶׁנֶּאֱמַר (תהלים סח, יט): עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶׁבִי. וְהַדְּבָרִים עַתִּיקִים, רַבִּי אַיְּבוּ וְרַבִּי יְהוּדָה בַּר סִימוֹן, רַבִּי אַיְּבוּ אָמַר אֲפִלּוּ דְּבָרִים שֶׁנִּתְעַתְּקוּ מֵהֶם הֶחֱזִירָם, שֶׁנֶּאֱמַר (שמות לד, א): פְּסָל לְךָ וגו', הַדְּבָרִים הַלָּלוּ נֶאֶמְרוּ מִמַּעְתִּיקוֹ שֶׁל עוֹלָם, כְּמָה דְאַתְּ אָמַר (בראשית יב, ח): וַיַּעְתֵּק מִשָּׁם, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר דְּבָרִים הַלָּלוּ סְתוּמִין כָּאן וּמְפֹרָשִׁין בְּמָקוֹם אַחֵר, הֶחֱזִיר אוֹתָן לוֹ, שֶׁנֶּאֱמַר (שמות לד, כז): וַיֹּאמֶר ה' אֶל משֶׁה כְּתָב לְךָ אֶת הַדְּבָרִים הָאֵלֶּה כִּי עַל פִּי הַדְּבָרִים הָאֵלֶּה וגו'. הֵמָּה הַיּוֹצְרִים, עַל שֵׁם (בראשית ב, יט): וַיִּצֶר ה' אֱלֹהִים. דָּבָר אַחֵר, הֵמָּה הַיּוֹצְרִים, אֵלּוּ נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים, שֶׁבָּהֶם נִמְלַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת עוֹלָמוֹ. יוֹשְׁבֵי נְטָעִים, עַל שֵׁם (בראשית ב, ח): וַיִּטַּע ה' אֱלֹהִים. וּגְדֵרָה, עַל שֵׁם שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. עִם הַמֶּלֶךְ בִּמְלַאכְתּוֹ, עִם מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא יָשְׁבוּ שָׁם נִשְׁמָתָן שֶׁל צַדִּיקִים שֶׁבָּהֶם נִמְלַךְ וּבָרָא אֶת עוֹלָמוֹ.

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11). “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13). “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19). “And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8). Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19). Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.