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json/Midrash/Aggadah/Midrash Rabbah/Commentary/Etz Yosef/Etz Yosef on Bereishit Rabbah/English/Sefaria Community Translation.json

@@ -0,0 +1,155 @@
+{
+    "language": "en",
+    "title": "Etz Yosef on Bereishit Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "עץ יוסף על בראשית רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah",
+        "Commentary",
+        "Etz Yosef"
+    ],
+    "text": [
+        [
+            [
+                "This talks about the Torah",
+                "This is 2 days of Hashem which is 2000 years before the world was created."
+            ]
+        ],
+        [],
+        [],
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+        [
+            [
+                "",
+                "\"And saw a palace.\" The matter of the parable is that whoever sees a beautiful and orderly building understands and acknowledges that there is a master and owner of this palace, and a wise artisan built it. Yet he saw the palace burning up in fire. Then he thought that its master and owner abandoned it, until the owner of the palace said to him \"It is I who is the master of the palace and its owner,\" meaning, \"From me it is burning.\" So too, the world testifies about itself that there is a Creator, who leads it with wisdom and kindness. Yet when the Creator saw that evil people cause damage to the world, the loss and annihilation burns like fire. From this was Abraham's mind confused, until the Holy Blessed One was revealed to him and said to him, \"It is I who is the owner of this world and its master, and all of this annihilation and punishment was done intentionally. This is what is written \"let the king be aroused by your beauty; since he is your lord, bow to him,\" for God wants his service. "
+            ]
+        ],
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+        [
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+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "Because until 13 years his powers are still hidden and he needs to work to reveal them. If so, the sin is not on the child, but on the father who didn't educate. When a child becomes 13 years old, he himself can choose [his actions] so his father is exempt and not punished on his son's behalf."
+            ]
+        ],
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+            [],
+            [
+                "",
+                "",
+                "",
+                "To stand before her son, as it says (Genesis 50:19): “Am I in place of God”? - the correct text, as in Aggadot Bereshit 51. That is, Yosef, the son of Rachel, will say to the rest of the brothers, the sons of Yaakov, “Am I in place of God”?  \n"
+            ]
+        ],
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+        [
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+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "\"He found containers\"- \"And he did not find the idols\" (Bereshit 31:35) implies that he did not find the idols, but he found something else instead of them. And when it says they are \"containers\" it means fabrics that the Niddah regularly sits on to catch the blood. The author of the Musaf HaAruch explained them as flasks and goblets, according to the Greek. "
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
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+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Commentary/Etz Yosef/Etz Yosef on Bereishit Rabbah/English/merged.json

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+{
+    "title": "Etz Yosef on Bereishit Rabbah",
+    "language": "en",
+    "versionTitle": "merged",
+    "versionSource": "https://www.sefaria.org/Etz_Yosef_on_Bereishit_Rabbah",
+    "text": [
+        [
+            [
+                "This talks about the Torah",
+                "This is 2 days of Hashem which is 2000 years before the world was created."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            [
+                "",
+                "\"And saw a palace.\" The matter of the parable is that whoever sees a beautiful and orderly building understands and acknowledges that there is a master and owner of this palace, and a wise artisan built it. Yet he saw the palace burning up in fire. Then he thought that its master and owner abandoned it, until the owner of the palace said to him \"It is I who is the master of the palace and its owner,\" meaning, \"From me it is burning.\" So too, the world testifies about itself that there is a Creator, who leads it with wisdom and kindness. Yet when the Creator saw that evil people cause damage to the world, the loss and annihilation burns like fire. From this was Abraham's mind confused, until the Holy Blessed One was revealed to him and said to him, \"It is I who is the owner of this world and its master, and all of this annihilation and punishment was done intentionally. This is what is written \"let the king be aroused by your beauty; since he is your lord, bow to him,\" for God wants his service. "
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
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+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "Because until 13 years his powers are still hidden and he needs to work to reveal them. If so, the sin is not on the child, but on the father who didn't educate. When a child becomes 13 years old, he himself can choose [his actions] so his father is exempt and not punished on his son's behalf."
+            ]
+        ],
+        [],
+        [],
+        [],
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+        [
+            [],
+            [],
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+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "To stand before her son, as it says (Genesis 50:19): “Am I in place of God”? - the correct text, as in Aggadot Bereshit 51. That is, Yosef, the son of Rachel, will say to the rest of the brothers, the sons of Yaakov, “Am I in place of God”?  \n"
+            ]
+        ],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "\"He found containers\"- \"And he did not find the idols\" (Bereshit 31:35) implies that he did not find the idols, but he found something else instead of them. And when it says they are \"containers\" it means fabrics that the Niddah regularly sits on to catch the blood. The author of the Musaf HaAruch explained them as flasks and goblets, according to the Greek. "
+            ]
+        ]
+    ],
+    "versions": [
+        [
+            "Sefaria Community Translation",
+            "https://www.sefaria.org"
+        ]
+    ],
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+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah",
+        "Commentary",
+        "Etz Yosef"
+    ],
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+        "Chapter",
+        "Paragraph",
+        "Comment"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shemot Rabbah/English/Dena Weiss translation.json

@@ -0,0 +1,28 @@
+{
+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "(c) Dena Weiss",
+    "versionTitle": "Dena Weiss translation",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שמות רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [],
+        [],
+        [
+            "He said I am the God of your father. This is as it is written, \"A fool will believe anything...\". \"Peti\" is the language of seduction (pituy) as it says, \"when a man seduces\" (yifteh). R. Yehoshua the Kohen b. Nehemiah said, When the Holy Blessed One revealed Himself to Moshe he was a prophetic novice. The Holy Blessed One said, If I reveal Myself to him in a great voice I will frighten him, with a small voice I will sour him on prophecy. What did He do? He revealed Himself to him with the voice of his father. Moshe said, \"Here I am! What does father ask?\" The Holy Blessed One said, \"I am not your father, rather I am the God of your father. I came to you with seduction so that you would not be afraid.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shemot Rabbah/English/Nechama Liebowitz.json

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+{
+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "book",
+    "versionTitle": "Nechama Liebowitz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שמות רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
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+        [
+            "\"Now leave me be to make an end of them.\" Had Moses caught the Holy-One-Blessed be He in his grip that He had to say: \"Leave Me Be\"? But to what may this be comapred? To a king who became angry with his son and took him to an ante-room and set about to try and kill him. There he shouted fro the room: Leave me alone to kill him! The boy's tutor who was standing outside, reasoned thus: Both the king and his son are in a room together inside. Why then does he shout: Leave me alone? Te reasn must be that the king really wants me to go in and make peace between him and his son. That is why he cries out: Leave me alone!",
+            "Similarly the Holy-One-Blessed-be-He said to Moses: \"Now leave Me alone.\" Said Moses: The Holy-One-Blessed-be-He wants me to make peace between Him and Israel. That is why He says: \"Now--leave Me alone\". So he promptly began to intercede on their behalf. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shemot Rabbah/English/New Studies in Shemot .json

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+{
+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "book",
+    "versionTitle": "New Studies in Shemot ",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
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+    "direction": "ltr",
+    "heTitle": "שמות רבה",
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+        "Midrash Rabbah"
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+        [
+            "\"Now leave me be to make an end of them.\" Had Moses caught the Holy-One-Blessed be He in his grip that He had to say: \"Leave Me Be\"? But to what may this be comapred? To a king who became angry with his son and took him to an ante-room and set about to try and kill him. There he shouted fro the room: Leave me alone to kill him! The boy's tutor who was standing outside, reasoned thus: Both the king and his son are in a room together inside. Why then does he shout: Leave me alone? Te reasn must be that the king really wants me to go in and make peace between him and his son. That is why he cries out: Leave me alone!",
+            "Similarly the Holy-One-Blessed-be-He said to Moses: \"Now leave Me alone.\" Said Moses: The Holy-One-Blessed-be-He wants me to make peace between Him and Israel. That is why He says: \"Now--leave Me alone\". So he promptly began to intercede on their behalf. "
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shemot Rabbah/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json

@@ -0,0 +1,85 @@
+{
+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335 ",
+    "versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+    "status": "locked",
+    "versionTitleInHebrew": "רבי וד״ר דוד מבורך סיידנברג, מתוך ״קבלה ואקולוגיה״",
+    "shortVersionTitle": "Rabbi Dr. David Mevorach Seidenberg, 2015",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שמות רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
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+        [],
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+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "... one who kills a person/nefesh . . . it is as if he removed the icons of the king, and he is sentenced and has no life, for the human is created in the d’mut of the ministering angels"
+        ],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "... Said the Holy One: You are indebted/obligated/chayavim to the dogs, for in the hour that I killed the firstborn of Egypt . . . the Egyptians were sitting all night and burying their dead, and the dogs barked at them, and at Israel they didn’t bark. . . therefore . . . “to the dog you will",
+            "throw it”."
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

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

@@ -0,0 +1,164 @@
+{
+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": null,
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שמות רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [],
+        [
+            "",
+            "“Moses was pasturing the flocks…” (Exodus 3:1) This is what is written “But the Lord is in His Holy Temple.” (Habbakuk 2:20) R’ Shmuel bar Nachman says: the Divine Presence dwelled in the Holy Temple until it was destroyed, as it says “The Lord is in His Holy Temple.” (Psalms 11:4) Once the Holy Temple was destroyed, the Divine Presence removed to the heavens, as it says “The Lord established His throne in the heavens…” (Psalms 103:19) R’ Eliezer says: the Divine Presence never moved from within the Sanctuary, as it says “…and My eyes and heart will be there at all times.” (Chronicles II 7:16) And it also says “With my voice, I call to the Lord, and He answered me from His holy mount to eternity.” (Psalms 3:5) Even though it is destroyed, it remains in its sanctity. Come and see what Cyrus says “…the God Who is in Jerusalem.” (Ezra 1:3) He said to them: even though it is destroyed, God has not moved from there. And it is written “His eyes see, His pupils try the sons of men.” (Psalms 11:4)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "... Another explanation. “…to you it shall be the first ...” (Exodus 12:2) This is referring, so to speak, to the Holy One who is called first, as it says “I am first and I am last…” (Isaiah 44:6) And Zion is called first, as it says “As a Throne of Glory, exalted from the beginning, so is the place of our Sanctuary.” (Jeremiah 17:12) And Esau is called first, as it says “And the first one emerged ruddy…” (Genesis 25:25) The Messiah is called first, as it says “The first one to Zion, behold, behold them…” (Isaiah 41:27) Let the Holy One, who is called first, come and build the Holy Temple which is called first, and exact retribution from Esau who is called first. And let the Messiah, who is called first, come in the first month, as it says “This month shall be to you the head of the months…” (Exodus 12:2) "
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "Another explanation. “It came to pass at midnight…” (Exodus 12:29) David said “I recall my melody at night…” (Psalms 77:7) Knesset Israel said: I recall the pieces into which you used to shatter my enemies at night, and ‘melody’ is indicative of shattering as it says “…I am their melody,” (Lamentations 3:63) and it says “…Who has delivered your adversaries into your hand.” (Genesis 14:20) Sancheriv came upon us and You shattered him at night, as it says “And it came to pass on that night that an angel of the Lord went out and slew one hundred eighty-five thousand of the camp of Assyria.” (Kings II 19:35) R’ Nechemia said: come and see the love of the Holy One for Israel! The ministering angels, who are mighty in strength to do His word, were made by the Holy One to be the guardians of Israel. Who are they? Michael and Gavriel, as it says “On your walls, O Jerusalem, I have appointed watchmen…” (Isaiah 62:6) When Sancheriv came, Michael went out and struck them and Gavriel saved Chananyah and his friends at the command of the Holy One. Why was this? When the Holy One went down to save Avraham from the fiery furnace, He made an agreement with them. Michael and Gavriel said before Him: we will go down and save him. He said to them: if he had gone into the furnace for your name’s sake then you could save him, but he went in for My sake and I will go down to save him, as it says “I am the Lord, Who brought you forth from Ur of the Chaldees…” (Bereshit 15:7) But I will give you a time when you can do so since you wanted to save him for My name’s sake. Michael you will descend on the camp of Assyria and Gavriel you will descend on the camp of the Chaldeans. When Gavriel went down to save Chananyah, Mishael and Azaryah he made a decree on the fire and it burst out on those who had thrown them in, as it says “…these men who had brought up Shadrach, Meshach, and Abed-nego…” (Daniel 3:22) There are those who say that four nations died there. First it is written “Then, the satraps, the prefects, the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers…” (Daniel 3:3) and here it is written lacking four, as it says “And the satraps, the prefects, the governors, and the leaders…” (Daniel 3:27) Therefore Chananyah said “Praise the Lord, all nations…” (Psalms 117:1) Mishael said “…laud Him, all peoples.” (ibid.) And Azaryah said “For His kindness has overwhelmed us…” (Psalms 117:2) The angel said “…and the truth of the Lord is eternal.” (ibid.) It is true what He said to me when I wanted to go down and save Avraham. And so too Michael did what he was told, as it says “And it came to pass on that night that an angel of the Lord went out…” (Kings II 19:35) It was taught: all the soldiers and the commanders were drinking wine and they left the bottles tossed aside. The Holy One said to Sancheriv: you did yours, as it says “Through your messengers you have insulted the Lord…” (Kings II 19:23) So to I will act at the hand of my messenger. What did he do to him? “…and in the place of honor, a burning shall burn like the burning of fire.” (Isaiah 10:16) And what does ‘in the place of honor’ mean? That he burnt their bodies from within and left their clothes untouched because the clothing of a man is his honor. Why did he leave their clothes? Because they were the descendants of Shem, as it says “The sons of Shem were Elam and Asshur…” (Genesis 10:22) The Holy One said: I am obligated to their father Shem because he and Yafet took their clothes and covered the nakedness of their father, as it says “And Shem and Japheth took the garment…” (Genesis 9:23) Therefore the Holy One said to Michael: leave their clothes and burn their souls, and what is written there? “And they arose in the morning, and behold they were all dead corpses.” (Kings II 19:35) This is what is written “Betimes I cut down all the wicked of the earth…” (Psalms 101:8) Hezekiah and Israel were sitting and saying Hallel because it was the night of Passover. They were afraid to say ‘now Jerusalem is conquered by his hand.’ When they got up in the morning to say the shema and to pray they found the dead bodies of their enemies. Therefore the Holy One said to Isaiah “Call his name Maher-shalal-hash-baz (to hasten loot, speed the spoils)” (Isaiah 8:3) and he hurried to loot their spoils. And call one ‘God is with us’ (Immanuel) to say that I am with him, as it says “With him is an arm of flesh, and with us is the Lord our God…” (Chronicles II 32:8) Just as the Holy One did in this world through the hands of Michael and Gavriel, so to in the time to come he will do through their hands, as it says “And saviors shall ascend Mt. Zion to judge the mountain of Esau…” (Ovadiah 1:21) This refers to Michael and Gavriel. Our Holy rabbi said: this is Michael himself, as it says “Now at that time, Michael, the great prince, who stands over the children of your people, will be silent…” (Daniel 12:1) He pleads the needs of Israel and speaks on their behalf, as it says “And the angel of the Lord replied and said, \"O Lord of Hosts! How long will You not have mercy on Jerusalem and upon the cities of Judah…” (Zechariah 1:12) And it says”… but no one strengthens himself concerning these matters except Michael, your prince.” (Daniel 10:21)"
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "What does “…led the people around (vayasev)…” (Exodus 13:18) mean? That the Holy One surrounded them, just as it says “But I will be for it-says the Lord-a wall of fire around (saviv)…” (Zechariah 2:9) Like a shepherd who was shepherding his sheep and saw wolves descending upon them, he turned back the sheep in order that they not be hurt. So to, when Israel came out of Egypt the chiefs of Edom, Moav, Canaan and Amalek stood around and took counsel on how to come upon Israel. When the Holy One saw this He sent them around in order that they not come upon them, as it says “So God led the people around…” (Exodus 13:18) Not only was this so in this world, but it will be so in the next as well. From where do we do know this? As David said “Jerusalem has mountains around it, and the Lord is around His people…” (Psalms 125:2) Another explanation. “So God led the people around…” (Exodus 13:18) From here our Rabbis said that even the poorest in Israel should not eat until he reclines (yasev), because this is what the Holy One did for them ‘So God led the people around (vayasev).’"
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "Another explanation. “Then Moses and the children of Israel sang this song…” (Exodus 15:1) This is what is written “I am black but comely…” (Song of Songs 1:5) Knesset Yisrael says: I am black through my actions and comely through the actions of my forefathers. Our Rabbis said: don’t read this as ‘the daughters (b’not) of Jerusalem’ but rather as ‘the builders (bonot) of Jerusalem.’ This is the Great Sanhedrin of Israel, who sits and directs its construction. Another explanation. “daughters (b’not) of Jerusalem” (Song of Songs 1:5) R’ Yochanan said: in the future Jerusalem will become the metropolis of all the lands, as it says “Ashdod with her towns (b’noteha)…” (Joshua 15:47) What does “Like the tents of Kedar…” (Song of Songs 1:5) mean? Just as the tents of the Ishmaelites are ugly on the outside and beautiful within, so are the wise. Even though they appear ugly in this world, within they are filled with Mishna, Talmud, laws and parables. If the tents of the Ishmaelites move from place to place, perhaps Israel also moves from place to place? The verse continues “…like the curtains of Solomon.” (ibid.) Like the curtains of the One who spoke and brought the world into being. From the moment they were spread out like a tent, they did not move from their location. If the tents of the Ishmaelites are never washed, perhaps to too Israel? The verse continues “…like the curtains of Solomon (Shlomo).” Just as this cloak (salma) gets dirty and then can become clean again, so too Israel - even though they sin, they repent before the Holy One. Another explanation. “I am black but comely…” (Song of Songs 1:5) In that which I am black, I am comely. They sinned at Mount Horev, as it says “At Horev, you angered the Lord…” (Deuteronomy 9:8) And at Horev they said “All that the Lord spoke we will do and we will hear.” (Exodus 24:7) At the sea they rebelled, as it says “…and they were rebellious by the sea, by the Sea of Reeds.” (106:7) And at the sea they sang a song, as it says “Then Moses and the children of Israel sang this song…” (Exodus 15:1)"
+        ],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "“…and the people shall go out and gather what is needed for the day…” (Exodus 16:4) This is what is written “Blessed is the Lord; every day…” (Psalms 68:20) The Holy One said to Israel: with the measure that a man measures with, so he is measured. I gave you the Torah in order that you be occupied with it every day, as it says “Fortunate is the man who listens to me to watch by my doors day by day…” (Proverbs 8:34) And so too “Yet they seek Me daily…” (Isaiah 58:2) By your lives, I will satisfy you with food from the heavens every day, as it says “…and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.” (Exodus 16:4) Furthermore, I will bless you every day, as it says “Blessed is the Lord; every day God lavishes upon us…” (Psalms 68:20) When you do My will I will call you “…borne from birth…” (Isaiah 46:3) and I will fill up (ma’amis) for you the cup of salvation in the merit of the Holy Temple, which is called a ‘stone of burden’ (maamasa), as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "R’ Elazar said: the whole Torah hangs on judgment. That is why the Holy One gave the laws of justice after the Ten Commandments - because people cross the line of justice, are punished and this teaches the whole world. Sodom was not overturned until it crossed the line of justice, as it says “…pride, abundance of bread, and careless ease…“ (Ezekiel 16:49) Even Jerusalem was not exiled until she crossed the line of justice, as it says “…the orphan they do not judge, and the quarrel of the widow does not come to them.” (Isaiah 1:23) And why did the Holy One give the crown to Yehudah? He is not the sole mighty one from among his brothers, are not Shimon, Levi and the others mighty as well? Rather, it was because he gave true judgment to Tamar, therefore he was made judge of the world. This is like a judge before whom an orphan’s judgment comes and he finds in her favor. So too Yehudah – Tamar’s judgment that she should be burned came before him, and he found in her merit because he found merit in her. How? Yitzchak and Yaakov were sitting there, and all his brothers were covering for him. Yehudah acknowledged Gd (HaMakom) and spoke the truth of the matter, saying “She is more in the right than I…” (Bereshit 38:26) and the Holy One made him prince. So Ben Zoma used to say and explain: if you were ashamed in this world, you will not be ashamed of the Holy One, who is a consuming fire, in the coming world. Why? Because the shame of this world is nothing other than the shame of one’s standing in the coming world, as it says “For this let every pious man pray to You…” (Tehillim 32:6)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "... Another explanation. “We have not found the Almighty great in power…” (Iyov 37:23) At the moment when the Holy One said to Moshe ‘make me a Tabernacle’ he was dumbfounded and said ‘the glory of the Holy One fills the upper worlds and the lower, and He said to make Him a Tabernacle?’ Further, he gazed into the future and saw that Shlomo would arise and build the Holy Temple which would be greater than the Tabernacle, and he said before the Holy One “But will God indeed dwell on the earth?” (Melachim I 8:27) Moshe reasoned: if in reference to the Holy Temple, which is so much larger than the Tabernacle, Shlomo said this - then when it comes to the Tabernacle all the more so. Therefore Moshe said “He who dwells in the hidden place of the Most High…” (Tehillim 91:1) R’ Yehudah bar R’ Simon said: The One who dwells in the hidden place is above all His creations. What does the continuation “…in the shadow of the Almighty,” mean? In the shadow of Gd (b’tzel el). It is not written as ‘in the shadow of the Merciful’ or ‘in the shadow of the Gracious,’ but rather ‘in the shadow of the Almighty.’ In the shadow which Betzalel made, that is why it says ‘in the shadow of the Almighty’. The Holy One replied to Moshe ‘I do not see things the same way as you do. Rather it says twenty in the north, twenty in the south and eight in the west. Furthermore, I will I will come down and contract my Presence within a space of one cubit by one cubit.’"
+        ],
+        [],
+        [
+            "... Another explanation. Why did Jeremiah see fit to compare our ancestors to an olive-tree? All liquids mix with one another, but oil stays separate when mixed. So too Israel does not mix with the idolaters, as it says “You shall not marry them…” (Deuteronomy 7:3) Another explanation. When one mixes all other liquids one doesn’t know what is on top and what is below, but even if you mix oil with all the liquids in the world it rises above the others. So to our ancestors – when they would do the will of God (HaMakom) they stood above the idolaters, as it says “…the Lord, your God, will place you supreme…” (Deuteronomy 28:1) This is “A leafy olive-tree fair with goodly fruit…” (Jeremiah 11:16) Another explanation. “A leafy olive-tree,” this is what is written “The fairest of branches, the joy of the entire earth…” (Psalms 48:3) What does ‘the fairest of branches (nof)’ mean? In Greek they call a bride namfi. ‘The joy of the entire earth,’ because no member of Israel was distressed as long as the Holy Temple stood. And why not? Because one would enter there filled with sins, offer a sacrifice and it would atone for him. There is no greater joy than this, that he would leave there righteous, that is ‘The fairest of branches, the joy of the entire earth.’ It is written regarding Tyre: “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) You say this, but others do not. But everyone speaks the praises of Jerusalem, as it says “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) And it is written “Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) The place where they offer sacrifices, as it says “And he shall slaughter it on the northern side of the altar, before the Lord.” (Leviticus 1:11) It says “A leafy olive-tree fair with goodly fruit…” (Jeremiah 11:16) Just as oil illuminates, so too the Holy Temple illuminates the whole world, as it says “And nations shall go by your light…” (Isaiah 60:3) Therefore our ancestors were called ‘a leafy olive-tree’ because they illuminated everyone with their faith. Therefore the Holy One said to Moshe “…and they shall take to you pure olive oil…” (Exodus 27:20)"
+        ],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "Another explanation. “See, I have called by name Bezalel the son of Uri …” (Shemot 31:2) This is one of the seven people called by multiple names. There are those that were called by four names, which is Eliyahu, Bezalel had six, Yehoshua six, Moshe seven, Mordecai two, Daniel five, Hananiah, Mishael and Azariah had four. Eliyahu had four: R’ Elazar ben Padat said ‘Eliyahu was from Jerusalem and was among those who sat in the Court of Hewn Stones. He was from the city of Yehudah and his portion was in two tribal lands – five in Benyamin, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) and three in Yehudah, as it says “Zenan, and Hadashah, and Migdal-gad.”"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "Another explanation. “Now they brought the Tabernacle…” (Exodus 39:33) This is what is written “Go out, O daughters of Zion, and gaze upon King Solomon, upon the crown with which his mother crowned him on the day of his nuptials and on the day of the joy of his heart.” (Song of Songs 3:11) When was this verse said? On the day that the Tabernacle was erected, when there was great joy in Israel because the Holy One dwelled among them. ‘Daughters of Zion’ (bnot tzion), meaning children who are distinguishable (metuzyanin) by the idolators through their dedication to me. Just as a marker (tziyun) can be identified by pointing, so too Israel can be identified by pointing and thus they are ‘daughters of Zion’ – who are distinguishable (metuzyanin). ‘upon King Solomon’ Upon the King to whom peace (shalom) belongs, who is the King, King of Kings the Holy One blessed be He. ‘upon the crown with which his mother crowned him’ This refers to the Tabernacle. Why did they called it a crown? Just as a crown is decorated, so too the Tabernacle was decorated, as it says “…and an embroiderer with blue, purple, and crimson wool, and linen and [of] weavers, those who do every [manner of] work, and master weavers.” (Exodus 25:35) This is the crown with which his mother crowned him. R’ Yitzchak said: I went over all of the Scriptures, and I did not find anywhere that Batsheva made a crown for Shlomo. R’ Shimon bar Yochai asked R’ Elazar bar R’ Yosi: is it possible that you heard from your father what is this crown with which his mother crowned him? He replied: Yes. It is like a king who had an only daughter. He loved her too much and would call her ‘my daughter.’ He kept loving her until he called her ‘my sister’ and until he called her ‘my mother.’ So too, at first the Holy One call Israel daughter, as it says “Hearken, daughter, and see, and incline your ear, and forget your people and your father's house.” (Psalms 45:11) He kept loving them to the point of calling them ‘my sister,’ as it says “…Open for me, my sister, my beloved, my dove, my perfect one, for my head is full of dew, my locks with the drops of the night.” (Song of Songs 5:2) He did not cease to love them to the point of calling them ‘my mother,’ (imi) as it says “Hearken to Me, My people, and My nation (u’lumi), bend your ears to Me, when Torah shall emanate from Me, and My judgment shall be for the light of the peoples, I will give them rest.” (Isaiah 51:4) R’ Shimon bar Yochai stood up and kissed him on his head. ‘on the day of his nuptials’ This was at Sinai. ‘on the day of the joy of his heart’ This is in Jerusalem... Another explanation: On the day of his wedding, in the tabernacle. On the day of his heart's joy, in the Holy Temple. So too David said, \"The fairest of branches, the joy of the entire earth- Mount Zion, by the north side, the city of a great king.\" (Tehillim 48:3) R' Yochanan be Elazar said: There was once a peddler who went to Jerusalem to sell his wares, he went and sat there and made no sales. He said: this is the place about which they say 'joy of the entire earth?!' After one hour he had sold his entire stock. He said 'the fairest of branches, the joy of the entire earth.' R' Yochanan said: there was a chamber of accounting outside of Jerusalem, and anyone who wanted to think about such things would go there. Why? In order that they shouldn't do their calculations in Jerusalem and be troubled by them, because she is called 'joy of the entire earth.' And why all this praise? Because she was 'the city of a great king.' Once she was destroyed, rejoicing passed and the joy of all the earth was exiled. What does the language of ar'va (passed on) mean? It was darkened, obscured, as it says \"...it was evening and it was morning, one day.\" (Bereshit 1:5) In this world the joy of all the earth has ceased, and when the Holy One rebuilds Jerusalem He will return all the joy to her, as it says \"For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.\" (Yeshayahu 51:3)"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shemot Rabbah/English/Solomon Wiener.json

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+    "language": "en",
+    "title": "Shemot Rabbah",
+    "versionSource": "http://jbqnew.jewishbible.org/assets/Uploads/431/jbq_431_wienersea.pdf",
+    "versionTitle": "Solomon Wiener",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שמות רבה",
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+        "Midrash",
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+        "Midrash Rabbah"
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+        [],
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+        [
+            "Moses immediately hearkened to God and went to divide the sea, but the sea refused to comply, exclaiming, \"Shall I split at your behest? Am I not greater than you, since I was created on the third day and you on the sixth?\" When Moses heard this, he went and informed God, \"The sea refuses to part.\" "
+        ]
+    ],
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+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shir HaShirim Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json

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+{
+    "language": "en",
+    "title": "Shir HaShirim Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
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+    "heTitle": "שיר השירים רבה",
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+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "“…O daughters of Jerusalem…” (Song of Songs 1:5) The Rabbis say: don’t read it as ‘daughters (b’not) of Jerusalem’ but rather as ‘builders (bonot) of Jerusalem.’ This refers to the Great Sanhedrin of Israel who sat and made them understand (mvinin) every question and judgment. Another explanation. ‘O daughters of Jerusalem’ R’ Yochanan said: in the future Jerusalem will become the metropolis of all the countries, and be drawn to her for her glory, as it is written “Ashdod with her towns (bnoteha) and her villages, Gaza with her towns and her villages…” (Joshua 15:47) Until Lesha (comp. Genesis 10:19) This is the opinion of R’ Yochanan, because R’ Yochanan said: It is written “…and I shall give them to you for daughters (b’not), but not from your covenant.” (Ezekiel 16:61) What does ‘for daughters’ mean? For villages. ‘But not from your covenant,’ not from your dowry, but from Mine. R’ Bibi said in the name of R’ Reuven: “Sing you barren woman…” (Isaiah 54:1) Should she sing? She is barren! Rather, sing you barren woman because you have not born children for Gehinnom. R’ Berachia said in the name of R’ Shmuel bar Nachman: Israel is compared to a woman. Just as a woman takes a tenth of her father’s possessions and leaves, so Israel inherited the lands of the seven peoples who are one-tenth of the seventy nations. And since Israel inherited like a woman, they sang a song in the feminine, as it says “Then Moses and the children of Israel sang this song (shirah) to the Lord…” (Exodus 15:1) But in the time to come they will inherit all the possessions of their father like a man, this is what is written “…from the eastern side to the western side, for Judah; one portion,” (Ezekiel 48:7) Dan has one portion, Asher has one portion. All of them are so, and they are all written in the masculine, as it says “Sing to the Lord a new song (shir chadash)…” (Psalms 96:1) It doesn’t say a new song in the feminine (shirah chadashah) but rather in the masculine (shir chadash). R’ Berachia and R’ Yehoshua ben Levi: why is Israel compared to a woman? Just as a woman loads and unloads, loads and unloads, and then unloads but does not load again, so to Israel is enslaved and redeemed, enslaved and redeemed but then they are redeemed and never enslaved again. In this world, because their pain is like that of a woman in labor, they sing a song before Him in the feminine form. In the world to come their pain will not be like that of a woman in labor and they will sing their song in the masculine, as it is written “On that day, this song (hashir) shall be sung…” (Isaiah 26:1)"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "R’ Yodan said: before Hezekiah and his supporters had eaten their Passover sacrifice in Jerusalem, the Holy One had already preceded them on that night, as it says “And it came to pass on that night that an angel of the Lord went out and slew one hundred eighty-five thousand of the camp of Assyria…” (Kings II 19:35)\n"
+            ]
+        ],
+        [
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "R’ Huna explained the verse as referring to the kingdoms. Just as a rose placed among the thorns, when a north wind blows and bends it to the north and the thorn pricks it, nevertheless its heart remains aligned upward, so too Israel - even though they are sucked dry by crop taxes and monetary taxes their heart is still aligned toward their Father in Heaven, as it says “My eyes are always to God…” (Psalms 25:15) R’ Ibo explained the verse as referring to the future redemption. Just as this rose placed among the thorns is hard for its owner to pick, and what does he do? He brings fire, burns all around it and afterwards picks it. So too “…the Lord has commanded concerning Jacob [that] his adversaries shall be round about him…” (Lamentations 1:17) Like Chalamish in relation to Gavoh, Yericho in relation to No’adan, Susitan in relation to Tiveria, Castera in relation to Chaifa, Lod in relation to Ono, this is what is written “This is Jerusalem; in the midst of the nations I have placed it…” (Ezekiel 5:5) In the future when the end comes, what will the Holy One do? He will bring fire and burn everything outside of it, as it is written “And the peoples shall be as the burnings of lime…” (Isaiah 33:12) What is written there? “The Lord alone guided them…” (Deuteronomy 32:12)"
+            ],
+            [],
+            [],
+            [
+                "“Sustain me with flagons of wine (ashishot)” (Shir HaShirim 2:5) with two fires (aishot) – with the fire above and the fire below. Another explanation: ‘sustain me with flagons of wine,’ with two fires – the written Torah and the Oral Torah. Another explanation: ‘sustain me with flagons of wine,’ with many fires – with the fire of Avraham, and Moriah and the burning bush, and the fire of Eliyahu and that of Chananya, Mishael and Azaria…"
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "Another explanation. “My beloved answered and said to me…” (Song of Songs 2:10) He answered me through Daniel and said to me through Ezra. What did He say to me? “Arise, my beloved, my fair one…For behold, the winter has passed…” (Song of Songs 2:10-11) This refers to the seventy years that Israel was in exile. “…the rain is over and gone.” (ibid.) These are the fifty-two years from when the Temple was destroyed until the kingdom of the Chaldeans was uprooted. Wasn’t that seventy years?! R’ Levi said: take away eighteen years that the echo of the Divine voice was breaking through and saying to Nevuchadnezzar ‘evil servant that went up and destroyed the House of your master because the sons of your master do not listen to Him!’ “The blossoms have appeared in the land…” (Song of Songs 2:12) Like Mordecai and his friend, Ezra and his friends. “…the time of singing has arrived…” (ibid.) The time has come for the foreskin to be pruned, the time has come for the wicked to be shattered, as it says “The Lord has broken the staff of the wicked…” (Isaiah 14:5) The time has come for the Babylonians to be destroyed, the time has come for the Holy Temple to be rebuilt, as it says “And saviors shall ascend Mt. Zion…” (Ovadiah 1:21) and it is written “The glory of this last House shall be greater than the first one…” (Chaggaih 2:9) “…and the voice of the turtledove (tor) is heard in our land.” (Song of Songs 2:12)  R’ Yochanan said: The voice of a good guide (tayar) is heard in our land. Which is this? This is the voice of Cyrus, as it is written “So said Cyrus, the king of Persia, 'All the kingdoms of the earth…Who is among you of all His people…” (Ezra 1:2-3) “The fig tree has put forth its green figs…” (Song of Songs 2:13) These are the baskets of first-fruits. “…and the vines with their tiny grapes have given forth their fragrance…” (ibid.) These are the drink offerings."
+            ]
+        ],
+        [],
+        [],
+        [],
+        [],
+        [
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "“…your nose is as the tower of Lebanon…” (Shir HaShirim 7:5) This refers to the Holy Temple. Just as the nose is placed at the highpoint of a person, so too the Holy Temple is placed at the highpoint of the world. Just as the majority of decorations are hung from the nose, so to the priests, levites and kings are from Yaakov. ‘as the tower of Lebanon.’ As it says “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Teviyumi said ‘it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow…” (Yeshayahu 1:18) R’ Shimon bar Yochai says ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3) “…facing towards Damascus.” (Shir HaShirim 7:5) R’ Yochanan said ‘in the future, Jerusalem will spread out until it reaches the gates of Damascus, as it says “The prophecy of the word of the Lord in the land of Hadrach.”’ (Zechariah 9:1) What is Hadrach? This is an argument between R’ Yehudah and R’ Nechemia. R’ Yehudah says ‘it is a place called Hadrach.’ R’ Yosi ben Dormaskit said to him ‘by the Temple service! I am from Damascus and there is a place there called Hadrach!’’ R’ Nechemia said ‘this refers to the King Messiah who is severe (chad) and soft (rach). Severe to the nations and soft with Israel.’ Another explanation. Hadrach refers to the King Messiah who in the future will guide (hadrich) all the people of the world in return before the Holy One. \"And Damascus is His resting place…” (ibid.) And is Damascus His resting place?! His resting place is only in the Holy Temple, as it says “This is My resting place forever…” (Tehillim 132:14) He said to him ‘in the future, Jerusalem will spread out on every side until it reaches the gates of Damascus, and the exiles will come and rest beneath her in order to fulfill what it says \"And Damascus is His resting place…” (Zechariah 9:1) How does R’ Yochanan explain the verse “…and the city shall be built on its mound…” (Yirmiyahu 30:18)? Like this fig tree, which is narrow at the bottom and wide above, so Jerusalem will be in the future  - spreading out on all sides with the exiles coming to rest beneath her to fulfill what is written “For right and left shall you prevail…” (Yeshayahu 54:3) This refers to length, from where do we learn width? The scripture says “…from the tower of Hananel until the king's wine-cellars.” (Zechariah 14:10) R’ Zachai Raba said ‘until the pits of Ripa, until the wine vats dug out by the King, king of kings, the Holy One.’ We have the width and breadth, from where do we learn height? “And it became wider and it wound higher and higher to the cells…” (Yechezkel 41:7) It was taught: in the future Jerusalem will spread out and grow upwards until it reaches the Throne of Glory, until she says ‘the place is too narrow for me.’ R’ Yosi son of R’ Yirmiyah said ‘we still have not learned the source of Jerusalem’s praiseworthiness. We learn it from her walls, as it says “But I will be for it-says the Lord-a wall of fire around, and for glory I will be in its midst.” (Zechariah 2:9)\n"
+            ]
+        ],
+        [
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "",
+                "... Another explanation. “…for love is as strong as death…” (Song of Songs 8:6) The love with which the generation of persecution loved the Holy One, as it says “For it is for Your sake that we are killed all the time…” (Psalms 44:23) “…zeal is as strong as the grave…” (Song of Songs 8:6) In the future the Holy One will have a great jealousy on behalf of Zion, as it is written “I am jealous for Zion with great jealousy…” (Zechariah 8:2) “…its coals are coals of fire of a great flame!” (Song of Songs 8:2) R’ Berachia said: like the fire above – where the fire does not extinguish the water nor the water extinguish the fire."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Parasha",
+        "Chapter",
+        "Midrash"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shir HaShirim Rabbah/English/Sefaria Community Translation.json

@@ -0,0 +1,158 @@
+{
+    "language": "en",
+    "title": "Shir HaShirim Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Sefaria Community Translation",
+    "versionTitleInHebrew": "תרגום קהילת ספאריה",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שיר השירים רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            [
+                "Regarding the verse that was written by Shlomo which says, \"See a man that is diligent with his labor, before Kings he will stand; he will not stand before mean men.\" \"See a man diligent with his labor\", this is Joseph, as it is written about him: \"And he went to the house to perform his labor (Genesis 39).\" Rabbi Judah and Rabbi Nehemiah...Rabbi Judah says, \"It was a disgraceful day, it was a festival, a day of performances.\" Rabbi Nehemiah says, \"It was a day of performances of the Nile River, they all went to look at it. He (Joseph) entered to perform his labor, to calculate the calculations of his Master.\" Rabbi Phineas says in the name of Rabbi Samuel bar Abba, \"Everyone that serves his master properly, he will go out to freedom. From where do we learn this? From Joseph! Through his serving his master fittingly, he went out to freedom. Therefore, \"Before kings he will stand\", that is Pharaoh, as it says, \"And Pharaoh sent, and they called Joseph and they brought him up from the pit (Genesis 41).\" \"He will not stand before mean men\", that is Potiphar, for The Holy One Blessed Be He darkened(lit., i.e. blinded) his eyes and castrated him.",
+                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men.\" That is Moses, our teacher, regarding the work of the Tabernacle. Therefore, before kings he will stand, this is Pharaoh, as it says, \"Hurriedly awaken in the morning and stand before Pharaoh (Exodus 8).\" \"He will not stand before mean men\", this is Jethro. Rabbi Nehemiah said: \"You have made that which is holy, profane!\" Rather, \"Before kings he will stand\", that is King, the King of Kings, the Holy One Blessed Be He. As it is said, \"And he (Moses) was there with the Lord, for 40 days (Exodus 34).\" \"He will not stand before mean men\", that is Pharaoh, as it says: \"And there was dark darkness, etc. (Exodus 10).\"",
+                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", these are the righteous, for they are engaged in the work of The Holy One Blessed Be He. Therefore, before kings they will stand, for they will stand with the Torah. As it is stated, \"By me kings shall rule (Proverbs 8).\" \"They will not stand before mean men\", these are the wicked. As it is stated, \"And their work was in the dark.\" Also it is written, \"Let their way be dark and slippery (Psalms 35) .\"",
+                "An additional meaning: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men\", this is Rabbi Hanina. He (Rabbi Hanina) said: \"Once I saw men of the city bringing up (lit., i.e offering, sacrificing) burnt-offerings and peace-offerings. I said, \"All of them are bringing up peace-offerings to Jerusalem and I am not bringing up anything!? What will I do? Immediately I went out to the wilderness of the city, in the ruins of the city, and there I found one stone, I went out, cracked it, chiseled it, and polished it. He said, \"Behold, it is upon me to ascend to Jerusalem.\" He sought to procure workers for himself. He said to them, \"You (plural) bring up to me this stone to Jerusalem.\" He said to him, \"Give us our wages\", 100 gold pieces (\"Zahuvim\" lit. , a type of gold-based currency), and we will bring your stone up to you, to Jerusalem.\" He said to them, \"And thus, from where will I have 100 gold pieces or 50 gold pieces to give to you all!?\" And he did not find for the hour, immediately they went to them. Immediately The Holy One Blessed Be He summoned to him 5 angels, with the appearance of the men (\"Sons of man\" lit.). They said to him, \"Our teacher/master, give to us 5 selas, and we will bring up your stone to Jerusalem, and only that you will give your hand with us. And he he gave his hand with them, and they were found standing in Jerusalem. He sought to give to them their wages, but he could not find them. The story came to the Chamber of Hewn Stone (the High Court). They said to him, \"Our teacher is similar to the ministering angels, they brought up your stone to Jerusalem!\" Immediately he gave to the Wise Men the wages that he was to pay with the angels.",
+                "Another explanation: \"See a man diligent in his work, before kings he will stand, he will not stand before mean men,\" these are the words of Solomon son of David. \"Before kings he will stand\"--for he was diligent in the building of the First Temple. As it is written (I Kings 6): \"And he built it for seven years.\" Another verse says (I Kings 6): \"And Solomon built his house for thirteen years.\" It seems that the building of Solomon's house was done more beautifully and in more quantity than the building of the Temple! Instead, they said: In the building of his own house he was lazy, but in the building of the Temple he was diligent and not lazy. Huna in the name of Rabbi Yosef said: Everyone helps the king, so even more so everyone helps for the honor of the King of Kings, the Holy One blessed be He. Even the spirits and even the demons and even the angels. Yitzchak Biryah said in the name of Rabbi Yehudah son of Rabbi Yechezkel: It is written (ibid 8) \"I have built You a house of habitation\", I have built a building. Rabbi Berechiah said: \"The house that they were building\" is not written here, rather \"the building in its state of having been built,\" so it seems that it had been built. As it says (ibid 6): \"was built of stone made at the quarry.\" \"Banui (recently built) is not written, rather \"nivneh\" (was built). This teaches that the stone carried itself.",
+                "Another verse it is written, (Psalms 45:17) \"Your sons shall succeed your forefathers.\" You will see a righteous man giving birth to a righteous man; a wicked man giving birth to a wicked man; a righteous man giving birth to a wicked man; and a wicked man giving birth to a righteous man. All of these examples have a verse and an parable. A righteous man giving birth to a righteous man, has a verse and a parable. A verse, for it is written, \"Your son's shall succeed your forefathers.\" A parable, a fig tree that produces another fig tree. A wicked man begets a wicked man has a verse and a parable. A verse, for it is written, (Numbers 32:14) \"Now behold, you have risen up in your fathers place, a brood of sinful men.\" A parable, (1 Samuel 24:14) \"As the ancient proverb says, out of the wicked, issues forth wickedness.\" Further a parable, \"What does a beetle breed? Insects worse than itself. A righteous man gives birth to a wicked man has a verse, (Job 31:40) \"In place of wheat, came forth nettles.\" A parable, people who give birth to children who are unlike themselves also raise children that are unlike themselves. A wicked man gives birth to a righteous child has a verse, (Isaiah 55:13) \"Instead of a thornbush, shall come up a Cypress tree.\" A parable, \"From a thornbush emerges a rose.",
+                "A"
+            ],
+            [],
+            [
+                "...Just as olive oil [used for lamps] brings light to the world, so do the People of Israel bring light to the world, as it says: Nations shall walk by your light'\" (Isaiah 60:3)...",
+                "Just as olive oil [used for lamps] brings light to the world, so do the People of Israel bring light to the world, as it says: Nations shall walk by your light'\" (Isaiah 60:3)"
+            ],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "",
+                "We will rejoice and be happy with you Shir Hashirim 1:4 There we have taught: If a man married a woman and remained with her for ten years and had no children, he is permitted to refrain. Rabbi Idi said: There was a case of a woman in tzidon, who remained ten years with her husband and did not give birth. They came before Rabbi Shimon Bar Yochai; they requested to get divorced one from the other. He said to them, “On your lives, just as you came to each other with feasting and drinking, so too you should not part without feasting and drinking,” They followed his suggestion, and they made for themselves a festival and a feast, and she got drunk. When his mind was settled he said to her, “My daughter, see any good object that i have in this house. Take it and go to your father’s house.” What did she do? When he was asleep, she told her slaves and maidservants and she said to them, “lift him in the bed and take him and bring him to the house of my father.” In the middle of the night he woke up When his wine had worn off, he said to her, “My daughter, where am I?” She said, “in father’s house.” He said “what am I in your father’s house?” She said to him, “Did you not say to me this evening, “Any good object which you have in your house, take and go to your father’s house”? They went to Rabbi Shimon Ben Yochai. He stood and prayed for them, and they were remembered  (they had children) To teach you just as G-d helps sterile women, so too righteous help sterile women, Indeed all the more so, if a flesh and blood said to his fellow flesh and blood, “There is no object in the world better for than you,” were saved, Israel who are waiting for G-d’s salvation every day, and say, “There is no object in the world which better for me than you,” how much more so! That is, We will rejoice and be happy with you. "
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "",
+                "Rabbi Pinhas said in the name of Hoshaya: \"While the king sat at his table\": while the King of kings, the Holy One, Blessed Be He, sat at the heavens. He arrived early, as it is stated: (Exodus 19:16) \"And it came to pass on the third day, when it was morning.\"  This is like a king who decreed, \"On such a day, I am going to enter the province.\" But the people of the province slept all through the night, so that when the king arrived and found them asleep, he set trumpets and horns to get them up. And the minister of that province woke them up and took them to meet the king. And the king walked before them, until he reached his palace. This is like the Holy One, Blessed Be He, as it is written: (Ibid.) \"And it came to pass on the third day, when it was morning.\" And it written: (Ibid.) \"For the third day the Lord will come down in the sight of the people.\" Israel slept all through the night, because the sleep of Shavuot is pleasant and the night is short. Rabbi Yudan said: Not even a flea stung them. When the Holy One, Blessed Be He, came and found them asleep, he started to get  them up with trumpets, as it is written: (Exodus 16:16) \"And it came to pass on the third day, when it was morning, that there were thunders and lightnings.\" And Moses roused Israel and took them to meet the King of kings, the Holy One, Blessed Be He, as it is written: (Exodus 19:17) \"And Moses brought forth the people [out of the camp] to meet God.\" And the Holy One, Blessed Be He, went before them, until they reached Mount Sinai, as it is written: (Exodus 19:18): \"Now mount Sinai was altogether on smoke.\" Rabbi Yitzkak said: It was this for which He chided them through [the prophesy of] Isaiah. As it is written: (Isaiah 50:2) \"Wherefore, when I came, was there no man? When I called, was there no answer? Is My hand shortened at all, that it cannot redeem?\""
+            ],
+            [],
+            [],
+            [
+                "\"Ah, you are fair, my darling, Ah, you are fair\" (Song of Songs 1:15).  \"Ah, you are fair\"--in mitzvot; \"Ah, you are fair\"--in acts of lovingkindness; \"Ah, you are fair\"--in positive mitzvot; \"Ah, you are fair\"--in negative mitzvot; \"Ah, you are fair\"--in mitzvot at home; \"Ah, you are fair\"--in separating tithes; \"Ah, you are fair\"--in mitzvot of the field; \"Ah, you are fair\"--in leaving the gleanings and the corners of the field... \"Ah, you are fair\"--in prayer; \"Ah, you are fair\"--in reciting the Shema; \"Ah, you are fair\"--in mezuzah; \"Ah, you are fair\"--in tefillin; \"Ah, you are fair\"--in sukkah; \"Ah, you are fair\"--in lulav and etrog; \"Ah, you are fair\"--in teshuvah; \"Ah, you are fair\"--in good deeds; \"Ah, you are fair\"--in this world; \"Ah, you are fair\"--in the world to come."
+            ]
+        ],
+        [
+            [
+                "\"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys </b> (Song of Songs 1:1)\". The assembly of Israel said: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she whom the Holy One, blessed be He, loved out of seventy nations\". \"<b>I am a rose (<i>chavatzelet</i>) of Sharon</b>\": because I made for him a shadow (<i>tzel</i>) by the hand of Betzalel, as it is written: \"And Bezalel made the ark (Exodus 36:1)\". \"<b>Sharon</b>\": because I spoke before him a song (<i>shirah</i>) by the hand of Moses, as it is written: \"Then sang (<i>yashir</i>) Moses and the children of Israel (Exodus 15:1)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzilan</i>) of Egypt and in a short time the Holy One, blessed be He, gathered me to Ramses and I bloomed with good deeds like \"<b>a lily</b>\" and I spoke before him a song (<i>shirah</i>), as it is said: \"You will have song on the night of the sanctified feast (Isaiah 30:29)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzillo</i>) of the sea, and in a short time I bloomed with good deeds like \"<b>a lily</b>\" and I indicated him with my finger, as it is said: \"This is my God and I will praise him (Exodus 15:2)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved in the shadow (<i>tzillo</i>) of Sinai, and in a short time I bloomed with good deeds like \"<b>a lily</b>\" in my hand and my heart, and I said before him: \"All that Hashem said we will do and we will hear (Exodus 24:7)\". Another interpretation: \"<b>I am a rose (<i>chavatzelet</i>) of Sharon, a lily of the valleys</b>\": \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I; I am she who was beloved and trampled in the shadow (<i>tzillo</i>) of kingdoms, and tomorrow the Holy One, blessed be He will redeem me from the shadom of kingdoms, and I bloom like \"<b>a lily</b>\" and say to him a new song (<i>shir</i>), as it is said: \"Sing to Hashem a new song for he made wonderous salvation for him with his right hand and holy forearm (Psalm 98:1)\".  ",
+                "Rabbi Berechyah said: \"This verse is the statement of the desert. The desert said: \"\"<b>I</b>\" am the desert, and beloved (<i>chavivah</i>) am I because all the good things in the world are stored (<i>chavuyin</i>) in me, as it is said: \"I will set cypresses in the desert, box trees (Isaiah 41:19)\". The Holy One, blessed be He set them in me because they are guarded by me, and when the Holy One, blessed be He, seeks them from me, I return what I was appointed over to him with no damage, and I blossom with good deeds and I say before him a song (<i>shirah</i>), as it is said: \"The arid desert shall be glad (Isaiah 35:1)\"\". Based on this the rabbis said: \"The Land spoke this; it said: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I because all the dead of the world are stored (<i>chavuyin</i>) in me, as it is said: \"Oh, let your dead revive! Let corpses arise! (Isaiah 26:19)\". And when the Holy One, blessed be He, will seek them from me, I will return, and I blossom with good deeds like \"<b>a lily</b>\" and I speak before him a song (<i>shirah</i>), as it is said: \"From the end of the earth we hear singing (Isaiah 24:16\"\". ",
+                "Rabbi Yudan and Rabbi Eliezer. Rabbi Yudan said: \"\"<b>I am a rose</b>\", is not this both a rose and a lily? Rather, during the time that it is young, one calls it a \"<b>rose</b>\" and matured one calls it a \"<b>lily</b>\". \"<b>rose (<i>chavatzelet</i>)</b>\": why is it called by this term? Because it is covered (<i>chavuyin</i>) by its shadow (<i>tzillah</i>)\". Rabbi Eliezer said: \"It allegorizes the righteous to the most pleasant which is among the taxonomic orders, and the most pleasant of the species of that order. The most pleasant of the orders is the  \"<b>lily</b>\" and the most pleasant species of that order is the \"<b>lily of the valleys</b>\" and this is unlike the lily of the mountain which easily withers, but on the contrary the \"<b>lily of the valleys </b>\" continually blossoms. It allegorizes the wicked to the most noxious which is among the taxonomic orders, and the most noxious of the species of that order. The most noxious which is among the taxonomic orders: \"like thistledown, like stubble driven by the wind (Psalm 83:14)\". If you should say: \"Like the stubble that is in a valley\", this kind is weightier with moisture; rather: \"Driven like chaff before winds in the hills (Isaiah 17:13)\"\". Rabbi Abba son of Kahana said: \"The congregation of Israel said before the Holy One, blessed be He: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I who was placed in the \"<b>valleys (<i>'amaqim</i>)</b>\" of troubles, and when the Holy One, blessed be He, raises me from troubles, I bloomed with good deeds like \"<b>a lily</b>\" and speak a song (<i>shirah</i>) before him. See! It is written: \"O Hashem! In their distress, they sought You (Isaiah 26:16)\"\". Rabbi Acha said: \"The congregation of Israel said: \"At the time when you raise your eyes to me deeply (<i>ma'amiq</i>), I bloomed with good deeds like \"<b>a lily</b>\" and speak a song (<i>shirah</i>) before him. See! It is written: \"A song of ascents. Out of the depths (<i>mimma'amaqqim</i>) I call You Hashem (Psalm 130:1)\"\". The rabbis said: \"The congregation of Israel said to him and spoke the congregation of Israel: \"\"<b>I</b>\" am she, and beloved (<i>chavivah</i>) am I who was placed in the \"<b>valleys (<i>'imqei</i>)</b>\" of Gehinnom, and when the Holy One, blessed be He, redeemed me from the depths (<i>mimma'amaqqeiah</i>). See! It is written: \"He lifted me out of the miry pit (Psalm 40:3)\"\". I bloomed with good deeds and speak a song (<i>shirah</i>) before him. See! It is written: \"He put a new song into my mouth (Psalm 40:4)\". The remark of the rabbis is like what Rabbi Eleazar of Moda said: \"The angels of the nations of the world in the future in the world to come will go to bring charges against Israel before the Holy One, blessed be He, and saying: \"Master of the universe! These have served idolatry and these have served idolatry; these have committed sexual sins and these have committed sexual sins; these have spilled blood and these have spilled blood! Why then are you bringing these down to Gehinnom and these are not being brought down?\" And the Holy One, blessed be He, turns to them and says: \"If this is so, then all the peoples with their gods will go down to Gehinnom\". See! It is written: \"Though all the peoples walk Each in the names of its gods (Micah 4:5)\"\". Rabbi Reuben said: \"If the word was not written in scripture how could it be spoken: \"For with fire will Hashem be judged (Isaiah 66:16)\". \"Hashem judges\" is not written but rather \"will be judged\". It is he whom David said by the Ruach Hakodesh \"Though I walk through a valley of deepest darkness, I fear no harm, for You are with me; Your rod and Your staff—they comfort me.  (Psalm 23:4)\"\". Another interpretation: \"Your rod\": these are the struggles, and \"Your staff\": this is the Torah; \"they comfort me\": is this possible without struggles? The verse says: \"only\". Is it possible in this world? The verse says: \"Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of Hashem for many long years (Psalm 23:6)\". "
+            ],
+            [
+                "\"<b>As a lily among the thorns so is my love among the maidens (daughters)</b> (Song of Songs 2:2)\". Rabbi Yitzchak applied this reading to Rebekah, as it is said: \"And Isaac was forty years old when he took Rebekah, the daughter of Betuel, the Aramean, from Paddan Aram, the sister of Laban, the Aramean (Genesis 25:20)\". If it wants to teach that she was from Paddan Aram, why does the text say \"sister of Laban the Aramean\"? Rather, it is to tell us that her father was a trickster, her brother was a tricksters and the inhabitants of that place were tricksters and that this righteous one came from their midst. To what can she be compared? \"<b>Like a lily among the thorns</b>\". Rabbi Pinchas in the name of Rabbi Simon said, \"It is written: \"And Isaac sent Jacob to Paddan Aram to Laban, son of Betuel, the Aramean (Genesis 28:5)\" grouping all of them as tricksters.",
+                "Rabbi Eliezer opened his reading with the redemption from Egypt: As a \"<b>lily</b>\" placed \"<b>among the thorns</b>\" is difficult to find and pick, so the redemption of Israel was difficult before the Holy One, blessed be He. See! It is written: \"Or has any god ventured to go and take for himself one nation from the midst of a nation (Deuteronomy 4:34)\"\". Rabbi Joshua in the name of Rabbi Chanan said: \"\"A nation from the midst of a people\" and \"a people from the midst of a nation\" are not written there, but rather \"a nation from the midst of a nation\" because these were uncircumcised and these were uncircumcised; these grew sidelocks and these grew sidelocks; these wore mixed fabrics and these wore mixed fabrics and so from the measure of justice, he should never have redeemed Israel\"\". Rabbi Samuel son of Nachman said: \"If the Holy One, blessed be He, had not bound himself with an oath, Israel would not have ever been redeemed. See! It is written: \"Say, therefore, to the Israelite people: I am Hashem. I will free you from the labors of the Egyptians and deliver you from their bondage (Exodus 6:6)\" and this is nothing else than an oath. Scripture similarly says: \"Therefore, I swear concerning the house of Eli (1 Samuel 3:14)\"\". Rabbi Berechya said: \"By Your arm You redeemed Your people (Psalm 77:18)\": with absolute force\". Rabbi Yudan said: \"\"One nation from the midst of a nation\" until \"awesome power\" there are seventy-seven letters there, and if someone says to you \"seventy-five\", say to him: \"Take from them \"nation\" mentioned a second time from the count\"\". Rabbi Avin said: \"He redeemed them because of his name because the name of the Holy One, blessed be He, has seventy-seven letters\".",
+                "Rabbi Azaria in the name of Rabbi Yehudah son of Rabbi Shimon says: \"The matter may be compared to the case of a king who had an orchard planted with one row of fig trees, one of vines, one of pomegranates, and one of apples. He entrusted it to a tenant and went away. After a time, the king came and looked in at the orchard to ascertain what it had yielded. He found it full of \"<b>thorns</b>\" and briars, so he brought woodcutters to raze it. He looked closely at the thorns and noticed among them a single \"<b>lily</b>\"-colored flower. He smelled it, and his spirits calmed down. The king said: \"The whole orchard shall be saved because of this flower.\" In a similar manner, the whole world was created only for the sake of the Torah and after twenty six generations the Holy One, blessed be He, looked at the world to ascertain what it yielded. He found water on top of water, the generation of Enosh was wiped out from the water, the generation of the flood was wiped out from the water, the generation of the separation in water. He brought woodcutters to raise it, as it is said: \"Hashem sat enthroned at the Flood (Psalm 29:10)\". God saw a single \"<b>lily</b>\"-colored flower, to wit, Israel. God took it and smelled it when God gave them [the Israelites] the Ten Commandments, and God's spirits were calmed when they said: \"We will do, and we will hear (Exodus 24:7)\". Said the Holy One, \"The orchard shall be saved on account of this flower. For the sake of the Torah and of Israel the world shall be saved.\" ",
+                "Rabbi Chanan of Sepphoris opened his interpretation with acts of kindness: \"By custom in the world ten men gathered at a house of mourning and not one from them was able to open his mouth to recite the blessing of mourners, and one man came and opened his mouth and recited the blessing of mourners. Was he not like to a \"<b>lily among the thorns</b>\"?  And further, by custom in the world ten men gathered at a house of feasting and not one from them was able to open his mouth to recite the blessing of grooms, and one man came and opened his mouth and recited the blessing of grooms. Was he not like to a \"<b>lily among the thorns</b>\"? By custom in the world ten men gathered at a synagogue and not one from them was able to open his mouth to recite the Shema and pass before the ark, and one man from them recited the Shema and passed before the ark. Was he not like to a \"<b>lily among the thorns</b>\"? Rabbi Eleazar came to a certain place and they said to him: \"Recite the Shema!\" He said to them: \"I am not wise enough to pass before the ark\". They said: \"This is the famous Rabbi Eleazar? This is he whom people buzz about? For nothing do they call him rabbi!\". He was white on his face and he went to Rabbi Akiba his rabbi. He said to him: \"Why is your face sickly? Tell me what is wrong with you\". He said to him \"Do you want to learn?\" And Eleazar said: \"I will learn it\". Later he came to the same place and people said to him: \"Recite the Shema!\" and he recited it, \"Pass before the ark\" and he passed before it. They said: \"Rabbi Eleazer is able to speak (<i>'itchasam</i>) and they called him thus Rabbi Eleazar Chisma. Rabbi Jonah used to teach his students the blessing of the groom and the blessing of mourners for he said they must be accomplished in every detail.",
+                "Rabbi Huna explained the verse as referring to the kingdoms. \"Just as a \"<b>lily placed among the thorns</b>\", when a north wind blows and bends it to the north and the thorn pricks it, nevertheless its heart remains aligned upward, so too Israel - even though they are sucked dry by crop taxes and monetary taxes their heart is still aligned toward their Father in Heaven, as it says “My eyes are always to God (Psalms 25:15)\". Rabbi Ayvu explained the verse as referring to the future redemption: \"Just as this \"<b>rose placed among the thorns</b>\" is hard for its owner to pick, and what does he do? He brings fire, burns all around it and afterwards picks it. So too “Hashem has commanded concerning Jacob [that] his adversaries shall be round about him (Lamentations 1:17)\". Like Chalamish in relation to Gavoh, Yericho in relation to No’adan, Susitan in relation to Tiberias, Castera in relation to Haifa, Lod in relation to Ono, this is what is written: “This is Jerusalem; in the midst of the nations I have placed it (Ezekiel 5:5)\". In the future when the end comes, what will the Holy One, blessed be He, do? He will bring fire and burn everything outside of it, as it is written “And the peoples shall be as the burnings of lime (Isaiah 33:12)\" What is written there? “Hashem alone guided them (Deuteronomy 32:12)\".",
+                "Rabbi Avun said: As this <b>lily</b>, the dry period comes upon it and it is withered, so when the dew comes to it is blossoms. And so, at the time that the shadow of Esau has risen and appears powerful in the world Israel withers, and when the shadow of Esau passes on, Israel will blossom and thrive. See! It is written:  \"I will be to Israel like dew (<i>kattal</i>); He shall blossom like the lily (Hosea 14:6)\". When does the lily cease to exist (<i>betelah</i>) in the world except when its fragrance ceases? So Israel does not cease to exist except when its <i>mitzvot</i> and good deeds cease. What is a lily except for its fragrance? So the righteous were created for no reason but the redemption of Israel. Is not the lily picked for the table of kings at the beginning and the end? So Israel, they, they are in this world, they, they are in the world to come. Is not the the lily distinguishable among the grasses? So Israel is distinguishable among the nations of the world, as it is written: \"All who see them shall recognize (Isaiah 61:9)\". Is not this lily prepared for Sabbaths and holidays? So Israel is prepared for future redemption\". Rabbi Berechya said: \"The Holy One, blessed be He, said to Moses: \"Go and speak to them, to Israel, my sons: \"When you were in Egypt, you were like \"<b>a lily among the thorns</b>\" and now that you have arrived in the land of Canaan, be like \"<b>a lily among the thorns</b>\". It is taught be wise that you do not act according to the actions of these people, the actions of those people. See! It is written: \"You shall not copy the practices of the land of Egypt where you dwelt, or of the land of Canaan to which I am taking you (Leviticus 18:3)\"."
+            ],
+            [],
+            [],
+            [],
+            [
+                "\"<b>His left hand was under my head</b> (Song of Songs 2:6)\": these are the first tablets. \"<b>His right arm embraced me</b>\": these are the second tablets. Another interpretation: \"<b>His left hand was under my head</b>: this is <i>tzitzit</i>. \"<b>His right arm embraced me</b>\": this is <i>tefillin</i>. Another interpretation: \"<b>His left hand was under my head</b>: this is reading the Shema. \"<b>His right arm embraced me</b>\": this is the <i>Amidah</i>. Another interpretation: \"<b>His left hand was under my head</b>: this is the tabernacle. \"<b>His right arm embraced me</b>\": this is the cloud of the <i>Shekhinah</i> that is going to come. See! It is written: \"No longer shall you need the sun for light by day, nor the shining of the moon for radiance (Isaiah 60:19)\". Who will illuminate you? \"For Hashem shall be your light everlasting (Isaiah 60:19)\". Another interpretation: \"<b>His left hand was under my head</b>: this is the <i>mezuzah</i>. Rabbi Shimon son of Yochai taught: \"inscribe them on the doorposts of your house (<i>beitecha</i>) (Deuteronomy 6:9): facing your arrival (<i>biatecha</i>) from outside to your house\". Rabbi Yochanan said:  \"It is written: \"Place the table outside the curtain (Exodus 26:35)\". Is this not so? A man does not place a candlestick on his left so that it does not stand in the way of his right hand. Does not a man place his left hand under the head and hold fast with his right hand?\". Rabbi Acha said: \"Rabbi Yochanan infers this from this verse: \"loving Hashem your God, walking in all His ways, and holding fast to Him (Deuteronomy 11:22)\". How is he holding fast? \"<b>His left hand was under my head</b>\"."
+            ],
+            [
+                "\"<b>I adjure you, O maidens of Jerusalem</b> (Song of Songs 2:7)\": by what did he <b>make them swear</b>? Rabbi Eliezer said: \"By heaven and earth\". \"<b>By gazelles (<i>bitzevaot</i>)</b>\": by the host (<i>betzava</i>)  above and by the host below, by two hosts (<i>tzevaot</i>). And he also said \"<b>By gazelles or by hinds of the field</b>\": this is the beast of \"<b>the field</b>\". And how is this supported? He said: \"For you will have a pact with the rocks in the field, and the beasts of the field will be your allies (Job 5:23)\"\". Rabbi Chanina son of Pappa and Rabbi Judah son of Rabbi Simon. Rabbi Chanina said: \"He <b>made them swear</b> by their fathers and mothers (<i>ba'avot uva'imahot</i>). \"<b>By gazelles (<i>bitzevaot</i>)</b>\": these are the fathers (<i>'avot</i>) who performed my will (<i>tzivyoni</i>) and I performed my will through them. \"<b>Or by hinds of the field</b>\": these are the tribes. And how is this supported? He said: \"Naphtali is a hind let loose (Genesis 49:21)\". Rabbi Judah son of Rabbi Simon said: \"He <b>made them swear</b> by the circumcision. \"<b>By gazelles (<i>bitzevaot</i>)</b>\": by the host (<i>betzava</i>) which has this sign (<i>'ot</i>) on it. \"<b>Or by hinds of the field</b>\": since they pour out their blood like the blood of a gazelle or a hind\". And the Rabbis said: \"He <b>made them swear</b> by the generation of the destruction. \"<b>By gazelles (<i>bitzev'aot</i>)</b>\": because the hosts (<i>tzev'aot</i>) performed my will (<i>tzivyoni</i>) in the world and I performed my will through them. \"<b>Or by hinds of the field</b>\": since they pour out their blood for the sanctification of my name like the blood of a gazelle or a hind\". See! It is written: \"It is for Your sake that we are slain all day long (Psalm 44:23)\". Rabbi Chiyya son of Abba said: \"If someone should say to me: \"Give your soul for the sanctification of the name of the Holy One, blessed be He, I will give it, but only if he will kill me right away. But in the generation of the destruction I could not have endured. What were they doing in the generation of the destruction? They were bringing discs of iron and they were making them white-hot in fire and placing them beneath their armpits and removing their lives with them. And they brought splinters of reeds and placing them beneath their fingernails and removing their lives through them. It is as David said: \" O Hashem, I lift up my soul (<i>nafshi 'es'a</i>) (Psalm 25:1)\". \"I give over (<i>'asi'</i>) is written, because they were giving over their lives (<i>masi'in nafsham</i>) for the sanctification of the name of the Holy One, blessed be He\". Rabbi Oshaya said: \"The Holy One, blessed be He, said to Israel: \"Die for me and I will make you like the host above\"\". Rabbi Yudan in the name of Rabbi Meir said: \"The Holy One, blessed be He, said to Israel: \"If you will guard my oath I will make you like the host above, and if not, I will make you like the host below\"\". Rabbi Jose son of Chanina said: \"Two oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, and he swore to the kingdoms that they would not make the yoke over Israel harsh. If they make harsh the yoke over Israel then they cause the end to come when it is not its time\". Rabbi Levi said: \"It is written: \"Behold, a king shall reign in righteousness (Isaiah 32:1)\": does not the Holy One, blessed be He, raise up a tyrant over his nation when he is going to collect what they owe and then cancel their debt?\". Rabbi Abbahu in the name of Rabbi Tanchum said: \"What did the officials of Israel say to Pharaoh? See! It is written: \"No straw is issued (<i>nittan</i>) to your servants...the fault (<i>chatat</i>) is with your own people (Exodus 5:16)\". You have sinned (<i>chatei</i>) against your people and you have sinned against your nation and you are dragging it along with yourself, that the kingdom will be removed from you and given (<i>tinnaten</i>) over to another nation\". Rabbi Chelbo says: \"Four oaths were this way, one to Israel and the other to the nations of the world. He swore to Israel that they will not revolt against the yoke of the kingdoms, that they will not hasten the end, that they will not reveal the mysteries which they have to the nations of the world and they will not ascend from the exile\". If so, why does the King Messiah come to gather the exiles of Israel? Rabbi Oniya said: \"Four oaths he made them swear according to the four generations that hastened the end and stumbled. These were the ones: One was in the days of Amram, one was in the days of Deinai, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim. See! It is written: \"Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)\"\". (There are those who say that one was in the days of Amram, one was the generation of the destruction, one was in the days of Bar Kochba, and one was in the days of Shutelach son of Ephraim, as it is said: \"Like the Ephraimite bowmen who played false in the day of battle (Psalm 78:9)\"). \"They were the ones calculating the time from the decree decreed when the Holy One, blessed be He, spoke with Abraham our father in the covenant between the parts instead of from the birth of Isaac. What did they do? They gathered and went forth to war and many of them fell dead. Why? \"Because they did not believe in Hashem and did not trust in his salvation (Psalm 78:9): because they transgressed concerning the end and transgressed against the oath\". \"<b>Do not wake or rouse love until it please!</b>\": Rabbi Yudan and Rabbi Berechya. Rabbi Yudan said: \"<b>Love</b>\" with which Isaac loved Esau, as it is said: \"And Isaac loved Esau (Genesis 25:28)\". What about \"<b>Until it please</b>\"? Until the desire of an old man has been accomplished\". Rabbi Berechya said: \"<b>Love</b>\" with which the Holy One, blessed be He, loved Israel, as it is said: \"I have shown you love, said Hashem (Malachi 1:2)\". What about \"<b>Until it please</b>\"? The kingdom above. \"<b>Until it please</b>\" the measure of justice by itself, then I will bring it with the sounds of thunder and I will not put it off. So, it is said: \"<b>Until it please</b>\"\"."
+            ],
+            [
+                "<b>Second Sidra</b> \"<b>Hark! My beloved! There he comes</b> (Song of Songs 2:8)\": Rabbi Judah, Rabbi Nehemiah, and the Rabbis. Rabbi Judah says: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? Did not the Holy One, blessed be He, say to Abraham: \"and they shall be enslaved and oppressed four hundred years (Genesis 15:13)\". That amount is not in our hand but only two hundred ten years!\" He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your calculations, but rather he is \"<b>Leaping over mountains, bounding over hills</b>\". <b>Mountains</b> and <b>hills</b> are not meant here, but rather reckonings and accountings. \"<b>Leaping over</b>\" calculations and \"<b>bounding over</b>\" reckonings and accountings and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". Rabbi Nehemiah said: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? Good deeds are not in our hand\". He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your evil deeds\". And whom does he regard? The righteous among you and their deeds, like Amram and his court of law.",
+                "\"<b>Leaping over mountains, bounding over hills</b>\". These are not <b>mountains</b> but courts of law. How is this? It says: \"and I will go with my companions and lament upon the hills (Judges 11:37)\" and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". The Rabbis said: \"\"<b>Hark! My beloved! There he comes</b>\": this is Moses when he <b>came</b> and said to Israel: \"In this month you will be redeemed\". They said to him: \"Moses, our Rabbi, how will we be redeemed? All of Egypt is contaminated by our idolatry!\" He said to them: \"He can redeem you when he wishes and in your redemption he does not regard your idolatry\". Rather \"<b>Leaping over mountains, bounding over hills</b>\". These are not <b>mountains</b> but idolatry. How is this? It says: \"They sacrifice on the mountaintops And offer on the hills (Hosea 4:13)\" and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\". Rabbi Yudan and Rabbi Chunya. Rabbi Yudan in the name of Rabbi Eliezer the son of Rabbi Yose the Galilean and Rabbi Chunya in the name of Rabbi Eliezer son of Jacob said: \"\"<b>Hark! My beloved! There he comes</b>\": this is the King Messiah when he says to Israel: \"In this month you will be redeemed\". They said to him: \"How will we be redeemed? Did not the Holy One, blessed be He, swear that we will serve among the seventy nations?\" And he will respond with two returns and say to them: \"One part of you will be in exile among the Barbarian world and one part of you will be in exile among Samaria as if you all went into exile. And not just that but rather this kingdom conscripts recruits from all the world, from everyone nation by nation. When one Samaritan or one Barbarian comes and forces you to serve, it is as if you have served all their nations and as if you have been enslaved among the seventy nations, and in this month you will be redeemed, as it is said: \"This month for you is the first of the months (Exodus 12:2)\"\""
+            ],
+            [],
+            [],
+            [
+                "\"<b>For, lo, the winter is past</b> (Song of Songs 2:11)\": these are the four hundred years which were decreed over our fathers in Egypt. \"<b>The rain is over and gone</b>\": these are the two hundred and ten years. Is not \"<b>winter</b>\" the \"<b>rain</b>\"? Rabbi Tanchuma said: \"The primary problem is the rain, so the primary enslavement of Israel in Egypt was the eighty six years that were from the time the Miriam was born. And why was her name called Miriam? Because, as it is said: \"Ruthlessly they made life bitter (<i>vayyimareru</i>) for them (Exodus 1:14)\": so Miriam means bitter (<i>maror</i>)."
+            ],
+            [
+                "\"<b>The blossoms (<i>hannitztzanim</i>) have appeared in the land</b> (Song of Songs 2:12)\": the victorious (<i>hannatzochot</i>) \"<b>have appeared in our land</b>\". Who is this? This is Moses and Aaron, as it is said: \"Hashem said to Moses and Aaron in the land of Egypt (Exodus 12:1)\". \"<b>The time of pruning (<i>hazzamir</i>) has come</b>\": The time (<i>zemannan</i>) <b>has come</b> for Israel to be redeemed.  The time (<i>zemannah</i>) <b>has come</b> for the foreskin to be cut off (<i>shettizzamer</i>). The time (<i>zeman</i>) <b>has come</b> for Egypt to be cut off (<i>sheyyizzamru</i>). The time (<i>zeman</i>) <b>has come</b> for their idolatry to be torn up, as it is said: \"and I will mete out punishments to all the gods of Egypt (Exodus 12:12)\". The time (<i>zeman</i>) <b>has come</b> for the sea to be parted into its waters, as it is said: \"The waters were split (Exodus 14:21)\". The time (<i>zeman</i>) <b>has come</b> for song, that it be spoken, as it is said: \"Then Moses sang (Exodus 15:1)\". Rabbi Tanchuma said: \"The time (<i>zeman</i>) <b>has come</b> that hymns (<i>zemirot</i>) be made for the Holy One, blessed be He, as it is said: \"My strength and might (<i>zimrat</i>) is Yah (Exodus 15:2)\", the hymns (<i>zemirot</i>) of Yah. Rabbi Bivei said: \"\"Your laws are a source of strength (<i>zemirot</i>) to me (Psalm 119:54)\"\". \"<b>The song of the turtledove (<i>hattor</i>) is heard in our land</b>\": Rabbi Yochanan said: \"The voice of the good explorer (<i>tayyayr</i>) <b>is heard in our land</b>: this is Moses, when he said: \"Moses said, “Thus says Hashem: Toward midnight (Exodus 11:4)\". "
+            ],
+            [],
+            [
+                "",
+                "",
+                "Rabbi Elazar interpreted the passage with reference to [the Children of] Israel at the time when they were standing [to cross] the sea. [When the verse says:] \"O my dove, in the cranny of the rocks...\" it is because [the Israelites]  were hidden within the [split] sea. \"Let me see your face\" is that which is referred to in \"Stand by, and witness the deliverance of the LORD...\" (Exodus 14:13). \"Let me hear your voice\" is talking of the Song of the Sea (Exodus 15:1) [where it says]: \"Then Moses and the Israelites sang...\". \"For your voice is sweet\" is talking of [other occasions of] their singing. \"And your face is comely\" - because the Israelites saw [the wonders performed by] God's 'finger' and said: \"This is my God and I will enshrine Him...\" (Exodus 15:2)"
+            ]
+        ],
+        [
+            [
+                "",
+                "Another interpretation: \"Upon my couch at night\": this is the night of Egypt. \"I sought the one I love\": this is Moses, \"I sought, but found him not\". "
+            ]
+        ],
+        [],
+        [
+            [
+                "\"Come to my Garden\", Rabbi MEnachem the son in law of rabbi Eliezer BAr Avunah said in the name rabbi Shimon the son of Yosenah, \" It doesnt sayto a garden, rather to my garden , my original Garden, the place that i mainly dwelled originally.",
+                "The Divine presence was not on the earthly , lowliest plane , proof is that it is written , and they heard the voice of the lord walking in the garden.",
+                "Rabbi Abba said that Walking is not stated but Mishalech,to tell you that the voice was jumping and leaving, jumping and leaving"
+            ]
+        ],
+        [
+            [],
+            [
+                "",
+                "",
+                "",
+                "",
+                "",
+                "So spoke Rabbi Bon son of Rabbi Chiyya. And Rabbi Zeira arose and applied to him the judgment of the verse: \"sweet is the sleep of the worker\" (Ecclesiastes 5:11). To what was Rabbi Bon son of Rabbi Chiyya similar? He was similar to a king who had a vineyard, and paid many workers to work the vineyard. This king had one worker who was extremely qualified in his work, more so than all the others. He was overqualified. What did the king do? He picked up in his hand and suspended with him long and short. The time of the evening came when the workers collect their wages, and this worker came with them. And the king gave him his entire wages. The other workers began to proclaim... they said, \"We labour all the day and this one for two hours, and the king gives him his whole wages!\" The king said to them, \"Why are you proclaiming? This one labours for two hours in a very qualified manner. What does it hurt you that you work the whole day?\" So with Rabbi Bon son of Rabbi Chiyya: he learnt Torah in eighteen years that an ancient student could not learn in one hundred years. Rabbi Yochanan said, Everyone who labours in Torah in this world, in the world to come they will not be set to rest for sleep. Rather, they will bring him to the study house of Sheim and of Eiver and of Avraham Yitzchak and Yaakov and Moshe and Aharon. From where [is this idea found]? From (II Samuel 7:9) \"And I will make you a great name, like the name of the great ones that are in the land\""
+            ],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [],
+            [
+                "\"Before I was aware, she set me [upon the most lavish of chariots\" (Song of Songs 6:12). R. Hiyya taught: This can be compared to a princess who was collecting fallen sheaves. The king passed by and recognized that she was his daughter, so he sent his friend to take her and seat her with him in his carriage. Her friends were astonished by her and said, \"Yesterday you were collecting fallen sheaves and today you sit in a carriage with the king?!\" She said to them, \"Just as you are astonished by me, so too am I astonished by myself!\" And she applied to herself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" So too, when Israel was in Egypt, forced to work with mortar and bricks, and considered disgusting and worthless in the eyes of the Egyptians. Then, when they became free, were redeemed, and were made into the rulers of the whole world, the nations of the world were astonished and said, \"Yesterday you were slaves working with mortar and bricks and today you've become free and rulers over the entire world?!\" And Israel said to them, \"Just as you are astonished by us, so too are we astonished by us!\" And they applied to themselves the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" The Scriptures refer to Joseph the righteous. Yesterday \"they bound his feet with fetters; his body with iron\" (Ps. 105:18), and today \"and Joseph was governor over the entire land\" (Gen. 42:6). And he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots]\" refers to David. Yesterday he fled from Saul, and today he is King David, so he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" Scripture refers to Mordecai. Yesterday \"He wore sackcloth and ash\" (Esther 4:1), and today \"Mordecai went out from the presence of the king in the royal garments of blue and white...\" (ibid. 8:15). And he applied to himself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\" Another interpretation: \"Before I was aware, she set me [upon the most lavish of chariots].\" Scripture refers to the Congregation of Israel. The Congregation of Israel said to the nations of the world, \"Do not rejoice over me; I have fallen, but I will rise\" (Micah 7:8), because during the time when I dwelt in darkness, the Holy One of Blessing brought me into the light, as it is said, \"Though I sit in darkness, the Eternal is my light.\" And she applied to herself the verse, \"Before I was aware, she set me [upon the most lavish of chariots].\""
+            ]
+        ],
+        [],
+        [
+            [],
+            [
+                "\"I would lead you, I would bring you...\" (Shir Hashirim 8:2) I would bring you from the upper spheres to the lower. \"I would bring you to the house of my mother...\" This is Sinai. R' Berachia said: why do we call Sinai 'my mother's house'? Because there Am Yisrael was made as a day old baby. \"...of her who taught me...\" commandments and good deeds. \"I would let you drink of the spiced wine...\" These are the great mishnas, like the mishna of R' Chiya Raba, the mishna of R' Hoshaya and Bar Kapara and the mishna of R' Akiva..."
+            ],
+            [],
+            [],
+            [
+                "“Place me as a seal” (Song of Songs 8:6)—Rabbi Berekhyah said:  “This refers to the recitation of the Shema, as it says:  “And these matters… shall be upon your heart” (Deuteronomy 6:6). “As a seal upon your arm”—This refers to tefillin, and this is what is meant when it says, “And you shall bind them upon your arm” (Deuteronomy 6:8)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Parasha",
+        "Chapter",
+        "Midrash"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shir HaShirim Rabbah/English/Shir HaShirim Rabbah 120.json

@@ -0,0 +1,48 @@
+{
+    "language": "en",
+    "title": "Shir HaShirim Rabbah",
+    "versionSource": "https://yalebooks.yale.edu/book/9780300204872/rabbi-akiva",
+    "versionTitle": "Shir HaShirim Rabbah 1:20",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שיר השירים רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [
+                "...One day Rabbi Akiva came late to the Beit Midrash and he sat outdoors. A question was asked about a particular matter: \"Is this the law?\" They said, \"The law is outside.\" Again a question arose, and they said: \"The Torah is outside.\" Again a question arose, and they said, \"Akiva is outside--make room for him.\" He came and sat at the feet of Rabbi Eliezer. "
+            ],
+            [],
+            [],
+            [],
+            [],
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+            [],
+            []
+        ]
+    ],
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+        "Parasha",
+        "Chapter",
+        "Midrash"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Shir HaShirim Rabbah/English/The Best Guarantors.json

@@ -0,0 +1,32 @@
+{
+    "language": "en",
+    "title": "Shir HaShirim Rabbah",
+    "versionSource": "http://www.breslov.org/the-best-guarantors/",
+    "versionTitle": "The Best Guarantors",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "שיר השירים רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            [],
+            [],
+            [],
+            [
+                "“Draw me after you / we will run” (Song of Songs 1:4). At Sinai, when the Jews were ready to receive the Torah, God said to them, “What? Am I supposed to give you the Torah without any security? Bring some good guarantors that you will keep it properly, and I will give it to you.” Jews: Our ancestors will be our guarantors. God: They themselves need a guarantor! Avraham questioned Me: “How will I know?” (Genesis 15:8). Yitzchak loved Esav although I hate him (Malachi 1:3). Yaakov thought I mistreated him (see Isaiah 40:27). Jews: Our prophets. God: I have complaints against them, too: “The shepherds sinned against Me” (Jeremiah 2:8). “Israel, your prophets were like foxes…” (Ezekiel 13:4). Jews: Our children are our guarantors. God: Now, that’s a guarantor! “From the mouth of infants and babes You founded oz (strength)” (Psalms 8:3)—this is Torah (ibid., 29:11). What happens if the borrower doesn’t pay? The lender collects from the guarantor. “If you forget [My] Torah, I will ‘forget’ your children” (Hosea 4:6). Therefore a person has to bring his child into the Torah and educate him in it (Shir HaShirim Rabbah 1:4:1)."
+            ]
+        ]
+    ],
+    "sectionNames": [
+        "Parasha",
+        "Chapter",
+        "Midrash"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Androgynous Adam in Leviticus Rabbah.json

@@ -0,0 +1,35 @@
+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "https://biblebrisket.com/2014/03/17/androgynousadam/",
+    "versionTitle": "Androgynous Adam in Leviticus Rabbah",
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+    ],
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+        [],
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+        [],
+        [],
+        [],
+        []
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Dr. Tziporah Lifshitz.json

@@ -0,0 +1,25 @@
+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "https://docs.google.com/document/d/1mXKtUeaJAYlcYq04ML0zpj9w651UJ6O8tlkqX2mx5-Q/edit?usp=sharing",
+    "versionTitle": "Dr. Tziporah Lifshitz",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ויקרא רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            "And He called to Moshe. Rabbi Tanchum Bar Chanilai opened: Bless the LORD His emissaries powerful ones who fulfill His word [to hear His word.] (Psalms 103:20) About whom is the verse speaking? If the verse is speaking about the higher beings, has it not already been stated Bless the LORD, all His hosts, [His servants who do His will.] (Psalms 103:21) If the verse is speaking about the lower beings, has it not already been stated \"Bless the LORD His emissaries ...\"? Behold, because the higher beings are able to accomplish the errands of the Holy One, blessed be He, it says \"Bless the LORD, all His hosts ...\" But the lower beings, since they are not able to accomplish the errands of the Holy One, blessed by He, hence it states \" Bless the LORD, His emissaries ...\" and not all of His emissaries. Another explanation, the prophets are called angels. So is it written “We cried to the LORD who heard our plea and He sent an angel and He took us out of Egypt. [Now we are in Kadesh, the town on the border of your territory.] (Numbers 20:16) Was it an angel of the LORD, and was it not Moshe? And so, why is he called an angel? Rather, from here the prophets are called angels. Likewise, And an angel of the LORD came up from Gilgal to those who were crying [and said, “I brought you up from Egypt and I took you into the land that I had promised on oath to your fathers\" and I said, \"I will never break My covenant with you.\"] (Judges 2:1) Was it an angel of the LORD and was it not Pinchas? And so why was he called an angel? Rabbi Simon said: When Pinchas had the holy spirit come upon him, his face would burn like torches. And our rabbis said: Manoach's wife said to him: The woman went and told her husband, [Behold] a man of G-d is coming towards me and his appearance is like the appearance of an angel of G-d, [awesome. I did not ask him where he was from, nor did he tell me his name.] (Judges 13:6) She thought that he was a prophet and he was actually an angel. Rabbi Yochanan said: \"From their essence, the prophets were called angels.\" Accordingly, it is written And Chaggai, the angel of the LORD in the service of the LORD [to the people said, “I am with you—declares the LORD.”] (Haggai 1:13) Perforce you learn that from their essence, prophets were called angels. [Bless the LORD, O His emissaries,] powerful ones who fulfill His word, [ever obedient to His bidding.] (Psalms 103:20) About what is the verse speaking? Rabbi Yitzchak said: The verse is speaking about those who observe the sabbatical year. It is customary in the world that a man will fulfill a commandment for a day, for a Shabbat, for a month, but for the rest of the days of the year? And this one watches his empty field, his empty vineyard, and he gives his purse and is silent -- is there one more powerful than this one? And if you would say that it is not speaking about those who observe the sabbatical year, here it states, 'who fulfill His word, and later it states: This is the word of the Sabbatical [he shall release, every possessor of a loan of his hand, what he has lent to his neighbor. He is not to oppress his neighbor or his kin, for the Sabbatical of the LORD has been proclaimed!] (Deuteronomy 15:2) Just like regarding the word that is stated later on, the verse is speaking about those who observe the Sabbatical year, so too the word states here, it is about those who observe the Sabbatical year that the verse is speaking. \"Who fulfill His word.\" Rabbi Huna said in the name of Rav Acha: The verse is speaking about Israel when they were standing in front of Mount Sinai, as they had fulfilling precede hearing and said: Everything that the LORD said, we will fulfill and we will hear.\" (Exodus 24:7) \"... to listen to the voice of His word.\" Rabbi Tanchum Bar Chanilai said: It is customary in the world that a load that is difficult for one is manageable for two, and for two is manageable for four; and so would a load that is difficult for sixty multitudes be manageable for one? All of Israel was standing in front of Mount Sinai and saying: [Let us not die, then, for this fearsome fire will consume us;] if we continue to listen [to the voice of the LORD any longer, we shall die.] (Deuteronomy 5:22) And Moshe listens to the voice of the word by himself and lives? You should know that it is so, as from all of them He only called to Moshe. Hence it states, \"And He called to Moshe.\""
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json

@@ -0,0 +1,45 @@
+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335",
+    "versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
+    "status": "locked",
+    "versionTitleInHebrew": "רבי וד״ר דוד מבורך סיידנברג, מתוך ״קבלה ואקולוגיה״",
+    "shortVersionTitle": "Rabbi Dr. David Mevorach Seidenberg, 2015",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ויקרא רבה",
+    "categories": [
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+        "Midrash Rabbah"
+    ],
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+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "... And YHVH Elohim formed him dirt from the ground’—from the lower ones; ‘and He blew in his nostrils life’s breath / nishmat chayyim’ [Gn 2:7]—from the upper ones.\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

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

@@ -0,0 +1,94 @@
+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "https://www.sefaria.org",
+    "versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
+    "status": "locked",
+    "license": "CC-BY",
+    "versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
+    "shortVersionTitle": "Rabbi Mike Feuer",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ויקרא רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [
+            "",
+            "R’ Abahu opened and said ‘“Those who dwelt in its shade shall return…” (Hoshea 14:8) This refers to the converts who come and take shelter in the shade of the Holy One. “…they shall revive [like] corn…” (ibid.) They will become primary, just as Israel as it says “…Corn [will give strength to] young men, and new wine will cause maids to speak.” (Zechariah 9:17) “…and blossom like the vine…” (Hoshea 14:8) As it says “You uprooted a vine from Egypt; You drove out nations and planted it.” (Tehillim 80:9)’ Another explanation. “…they shall revive [like] corn…” (Hoshea 14:8) in their Talmudic learning, “…and blossom like the vine…” (ibid.) in their aggadic learning. “; it (fragrance) will recall the wine of Lebanon.” (ibid.) The Holy One said ‘the names of converts are beloved to Me like idolatrous wine which was offered before Me on the altar.’ And why is its name Lebanon? Because of the verse “…this good mountain and the Lebanon.” (Devarim 3:25) R’ Shimon bar Yochai taught: why is it called Lebanon, because it bleaches out (malbin) the sins of Israel like snow, as it says “…If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool.” (Yeshayahu 1:18) R’ Teviyumi said ‘because all hearts (levavot) rejoice in it, as it says “The fairest of branches, the joy of the entire earth- Mount Zion…” (Tehillim 48:3) The Rabbis say ‘because “…and My eyes and My heart (libi) shall be there at all times.” (Melachim I 9:3)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "... R’ Bibi and R’ Reuven said in the name of R’ Chanina: in the future the Holy One will appoint a yeshiva for His elders. This is what is written “…for the Lord of Hosts has reigned in Mount Zion…” the end of the verse is not written ‘and before elders will be glory’ but rather “…and before His elders will be glory.” (Isaiah 24:23)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "",
+            "What is written above this? “And the Lord said to Moses: Speak to your brother Aaron…” (Leviticus 16:2) R’ Avin said: He said to him - go and comfort him with words, as it says “Speak to the heart of Jerusalem…” (Isaiah 40:2) “…that he should not come at all times…” (Leviticus 16:2) R’ Yehudah bar R’ Simon said: Moshe was greatly distressed by this. He said: oy! Perhaps Aharon my brother has been driven out from the inner space at all times! There is a time corresponding to the hour “…that he should not come at all times…” (ibid.) There is a time corresponding to the day “And water by measure you shall drink…” (Ezekiel 4:11) There is a time corresponding to the year, as it says “And it was, at the return of the year…” (Samuel II 11:1) There is a time corresponding to twelve years “Until the time when His word came…” (Psalms 105:19) There is a time corresponding to the seventy years, as it says “…since the destruction of Jerusalem seventy years.” (Daniel 9:2) And it says “…until the time of his own land come…” (Jeremiah 27:7) There is a time corresponding to eternity “You gave joy into my heart from the time that their corn…” (Psalms 4:8) The Holy One said to Moshe: it is not as you think. This is not a time of the hour, the day, the year, of twelve years, seventy years or of eternity. Rather, at any time which he wants to enter he may enter, but he must do it with this procedure. R’ Yehudah bar R’ Elazar said: with thirty-six bells and thirty-six pomegranates. The Rabbis say: with seventy-two bells and seventy-two pomegranates. "
+        ],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "Another explanation. “May He send your aid from His sanctuary, and may He support you from Zion.” (Psalms 20:3) R’ Levi said: all the good and blessings and consolation which the Holy One will give to Israel in the future only come from Zion. Salvation is from Zion, as it says “O that the salvation of Israel would come out of Zion…” (Psalms 14:7) Might is from Zion, as it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) Blessing is from Zion, as it says “May the Lord bless you from Zion…” (Psalms 134:3) The shofar’s blast is from Zion, as it says “Sound a shofar in Zion…” (Yoel 2:1) Dew, blessing and life are from Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.” (Psalms 133:3) Torah is from Zion, as it says “…for out of Zion shall the Torah come forth…” (Isaiah 2:3) Help and assistance are from Zion, as it says “May He send your aid from His sanctuary…” from the sanctity of the acts which you have done “…and may He support you from Zion,” (Psalms 20:3) from the distinguished actions which you have done. The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)"
+        ],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "",
+            "",
+            "",
+            "",
+            "",
+            "R’ Aba ben Elyashiv said: the statutes (chukkim) which bring a man to the life of the world to come, as it is written “And it shall come to pass that every survivor shall be in Zion, and everyone who is left, in Jerusalem; \"holy\" shall be said of him, everyone inscribed for life in Jerusalem.” (Isaiah 4:3) Those who are occupied with Torah, which is the tree of life…"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Theodor and Albeck.json

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+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "Carnal Israel: Reading Sex in Talmudic Culture",
+    "versionTitle": "Theodor and Albeck",
+    "actualLanguage": "en",
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+        [],
+        [],
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+        [],
+        [],
+        [
+            "Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to  his family. His wife sent to him, \"Your daughter is grown; come and find her a match.\" [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, \"Daughter of Hakinai, fill your pitcher and ascend.\" She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}"
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json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Vayikra Rabbah 233.json

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+    "title": "Vayikra Rabbah",
+    "versionSource": "https://reformjudaism.org/learning/torah-study/acharei-mot-kdoshim-achrei-mot-k%E2%80%99doshim/nakedness-and-vulnerability",
+    "versionTitle": "Vayikra Rabbah 23:3",
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+            "",
+            "",
+            "Rabbi Azaria in the name of Rabbi Y'hudah son of Rabbi Shimon says: The matter may be compared to the case of a king who had an orchard planted with one row of fig trees, one of vines, one of pomegranates, and one of apples. He entrusted it to a tenant and went away. After a time, the king came and looked in at the orchard to ascertain what it had yielded. He found it full of thorns and briars, so he brought woodcutters to raze it. He looked closely at the thorns and noticed among them a single rose-colored flower. He smelled it, and his spirits calmed down. The king said: \"The whole orchard shall be saved because of this flower.\" In a similar manner, the whole world was created only for the sake of the Torah. . . . God saw a single rose-colored flower, to wit, Israel. God took it and smelled it when God gave them [the Israelites] the Ten Commandments, and God's spirits were calmed when they said, We will do, and we will hear (Exodus 24:7). Said the Holy One, \"The orchard shall be saved on account of this flower. For the sake of the Torah and of Israel the world shall be saved.\" (Vayikra Rabbah 23:3)"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}

json/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/debra robbins adapted vayikra rabba 2;7 first paragraph.json

@@ -0,0 +1,58 @@
+{
+    "language": "en",
+    "title": "Vayikra Rabbah",
+    "versionSource": "the midrash rabba by soncino",
+    "versionTitle": "debra robbins adapted vayikra rabba 2;7 first paragraph",
+    "actualLanguage": "en",
+    "languageFamilyName": "english",
+    "isBaseText": false,
+    "isSource": false,
+    "direction": "ltr",
+    "heTitle": "ויקרא רבה",
+    "categories": [
+        "Midrash",
+        "Aggadah",
+        "Midrash Rabbah"
+    ],
+    "text": [
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [],
+        [
+            "Rav Levi opened his discourse with the text from Isaiah (41:24): ",
+            "“Therefore, you are less than nothing (meh-ayin), your effect is less than nullity (meh-afah),",
+            "One who choose you is an abomination.”  ",
+            "Meh-ayin means: nothing at all, from a foul secretion.  ",
+            "Meh-afah means: from the one hundred cries (ma’ah pe’ayot) a woman utters when she gives birth, when it is a case of ninety nine chance of death and one of life…",
+            "Even though the infant emerges from the womb filthy and soiled, full of secretions and blood,",
+            "all embrace and kiss it, especially so if it is a male.\n"
+        ]
+    ],
+    "sectionNames": [
+        "Chapter",
+        "Paragraph"
+    ]
+}