CHAPTER XVIII [ In the printed text and MS. Gaster this is ch. xix.] THE CREATION ON THE EVE OF THE SABBATH [21A. i.] TEN things were created (on the eve of the Sabbath) in the twilight (namely): [ The words in brackets are missing in the MS. but they occur in the first editions and in MS. Gaster.] the mouth of the earth; [ See Num. 16:32. For the subject-matter of this paragraph see Aboth 5:9, with the excellent observations of Taylor in his 2nd edition of Aboth, pp. 83 ff. Our text agrees to a large extent with this Mishnah, but differs from the version in T.B. Pesachim, 54a; Siphrê, Deut. § 355, Pal. Targum, Num. 22:28, Mekhilta, p. 51a, and supra, p. 14. Eight things enumerated in our context were said (supra, p. 14, note 1) to have been created on the second day. This statement is wanting in our MS.; it was inserted for the first time in the second edition of P.R.E. For the ten things see Rabbinic Philosophy and Ethics, pp. 24 f. See also Leḳach Ṭob, Gen. 2:3. p. 9a.] the mouth of the well; [ In T.B. Pesachim and Siphrê, loc. cit., the “well” only is mentioned. The “mouth of the well” is mentioned in our text and in Aboth 5:9; this may refer to the well of Hagar or Jacob, or the reference might be to Num. 21:16. See infra, pp. 268, 323.] the mouth of the ass; [ See Num. 22:28.] the rainbow; [ See Gen. 9:13 and J.E. x. 312.] the Manna; [ See Ex. 16:15, and Pal. Targ. to Ex. 16:4, 15; and cf. J.E. viii. 293. The Oxford MS. and MS. Gaster and the first editions add: “the Rod.” See infra, pp. 312 f., and cf. Ex. 4:17.] the Shamir; [ See 1 Kings 6:7 for the information that no tool was used in the Temple. How then were the stones cut? The legend says, “By the worm called Shamir”; see T.B. Giṭṭin, 68a. On the Shamir see J.E. xi. 229 f. and T.J. Soṭah 9:13, 24b, and T.B. Soṭah 48b. For the references to the “Ten Marvels” created on the eve of the first Friday, see Siphrê, Deut., loc. cit.] the shape of the alphabet; [ See supra, p. 14, note 6.] the writing [ Interesting material on the Hebrew alphabet is contained in the Othijoth de R. ‘Aḳiba.] and the tables (of the law); [ On the “tables of the Law” in Rabbinical literature see J.E. xi. 662 ff. The “tables” are not mentioned supra, p. 14, note 1; see, however, p. 15.] and the ram of Abraham. [ See infra, pp. 228 ff. The Oxford MS. and MS. Gaster omit this. The next section in brackets is wanting in our MS.; it occurs in the Oxford MS. (O.A. 167), MS. Gaster, and in almost the same reading in the first editions.] (Some sages say: the destroying spirits [ See supra, p. 14, note 8; and see Gen. Rab. 7:4; and cf. J.E. iv. 514 ff.] also, and the sepulchre of Moses, [ See Deut. 34:6.] and the ram of Isaac; and other sages say: the tongs also. [ See Taylor, Aboth, p. 86, note 22, and Hoffmann, Mishnajoth, p. 352, note 37.] )
At the seventh hour (of the day [ i.e. 1 o’clock p.m.; see Shocher Ṭob, Ps. 92:3, p. 202a. This contradicts the statement in Chapter XI.; see supra, p. 78.] on Friday [ “Of the day on Friday” is missing in our MS., but it occurs in the 2nd ed., and in the MS. Gaster. This was the day of his creation. The text is lit. “eve of the Sabbath.”] ), the first man entered the garden of Eden, and the ministering || angels were praising before him, [ See supra, p. 89; and cf. Slav. Enoch xxxi., where Adam perceives “the angels singing the song of triumph.” Cf. Koran, ed. Rodwell, 1911, p. 341.] and dancing before him, and escorting him [ So also in Jubilees iii. 9.] into the garden of Eden; and at twilight at the eve of Sabbath, [ Friday afternoon between sunset and night; see also Slav. Enoch xxxii. 2, which implies that the expulsion of Adam was followed by the Sabbath. See supra, p. 78.] he was driven forth, and he went out. The ministering angels were crying aloud concerning him, saying to him: "Man [ The Hebrew word is also “Adam.”] in glory tarrieth not overnight, [ For he did not tarry overnight in his glory in Paradise; see T.B. Synhedrin 38b.] when he is like the beasts that pass away" [ i.e. when they were driven forth out of Paradise; see infra, p. 143. This Psalm (xlix.) is applied to Adam by our book and by many Midrashim, see Shocher Ṭob. Ps. 92:3, p. 202b.] (Ps.xlix. 12).
"Like a beast that passes away" is not written here, but "like the beasts that pass away," (so) were they both. [ The point here is the change from the singular to the plural: “they were like”; see Gen. Rab. 21:7. They (i.e. Adam and Eve) became like the beasts when they were expelled from Eden; they had to die like the beasts. Perhaps the meaning of the Midrash would be better understood by translating verse 12 of Ps. 49 thus: “Adam did not tarry overnight in glory, he was to be likened to the beasts; yea, they (Adam and Eve) were to be (thus) compared.”] The Sabbath day arrived and became an advocate [ See Rabbinic Philosophy and Ethics, p. 74. Cf. infra, pp. 143 f.] for the first man, and it spake before Him: Sovereign of all worlds! No murderer [ Perhaps the text should read: “No man has been slain.” In Shocher Ṭob, loc. cit., the reading is: “No man has been punished.”] has been slain in the world during the six days of creation, and wilt Thou commence (to do this) with me? [ On the Sabbath.] Is this its sanctity, and is this its blessing? as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:8). By the merit of the Sabbath day Adam was saved from the judgment of Gehinnom. [ See T.B. Sabbath, 118a. No mourning is permitted on the Sabbath, for the dead are not in the power of Gehenna on that day. For parallel Christian legends see Wisdom, ed. Deane, p. 163.] When Adam perceived the power of the Sabbath, he said: Not for nought did the Holy One, blessed be He, bless and hallow [ By showing Divine love and mercy to Adam, the sanctity and the blessing of the Sabbath were realized by him.] the Sabbath day. He began to observe (the Sabbath) [ The first editions read: “to sing.”] and to utter a psalm for the Sabbath day, and he said: "A psalm, a song for the Sabbath day" (Ps. 92:1). [ According to Shocher Ṭob, loc. cit., Adam wished to sing hymns to the Sabbath day: but the latter declined the honour, and told Adam to join in singing praises to God.] Rabbi Simeon [ The first editions read: “Ishmael.”] said: The first man said this psalm, and it was forgotten throughout all the generations until Moses [ See Gen. Rab. 22:13, and Ḳimchi, Preface to Commentary on Psalms.] came and renewed it || according to his name, [ The first editions omit: “according to his name.” See T.B. Baba Bathra, 14b, for the Mosaic Psalms.] "A psalm, a song for the Sabbath day" (ibid.), for the day which is entirely Sabbath and rest in the life of eternity. [ This is missing in Shocher Ṭob, loc. cit., and Jalḳuṭ, Ps. 92 § 843. It probably owes its place in our text to a marginal gloss by some scribe of our book, being based on the Mishnah Tamid (end). See Senior Sachs’ remarks on this passage in Ha-Techiyah, i. p. 20 (notes).]
"It is good to confess [ R.V. “to give thanks.”] to the Lord" (ibid.). The first man said: Let all the generations learn from me, [ See infra, p. 147. The next clause occurs in our MS. and in the Oxford MS. only.] that whosoever sings and utters psalms to the name of the Most High, and confesses his transgressions in the court of justice [ The MS. uses here an abbreviation, בבר (Bbd). It does not occur in any of the printed texts. The Oxford MS. reads: “at the judgment.”] and abandons (them), will be delivered from the judgment of Gehinnom, [ Cf. Prov. 28:13. See also Wisdom, x. 1, 2.] as it is said, "It is good to confess to the Lord" (ibid.).
"To declare thy loving-kindness in the morning" (ibid. 2). Adam said: (This refers to) all who enter this world [ The first editions read: “the world to come which is like unto the morning. ‘And thy faithfulness every night’ (Ps. 92:2) (refers) to all who come into this world, which is like unto the night.”] which is like unto the night; [ In Aboth de R. Nathan (a) i. p. 4a this is derived from Isa. 21:11: “Watchman, what of the night?”] and to all who come into the world to come, which is like unto the morning. [ Cf. the term “Dayspring” applied to the Christian Messiah; see Hellenism and Christianity, p. 119. Aboth de R. Nathan, loc. cit., derives the lesson of our Haggadah from Lam. 3:23.] They shall declare the faithfulness and love of the Holy One, blessed be He, which He has shown to me, [ In this world by prolonging my life.] (for He has) delivered me from the judgment of Gehinnom, as it is said, "To declare thy loving-kindness in the morning, and thy faithfulness every night" (ibid.).
"Upon a ten-stringed instrument and upon the psaltery" (ibid. 8). All testimonies reliable to Israel are (celebrated) with ten (males). The harp upon which David played had ten strings. [ Luria thinks the reading should be “Nimin” and not “Nebalim”; see Targum, in loc., and cf. infra, p. 229.] The testimony for the dead is through ten (males). [ To enable the benediction for the mourners to be recited, ten adult males are required to form a quorum, see T.B. Kethuboth, 8b, and Sopherim 10:8, xix. 12. See T.B. Megillah, 23b; Nachmanides, Torath Ha-Adam, pp. 49 ff., and Shocher Ṭob, loc. cit., p. 203b, note 61, and Joreh Di‘ah, 361. On the Minyan (or ten adult males) see J.E. viii. 603, and Elbogen, Der Jüdische Gottesdienst in seiner geschichtlichen Entwicklung, p. 493.] The testimony for the (public) benediction of (God's) Name is through ten (males). [ This refers to the “Bar‘khu”; see Singer, pp. 37, 96.] The testimony of the covenant of circumcision is through ten (males). [ See Ṭur, Joreh Di‘ah, 265, quoting Zemach Gaon, who holds that if the rite can be performed in the presence of ten males it should be done, but it may be done even if ten be not present. See also Shocher Ṭob, Ps. 92:7, p. 203b. note 62; and Jalḳuṭ to Ps. 92 § 843. Our text is referred to by Maharil in his Laws on the rite of Circumcision; see also Pisḳê Riḳanati, 593.] The testimony for Chalizah [ The ceremony of untying and taking off the shoe of a brother-in-law by the childless sister-in-law who has become a widow, see Deut. 25:5–11, and cf. T.B. Jebamoth, 101a, and Eben Ha-‘Eẓer, § 169, 13, and Shocher Ṭob, loc. cit., p. 204a, note 64.] is through ten (males), [ The first editions add here: “The testimony for the benediction of marriage is through ten (males).” See T.B. Kethuboth, 8b, for the custom.] as it is said, "And he [ The MS. and the first editions read “Boaz,” which is not in accordance with the Hebrew text.] took ten men of the elders of the city" (Ruth 4:2). [ Sec Shocher Ṭob, loc. cit., for the entire passage; and cf. T.B. Kethuboth, 7a.]
The Holy One, blessed be He, said: I desire of Israel the meditation of their mouths like [ The printed text reads “with,” Luria suggests “like”; see Jalḳuṭ. Ps., loc. cit., and Shocher Ṭob, in loc., p. 204a.] the psaltery and an instrument of ten strings, [ The first editions read: “psaltery and harp.”] as it is said, "With [ “With” (עלי) is probably to be explained according to the Midrash as though it meant “it is for Me”; i.e. My lot is to hear their psalms.] the meditation of || the harp" (Ps. 92:3).
"For thou, O Lord, hast made me glad through thy work" (ibid. 4). Adam said: The Holy One, blessed be He, had made me glad and brought me into the garden of Eden, and showed me the place of the abode of the righteous in the garden of Eden, [ Slav. Enoch viii. 1 ff.–ix. 1 describes the heavenly garden of Eden: “This place is prepared for the righteous.” See Introduction.] and He showed me the four kingdoms, [ Luria adds in his text: “namely, Babylon, Media, Macedonia, and Syria.” The last name should probably be Edom (i.e. Rome).] their rule and their destruction; [ The first editions read: “ruling and destroying.” The Shocher Ṭob (in loc.), p. 204b, agreeing with our MS., reads: “And He led me into the garden of Eden and showed me the place of the abode of the righteous, and He showed me the four kingdoms.” The printed editions omit the passage referring to the abode of the righteous.] and He showed me David, [ i.e. the Messiah.] the son of Jesse, and his dominion in the future that is to come. [ The Messianic kingdom. This is to be followed by the “Future World.” The two periods, in contradistinction to the present age, are often spoken of as “the future that is to come.”] I took from my years seventy years [ This Haggadic fancy, which occurs in Jubilees iv. 30, was known to Justin Martyr, Dial. c. Tryph. lxxxi.: “For according to the days of the tree of life… we believe a thousand years to be figuratively expressed. For as it was said to Adam, ‘In the day that he should eat of the tree, he should surely die’ (Gen. 2:17), so we know he did not live a thousand years. We believe also this expression, ‘The day of the Lord is a thousand years’ (Ps. 90:4; 2 Pet. iii. 8) relates to this.” See also Epistle of Barnabas xv. The origin of the legend is to be traced to the verse quoted (Ps. 61:6) and the psalmist’s interpretation of man’s life which is said to consist of seventy years; see Ps. 90:10; see also Gen. Rab. 19:8, and Num. Rab. 14:12.] and added them to his days, [ i.e. David’s life, which lasted seventy years.] as it is said, "Thou wilt add days to the days of the king; [ In the MS. the quotation ends here; the first editions continue the verse.] his years shall be as many generations" (ibid. lxi. 6). The Holy One, blessed be He, said to him: Thou wilt add days to the days of (the king Messiah); I also will add to his years in the future which is to come, as though they were many generations, as it is said, "His years shall be as many generations" (ibid.). [ This entire sentence is missing in the printed texts.] I have given to God praise, and song (lauding) His works, as it is said, "I will sing of the works of thy hands" (ibid. xcii. 4).
"How great are thy works, O Lord!" (ibid. 5). Adam began to glorify and to praise the Name of the Most High, as it is said, "How great are thy works, O Lord!" (ibid.) but Thy thoughts are very deep, [ The first editions read: “to the depth of Thy thoughts (is similar to) the deep (which is) exceedingly deep.”] like the great deep [ The deep (Tehom) was held to be unsearchable. See Job 38:16: “Hast thou walked in the recesses of the deep?” Cf. T.B. Pesachim, 54b.] exceedingly (deep), as it is said, "Thy thoughts are very deep" (ibid.). "A brutish man knoweth not" (ibid. 6). Every man of Israel [ The first editions read here: “A man who is brutish among Israel.”] who is brutish (in knowledge) and has not learnt understanding, let the wise men of Israel teach him the ways of the Torah, [ The first editions read: “teach him understanding.”] as it is said, "Consider, ye brutish among the people" (ibid. xciv. 8). [ This is Israel; see Jalḳuṭ, Ps. § 843.] But a man who is an expert among the nations of the world [ The first edition reads: “Expert in faith.” The Venice edition has the same reading as our MS. Paul held the wisdom of the world to be foolishness before God; see 1 Cor. iii. 19.] is still foolish. Why? For he knoweth not the words of the Torah, as it is said, "Neither doth a fool || understand this" [ “This” (ẓôth) is interpreted to mean the Torah; see T.B. ‘Abodah Ẓarah, 2b.] (ibid. xcii. 6).
"When the wicked spring up as the grass" (ibid. 7). True [ The first editions read: “At the time when Thou seest.”] (it is) that Thou, O Lord, beholdest the wicked, that they are as numerous [ The 1st ed. reads: “who are seen.”] as the grass to cover the face of all the earth, [ Cf. Isa. 27:6.] and all the worshippers of idols flourish, [ The 1st ed. omits from this word till “And he did not say Hallelujah.”] (Thou knowest) that they and their works are an evil iniquity [ The reading of Shocher ᵬob (in loc.) is: “an iniquity hidden.”] for the days of the Messiah. [ The Venice edition adds: “And the wicked, who are as numerous as grass.”] The Holy One, blessed be He, has only multiplied them in order to destroy them from this world [ In the days of the Messiah. According to the Christian doctrine of election, very many of the sons of men will be doomed to enter Hell and to remain there for all eternity. See Matt. vii. 13, xxiii. 33, and Mark ix. 48.] and from the world to come, as it is said, "To have them destroyed for ever and ever. And thou, O Lord, art on high for evermore" (ibid. 7, 8). David saw that the wicked increased like grass, (so as) to cover the face of all the earth, and that all the worshippers of idols flourished, and that they and their works were iniquity, and he did not say "Hallelujah" ("praise ye the Lord") until he perceived that in the future they would be destroyed from [ The printed texts omit from “from this world” to “Hallelujah.”] this world and from the world to come; and he said "Hallelujah," as it is said, "Sinners shall be consumed out of the earth, [ The printed texts omit the rest of the verse.] and the wicked shall be no more. Bless the Lord, O my soul. Praise ye the Lord" (ibid. civ. 35). [ See T.B. Berakhoth, 10a. Note the interpretation given by Beruria, the wife of Rabbi Meir: “Let sins be consumed out of the earth, and then there will be no more wicked people.” The first edition omits the next sentence in our text. The Venice edition reads: “Then the Holy One, blessed be He, (will be) King, exalted.”] (Then will He be) King exalted [ MS. reads “Marom,” exalted; the Venice edition reads “Masor,” which is an error. See Jalḳuṭ on Ps. 92:8, § 843.] in the heights and in the depths, as it is said, "And thou, O Lord, art on high for evermore" (ibid. xcii. 8).
"For, lo, thine enemies, O Lord" (ibid. 9); Israel said: Sovereign of all worlds! Thou hast placed all our enemies over us [ In Egypt and Babylon.] (to afflict us with) a heavy yoke on our backs, but we know that they are doomed to destruction, as it is said, "O Lord, for, lo, thine enemies shall perish" [ See infra, p. 383.] (ibid.). And all || idolaters, for they and their works are iniquity, shall be scattered like chaff [ Cf. Dan. 2:35.] before the wind. [ The first editions add: “As it is said, ‘All the workers of iniquity shall be scattered’” (Ps. 92:9).]
"But my horn hast thou exalted like that of the reêm" [ Or “wild-ox.” On the reêm see Delitzsch, Babel and Bible (E.T.), p. 164, where the reêm is shown in a beautiful illustration.] (ibid. 10). Just as the horns of the reêm [ Lit. “this reêm.”] are taller than those of all beasts and animals, [ See Shocher Ṭob, p. 204a. The Venice edition reads: “of all animals.” This is wanting in the 1st ed.] and it gores to its right and to its left, likewise (is it with) Menachem, son of 'Ammiel, son of Joseph, [ “Son of Joseph” probably means “of the tribe of Joseph.” The reference to the reêm is suggested by the Blessing of the tribe in Deut. 33:17. According to the Ẓohar (Num. p. 173b), Messiah ben David is Menachem; this is also the view of the Book of Zerubbabel (ed. Jellinek, B.H.M. i. 59). Cf. Abḳath Rochel ii.; T.B. Synhedrin, 98b; J.E. viii. 511 f.; and R.É.J. lxviii. pp. 135. 150. ‘Ammiel appears to be another form of “Emanuel.”] his horns are taller than those of all kings, [ The Venice edition reads: “all animals.” The 1st ed. omits the name of “Menachem, son of ‘Ammiel, son of Joseph,” and reads instead: “the son of David.”] and he will gore in the future towards the four corners of the heavens, and concerning him Moses said this verse, "His firstling bullock, majesty is his, and his horns are the horns of the reêm: with them he shall gore [ The MS. ends quotation here, adding “etc.” The printed texts conclude the quotation with “reêm.”] the peoples all of them, even the ends of the earth" (Deut. 33:17). All [ This paragraph occurs in the first editions, but in the Venice edition it is inserted after the following passage, which is wanting in our MS. and in the 1st ed.: “With him are the ten thousands of Ephraim, and the thousands of Manasseh, as it is said, ‘And they are the ten thousands of Ephraim, and they are the thousands of Manasseh’” (Deut. 33:17).] the kings will rise up against him to slay him, as it is said, "The kings of the earth set themselves, and the rulers (take counsel together)" (Ps. 2:2). And Israel who (will be) in the Land (of Palestine) (will experience) great trouble, [ See Pesiḳta Ẓuṭarta, Balaḳ, p. 129b.] but in their troubles they (will be) like a green olive, [ The MS. adds: “I am afflicted”; it is missing in the printed texts.] as it is said, "I am anointed with fresh oil" (ibid. xcii. 10). [ See Shocher Ṭob, in loc. The Midrash interprets “I am anointed” as though it were connected with the root “Balah,” “to afflict,” cf. 1 Chron. 17:9, and not from “Balal.” In the time of trouble Israel trusts in God and shall be like a green olive tree full of sap; cf. Ps. 52:8; T.B. Berakhoth, 35a, and Jalḳuṭ, Ps. § 845. Perhaps our text should be rendered: “But their trouble, being like a green olive tree, made one distressed”; or: “But (in) their trouble am I anointed as with (the oil of) a green olive tree.”]
"Mine eyes have looked on mine enemies" (ibid. 11). The Israelites in the Land (of Israel [ After the great trouble and misfortunes endured by Israel the Messianic redemption will take place, and the enemies will be finally judged. See Jalḳuṭ, loc. cit.] ) behold the downfall of their enemies, as it is said, "Mine eyes have looked on mine enemies" (ibid.). And [ This paragraph does not occur in the printed editions.] such who in the future will come against them (Israel), their ears shall hear of their destruction, as it is said, "Mine ears have heard concerning the evil-doers that rise up against me" (ibid.).
"The righteous shall flourish like the palm tree" (ibid. 12). Just as this palm tree is beautiful in all its appearance, [ On the palm tree see Shocher Ṭob, Ps. 92:11, with notes 87 ff.] and all its fruits are sweet and good, [ See T.B. Kethuboth, 10b. The palm branch forms a striking element in the public entry into Jerusalem by the Founder of Christianity; see John xii. 13.] likewise the son of David [ This is the Messiah.] is beautiful in his appearance [ See Ps. 21:5; and cf. Shocher Ṭob on Ps. 92:11.] and in his glory, and all his deeds || are good and sweet before the Holy One, blessed be He, as it is said, "The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon" (ibid.). Just as this cedar has very many roots beneath the earth, and even if the four winds [ i.e. the winds from all four quarters of the world. Cf. Matt. vii. 24, 25, and Wisdom, iv. 4.] of the world came [ The first editions add: “to blow.”] against it, they could not move it from its place, [ The 1st ed. agrees here with our MS. The Venice edition adds: “Likewise (will it be) with the son of David, whose might and deeds are manifold before the Holy One, blessed be He. Even if all the nations come against him they will not move him from his place.”] as it is said, "He shall grow like a cedar in Lebanon. They that are planted in the house of the Lord" (ibid. 12, 13). In the future when the Holy One, blessed be He, will gather Israel from the four corners of the world, [ So Isaiah (11:12) prophesies.] just like this gardener who transplants [ To improve them.] his fir trees from one garden-bed to another garden-bed, likewise in the future will the Holy One, blessed be He, gather them [ “An unclean land” is expressed by “outside the Land” (of Palestine) in the Amsterdam ed. Any land outside the “Holy” Land is held to be unclean in the sense that the Biblical Laws of purity are not observed therein, such laws being only intended for Palestine; see Lev. 18:25.] from an impure land and (plant them) in a pure land, [ See supra, p. 84. Just as Jews consider the soil of Palestine to be “terra sancta,” so the English Church has a preference for the water of the river Jordan in administering the rite of baptism; this, at least, was the case at the baptism of the late King Edward VII.] as it is said, "They that are planted in the house of the Lord" (ibid.). Like this grass, they shall blossom and sprout forth in the Temple, as it is said, "In the courts of our God they shall flourish" (ibid.).
"They shall still bring forth fruit in old age" (ibid. 14). Just as this [ Luria omits the word “this.”] old age is glory and honour to old men, [ See Prov. 20:29.] so shall they be in glory and honour [ Cf. Jalḳuṭ, loc. cit.] before the Holy One, blessed be He, as it is said, "They shall be full of sap and green" [ The next words until “To declare” are missing in the first editions.] (ibid.). These are the mighty heroes by reason of their good deeds, as it is said, "They shall be full of sap and green, to declare that the Lord is upright" (ibid. 14, 15). Why all these (statements)? [ As to the prosperity of the wicked. The Venice edition reads: “To declare, to praise,” etc.] To declare, and to proclaim clearly the works of the Holy One, blessed be He, for He is righteous and upright, and that there is no unrighteousness (in Him), as it is said, [ The first editions add: “He is my rock.”] "And there is no unrighteousness in him" (ibid. 15). [ On God’s justice see Siphrê, Deut. § 307.]