CHAPTER LII THE SEVEN WONDERS OF OLD [75A. ii.] SEVEN wonderful things have been done [ See Jalḳuṭ, Gen. § 77, which also reads: “have been done.” The first editions read: “have been created.”] in the world, the like of which have not been created. [ The first editions read: “which have no equal. The first wonder (was).”] From the day when the heavens and the earth were created no man was ever saved from the fire [ The first editions read: “fiery furnace.”] until our father Abraham [ See supra, p. 188.] came and was delivered from the fiery furnace. All the kings of the earth heard (thereof) and they were astonished, for they had not seen anyone like him from the day when the world was created. And whence do we know that he was delivered from the fiery furnace? Because it is said, "And he said unto him, I am the Lord that brought thee out of the furnace of the Chaldees" (Gen. 15:7). [ The next quotation is omitted by the first editions.] Another text says, "Thou art the Lord the God, who didst choose [ The quotation ends here in the MS.] Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7).
The second wonder (was) about the wives of the sons of Noah. [ The words: “About the wives of the sons of Noah” occur in the MS. only.] From the day when the heavens and the earth were created there never was a woman who at ninety years of age had a child, until [ “Our mother” is added by the first editions. See Midrash Haggadol, c. 303.] Sarah came and bare (a son) when (she was) ninety years old. [ The first editions add: “as it is said. ‘And shall Sarah, that is ninety years old, bear?’” (Gen. 17:17).] All the kings of the earth heard (thereof), and they did not believe. [ See Gen. Rab. 53:9. For phraseology see Ps. 48:5. The first editions read: “All the kings of the earth saw and were astonished, and they did not believe.”] What did the Holy One, blessed be He, do to them? He dried up [ The first editions read: “He caused the ducts of the breasts of their wives to become dried up”; cf. Gen. Rab., loc. cit.] the breasts of their wives, [ The first editions add: “and they brought their children to Sarah that she might give them suck”; cf. T.B. Baba Mezi’a, 87a.] as it is said, [ The verse is not given as a complete quotation in the MS. or in the first editions.] "And all the trees [ The identification of human beings with trees has occurred in our book; see supra, p. 150; cf. Gen. Rab. 53:1.] of the field shall know [ In the MS. the quotation ends here.] that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish" (Ezek. 17:24).
"All [ The verse (Ezek. 17:24) is now expounded allegorically.] the trees of the field shall know" (ibid.); this (expression) refers to the nations of the world. [ The later editions read: “the worshippers of fire.”] "That I the Lord have brought down the high tree" (ibid.) (this refers to Nimrod [ “This refers to Nimrod” is omitted by our MS., but it occurs in the first editions. The reference is to Nimrod’s attempt to destroy Abraham by casting him in the fiery furnace.] ). "I have exalted the low tree" (ibid.); this is Abraham our father. "I have dried up the green tree," refers to the breasts of the wives of the nations of the world. [ The later editions read: “the worshippers of fire.”] || "I have made the dry tree to flourish"; this refers to the breasts of Sarah, for they brought their children to be suckled by Sarah's breasts, for Sarah gave suck to all their children in peace, as it is said, "And she said, Who would have said [ The quotation ends here in the MS. The first editions read: “‘I have made the dry tree to flourish.’ This refers to our mother Sarah, for all of them brought their children to Sarah and she gave them suck, as it is said, ‘Should Sarah give children suck?’” (Gen. 21:7).] unto Abraham, that Sarah should give children suck?" (Gen. 21:7).
The third wonder (was): From the day when the heavens and the earth were created there never was a man upon whom grey hairs were sprinkled [ See Hos. 7:9 for a similar expression; cf. T.B. Baba Mezi’a, loc. cit., and Gen. Rab. 65:9.] until Abraham came. [ The first editions read: “From the day when the heavens and the earth were created, grey hairs were not sprinkled upon the children of men until our father Abraham came, and upon him were grey hairs sprinkled.”] The people were astonished because they had not seen any one like him from the day when the world was created. Whence do we know that grey hairs were sprinkled upon him? Because it is said, "And Abraham was old, well stricken in age" (ibid. xxiv. 1). [ See Gen. 15:15.]
Rabbi Levitas, a man of Jamnia, said: [ The first editions read: “Like a crown which is the glory on the king’s head, so are grey hairs,” etc.] Like a diadem which belongs to the head of the king, so are grey hairs beauty and glory to old men, as it is said, "The glory of young men is their strength, [ In the MS. the quotation begins here; the first editions read the entire verse.] and the beauty of old men is the hoary head" (Prov. 20:29). [ Cf. also Prov. 16:31: “The hoary head is a crown of glory; it shall be found in the way of righteousness”; cf. Gen. Rab. 59:1.]
The fourth wonder (was): From the day when the heavens and the earth were created no man was ill, (who) sneezed and lived, but in every place where he happened to be, whether on the way or in the market, [ The first editions differ from our text; they read: “no man was ill unless he happened to be on the way or in the market-place.” Jalḳuṭ on Job, § 927, reads: “Till Jacob’s day it had never happened that a man sneezed and recovered from his sickness.”] and (when he) sneezed, his soul went out through his nostrils; until our father Jacob came and prayed [ The first editions read: “And he sought for mercy.” See T.B. Baba Mezi’a, loc. cit. On “sneezing” see J.E. ii. 255 f.; a bibliography is appended.] for mercy concerning this, and he said before the Holy One, blessed be He: Sovereign of all the worlds! Do not take my soul from me until I have charged [ To keep the way of God.] my sons and my household; [ See T.B. Baba Mezi’a, loc. cit.; Gen. Rab. 65:9; and cf. T.B. Synhedrin, 107b.] and He was entreated of him, as it is said, "And it came to pass after these things, that one said to Joseph, [ The quotation ends here in our MS.; it is continued in the first editions.] Behold, thy father is sick" (Gen. 48:1). || All the kings of the earth heard (thereof), and they wondered because there had been no one like him from the days when the heavens and earth had been created. Therefore a man is in duty bound to say to his fellow: Life! [ The first editions read: “Therefore is a man bound to say when he sneezes, Life ! for this death has been changed into light.” See the parallels quoted by the ‘Arukh (ed. Kohut) vi. 191a. Cf. T.J. Berakhoth 3:5. 6d; Tosephta Sabbath viii. p. 118, and T.B. Berakhoth, 53b.] when the latter sneezes, [ Jalḳuṭ, Gen. loc. cit., reads: “A man is bound to thank God when he sneezes.” To sneeze in times of illness was regarded as a good omen; cf. 2 Kings 4:35, for the story of the child restored to life. See T.B. Berakhoth, 57b.] for the death of the world was changed into light, as it is said, "His neesings flash forth light" (Job 41:18).
The fifth wonder (was): From the day when the heavens and the earth were created, the waters of the sea had not been changed into dry land until Israel went forth from Egypt and passed over on dry land in the midst of the sea, as it is said, "But the children of Israel walked on dry land in the midst of the sea" (Ex. 15:19). [ The first editions omit the quotation.] All the kings of the earth heard (thereof) and trembled, because there had been nothing like it from the day when the world had been created, as it is said, "The people heard, they trembled" (ibid. 14). [ See supra, p. 330.]
The sixth wonder (was): From the day when the heavens and earth were created, the sun, [ The first editions omit: “the sun.”] the moon, and the stars and the constellations were ascending to give light upon the earth, and they did not come into contact [ See Jalḳuṭ, Josh. § 22, and Shocher Ṭob on Ps. 19:9, p. 84a.] with one another until Joshua came and fought the battles of Israel. It was the eve of the Sabbath, [ According to Seder ‘Olam Rab. 11 it was the 3rd of Tammuẓ, the day of the “Teḳuphah.”] and he [ The first editions read: “Joshua.”] saw the plight of Israel lest they might desecrate the Sabbath, and further, he saw the magicians of Egypt [ The first editions read: “the magicians of the nations.”] compelling [ The Venice edition agrees with our MS. and reads: “compelling.” Perhaps the reading should be “Chôshebim” (calculating). Jalḳuṭ, Gen. loc. cit., reads: “exciting.” See Gen. Rab. 44:10, 12. Perhaps the idea is that of casting spells to force the constellations to oppose the enemy; cf. for this notion Judg. 5:20: “They fought from heaven; the stars in their courses fought against Sisera.” See also Jalḳuṭ, Josh., loc. cit.] the constellations to come [ The first editions read: “coming,” present participle, and not the infinitive as in the MS.] against Israel. What did he [ The first editions read: “Joshua.”] do? He stretched forth his hand to the light of the sun and to the light of the moon, [ The first editions add: “and to the light of the stars.”] and he invoked upon them the || (Divine) Name, and each one stood for thirty-six hours in its place until the termination of the Sabbath day, [ See T.B. ‘Abodah Ẓarah, 25a.] as it is said, "And the sun stood still, and the moon stayed" (Josh. 10:13). [ The first editions add: “‘until the nation had avenged themselves of their enemies’ (Josh. 10:13). And it is written, ‘And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man’” (ibid. 14).] All the kings of the earth [ The first editions read: “The kings of the earth heard.” The later editions have: “many people heard.”] heard thereof and they wondered, because there had been none like him from the day when the world had been created, as it is said, "And there was no day like that [ The quotation ends here in the MS. and in the first editions.] before it or after it, that the Lord hearkened unto the voice of a man" (ibid. 14).
The seventh wonder (was): From the day when the heavens and earth had been created there had never been a sick man who had recovered from his sickness, [ See Gen. Rab. 65:9. Because of the unprecedented experience of Hezekiah, a sign was given. See T.B. Baba Mezi’a, loc. cit., where Elisha’s cure is quoted as the first. Cf. T.B. Synhedrin, 104a, and ibid. 107b.] until Hezekiah, king of Judah, came and fell sick and (yet) he recovered, as it is said, [ The quotation in the first editions is: “‘In those days was Hezekiah sick unto death’” (2 Kings 20:1).] "The writing of Hezekiah, king of Judah, when he had been sick, and was recovered of his sickness" (Isa. 38:9). He began to pray before the Holy One, blessed be He, saying: Sovereign of all worlds! "Now, O Lord, remember, I beseech thee, how I walked before thee in truth [ In the MS. the quotation ends here; in the first editions the last word quoted is “thee.”] and with a perfect heart, and have done that which is good in thy sight" (2 Kings 20:3); and He was entreated of him, as it is said, "Behold, I will add unto thy days fifteen years" (Isa. 38 5). [ The text of the quotation in our MS. differs from that printed in the first editions. The M.T. should also be compared.] Hezekiah said before the Holy One, blessed be He: Sovereign of all worlds ! Give me a sign, as it is said, "And Hezekiah said unto Isaiah, What shall be the sign [ The quotation ends here in the MS.; it is continued in the first editions. The MS. as well as the first editions differ from the M.T. by omitting “unto Isaiah.”] that the Lord will heal me, and that I shall go up unto the house of the Lord?" (2 Kings 20:8). He answered him: Ahaz thy father compelled [ Should we read “Chôsheb,” “was calculating”? Cf. supra, p. 423, note 10. The reading in our MS. agrees with the previous reading in this chapter in connection with Joshua. Brode suggests: “paid respect to” or “honoured”; if “compelled” be correct, “through spells” might be added for the purpose of interpretation.] the constellations, and he bowed down [ See Jalḳuṭ on 2 Kings, § 245.] to the sun, [ The first editions add: “moon, stars, and constellations.”] and the sun fled before him [ Jalḳuṭ, loc. cit., agrees practically with this reading. The first editions read: “He fled before the sun.”] and went down in the west ten steps. [ Should we render the word “steps” or “degrees”?] If thou desirest, it shall go down ten steps, or it shall ascend ten steps. [ The first editions read: “If thou desirest, it shall again descend ten steps.” See 2 Kings 20:9. Our MS. reads: “or shall it ascend ten constellations?” (מזלוח). This last word should be מעלות, “steps.”] Hezekiah spake before the Holy One, blessed be He: Sovereign of all worlds ! Nay, || but those ten steps which it has (already) gone down let it retrace and stand, [ The first editions add: “in its place.”] as it is said, "Nay, but let the shadow return [ The quotation ends here in the MS.; the first editions read also the next word. The Venice edition and the MS. read as a quotation כי לא ישוב instead of לא כי ישוב. The first editions add after the quotation from 2 Kings 20:10 the words: “on the steps which it had gone down.”] backward ten steps" (ibid. 10). And He was entreated of him, as it is said, "Behold, I will cause the shadow on the steps, [ The quotation ends here in the MS.; it is omitted in the first editions.] which is gone down on the dial of Ahaz with the sun, to return backward ten steps" (Isa. 38:8). All the kings [ The later editions read: “All the nations of the earth.”] of the earth saw, and they were astonished, for there had been nothing like it from the day when the world was created, and they [ i.e. the Babylonians.] sent to behold the wonder, [ The first editions read “as it is said,” as though it were a Biblical quotation. This is an error.] as it is said, "Howbeit [ The MS. reads: “uba,” “and he came,” instead of “vekhên,” “howbeit,” which occurs in the M.T. and in the first editions.] in (the business of) the ambassadors of the princes of Babylon [ The quotation ends here in the first editions; it is continued in the MS. as in our version.] who sent unto him to inquire of the wonder that was done in the land" (2 Chron. 32:31).
And Hezekiah saw the messengers, [ The first edition reads: “And Hezekiah saw the kings of Babylon.” The Venice edition corrects this and reads: “And Hezekiah saw the kings (?) of the king of Babylon”; it should be: “the messengers of the king of Babylon.”] and his heart was puffed with pride, [ See 2 Chron. 32:31. See also Tanna de bê Elijahu Rab. 8 p. 46: “He became proud when he saw that God had worked a miracle on his behalf.”] and he showed them all the treasures of the kings of Judah, and all the treasures of the Holy of Holies in the Temple, [ This is inferred from the words of the text: “There was nothing in his house, nor in all his dominion, that Hezekiah shewed them not” (2 Kings 20:13). The king controlled the treasures of the Temple; see Sheḳalim v. 2.] and further, he opened the Ark of the Covenant, and he showed them the tables of the Law, [ See Targum to 2 Chron. 32:31; and cf. Num. Rab. 5:9. There may have been in the Temple a second ark containing the broken Tables of the Law; see Tosaphoth to ‘Erubin, 63b, which quotes T.J. Soṭah on this point.] and he said to them: With this do we wage war [ See Cant. Rab. to Cant. 3:4.] and conquer, as it is said, "And Hezekiah was glad of them, and shewed them [ The quotation ends here in the MS.; it is continued in the first editions.] the house of his precious things" (Isa. 39:2). The Holy One, blessed be He, was angry with him, and He said to him: Was it not enough for thee to have shown them all the treasures of the kings of Judah and all the treasures of the Holy of Holies? Moreover, thou hast opened for them the Ark, and hast shown them the tables, the work of My hand. By thy life! They shall come up and take away all the treasures of the kings of Judah, and all the treasures of the Holy of || Holies, as it is said, "Behold, the days come, [ The MS. adds: “saith the Lord.” This does not occur in the M.T. or in the printed editions. The quotation ends in the MS. with the word after “come” in the Hebrew text; in the first editions the quotation is continued up to “house.”] that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon" (ibid. 6). Instead of the tables of the Law, they shall take of thy sons to be eunuchs in the palace of the king of Babylon, as it is said, "And of thy sons that shall issue from thee, [ The quotation ends here in the MS. and in the first editions.] which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon" (ibid. 7). These were [ The first editions insert “Daniel.”] Hananiah, Mishael, and Azariah, who were made eunuchs in the palace of the king of Babylon, and they did not beget children. Concerning them the Scripture says, "For thus saith the Lord to the eunuchs that keep my sabbaths, [ Cf. Tanna de bê Elijahu Rab. 26 p. 134. The MS. omits “my sabbaths”; the first editions give this.] … Unto them will I give in mine house and within my walls a memorial [ See T.B. Synhedrin, 104a.] and a name [ The quotation ends here in the MS.; in the first editions one word more of the text is added.] better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off" (ibid. lvi. 4, 5).