Jerusalem Anthology - This Good Mountain

Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’

לא יסיף HE SHALL NOT EXCEED — From here is derived the prohibition referring to one who strikes his fellow man (cf. Ketubot 33a). ונקלה אחיך WHEN THY BROTHER SHOULD SEEM VILE [UNTO THEE] — All the time it has been calling him “wicked” (vv. 1 and 2), but as soon as he has received the lashes it calls him “thy brother”! (Siphre).

this good mountain and the Lebanon. Everyone called it ‘mountain.’ Avraham called it mountain, as it says “On the mountain, the Lord will be seen.” (Bereshit 22:14) David called it mountain, as it says “Who will ascend upon the Lord's mountain…” (Tehillim 24:3) Isaiah called it mountain, as it says “And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains…” (Yeshayahu 2:2) The nations called it mountain, as it says “And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mountain…” (ibid 2:3) Levanon refers to the Holy Temple, as it says “You are [as] Gilead to me, O head of the Levanon…” (Yirmiyahu 22:6) and it says “…and the Levanon shall fall through a mighty one.” (Yeshayahu 10:34) And why is it called Levanon? Because it bleaches (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) Pray let me cross over. The word nah indicates that this is a request. the good land that is on the other side of the Jordan. This is what R’ Yehudah meant when he said that the land of Canaan is good, but not the portion of the children of Reuven and Gad (which was on the east side of the Jordan river). this good mountain. This refers to Jerusalem. And the Lebanon. This refers to the Holy Temple, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) There are those who say that the Lebanon refers to the appointing of a king. Pray let me cross over (e’evrah nah) and see. Everything which Moshe requested he did with a language of supplication (nah) - “Please forgive…” (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13) “Pray let me cross over…” (Devarim 3:25) the mountain. This refers to the Holy Temple, as it says “…for the mountain that God desired…” (Tehillim 68:17) Good. This refers to Jerusalem, as it says “…let us be sated with the goodness of Your house…” (Tehillim 65:5) The Lebanon. This refers to the Holy of Holies, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) R’ Simlai expounded: why did Moshe our teacher desire to enter into the land of Israel, did he need to eat its fruits or be sated from its goodness? Rather, this is what Moshe said ‘I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands.’ The Holy One said to him ‘if all you are asking for is to receive the reward for these actions, I will consider it as if you had done all of these commandments, as it says “Therefore, I will allot him a portion in public…” (Yeshayahu 53:12) I will give him his full reward.’ Maybe you will say this is like the latter ones and not the earlier ones? The verse continues “…and with the strong he shall share plunder…” (ibid.) Like Avraham, Yitzchak and Yaakov who were strong in Torah and fulfilling commandments. “…because he poured out his soul to death…” (ibid.) He gave himself over to death, as it says “…if not, erase me now from Your book, which You have written.” (Shemot 32:32) “…and with transgressors he was counted…” (Yeshayahu 53:12) He was counted with the generation that died in the wilderness. “…and he bore the sin of many…” (ibid.) He gained atonement for the sin of the Golden Calf. “…and interceded for the transgressors.” (ibid.) He pleaded for mercy on the behalf of the sinners in Israel that they should repent. Intercession (pegiya) refers to prayer, as its says “And you, pray not on behalf of this people, neither lift up cry nor prayer, and entreat Me not for I will not hear you.” (Yirmiyahu 7:16)

The blessing after the meal is an obligation from the Torah, as it says “And you will eat and be sated, and you shall bless the Lord, your God, for the good land He has given you.” (Devarim 8:10) ’And you will eat and be sated, and you shall bless’ this refers to the blessing after the meal. ‘the Lord, your God’ refers to the first blessing on the land. ‘the good land’ this refers to Jerusalem, as it says “…this good mountain and the Lebanon.” (Devarim 3:25) ‘He has given you’ this refers to the blessing of ‘who is good and does good.’ From where do we learn that just as one is obligated to make a blessing before eating, so too they are obligated to make one after eating? The verse says ‘He has given you,’ meaning from the moment He has given it to you. From where do we learn that we bless even on the mountains and the hills? The verse says ‘on the land.’ From where do we learn that we bless even on the Torah and the commandments? The verse says ‘He has given you,’ and it says elsewhere “…and I will give you the stone tablets…” (Shemot 24:12) R’ Meir says ‘from where do we learn that just as one blesses on the good, so too they bless on the bad? The verse says ‘the Lord, your God…has given you’ Meaning, which He has judged you. Bless Him for every judgement He passes on you, be it for the good or bad.

We have a source for the blessing over food, from where do we learn the obligation for the blessing over the Torah? R’ Yishmael says ‘it is an a fortiori argument: If a blessing is said for temporal life, how much more so for eternal life!’ R’ Chiya bar Nachmani, the student of R’ Yishmael, said in the name of R’ Yishmael ‘This is not necessary. For see, it says “…for the good land He has given you.” (Devarim 8:10), and in another place it says “… and I will give you the stone tablets…” (Shemot 24:12) R’ Meir says ‘from where do we learn that just as one blesses on the good, so too they bless on the bad? The verse says ‘the Lord, your God…has given you’ Meaning, which He has judged you. Bless him for every judgement He passes on you, be it for the good or bad. R’ Yehudah ben Bateyrah says ‘this is not necessary. For see, it says ‘good’ and ‘the good’. ‘Good’ refers to the Torah; as it says “For I gave you good teaching…” (Misle 4:2) ‘The good’ refers to the building of Jerusalem; as it says “...this good mountain and the Lebanon.” (Devarim 3:25)

“And the Lord God planted a garden in Eden from the east…” (Bereshit 2:8) They said in the house of R’ Yannai ‘why does the verse use the full name of Gd in reference to planting the garden? Because from the beginning of its creation it required proper alignment. Before man is given form in the womb of his mother, he must align himself with her directions. This is what is written “The Lord's trees are sated, the cedars of Lebanon, which He planted.”’ (Tehillim 104:16) R’ Chanina said ‘They were like the horns of grasshoppers, and the Holy One uprooted them and transplanted into the garden, ‘The Lord's trees are sated…’ R’ Chanina said – they lives were sated, their waters sated, their grove sated.’ R’ Yochanan said ‘the world was not fit to make us of cedars, because they were created only for the needs of the Holy Temple. This is what is written “The Lord's trees are sated, the cedars of Lebanon…” Lebanon only refers to the Holy Temple, as it says “…this good mountain and the Lebanon.”’ (Devarim 3:25) R’ Shmuel bat Nachman said in the name of R’ Yonatan ‘there are twenty-four types of cedar, and only seven of them are praiseworthy. This is what it says “I will give in the desert cedars…”’ (Yeshayahu 41:19) R’ Acha said ‘three: b’rosh is cypress, tidhar is juniper, ta’ashur is box-wood. And why do they call box-wood ta’ashur? Because it is the happiest (m’ushar) among them.’ They added three more to the count – alonim, armonim, almogim. Alonim are oaks, armonim are plane-trees, almogim are aloe-woods.

“The name of one is Pishon…” (Bereshit 2:11) This is Migdal Pishtan and its waters flow massively. “…that is the one that encompasses all the land of Havilah…” (ibid.) There was not yet a place called Havilah, and it says that the river encompasses it? That is strange! Rather, “tell the end from the beginning…” (Yeshayahu 46:10) “…where there is gold,” (Bereshit 2:11) gold there certainly was. “And the gold of that land is good…” (Bereshit 2:12) R’ Yitzchak said ‘happy is he in whose house it is, happy is he in whose company it is.’ R’ Abahu said ‘the Holy One gave a great good to His world – a man breaks a gold piece into smaller pieces, and he can buy many things with it.’ Resh Lakish said ‘the world was not fit to use gold, why was it created? For the Holy Temple, as it says “And the gold of that land is good…” like that which it says “…this good mountain and the Lebanon.” (Devarim 3:25) “…there is the crystal and the onyx stone.” (Bereshit 2:12) R’ Ibo said ‘you think this is referring to the crystal of apothecaries? Let another verse clarify it for you “…and its appearance was like the appearance of crystal.” (Bamidbar 11:7) Just as this refers to a precious stone, so too that refers to a precious stone.’

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)

“…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)

“…and the Lebanon shall fall through a mighty one.” (Yeshayahu 10:34) R’ Yochanan ben Zakkai say to Vespasian ‘peace unto, oh king! Peace unto you, oh king!’ He replied ‘you havemade yourself twice-liable for death. First, because you called me king and I am not a king. Second, because if I am a king, then why have you not come to me before now?’ R’ Yochanan said back to him ‘that which you said, that you are not a king – if you are not a king then Jerusalem would not have been handed over to you, as it says “…and the Lebanon shall fall through a mighty one.” A mighty one only refers to a king, as it says “And their prince shall be from them…” (Yirmiyahu 30:21) And Lebanon only refers to the Holy Temple, as it says “…You are as Gilead to me, O head of the Lebanon…” (Yirmiyahu 22:6) and it is written “this good mountain and the Lebanon.” (Devarim 3:25) And why is it called Lebanon? Because it bleaches away (malbin) the sins of Israel.