Pĕsikta dĕ-Rab Kahăna: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days (JPS Classic Reissues)

PISKA 17

404 PISKA 17 Summary Why Zion should not despair Because Israel’s anguish has gone on for so long, it appears to them that there is no chance of their reconciling or of their being reconciled with God and that God’s mercy has departed from them for ever. But God has not forgotten that He is merciful and gracious; nor has He forgotten that on six special occasions He chose to encamp in Israel’s midst and lend them His strength. Hence Zion is not to say, “God has forsaken me” (Sec. 1). God’s right hand which so often brought help to Israel has not changed—has not become powerless to help them. God is no more than wrathful with them: hence there is hope, and Zion is not to despair (Sec. 2). The people of Israel, being complainers and children of complainers, overlook the fact that God has already overthrown such enemies as Babylon, Media, and Greece; likewise He will overthrow Rome. Hence Zion should not say in complaint, “He has forsaken me” (Sec. 3). The fact is that God’s anger lasts only a single day. Indeed, had Israel resolved to return to God, on every one of the four days when their backslidings led Him to bring the four kingdoms successively upon them, He would have cooled His anger. In truth, on each of the four days God did to Israel what they had done to Him. Had He been in Israel’s hearts, the different kinds of troubles and evils that befell them under the rule of the kingdoms would not have come upon Israel: hence if they take Him back into their hearts they need not despair (Sec. 4). PISKA 17 405 God’s hand—His power—has not changed. He has merely bound —if one dare speak thus—His right hand behind His back as a sign to Israel that He is with them in their bondage. The redemption of Israel and the unbinding of God’s right hand are certain to come as answers to the Psalmist’s prayer for deliverance from wandering, poverty , and weakness. A Divine Voice will then echo on the mountain tops and proclaim that God’s right hand has wrought salvation. Hence Zion is not to despair (Sec. 5). In her complaints to God, Zion refers to the strength which Israel was the first to ascribe to God—the strength which should deliver her now instead of leaving her as forsaken as sheaves in the field. Zion further says, “The Lord forsook me and made me disgusting in the eyes of the nations.” Yet it was the very disgust which the nations came to have for Israel that made them reject the daughters of Zion and thus kept the holy seed of Israel from mingling with the seed of the peoples of other lands (Sec. 6). Finally, God assures Zion: Evil deeds I forget, but good deeds I do not forget—I have graven thee upon the palms of My hands (Isa. 49:16): a woman may forget her suckling child, but it is impossible for a man to forget the palms of his hands (Secs. 7–8). 406 Piska 17 Yet Zion saith (Isa. 49:14).1 1. I call to remembrance neginati2 in the night. Thereupon I commune with my heart, and have my spirit make diligent search (Ps. 77:7). R. Aibu and R. Judah bar R. Simon differ as to the meaning of neginati. R. Aibu took it to intimate that the congregation of Israel says plaintively to the Holy One: Master of universes, I call to remembrance the breaking of the power of the kingdoms, a breaking that at one time I was enabled by Thee to bring about. Thus R. Aibu takes neginati to mean “the breaking of mine enemies’ power,” as in the verse “God the Most High . . . hath broken (miggen) thine enemies at thy hand” (Gen. 14:20). On the other hand, R. Judah bar R. Simon took neginati to intimate that the congregation of Israel says plaintively to the Holy One: Master of universes, I call to remembrance the songs that at one time I sang to Thee on certain nights. Thus R. Judah takes neginati to mean “my song” as in the verse “All the days of our life, [night and day], we sang songs (neginotay) to the stringed instruments in the house of...