אדם כי יהיה בעור בשרו וגו'. זש"ה איום ונורא הוא וגו' (חבקוק א ז). הפסוק הזה מדבר באדם הראשון, ובפרעה, ובאדום, [ובסנחריב, ובנבוכדנצר], ובבני אדם, באדם הראשון כיצד, כשברא הקב"ה (את העולם) את אדם הראשון, אמר ר' אבא בר כהנא בראו בדמותו, שנאמר ויברא אלהים את האדם בצלמו וגו' (בראשית א כז), ובראו מסוף העולם ועד סופו, שנאמר כי שאל נא לימים ראשונים אשר היו לפניך למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים (דברים ד לב), והיה שולט בכל העולם, שנאמר ורדו בדגת הים וגו' (בראשית א כח). ואומר ומוראכם וחתכם יהיה וגו', (שם ט ב), לכך נאמר איום. ונורא זה אדם הראשון, ממנו משפטו ושאתו יצא (חבקוק שם), זו חוה שיצאה ממנו וגרמה לו למות, [שנאמר] ותתן גם לאישה עמה ויאכל (בראשית ג ו), [ומנין שיצאה ממנו, שכן כתיב עצם מעצמי ובשר מבשרי] (שם ב כג), הוי איום ונורא הוא. [ד"א] איום ונורא הוא, זה פרעה שהיה (נח) (קוזמוקטור) [קוזמוקרטור], שנאמר מושל עמים ויפתחהו (תהלים קה כ). ממנו משפטו ושאתו יצא, זה משה שהיה מגודל בתוך ביתו והיה סבור שהוא בן בתו, שנאמר ויגדל הילד ותבאהו לבת פרעה ויהי לה לבן (שמות ב י). עמד והביא עליו עשר מכות, שנאמר [ועתה לך ואשלחך אל פרעה] (שם ג י), ואת המטה הזה תקח בידך אשר תעשה בו את האותות (שם ד יז). אמר ר' יהודה המטה משאוי ארבעים סאה היה, ושל סנפירינון היה, והיה חקוק עליו עשר מכות, נוטריקון דצ"ך עד"ש באח"ב, ומשה מביט במטה ורואה את המכה הראויה לבוא ומביאה על פרעה הוי איום ונורא. (Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE.37In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >.38Tanh., Lev. 4:8; cf. Lev. R. 18:2. How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER.39Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam.40The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“ (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF.41The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler,42Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire43Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” It also had ten plagues (makkot) inscribed upon it with the acronym44notarikon. DTsK 'DSh B'HB.45D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.
[ד"א] איום ונורא זה אדום, שנאמר (דחילא) [דחילה] ואימתני [ותקיפא] (דניאל ז ז), ממנו משפטו ושאתו יצא, זה עובדיהו (שהיה גר אדומי) [אמר ר' יצחק גר אדומי היה] ומתנבא עליו, חזון עובדיה [כה אמר אדני אלהים לאדום וגו'] (עובדיה פסוק א), (אמר ר' יצחק עובדיה זה גר אדומי היה) הוי איום ונורא זה אדום, ממנו משפטו ושאתו יצא זה עובדיה. [Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >. This refers to Edom, of which it is stated (in Dan. 7:7): FRIGHTFUL, DREADFUL, [AND EXCEEDINGLY STRONG]. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah {since he was an Edomite proselyte}. [R. Isaac said: He was an Edomite proselyte]. He also prophesied against him (i.e., against Edom, in Obad. vs. 1): THE VISION OF OBADIAH. [THUS SAYS THE LORD GOD TO EDOM…. ]46Cf. Sanh. 39b. {R. Isaac said: Obadiah was an Edomite proselyte.} Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Edom. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah.
[ד"א] איום ונורא זה סנחריב, שנאמר ואחריב בכף פעמי כל יאורי מצור (מ"ב יט כד), ואמר מי בכל אלהי הארצות אשר הצילו את ארצם מידי (שם יח לה), [וכן הוא אומר] והיו מוטות כנפיו וגו' (ישעיה ח ח), חד מששים באוכלוסין היה מספק את ארץ ישראל, שנאמר והיו מוטות כנפיו המוטה הזו של תרנגול אחד מששים בכנפיו, כיון שבא להכנס לירושלים, אמר לאוכלוסיו שכבו, ובבוקר אנו משליכין לתוכה טבעות שלנו ונסקל אותם בהם, הוי איום ונורא, זה סנחריב, ממנו משפטו ושאתו יצא, אלו בניו כשעלה להחריב את ירושלים לא עלתה בידו, [שנאמר] ויצא מלאך ה' ויך במחנה אשור וגו' (מ"ב יט לה), וכתיב וישב בבושת פנים לארצו ויבא בית אלהיו (ויוצאי) [ומוציאי] מעיו (הכוהו בחרב) [שם הפילוהו בחרב] (דה"ב לב כא), [נכנס להתפלל לפני נסרוך אלהיו, אמרו בניו כן זה מטעה עצמו, היו לו לעמוד כשנשרפו כל אוכלוסיו, והיו נוססין והורגין אותו], שנאמר ויהי הוא משתחוה בית נסרוך אלהיו, ואדרמלך ושראצר בניו הכוהו בחרב (מ"ב יט לז), הוי איום ונורא זה סנחריב, ממנו משפטו ושאתו יצא זה בניו. [Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib, since it is stated (in II Kings 19:24): WITH THE SOLE OF MY FEET I HAVE DRIED UP ALL THE STREAMS OF EGYPT. He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14): WHO ARE THERE AMONG ALL THE GODS OF THE LANDS WHICH HAVE SAVED THEIR LAND FROM MY HAND, < THAT THE LORD SHOULD SAVE JERUSALEM FROM MY HAND >? [But it says this] (in Is. 8:8): AND THE RADIAL BONES47For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” OF HIS WINGS (i.e., the army of Sennacherib) SHALL < FILL THE BREADTH OF YOUR LAND, O IMMANUEL >.48Cf. M. Pss. 79:1. One sixtieth of the troops49Gk.: ochlos. had been sufficient for the land of Israel, since it is stated (ibid.): AND THE RADIAL BONE OF HIS WINGS. This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops: You sleep, and in the morning we shall throw our rings into its midst and stone them with them.50In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated] (in II Kings 19:35 = Is. 37:36): THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. It is also written (in II Chron. 32:21): < THEN THE LORD SENT AN ANGEL, WHO DESTROYED EVERY MIGHTY WARRIOR, COMMANDER, AND OFFICER IN THE CAMP OF THE KING OF ASSYRIA. > SO HE RETURNED SHAMEFACED TO HIS OWN LAND. THEN WHEN HE CAME INTO THE HOUSE OF HIS GOD, [SOME OF] THOSE WHO CAME OUT OF HIS OWN BELLY {SMOTE HIM WITH THE SWORD} [STRUCK HIM DOWN THERE WITH THE SWORD]. [When he went in to pray before his god Nisroch, his children spoke thus: This one is deceiving himself. They had been a pillar for him. When all his troops were burned, they were pining away.51Gk.: nosoi. So they killed him.] It is so stated (in II Kings 19:37): AND IT CAME TO PASS THAT, AS HE WAS WORSHIPING IN THE HOUSE OF HIS GOD NISROCH, HIS SONS ADRAMMELECK AND SAREZER SMOTE HIM WITH THE SWORD. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Sennacherib. (Ibid., cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to his children.
[ד"א] איום ונורא זה נבוכדנצר, שנאמר ואתה אמרת בלבבך השמים אעלה וגו' (ישעיה יד יג), ממנו משפטו ושאתו יצא, זה אויל מרודך, אמרו רבותינו כשנטרד נבוכדנצר, כמו שכתוב ומן אנשא לך טרדין (דניאל ד כט), כל אותו זמן היה אויל מרודך משמש תחתיו, וכיון שחזר חבשו בבית הכלא, וכל מי שנחבש על ידו אינו יוצא מבית הכלא לעולם עד יום מותו, שנאמר (ואת) אסיריו לא פתח ביתה (ישעיה יד יז), כשמת נבוכדנצר בקשו להמליך לאויל מרודך, נכנסו עליו ולא קיבל, אמר להם בראשונה שמעתי לכם, לכך נחבשתי, ועכשיו אשמע לכם שמא חי הוא ויעמוד עלי ויהרגני, עמדו על נבוכדנצר וגררוהו מקברו והוציאוהו, וראה אותו שמת, והמליכוהו, לקיים מה שנאמר ואתה השלכת מקברך כנצר נתעב (שם שם יט), הוי איום ונורא זה נבוכדנצר, ממנו משפטו ושאתו יצא, זה אויל מרודך. [Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13): I WILL ASCEND TO THE HEAVENS; < ABOVE THE STARS OF GOD I WILL SET MY THRONE >…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach (his son). Our masters have said: When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29 [32]): YOU SHALL BE DRIVEN AWAY FROM HUMANKIND; all that time Evil-merodach served in his place. Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17): HE NEVER RELEASED HIS PRISONERS TO THEIR HOMES. When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them: I listened to you the first time. For that reason I was imprisoned. So shall I listen to you now? Perhaps he is alive. Then he will rise up against me and kill me. They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. < This act was > to fulfill what is stated (in Is. 14:19): AND YOU HAVE BEEN CAST FROM YOUR GRAVE LIKE A DETESTABLE OFFSHOOT. Ergo (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Evil-merodach.
ד"א איום ונורא זה האדם שמושל בכל מה שברא הקב"ה בעולמו, שנאמר תמשילהו (במעשה) [במעשי] ידיך וגו' (תהלים ח ז), ממנו משפטו ושאתו יצא, שבשעה שוא חוטא מביא עליו יסורין מגופו, למה שאין מדותיו כמדת בשר ודם, בשר ודם כהוא רוצה עבדיו לרדות, מביא (גבלין) [מגלבין] וכבלים ורודה אותם ומצערן, אבל הקב"ה אינו כן, אלא מכל גופו של אדם רודה אותו ומכהו (שנאמר ממנו משפטו ושאתו יצא) [מנין ממה שקרינו בענין אדם כי יהיה בעור בשרו]. [Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the human race, which rules over all which the Holy One has created in his world. Thus it is stated (in Ps. 8:7 [6]): YOU HAVE SET HIM AS RULER OVER THE {WORK} [WORKS] OF YOUR HANDS…. (Hab. 1:7, cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM. Thus when he sins, he brings upon himself torments from his < own > body. Why? Because his ways are not like the ways of flesh and blood. When < a person of > flesh and blood wants to punish his slaves, he brings {kneaders} [whips] and fetters, to punish them and cause them pain; but the Holy One is not like that. Rather it is from a person's whole body that he punishes and beats him. {Thus it is stated (in Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIM.} [From where is it shown? From what we have read on the matter (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT, AND IT BECOMES ON THE SKIN OF HIS FLESH THE PLAGUE OF LEPROSY, HE SHALL BE BROUGHT UNTO AARON THE PRIEST >…. ]