“These are the words that Moses spoke to all Israel beyond the Jordan; in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Laban, and Hatzerot, and Di Zahav” (Deuteronomy 1:1). “These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek. The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that side they were inscribed” (Exodus 32:15). Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.” Another matter: “These are the words” – this is what the verse said: “One who rebukes a man will later find more favor than one with a slippery tongue” (Proverbs 28:23). Rabbi Pinḥas said in the name of Rabbi Ḥama bar Ḥanina: “One who rebukes” – this is Moses. “A man” – this is Israel, as it is stated: “You are My flock, flock of My pasture, you are man” (Ezekiel 34:31). What is “later [aḥarai]”? The Holy One blessed be He said: ‘In order to bring them after Me [aḥarai].’ “Will…find…favor” – this is Moses, as it is written: “And you also found favor in My eyes” (Exodus 33:12). “Than one with a slippery tongue” – this is Bilam, who was slippery-tongued in his prophecies, and they [the Israelites] became haughty and stumbled in Shitim. Another matter, “one who rebukes a man will later [aḥarai]” – Rabbi Yehuda ben Rabbi Simon said: What is aḥarai? The Holy One blessed be He said: ‘Moses, as it were, rebuked Me to follow Israel, and rebuked Israel to follow Me [aḥarai].’ To Israel, he said: “You have sinned” (Exodus 32:30). To the Holy One blessed be He, he said: “Why should Your wrath be enflamed against Your people?” (Exodus 32:11). What is “why”? Rabbi Yitzḥak said: When Israel crafted the calf, the Holy One blessed be He sought to eradicate Israel’s enemies. Moses said to Him: ‘Master of the universe, this calf is useful to assist You.’ The Holy One blessed be He said to him: ‘In what way can it assist Me?’ Moses said to Him: ‘If You cause the rain to fall, it can cause the dew to rise; You can produce the winds, and it, the lightning.’ The Holy One blessed be He said to him: ‘Are you, too, straying after the calf?’ Moses said before Him: ‘Then, “why should Your wrath be enflamed against Your people?”’ To Israel he said: “You have sinned a great sin” (Exodus 32:30). Rabbi Yehuda ben Rabbi Simon said: To what is this matter comparable? To a king who became angry at his wife. He struck her and expelled her from his house. The groomsmen heard about this. They went to the king and said to him: ‘Oh, my lord, is this what a man does to his wife? What did she do to you?’ They went to her and said to her: ‘Until when will you anger him? Is it your first time? Is it your second time?’ Moses, too, when he went to the Holy One blessed be He, he said to Him: ‘“Why should your wrath be enflamed against your people,” are they not Your children?’ When he went to Israel, he said to them: ‘Until when will you anger Him? Is it your first time? Is it your second time?’ Likewise it says: “In the wilderness, in the Arava, opposite the Red Sea.” Another matter: “These are the words that Moses spoke” – this is what the verse said: “You have done these, and I was silent. Did you think I was like you…?” (Psalms 50:21). What is “You have done these [eleh] and I was silent”? Rabbi Shmuel bar Naḥman said: [God said:] ‘You performed [the sin of stating:] “This is [eleh] your god, Israel” (Exodus 32:4) in the wilderness and I was silent to you. Why? It is because Moses was appeasing Me and saying to Me: “Please forgive […this people]” (Numbers 14:19), and I listened to him.’ “Did you think I was like you” – you likened a form to its Creator, and the plant to the One who planted it. “[Did you think I was like you,] that I would reprove you and set it [ve’e’erkha] before your eyes?” (Psalms 50:21). Two amora’im, one said: I will arouse [a’orer] it all before you, and one said: I will arrange it all before you. Moses said to them: ‘I am not rebuking you regarding what you are destined to perform, but rather, regarding what you performed in the past – “in the wilderness, in the Arava, opposite the Red Sea.”’ Another matter: “These are the words” – Rabbi Aḥa ben Rabbi Ḥanina said: The rebukes should have been said from the mouth of Bilam, and the blessings from the mouth of Moses; however, had Bilam rebuked them, Israel would have said: ‘An enemy is rebuking us.’ Had Moses blessed them, the nations of the world would have said: ‘The one who loves them is blessing them.’ The Holy One blessed be He said: ‘Let Moses, who loves them, rebuke them, and Bilam, who hates them, bless them, so that it will be unquestionable that the blessings and the rebukes are deserved by Israel.’ Another matter, had another rebuked them, they would have said: ‘This is the one rebuking us?’ Moses, in whose regard it is written: “I did not take even a single donkey from them” (Numbers 16:15), that is the one appropriate to rebuke Israel. Another matter, if another would have said: “[Yitro said…] Now I know that the Lord is greater [than all the gods]” (Exodus 18:10–11), they would have said: ‘This is the one saying “now I know”?’ But Yitro, who knew, who circulated among all the houses of idol worship in the world and did not find any substance in them, and then came to convert, that is the one for whom it was appropriate to say: “Now I know.” Another matter, if another would have said: “Vanity of vanities, [all is vanity]” (Ecclesiastes 1:2), they would say: ‘This one does not have a peruta [to buy food] to eat, and he says “vanity of vanities”?’ But Solomon, in whose regard it is written: “The king caused silver to be in Jerusalem like stones” (I Kings 10:27), that is the one for whom it was appropriate to say: “Vanity of vanities.” Another matter, if another would have said: “He made everything beautiful in its time” (Ecclesiastes 3:11), they would say: ‘This one did not eat anything in all his days, and he says: “He made everything beautiful in its time”?’ But in regard of Solomon, it is written: “These officials provisioned King Solomon…they did not leave anything lacking” (I Kings 5:7); what is “they did not leave anything lacking”? Rabbi Ḥama ben Rabbi Ḥanina said: They would bring him beets in the summer and cucumbers in the rainy season; that is the one for whom it was appropriate to say: “He made everything beautiful in its time.” Another matter, if another would have said: “All the inhabitants of the earth are considered as nothing” (Daniel 4:32), they would say: ‘This one never ruled over two flies in all his days, and he says: “All the inhabitants of the earth are considered as nothing”?’ But Nebuchadnezzar, in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38), that is the one for whom it was appropriate to say: “All the inhabitants of the earth are considered as nothing.” Another matter, if another would have said: “The Rock, His actions are perfect” (Deuteronomy 32:4), they would say: ‘This one does not know the about the essence of the attribute of justice, and he says: “The Rock, His actions are perfect”?’ But Moses, in whose regard it is written: “He informed Moses of His ways” (Psalms 103:7), that is the one for whom it was appropriate to say: “The Rock, His actions are perfect.” Another matter: “These are the words [hadevarim]” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He said: ‘My children were led in the world like bees [kadevorim] by the righteous and by prophets.’ Another matter: “these are the words [hadevarim]” – just as the bee [hadevora], its honey is sweet and its sting is bitter, so are matters of Torah. Anyone who violates them receives a punishment, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); “its desecrators shall be put to death” (Exodus 31:14). But anyone who fulfills them merits life, as it is stated: “So that your days will be extended” (Exodus 20:12). Another matter, “these are the words [hadevarim]” – just as the bee [hadevora], its honey goes to its owner and its sting to others, so are matters of Torah. They are an elixir of life for Israel and a lethal drug for the idolaters. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi: Just as the bee, everything that it amasses, it amasses for its owner, so, too, all the mitzvot and good deeds that Israel amass, they amass for their Father in Heaven. Another matter: “These are the words” – Rabbi Tanḥuma said: To what is the matter comparable? It is to a person who was selling purple wool and was proclaiming: ‘Here is purple wool.’ The king peered and heard his voice. He called him and said to him: ‘What are you selling?’ He said to him: ‘Nothing.’ He said to him: ‘I heard your voice, you were saying: Here is purple wool, and you say: Nothing?’ He said to him: ‘My master, truth is that it is purple wool, but for you it is nothing.’ So, Moses, before the Holy One blessed be He, who created the mouth and speech, he said: “I am not a man of words” (Exodus 4:10). But with Israel, it is written in his regard: “These are the words.” Another matter: Rabbi Simon said: When the Holy One blessed be He said to Moses that he should review the Torah, he did not seek to rebuke them for what they had done. Rabbi Simon said: To what is the matter comparable? To a disciple who was walking with his teacher and saw a glowing ember. He thought it was a gem. He took it and was burned. Days later, he was walking with his teacher and he saw a gem. He believed it was a glowing ember and he was afraid to touch it. His teacher said to him: ‘Take it, it is a gem.’ So, Moses said: ‘Because I said to them: “Hear, now, defiant ones” (Numbers 20:10), I received my punishment because of them; will I now come to rebuke them?’ The Holy One blessed be He said to Moses: ‘Fear not.’ “The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). Another matter: “These are the words” – the Rabbis say: The Holy One blessed be He said to Moses: ‘Since they accepted your rebukes, you must bless them.’ He then immediately blessed them. From where is it derived? As it is stated: “The Lord your God has multiplied [you]….” From where is it derived that anyone who accepts rebuke merits a blessing? It is from what Solomon articulates: “For those who rebuke it will be pleasant, and a blessing of goodness will come upon them” (Proverbs 24:25). The Holy One blessed be He said to Israel: ‘In this world, you were blessed by others. In the future, I will bless you,’ as it is stated: “May God be gracious to us and bless us…” (Psalms 67:2). “May the Lord, God of your fathers, add to you one thousand times as you are, and He will bless you, as He spoke to you” (Deuteronomy 1:11). “The Lord, God of your fathers” – halakha: Is it permitted for a man of Israel who was appointed as Sage or judge over the congregation to sit in judgment by himself? So taught our Rabbis: Do not judge alone, as there is only One who judges alone, as it is stated: “He is One, who can respond to Him?” (Job 23:13). What is “He is One”? Reish Lakish said: It is that the Holy One blessed be He judges and issues the ruling by Himself. Rabbi Reuven said: What is the seal of the Holy One blessed be He? It is truth. Why is it truth [emet]? Emet has three letters: Alef – the first of the letters; mem – the middle one; tav – the last of them, saying: “I am first and I am last and besides Me there is no God” (Isaiah 44:6). “Provide for yourselves men who are wise, understanding, and known to your tribes, and I will place them at your head” (Deuteronomy 1:13). The Rabbis said: Come and see, when Moses was appointed over them, he said to them: ‘I am unable to bear your burden by myself; instead, appoint judges for yourselves, so that they will judge you,’ as it is stated: “Provide for yourselves men…” Rabbi Berekhya said in the name of Rabbi Ḥanina: Judges must have seven attributes, and they are: “Wise, understanding, and known to your tribes,” and four [additional attributes], as it is written elsewhere: “You shall identify from all the people [accomplished men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). Why were the seven not written at once? It is [to indicate] that if [individuals] with the seven [attributes] are not found, one brings [individuals] who have four. If [individuals] with four are not found, one brings [individuals] who have three. If [individuals] with three are not found, one brings [individuals] with one, as so it is written: “An accomplished woman who can find?” (Proverbs 31:10). “And I will place them [vaasimem] at your head” – vaasimem is written without a yod. Rabbi Yehoshua ben Levi said: Moses said to them: ‘If you do not heed them, the guilt will be on your heads.’ To what is the matter comparable? To a serpent whose tail said to the head: ‘Until when will you go first? Let me go first.’ [The head] said to it: ‘Go.’ It went and encountered a water hole and cast [the head] into it. It went and encountered fire, and cast [the head] into the fire. It encountered thorns, and cast [the head] into them. What caused this? It is because the head followed the tail. So, when the lowly heed the great, [the great individuals] decree before the Omnipresent and He performs [their will]. But when the great follow the lowly, they fall [due to] those they are following. Another matter, Rabbi Hoshaya said: To what is the matter comparable? To a bride who was standing under her wedding canopy and her hands became sooty. If she wipes them on the wall, the wall will become sooty and her hands will not be cleaned; if [she wipes them] on the floor mosaic, the floor mosaic will become sooty and her hands will not be cleaned. But if she wipes them on her hair, her hair will be beautified and her hands will be cleaned. So, when Israel heed their great ones, and their great ones do not attend to their needs, the guilt is on the head of the great ones, but if not, [the guilt] will be on their own heads. Rabbi Yitzḥak said: When Israel heed their great ones and their great ones do not attend to their needs, at that moment: “The Lord will enter into judgment with the elders of His people and its princes” (Isaiah 3:14). Why to that extent? Because the burden of the congregation is very difficult, and no one person is capable of bearing the burden of the congregation by himself. Know that this is so, as Moses, master of all the prophets, was unable to bear the burden of the congregation by himself. From where is it derived? “I spoke to you at that time [saying: I am unable to bear you alone]” (Deuteronomy 1:9). At what time? Rabbi Yoḥanan said: At the time of Yitro’s [visit]. From where is this derived? As it is written: “As the matter is too arduous for you; you cannot do it by yourself” (Exodus 18:18). Rabbi Ḥiyya said: At the time of the complainers, as it is stated: “I cannot bear this entire people alone, because it is too heavy for me” (Numbers 11:14). “Did I conceive [this entire people; did I give birth to it?]” (Numbers 11:12) – Rabbi Berekhya said in the name of Rabbi Levi: [Moses] said before Him: ‘Master of the universe, you said: “Who have been borne [by Me] from birth, [who are carried from the womb]” (Isaiah 46:3) – it is appropriate for You to bear them.’ Moses said to Israel: ‘As you live, I am capable of bearing ten like you. Why, then, am I not capable of bearing you? It is because the Lord your God has multiplied you beyond the capability of your judges.’ From where is it derived? It is from what we read regarding the matter: “The Lord your God has multiplied you” (Deuteronomy 1:10). Another matter, “the Lord your God has multiplied you” – this is what the verse said: “I will bow to Your holy Sanctuary in reverence to You” (Psalms 5:8). Rabbi Ilai ben Rabbi Yosei ben Zimra said: The Holy One blessed be He said to Abraham that he would redeem his children with two letters. From where is this derived? As it is written: “And also that nation that they will serve, I will judge” (Genesis 15:14). But when He came to redeem them, He redeemed them with seventy-two letters. Rabbi Yudan said: From [the words]: “To come and take for Himself a nation” (Deuteronomy 4:34) until the end of the verse there are seventy-two letters. Rabbi Avin said: He redeemed them with His name and His name has seventy-two letters. Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot. Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’ Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them. Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them. “What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17). What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44). David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45). Moreover, David said: “Place me at the head of nations” –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen. Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’ “The Lord your God has multiplied you, and, behold, you are today as the stars [of the heavens in abundance [larov]]” (Deuteronomy 1:10) – he said to them: ‘Today you are like the stars, but in the future, “larov” – you are destined to be similar to your Master [lerabkhem].’ How so? Here it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and regarding Israel in the future it is written: “And the light of Israel will be a fire and its Holy One a flame” (Isaiah 10:17). Rabbi Levi bar Ḥama said: If one who worships an idol becomes like it, as it is stated: “Those who craft them, all who place their trust in them, will become like them” (Psalms 115:8), one who worships the Holy One blessed be He, all the more so that he will be like Him. From where is this derived? As it is written: “Blessed is the man who places his trust in the Lord…” (Jeremiah 17:7). Another matter, Rabbi Abba said: In the future, the partition of the righteous will be farther inside than that of the ministering angels, and [the angels] will ask them: ‘What halakhot did the Holy One blessed be He introduce today?’ Rabbi Levi bar Ḥanina said: Do not wonder, as even in this world their partition is farther inside than that of the ministering angels, as it is stated: “[I see four men…and the fourth resembles a son of the gods” (Daniel 3:25); they were farther inside than the angel, and he would extinguish the fire before them. “The Lord, God of your fathers [shall add to you one thousand times as you are…]” (Deuteronomy 1:11) – Rabbi Eliezer ben Yaakov said: In considering Moses’s blessings, they contain [unlimited blessing] from one end of the world to the other. What is written? “One thousand times [pe’amim]” – “one thousand times [paam]” is not written here, but rather, “one thousand times [pe’amim].” Another matter, “shall add to you…as you are” – Rabbi Aḥa said: Israel could have said to him: ‘Our master Moses, are we responsible for any of the matters regarding which you are rebuking us?’ Nevertheless, they accepted his rebukes and were silent. That is why it says: “As you are” – righteous like you, who receive rebukes and are silent. Another matter, why did he bless them with an expression of addition? It is because the addition of the Holy One, blessed be He, is larger than the principal. The way of the world is that a person takes from another a litra of meat, and says to him: ‘Add more for me.’ How much does he add for him? One ounce. But the Holy One blessed be He, His addition is larger than the principal. How so? Isaac was the principal son for Abraham. But what He added for [Abraham] was more numerous than the principal, as it is stated: “Abraham took an additional wife” (Genesis 25:1). Joseph was the principal son for Rachel, Benjamin was an addition. From where is this derived? As it is written: “May the Lord add another son for me” (Genesis 30:24). What is written? “And the sons of Benjamin: Bela, Bekher, and Ashbel…” (Genesis 46:21) – they are more than Joseph. Hezekiah’s principal reign was fourteen years. What the Holy One blessed be He added for him was more numerous than the principal. From where is this derived? As it is stated: “I will add fifteen years to your days” (Isaiah 38:5) – the addition of the Holy One blessed be He was more numerous than the principal. That is why [Moses] blessed them with an expression of addition. “And He will bless you” (Deuteronomy 1:11) – Rabbi Levi said: To what is the matter comparable? To a king who told the commander of his army to distribute to each of his soldiers a litra of gold. He went and gave some of them five gold pieces and some of them ten gold pieces. They said to him: ‘The king told you to give each of us a litra of gold, and you gave each of us five gold pieces?’ He said to them: ‘These are from what is mine; when the king comes, he will give you from what is his.’ So Israel said to Moses: ‘The Holy One blessed be He did not set a limit for our blessings, and you said one thousand times?’ He said to them: ‘What I blessed you, I blessed you from my own; the Holy One blessed be He will bless you “as He spoke to you”’ (Deuteronomy 1:11). Another matter, “the Lord your God has multiplied you, [and, behold, you are today as the stars of the heavens in abundance]” (Deuteronomy 1:10) – why did he bless them like the stars? Just as among the stars, there are levels upon levels, so, too, among Israel there are levels upon levels. Just as the stars are neither fathomable nor quantifiable, so Israel is neither fathomable nor quantifiable. Just as the stars rule from one end of the world to the other, so does Israel. [Moses] said before Him: ‘Master of the universe, why did You not liken them to the sun and the moon, which are larger than stars?’ The Holy One blessed be He said to him: ‘The sun and the moon will have shame in the future.’ From where is this derived? As it is written: “The moon will be disgraced and the sun will be ashamed, [for the Lord of hosts will reign on Mount Zion and in Jerusalem]” (Isaiah 24:23). ‘But the stars will never have shame.’ From where is this derived? So it is written: “You will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and My people will nevermore be ashamed” (Joel 2:27). “You have circled this mountain enough; turn yourselves to the north” (Deuteronomy 2:3). “You have circled this mountain enough” – halakha: If a person of Israel is scrupulous in honoring his father and mother, what is his reward? This is what our Rabbis taught: These are the matters whose profits a person enjoys in this world, while the principal remains for him for the World to Come. They are: Honoring one’s father and mother…. Rabbi Abbahu said: The students of Rabbi Eliezer HaGadol asked him: ‘What is [true] honoring of one’s father and mother?’ He said to them: ‘Go out and see what Dama ben Netina did in Ashkelon.’ His mother was mentally disturbed and she would slap him [when he was] with his counterparts, but all he would say to her was: ‘That is enough, mother.’ Our Rabbis said: One time, the Sages came to him to purchase from him a gem that had been lost from the priestly vestments. He resided in Ashkelon and they settled with him for one thousand gold pieces. He entered and found his father’s leg extended on the chest in which the gem was found, and he was asleep. He did not seek to disturb him, and he went out empty-handed. When he did not take it out, they were under the impression that he was asking them for more, and they raised the price [they were offering] to ten thousand gold pieces. When his father awakened from his sleep, he entered and took it out to them. They sought to give him ten thousand gold pieces. He said: ‘God forbid. I will not benefit from the reward for honoring my parents. Rather, the money that I settled with you, one thousand gold pieces, that is what I will take from you.’ What reward did the Holy One blessed be He give him? Our Rabbis said: During that year, his cow gave birth to a red heifer, and he sold it for more than ten thousand gold pieces. See how great honoring of one’s father and mother is. Rabban Shimon ben Gamliel said: No person respected his parents like I did my parents, and I found that Esau honored his father more than I did. How so? Rabban Shimon ben Gamliel said: I would serve my father with soiled garments, but when I would go to the marketplace, I could cast off those garments and don fine garments, and go out in them. But Esau did not do so; rather, the garments that he would wear to serve his father were finer. Know that it is so, for when [Esau] went out to hunt and bring [food] to his father, so he would bless him, what did Rebecca, who loved her son Jacob, do? She gave him delicacies, and said to him: ‘Go to your father and take the blessings before your brother takes them.’ At that moment, Jacob said to her: ‘Mother, do you not know that my brother Esau “is a hairy man, and I am a smooth-skinned man”? (Genesis 27:11). Let my father not sense that I am not Esau, or I will be shamed before him.’ From where is this derived? As it is stated: “Perhaps my father will feel me, [and I will be in his eyes as a deceiver, and I will bring upon myself a curse and not a blessing]” (Genesis 27:12). She said to him: ‘My son, your father’s eyes are dim and I will dress you in the fine garments that your brother wears when he serves your father. When you come to him, he will hold your hand, and will think that you are Esau, and bless you.’ From where is this derived? As it is stated: “Rebecca took the fine garments of Esau…” (Genesis 27:15) with which he was accustomed to serve his father, as it is stated: “She dressed Jacob” (Genesis 27:15). That is why, when Jacob entered to him, what did Isaac say to him? “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22). [Isaac] blessed him and [Jacob] went out, and Esau came and went in to his father. [Isaac] said to him: ‘Who are you, who is speaking to me with a big heart <variant reading,="" a="" loud="" voice="">?’ He said to him: “I am your son, your firstborn, Esau” (Genesis 27:32). When he heard his voice, he knew that he was Esau. He said to him: “Your brother came with deceit, and he took your blessing” (Genesis 27:35). At that moment, Esau began screaming and saying: ‘Come and see what this simple man did to me, in whose regard it is written: “Jacob was a simple man, a dweller in tents” (Genesis 25:27). Is it not enough that he mocked me for selling him my birthright, “and, behold, now he has taken my blessing”?’ (Genesis 27:36). You learn that Esau was scrupulous in honoring his parents. Rabbi Yudan said: When Israel came to wage war against him, the Holy One blessed be He showed Moses the mountain in which the patriarchs were buried. He said to him: ‘Say to Israel: You cannot confront him. Even now, the reward for honoring those buried on this mountain is owed him.’ From where is it derived? It is from what we read regarding the matter: “You have circled this mountain enough.” Another matter, “you have circled this mountain enough” – this is what the verse said: “Who will lead me to the fortified city?” (Psalms 60:11) – this is Rome. Why does David call it fortified [matzor]? It is a city that torments [shemetzera] and fortifies [umvatzra] Israel. Another matter “the fortified city” – it is a city that is fortified on all sides, so that no person can conquer it. Another matter “the fortified city” – it is a city that everyone fortifies. Rabbi Yoḥanan said: David was yearning and saying: “Who will lead me to the fortified city?” – if only I could exact punishment against it. The Holy One blessed be He said to him: ‘David, can you overcome it?’ He said before Him: ‘Master of the universe: “Who guided me to Edom”’ (Psalms 60:11). He said before Him: ‘The One who already gave me dominion over Edom, He will give me dominion over this great one.’ From where is it derived that David had dominion over Edom? As it is stated: “David placed netzivim in Edom” (II Samuel 8:14). What are netzivim? Rabbi Simon said: Officials. The Rabbis said: Statues. Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said to him: ‘David, I know that your hands are quick and industrious, and I seek to subdue My world with them.’ Another matter, [God said:] ‘David, I need them [Edom] for the generations. Moses already sought to confront them, but I said to him: “You [have circled this mountain] enough [rav laḥem] – the master will command his disciples: ‘Circle this mountain.’ Another matter, “you have circled…enough” – that is what the verse said: “Be silent before the Lord, vehitḥolel for Him…” (Psalms 37:7). What is “vehitḥolel for Him”? Place your hope in the Holy One blessed be He, like the matter that is stated: “Why, my soul, are you stooped over? …[Have hope [hoḥili] in God]” (Psalms 42:6). Another matter, “vehitḥolel for Him” – Rabbi Taḥlifa of Caesarea said: What is “vehitḥolel for Him”? If suffering has befallen you, accept it with fear [beḥila]. “Do not contend with one who prospers” (Psalms 37:7) – this is Esau, in whose regard it is written: “Why is the way of the wicked successful?” (Jeremiah 12:1). “The man who is busy with intrigue” (Psalms 37:7) – this is Esau, who judges people deceitfully. How so? The judge of the empire would judge the murderer and say: ‘Why did you kill?’ [The accused] would say: ‘I did not kill him.’ [The judge] would ask him: ‘With what did you kill him, with a sword, a spear, or a dagger?’ Another matter, “be silent before the Lord, vehitḥolel for Him” – Rabbi Yehoshua ben Levi said: When the enemies came to destroy Jerusalem, there were sixty myriads of angels of destruction, and they were standing at the entrance of the Sanctuary in order to strike them. They saw the Divine Presence looking and being silent – from where is this derived? As it is written: “He withdrew His right hand from being before the enemy” (Lamentations 2:3) – so they [the angels] also gave them [the enemies] space [allowing them to destroy Jerusalem]. Rabbi Yehuda ben Rabbi Simon said: He saw [Esau] destroying His home and was silent, and you wish to confront him? Even now, the reward for honoring his parents is owed him. “You have circled…enough” – what is “circled the mountain [hahar]”? Rabbi Ḥanina said: Esau circulated around this parent of his [horo], namely his father, who needed him to feed him. From where is this derived? “Isaac loved Esau because of the game in his mouth” (Genesis 25:28). Rabbi Shmuel ben Rabbi Gedalya said: The Holy One blessed be He said: ‘I will pay his reward.’ When Jacob gave a gift to Esau, what did Esau say to him? “I have plenty [rav]” (Genesis 33:9); do not exert yourself. The Holy One blessed be He said: ‘With this expression, he honored [Jacob], with this expression, I will say to [the Israelites]: Turn away from him, “you have circled enough [rav].”’ Another matter, what is “You [have circled] enough…”? Rabbi Aḥa said: If you harm him, you are really harming yourselves. How so? His father blessed him with one blessing: “By your sword you will live” (Genesis 27:40), and he blessed Jacob with ten blessings. From where is this derived? As it is written: “God will give you from the dew of the heavens” (Genesis 27:28). If his blessing is void, your ten blessings will be void – “you have circled enough…” Rabbi Berekhya said: When Esau came in to his father and saw that Jacob had taken the blessings, he said to [Isaac]: ‘Did you not leave even one blessing for me?’ As it is stated: “Have you not reserved a blessing for me?” (Genesis 27:36). Isaac said to him: ‘Even if I bless you, I will be blessing him. Did I not say so to him: “Be a lord to your brethren”? (Genesis 27:29). The slave and everything that he has, do they not belong to his master?’ What is “turn yourselves to the north [tzafona]”? Rabbi Ḥiyya said: [God] said to them: ‘If you see that he is seeking to provoke you, do not confront him. Instead, conceal [hatzpinu] yourselves from him until his world will pass.’ That is, “turn yourselves to the north.” Rabbi Yehuda bar Shalom said: Israel said to Him: ‘Master of the universe, his father gave him the blessing: “By your sword you will live” (Genesis 27:40), and You confirmed it for him, and You say to us: Conceal yourselves from him? To where will we flee?’ He said to them: ‘If you see that they are confronting you, flee to the Torah.’ Tzafona is nothing other than Torah, as it is stated: “He reserves [yitzpon] the Torah for the upright” (Proverbs 2:7). Another matter, what is “tzafona”? Rabbi Yitzḥak said: The Holy One blessed be He said: ‘Wait until the time when the messianic king will come and fulfill: “How great is the goodness [You have in store [tzafanta] for those who fear You]”’ (Psalms 31:20). “Command the people, saying: You are passing through the border of your brethren, the children of Esau, who live in Se’ir; they will be afraid of you, and you shall be very careful” (Deuteronomy 2:4). “Command the people, saying” – The Holy One blessed be He said to [Moses]: ‘Not only am I commanding you, but you, too, shall command your children.’ The Holy One blessed be He said to Moses: ‘You, too, shall command the leaders of the generation, that they should treat [Esau] with deference.’ That is, “command the people, saying.” Rabbi Shmuel bar Naḥman said: When Esau stood with Jacob, Esau said to him: ‘Jacob my brother, let the two of us walk in this world as one.’ Jacob said to him: “Let my lord now pass before his servant” (Genesis 33:14). What is “now pass”? Take your world first. What is: “And I will advance slowly, according to the pace of the property [that is before me, and according to the pace of the children]”? (Genesis 33:14). He said to [Esau]: ‘I still need to produce Ḥananya, Mishael, and Azarya, in whose regard it is written: “Youths in whom there is no blemish”’ (Daniel 1:4). Another matter, he said: ‘I still need to produce the messianic king, in whose regard it is written: “For a child has been born to us”’ (Isaiah 9:5). “Until I will come to my lord, to Se’ir” (Genesis 33:14) – Rabbi Shmuel bar Naḥman said: We reviewed the entire Bible and did not find that Jacob stood with Esau in Se’ir. What is “to Se’ir”? He said to him: ‘I still need to produce judges and redeemers in order to exact retribution from that man.’ From where is this derived? As it is stated “Saviors will ascend [Mount Zion to judge the mountain of Esau]” (Obadiah 1:21). Israel said before the Holy One blessed be He: ‘Master of the universe, until when will we be subjugated to him?’ He said to them: ‘Until that day will come, about which it is written: “A star will rise from Jacob, and a scepter will rise from Israel” (Numbers 24:17) – when a star will emerge from Jacob and burn the straw of Esau.’ From where is this derived? As it is stated: “The house of Jacob will be fire, and the house of Joseph a flame, [and the house of Esau for straw…]” (Obadiah 1:18). The Holy One blessed be He said: ‘At that time, I will cause My kingdom to appear, and I will reign over you, as it is stated: “Saviors will ascend Mount Zion….”’ “The Lord said to me: See, I have begun delivering before you Siḥon and his land; begin taking possession of his land” (Deuteronomy 2:31). “The Lord said to me: See, I have begun…” – halakha: If a person of Israel is walking on the road on the day before Shabbat and it begins getting dark, and he has money or something else in his hand, what must he do? So taught the Sages: One for whom it became dark [while he was traveling] on the road gives his purse to a gentile. Why is it permitted for him to give it to a gentile? Rabbi Levi said: When the descendants of Noah were commanded, they were commanded regarding only seven matters, and Shabbat is not one of them. That is why they permitted him to give it to a gentile. Rabbi Yosei bar Ḥanina said: An idolater who observed Shabbat before he accepted circumcision upon himself incurs liability to be put to death. Why? Because they were not commanded [to observe] it. What did you see that led you to say that an idolater who observed Shabbat incurs liability to be put to death? Rabbi Hiyya bar Abba said that Rabbbi Yoḥanan said: The way of the world is that when a king and a noblewoman are sitting and conversing with one another, one who comes and inserts himself between them, does he not incur liability to be put to death? So, the Shabbat is between Israel and the Holy One blessed be He, as it is stated: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). That is why any idolater who comes and inserts himself between them, before he accepted circumcision upon himself, incurs liability to be put to death. The Rabbis say: Moses said before the Holy One blessed be He: ‘Master of the universe, given that idolaters were not commanded regarding Shabbat, if they observe it, will You lift Your countenance to them?’ The Holy One blessed be He said to him: ‘Do you fear this matter, as you live, even were they to fulfill all the mitzvot in the Torah, I will topple them before you.’ From where is this derived? From what we read regarding the matter: “See, I have begun delivering before you.” Another matter, “see, I have begun” – this is what the verse said: “To bind their kings with fetters” (Psalms 149:8). Who are “their kings”? These are the kings of the idolaters. “And their nobles with iron chains” (Psalms 149:8) – these are their guardian angels on High, as the Holy One blessed be He does not exact retribution from a nation until He first exacts retribution from its guardian angel. How so? The Holy One blessed be He did not submerge Pharaoh and all the Egyptians in the sea until He first submerged its guardian angel. From where do we derive this? The Rabbis said: “Horses and their riders” is not written here, but rather, “the horse and its rider” (Exodus 15:1) – this is their guardian angel. When the Egyptians departed to pursue Israel, Israel lifted their eyes and they saw Egypt’s guardian angel floating in the air. From where is this derived? Rabbi Yitzḥak said: As it is written: “Behold, Egypt was traveling after them” (Exodus 14:10) – this is their guardian angel. That is, “to bind their kings with fetters…” (Psalms 149:8). Siḥon and Og, too, when they sought to confront Israel, the Holy One blessed be He said to Moses: ‘See that I have toppled their guardian angel, as it is stated: “See, I have begun delivering before you.”’ Another matter, “see, I have begun” – this is what the verse said: “Expectation deferred sickens the heart” (Proverbs 13:12). Rabbi Azarya said: It is speaking of the salvation that is expected to come. How so? When the prophet says to Israel: “Another one will be soon, and I will quake the heavens, and the earth” (Haggai 2:6), they say: “Expectation deferred sickens the heart.” When he said to them: “Behold, your Savior has come” (Isaiah 62:11), they said: “And desire realized is a tree of life” (Proverbs 13:12). Another matter, “expectation deferred” – this is Pharaoh, as Moses was coming and going and bringing plagues upon him, and with each and every plague, Israel believed that he would release them. “And desire realized is a tree of life” – this is the wars of Siḥon and Og, as the Holy One blessed be He said to him immediately: “See, I have begun delivering before you.” Another matter, what is “see, I have begun”? The Holy One blessed be He said to Moses: ‘Moses, see that I have toppled their guardian angel.’ Rabbi Abba bar Kahana said: Like a king who ties up his son’s enemy, and says to him: ‘Do to him anything that you wish.’ Another matter, “see, I have begun” – Rabbi Shmuel bar Naḥman said: When Israel departed from Egypt, and the Holy One blessed be He performed all those miracles on their behalf, dread of them fell upon all the nations of the world, as it is stated: “May dread and fear fall over them” (Exodus 15:16). When they came to wage war with Siḥon and Og, the Emorites were asking one another: ‘As you live, this nation that seeks to wage war with us, are they mighty or not? How many nations are they?’ They said: ‘They are members of three nations.’ Siḥon and Og said: ‘This entire nation of people are members of three nations?’ They said: ‘Let us arm ourselves and go out against them and we will kill them.’ From where is this derived? “Siḥon went out to war toward us” (Deuteronomy 2:32). Moses and Israel came to the environs of Edre’i. Moses said to them: ‘Let us camp here and we will enter [the city] in the morning.’ They came to enter Edre’i, and the eye could not yet see. Moses lifted his eyes and saw Og sitting on the wall and his feet reached the ground. Moses said: ‘I do not know what I am seeing. Did they build another wall at night?’ The Holy One blessed be He said to him: ‘Moses, what you see is Og.’ Rabbi Yoḥanan said: The length of his legs was eighteen cubits. At that moment, Moses was afraid. The Holy One blessed be He said: ‘Fear not, as I will topple him before you.’ From where is this derived? “The Lord said to Moses: Do not fear him” (Numbers 21:34). Og would uproot a mountain and cast it on Israel, and Moses would take a pebble, intone the ineffable Name, and it [the pebble] would intercept it [the mountain]. Israel said: ‘Cursed are the hands that cast in that way.’ The Emorites said: ‘Blessed are the hands that intercept in that way.’ “The Lord said to me: Do not fear him, as I have delivered him and his entire people and his land into your hand; you shall do to him as you did to Siḥon, king of the Emorites, who lives in Ḥeshbon” (Deuteronomy 3:2). Another matter, “the Lord said to me: Do not fear him” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.” The Holy One blessed be He said: ‘I have already issued his sentence, from the days of Abraham.’ How so? When Lot, his son’s brother, was taken captive, Og came and informed Abraham, as it is stated: “The fugitive [hapalit] came [and told Abram the Hebrew]” (Genesis 14:13). Reish Lakish said in the name of bar Kappara: Palit was his name. Why was he called by the name Og? It is because he came and found Abraham engaged in the mitzvot of cakes [ugot] on Passover. But he did not come for the sake of Heaven, but because of Sarah’s beauty. He said in his heart: ‘I will bring him the news, the regiment will kill him, and I will take his wife Sarah.’ The Holy One blessed be He said: ‘Oh wicked one, is that what you say? As you live, I will give you the reward for your legs, and extend your years. But for what you thought in your heart: I will have Abraham killed, and I will take Sarah; in the hand of her descendants, this man is destined to fall. Another matter, “as I have delivered him…into your hand” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.” I have already issued his sentence, from the days of Isaac. How so? When Abraham circumcised his son Isaac, he made a feast and invited all the kings of Canaan, as it is stated: “Abraham made a great feast…” (Genesis 21:8). What is “great”? It is that all the prominent men were there. Og, too, was there. At that time they said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children?’ When he saw Isaac, he said: ‘This is nothing, I can kill him with my finger.’ The Holy One blessed be He said to him: ‘Is this what you say? [I will extend your years] so that you will see thousands and myriads emerging from him, and in their hand, this man is destined to fall.’ Another matter, “because I will deliver him into your hand” is not written here, but, “I have delivered.” I already issued his sentence from the days of Jacob. How so? When Jacob came in to Pharaoh to bless him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:7), Og was sitting there. At that moment, Pharaoh said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children? Here is his grandson and seventy of his offspring.’ At that moment, Og began introducing the evil eye upon them. The Holy One blessed be He said: ‘Oh, wicked one, why are you introducing the evil eye upon my children? May the eye of this man dissolve. This man is destined to fall into their hand.’ That is, “as I have delivered him…into your hand.” The Holy One blessed be He said to Israel: ‘Just as, in this world, the nations of the world would hear your renown and were afraid and terrified of you, so it will be in the future, as it is stated: “All the peoples of the earth will see that the name of the Lord is invoked upon you and they will fear you” (Deuteronomy 28:10).
“I pleaded with the Lord at that time, saying” (Deuteronomy 3:23). “I pleaded with the Lord” – halakha: If a person of Israel is standing and praying, is it permitted for him to pray in a loud voice? So taught our Sages: If one was standing and praying, may he, perhaps, make his voice heard? Hannah already articulated this: “Hannah, she was speaking in her heart” (I Samuel 1:13). May he, perhaps, recite all three as one? This was already articulated in Daniel: “And three times a day he knelt on his knees, and prayed, and gave thanks before his God” (Daniel 6:11). May he, perhaps, pray at any time that he wishes? David already articulated: “Evening and morning and noon, I speak and cry aloud, and He hears my voice” (Psalms 55:18). May he, perhaps, demand [that God provide for] his needs and leave? Solomon already articulated: “To hear the cry and the prayer” (I Kings 8:28); “cry” – this is praise of the Holy One blessed be He; “and prayer” – for a person’s needs. Abba Shaul says: This is an indicator regarding prayer – if a person focused his heart for prayer, he may be certain that his prayer is heard, as it is stated: “You will focus their heart; You will incline Your ear” (Psalms 10:17). Rabbi Yoḥanan said: Prayer is called by ten expressions, and these are: Shava, tze’aka, ne’aka, rina, pegia, bitzur, keria, nipul, pilul, and taḥanunim. Shava and tze’aka, as it is stated: “The children of Israel sighed due to the work, and they cried out [vayizaku] [and their plea [shavatam] rose to God]” (Exodus 2:23). Ne’aka, as it is written: “God heard their groan [naakatam]” (Exodus 2:24). Rina and pegia, as it is written: “Do not pray on behalf of this people, and do not lift up a cry [rina] or a prayer on their behalf, and do not plead [tifga] with Me, [for I am not listening to you]” (Jeremiah 7:16). Bitzur and keria, as it is written: “In my distress [batzar] I called [ekra] to the Lord” (Psalms 18:7). Nipul, as it is written: “I threw myself down [va’etnapal] before the Lord” (Deuteronomy 9:18). Pilul, as it is written: “Pinḥas stood and prayed [vayfalel]” (Psalms 106:30). Taḥanunim, as it is written: “I pleaded [va’etḥanan] with the Lord.” Of all of them Moses prayed only with the expression of plea [taḥanunim]. Rabbi Yoḥanan said: From here you learn that no creature has any claim on its Creator, as Moses, the master of all the prophets, came only with an expression of plea. Rabbi Levi said: Why did Moses come only with an expression of plea [taḥanunim]? The parable says: Be careful not to be caught in a contradiction. How so? So said the Holy One blessed be He to Moses: “I will favor [veḥanoti] whom I favor” (Exodus 33:19). [God] said to him: ‘Upon one who has [credit] with Me, “I will have mercy” (Exodus 33:19); I will act with him with the attribute of mercy. One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift.’ When Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “It is enough for you; [do not continue speaking to Me about this matter]” (Deuteronomy 3:26). [Moses] said before Him: ‘Master of the universe, did You not say this to me: One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift? Now I am not saying that anything is due to me from You, but act with me with grace [ḥinam].’ From where is this derived? From what we read regarding the matter: “I pleaded [va’etḥanan] with the Lord.” Another matter: “I pleaded with the Lord” – this is what the verse said: “You chastise a man with punishments for iniquity, consuming his delight like a moth. Surely man is mere nothingness” (Psalms 39:12). What is “with punishments for iniquity”? Because of one iniquity that Moses performed, that he chastised Your children and said to them: “Hear now defiant ones” (Numbers 20:10), You afflicted him and rebuked him. “A man” is none other than Moses, as it is stated: “The man Moses was very humble” (Numbers 12:3). What is “consuming his delight like a moth”? All the delight that Moses desired, to enter the Land [of Israel], You caused to be consumed, like a moth that gets into garments and causes them to rot. “His delight” is nothing other than the Land of Israel, like the matter that is stated: “And give you a land of delight…” (Jeremiah 3:19). If that is what befell the righteous Moses, all the more are the rest of the people destined for nothingness and destined for the Day of Judgment. “Surely man is mere nothingness” – Rav Aḥa said: He that became a god [elo’ah], as it is stated: “I have put you as a god [elohim] for Pharaoh” (Exodus 7:1), is now pleading and prostrating himself: “I pleaded with the Lord.” Another matter: “I pleaded” – this is what the verse said: “He changes the times and the seasons…” (Daniel 2:21). Rabbi Avin said: To what is the matter comparable? To a king who had a close friend who would appoint generals, governors, and commanders. Sometime later, they saw that he was requesting from the gatekeeper to enter the palace, but he would not let him. Everyone was astonished and said: Yesterday he was appointing generals, governors, and commanders, and now he requests from the gatekeeper to enter the palace, and he does not let him? They would say to him [the questioner]: ‘His time has passed.’ So, Moses would issue a decree on the Holy One blessed be He, and He would fulfill it: “Arise Lord” (Numbers 10:35), “return Lord” (Numbers 10:36), “but if the Lord creates a creation [yivra Hashem]” (Numbers 16:30) – if an opening was created for it from the six days of Creation, that is fine, but if not, “may the Lord, create [yivra Hashem].” But now, he is pleading and prostrating himself [in prayer] to enter the Land of Israel, but his [request]is not accepted; his time has passed: “At that time, saying.” “I pleaded with the Lord” – this is what the verse said: “A poor person speaks with pleas, and a wealthy one responds harshly” (Proverbs 18:23). Rabbi Tanḥuma said: “A poor person speaks with pleas” – this is Moses, who came to his Creator with pleas. “And a wealthy one responds harshly” – the wealthy One of the world, namely the Holy One blessed be He. He answered him harshly, as it is stated: “Do not continue speaking to Me” (Deuteronomy 3:26). Another matter: Rabbi Yoḥanan said: “A poor person speaks with pleas [taḥanunim]” (Proverbs 18:23) – these are the prophets of Israel. “And a wealthy one responds harshly” (Proverbs 18:23) – these are the prophets of the nations of the world. Rabbi Yoḥanan said: There was no one in the nations of the world more righteous than Job, and he came only with reproaches [tokhaḥot], as it is stated: “I would organize my case before Him and fill my mouth with arguments [tokhaḥot]” (Job 23:4). There were none greater among the prophets than Moses and Isaiah, and both of them came only with pleas. Isaiah said: “Lord, be gracious to us [ḥanenu]; we have longed for You” (Isaiah 33:2), and Moses said: “I pleaded [va’etḥanan] with the Lord.” Another matter: “I pleaded with the Lord” – to what is the matter comparable? To a noblewoman who bore a child. All the days that her son was alive, she would enter the palace with impunity. When her son died, she began asking to enter with pleas. So, as long as Israel was alive in the wilderness, Moses would enter before the Holy One blessed be He with impunity: “Lord, why will Your wrath be enflamed against Your people” (Exodus 32:11)? “Please pardon the iniquity of this people…” (Numbers 14:19). When Israel died in the wilderness, he began asking to enter the Land of Israel with pleas – “I pleaded.” “At that time” – at what time? It was at the time that Joshua was appointed, as it is stated: “I commanded Joshua [at that time]” (Deuteronomy 3:21). Rav Huna said: When the Holy One blessed be He said to Moses: ‘Joshua’s tenure has arrived,’ at that moment Moses began asking for mercy to enter the land. To what is the matter comparable? To a governor who, during his tenure, would issue decrees and the king would fulfill them. He would redeem whom he wanted and imprison whom he wanted. When he was replaced and another was appointed in his stead, he began asking the gatekeeper to enter, but he would not let him. So, Moses, all the days of his tenure he would imprison whom he wanted, as it is stated: “They, and everything that was theirs, descended alive [into the abyss]” (Numbers 16:33). He redeemed whom he wanted, as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). When he was replaced and Joshua was appointed in his stead, as it is stated: “Take to you Joshua son of Nun” (Numbers 27:18), he began pleading to enter the land. The Holy One blessed be He said to him: “It is enough for you” (Deuteronomy 3:26). Another matter: “At that time saying” – what is “saying [lemor]”? Rabbi Azarya said: It is to say [lemor] to [all future] generations that they should pray in times of trouble. As Moses, although it was stated to him: “You will not cross this Jordan” (Deuteronomy 3:27), he began pleading. Another matter: What is “saying”? Rabbi Akiva said: Moses said: ‘Master of the universe, answer me regarding my words, whether I will be entering the Land of Israel or I will not be entering.’ Another matter: What is “saying”? He said before Him: ‘Master of the universe, write my sin for the generations.’ Rabbi Shmuel said: To what is the matter comparable? It is to a king who decreed that anyone who gathers and eats Sabbatical Year produce will be circulated [in disgrace] before a public assembly. A certain woman went, gathered, and ate. They began circulating her around the public assembly. She said to him: ‘My lord the king, if you please, let these unripe fruits be suspended from my neck, so the residents of the city will not say: They discovered that she had performed an act of sorcery or adultery. From the fact that they see the unripe fruit around my neck, they will know that it is due to them that I am being circulated around the public assembly.’ So, Moses said: ‘Master of the universe, let my sin be written for the generations, so Israel will not say: Moses falsified the Torah or said something that he was not commanded, and they will know that it was for nothing other than the water.’ That is, “at that time saying.” “Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is in the heavens or on the earth who can act in accordance with Your actions and according to Your mighty deeds” (Deuteronomy 3:24). “Lord God, You have begun” – what is “Lord God”? Rabbi Yehoshua ben Korḥa said: In two places, Moses likened himself to Abraham, but it was to no avail for him. How so? The Holy One blessed be He called to Abraham, and he said: “I am here,” as it is stated: “And said to him: Abraham; and he said: I am here” (Genesis 22:1). What is “I am here”? I am here for priesthood, I am here for kingship; and he merited priesthood and kingship. From where is it derived that he merited priesthood? As it is stated: “The Lord has taken an oath, and He will not renounce it; you are priest forever by My decree, like Malkitzedek” (Psalms 110:4). He merited kingship, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Moses, too, sought to do so, as it is stated: “He said: Moses, Moses; and he said: I am here” (Exodus 3:4). I am here for priesthood; I am here for kingship. The Holy One blessed be He said to him: “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). “Do not approach [tikrav] here [halom]” (Exodus 3:5). You have no involvement with the priesthood, as it is stated: “The stranger who approaches [hakarev] shall be put to death” (Numbers 3:10). You have no involvement with the kingship, as it is stated: “That You have brought me here [halom]” (II Samuel 7:18). Abraham said: “Lord God, what will You give to me?” (Genesis 15:2). Rabbi Levi said: He said before Him: ‘Master of the universe, if through justice I deserve to have children, give them to me; if not, give them to me through mercy. The Holy One blessed be He said: ‘As you live, you deserve them’: “And, behold, the word of the Lord was to him…[one who will emerge from your loins, he will be your heir]” (Genesis 15:4). Moses, too, said so: “Lord God, You have begun” – if through justice I deserve to enter the Land of Israel, let me enter; if not, let me enter through mercy. The Holy One blessed be He said to him: “Do not glorify yourself before a king…” “As you will not cross this Jordan” (Deuteronomy 3:27) – when Moses saw how resolute the matters were, he began speaking harsh words. “Lord God, You have begun” – he said before Him: ‘Master of the universe, why am I not entering the land? Is it because I said: “Hear now, defiant ones”? It was You who said first: “As a safekeeping, as a sign for the defiant ones”’ (Numbers 17:25). Another matter: “Lord God, You have begun” – Rabbi Reuven said: Moses said before the Holy One blessed be He: ‘Why are You doing this to me? It was You who first approached me.’ From where is this derived? It is as it is stated: “An angel of the Lord appeared to him in a flame of fire from inside the bush” (Exodus 3:2). He said to Him: ‘After You elevated me, You are demoting me from my elevated stature?’ The Holy One blessed be He said to him: ‘But I took an oath.’ [Moses] said before Him: ‘Master of the universe, when I requested, did You not break an oath? Did You not take an oath that You would eradicate Your children, and You reconsidered, as it is stated: “The Lord reconsidered”’ (Exodus 32:14)? Another matter: Rabbi Levi said: He said before Him: ‘Joseph’s bones will enter the land, but I will not enter the land?’ The Holy One blessed be He said to him: ‘The one who acknowledged his land will be buried in his land, and the one who did not acknowledge his land will not be buried in his land.’ Joseph acknowledged his land; from where is this derived? His master’s wife said: “See, he brought us a Hebrew man…” (Genesis 39:14), and he did not deny it; rather, “I was stolen from the land of the Hebrews” (Genesis 40:15). He was buried in his land. From where is this derived? As it is stated: “The bones of Joseph, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). ‘You, who did not acknowledge your land, will not be buried in your land.’ How so? Yitro’s daughters said: “An Egyptian man rescued us from the shepherds” (Exodus 2:19), and he heard and was silent. That is why he was not buried in his land. “Ascend to the top of the peak, and lift your eyes to the west, and to the north, and to the south, and to the east, and see with your eyes, as you will not cross this Jordan” (Deuteronomy 3:27). “As you will not cross this Jordan” – the Holy One blessed be He said to Moses: ‘If you are buried here with them, by your merit, they will come with you.’ Rabbi Levi said: To what is the matter comparable? It is to one whose copper coins were scattered in a dark place. He said: If I say: Illuminate for me so I will gather my copper coins, no person will pay attention to me. What did he do? He took one gold coin and cast it in their midst and began shouting: ‘Illuminate for me. I had one gold coin, and it fell from me here,’ and they illuminated for him. What did he do? After taking the gold coin, he said to them: ‘Wait for me so that I can gather the copper coins,’ and he gathered them. Thanks to the gold coin, the copper coins were gathered. So the Holy One blessed be He said to Moses: ‘If you are buried with them in the wilderness, they will all come by your merit, and you will come at their head,’ as it is stated: “He saw the first for himself, [as there the plot of the lawgiver is hidden;] he came at the head of the people” (Deuteronomy 33:21). “For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him” (Deuteronomy 4:7). “For who is a great nation…” – halakha: If a person of Israel recited Shema, is it permitted for him to pause after reciting Shema and then to pray? So taught the Sages: There are three acts that must be performed immediately [following another act]: Immediately following placing of the hands [on an animal that is about to be sacrificed] is its slaughter; immediately following redemption is prayer; and immediately following washing the hands is the blessing. One who does so, what is his reward? Rabba bar Abbahu said: If he placed hands and slaughtered, he may be certain that his offering will be accepted. If he washed his hands and immediately recited the blessing, he may be certain that the Accuser will not denounce him during his meal. If he recited Shema and immediately prayed, he may be certain that his prayer will be heard. Rabbi Yehuda ben Rabbi Simon said: You find idols that are near but distant, but the Holy One blessed be He is distant but near. How are idols near? An idolater crafts an idol and stands it in his house with him; it is near. From where is it derived that it is distant? As it is stated: “Even if one will call to it, it will not answer…” (Isaiah 46:7); that is distant. The Holy One blessed be He is distant and near. How so? Rabbi Yehuda ben Rabbi Simon said: From here to the heaven is a walking distance of five hundred years; that is distant. And from where is it derived that He is near? As a person stands and prays and contemplates within his heart, and the Holy One blessed be He is near, such that He hears his prayer, as it is stated: “You, who hear prayer, all flesh comes to You” (Psalms 65:3). David said before the Holy One blessed be He: ‘Master of the universe, when the nations of the world come to pray before You, do not answer them, as they do not come to You wholeheartedly. Rather, they go to their idol, and it does not answer them. They see that their trouble is severe, and they come to You. You, too, should not answer them,’ as it is stated: “They cried out, but there was no savior; to the Lord, who did not answer them” (Psalms 18:42). What is “they cried out”? They cried out to their idol. ‘And when they come to You, “to the Lord, who did not answer them.” But when Israel calls to you, immediately, hear our prayer, as it is stated: “When I call, answer me, God of my righteousness”’ (Psalms 4:2). The Holy One blessed be He said to him: ‘What did you say, “when I call, answer me”? As you live, I will answer you before you call Me, as it is stated: “Before they call, I will answer” (Isaiah 65:24), as I do not have another nation other than you.’ From where is this derived? It is from what we read regarding the matter: “For who is a great nation.” “May the Lord answer you on a day of trouble” (Psalms 20:2) – the Rabbis said: To what is the matter comparable? To a king’s son who took to evil ways. He had three tutors. The first said: ‘Let us make for him chains [that weigh] one hundred litra.’ The second said: ‘He will not be able to withstand chains of one hundred litra. Instead, make for him chains [weighing] twelve litra.’ The third came and said: ‘How will he be able to withstand chains of twelve litra? Make for him chains [weighing] one litra.’ So, Moses said: Let chains of one hundred litra be made for them, as it is stated: “Many evils and troubles will find them” (Deuteronomy 31:17). David said: Let chains of twelve litra be made for them, as it is stated: “May the Lord answer you on a day of trouble” – just as the day is twelve hours. When Jeremiah arose, he said before Him: ‘Master of the universe, they do not have the strength to withstand what David said: “May the Lord answer you on a day of trouble.” Instead, make for them chains of one litra,’ as it is stated: “It is a time of trouble for Jacob, but from it he will be saved” (Jeremiah 30:7). Another matter: “May the Lord answer you on a day of trouble” (Psalms 20:2) – Reish Lakish said: To what is the matter comparable? To a woman who was sitting on the birthing stool and she was in distress as she was about to give birth. They said: ‘May He who answered your mother answer you.’ So, David said to Israel: ‘May He who answered Jacob answer you. What prayer did Jacob offer? “I will craft there an altar to God who answers me on the day of my trouble” (Genesis 35:3). You too, “may the Lord answer you at a time of trouble; may the name of the God of Jacob fortify you”’ (Psalms 20:2). Moses said before the Holy One blessed be He: ‘Master of the universe, when You see Your children in distress and there is no one to ask for mercy for them, answer them immediately.’ The Holy One blessed be He said to him: ‘Moses, as you live, whenever they call Me I will answer them,’ as it is stated: “As is the Lord our God in all of our calling to Him.” Another matter: “As is the Lord our God” – this is what the verse said: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). Rabbi Ḥanina bar Pappa asked Rabbi Shmuel bar Naḥman: ‘What is [the meaning of] that which is written: “But as for me, let my prayer come to You, Lord, at a time of favor”?’ He said to him: ‘The gates of prayer are sometimes open and sometimes locked, but the gates of repentance are always open.’ [Rabbi Ḥanina] said to him: ‘From where is this derived?’ [He answered:] ‘As it is written: “You answer us justly with awesome deeds, God of our salvation, shelter of all ends of the earth and the farthest sea” (Psalms 65:6) – just as a ritual bath is sometimes open and sometimes locked, so, the gates of prayer are sometimes open and sometimes locked. But just as the sea is always open, so, the hand of the Holy One blessed be He is always open to accept penitents.’ Rav Anan said: The gates of prayer, too, are never locked, as it is written: “As is the Lord our God in all of our calling [korenu] to Him.” Calling is nothing other than prayer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). Rabbi Ḥiyya Rabba said: It is written: “Put your hope in the Lord; be strong and let your heart take courage, and put your hope in the Lord” (Psalms 27:14) – pray, and pray again, and there will be a time when it will be granted to you. Another matter: “But as for me, let my prayer [come to You, Lord, at a time of favor]” (Psalms 69:14) – David, because he was an individual, said: “A time of favor.” But the prayer of the community never returns unanswered. That is, “as is the Lord our God in all of our calling to Him.” “For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah] created”? It is written: “In the beginning God [Elohim] created”’ (Genesis 1:1). He said to them: ‘Is created [baru]” written? “Created [bara]” is written. And is it written: “God said [vayomeru] let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [vayomer]” is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim] it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’ Another matter: “That has God near it” – Rabbi Yoḥanan said: When the ministering angels gather before the Holy One blessed be He, saying: ‘When is Rosh HaShana and when is Yom Kippur,’ the Holy One blessed be He says to them: ‘Why are you asking Me? Let us, I and you, go to the earthly court.’ From where is this derived? As it is written: “That has God near [kerovim] it” – it is not written here [of God]: “Who has a nation near [Him]” but rather [it is written of Israel]: “That has God near it” – He and His entire entourage. Rabbi Yoḥanan said: The Holy One blessed be He said: ‘Until you became My nation – “the appointed times of the Lord” (Leviticus 23:2). From then on – “that you shall proclaim them”’ (Leviticus 23:2). Another matter: “That has God near it” – if a person has a wealthy relative, he acknowledges him; but if [his relative] is poor, he disowns him and says that he is not his relative. But the Holy One blessed be He, as it were, [is different]. Israel were enslaved in Egypt; the Holy One blessed be He said: I am their relative. From where is this derived? As it is stated: “The children of Israel, the people who are near [kerovo] to Him” (Psalms 148:14). If [a man’s] relative is poor, he renders himself primary and [the relative] secondary. What does he say: So-and so-seeks to be close to me. But the Holy One blessed be He, as it were, renders Israel primary – it is not written here, “who has a nation that is near,” but rather, “that has God near it.” Another matter: “For who is a great nation” – Rabbi Ḥama bar Rabbi Ḥanina said: Which is the nation that is exalted by its gods like this nation? The way of the world is that a nation seeks to wage war and they do not know whether they will win or they will not win; but Israel certainly wins, as it is stated: “For who is a great nation [that has God near it].” Another matter: Rabbi Tanḥuma said: There was an incident involving a certain ship on which all [the passengers] were idolaters, and there was one Jew among them. They reached a certain island. They said to that Jew: ‘Take money, go up onto this island and purchase something for us from there.’ He said to them: ‘Am I not a stranger? Do I know where I am going?’ They said: ‘Is there a Jew who is a stranger? Everywhere you go, your God is with you.’ That is, “that has God near it.” What is, “in all of our calling to Him”? The Rabbis said: There is prayer that is answered after forty days. From whom do you derive this? From Moses, as it is written: “I fell before the Lord, as at the first, forty days…” (Deuteronomy 9:18). There is prayer that is answered after twenty days. From whom do you derive this? From Daniel, as it is written: “I ate no tasty bread…until the completion of three weeks of days” (Daniel 10:3), and then he said: “Lord, hear; Lord, forgive…” (Daniel 9:19). There is prayer that is answered after three days. From whom do you derive this? From Jonah, as it is written: “Jonah was in the innards of the fish [for three days and three nights]” (Jonah 2:1). And then: “Jonah prayed to the Lord his God from the innards of the fish” (Jonah 2:2). There is prayer that is answered after one day. From whom do you derive this? From Elijah, as it is written: “[It was at the time of offering up the afternoon offering] that Elijah the prophet approached, and he said…[Today it will be known that You are God in Israel]” (I Kings 18:36). There is prayer that is answered after one time period. From whom do you derive this? From David, as it is written: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). There is a prayer that even before it is expressed from his mouth, the Lord will answer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). “When you will beget children, and children’s children, and you will have been long in the land, and you will act corruptly and craft an idol, the image of anything, and you will perform evil in the eyes of the Lord your God, to anger Him” (Deuteronomy 4:25). “When you will beget children” – halakha: Is it permitted for a person of Israel to round the corners of his head? So taught the Sages: These are the matters that are prohibited due to the ways of the Amorite: One who cuts [his hair] in the komi style and one who grows a forelock. What is cutting [one’s hair] in the komi style? This is one who cuts the corners of his head and leaves a handle of locks. For what is he liable? He incurs forty lashes. But one who grows a forelock grows it only for the sake of idol worship, and there is no punishment harsher than that for idol worship, as the Holy One blessed be He is zealous only in its regard. From where is this derived? As it is stated: “You shall have no other gods before Me…” (Exodus 20:3). And it is written: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24). The Rabbis said: Since there is no substance to idols, why does it call them deities? Rabbi Pinḥas bar Ḥama said: In order to give a reward to everyone who forsakes it. The Holy One blessed be He said: Even though it has no substance, since a person forsakes it, I ascribe to him as though he had been worshipping something that had substance and came to Me. Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: Since the punishment for idol worship is that harsh, I must caution them about it, so they will not say: Had He cautioned us we would have forsaken it. The Holy One blessed be He said to Isaiah: ‘Do not think that perhaps I did not caution them against idol worship. Initially, before they came to Sinai to receive the Torah, I cautioned them against idol worship.’ From where is this derived? It is written as follows: “I told you beforehand; before you came, I announced it to you” (Isaiah 48:5) – before you came to Sinai I announced blessings and curses to you. Why? “Lest you say: My graven image made them; my idol and my cast image commanded them” (Isaiah 48:5) – that is why I cautioned them about it. Through whom did I caution them? Through Moses My servant. From where is this derived? It is from what we read regarding the matter: “When you will beget children, and children’s children.” Another matter: This what the verse said: “As they increased, so they sinned against Me; I will change their honor into shame” (Hosea 4:7). What is “as they increased”? Rabbi Shmuel bar Naḥmani said: It means that everything that the prominent individuals perform, the generation performs. How so? If the Nasi permits something and the president of the court prohibits it, [the president of the court will say:] ‘If the Nasi permits should I prohibit? The judges will say: If the president of the court permits, shall we prohibit? The rest of the generation says: If the judges permit, shall we prohibit? Who caused the entire generation to sin? It was the Nasi, who sinned first. Rabbi Simlai said: It is written: “For their mother committed harlotry; she who conceived them acted shamefully” (Hosea 2:7) – as they put their own words to shame before the masses. How so? The Sage sits and lectures in public: ‘Do not lend with interest,’ and he lends with interest. He says: ‘Do not rob,’ and he robs. He says: ‘Do not steal,’ and he steals. Rabbi Berekhya said: There was an incident involving a certain person whose garment was stolen, and he went to file a complaint about it with the judge, and he found it spread on his bed. And Rabbi Berekhya said: There was an incident involving a certain person whose kettle was stolen, and he went to file a complaint about it with the judge, and he found it on his stove. That is, “as they increased, so they sinned against Me.” Another matter: “As they increased, so they sinned against Me” (Hosea 4:7) – Rabbi Tanḥuma said: The more lands I provided for them, the more they sinned against Me. From where is this derived? As it is stated: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12). Another matter: The more I increased their wealth, the more they sinned against Me. From where is this derived? As it is stated: “Their silver and gold they made into idols for themselves” (Hosea 8:4). Another matter: The more I increased their kings, the more they sinned against Me. From where is it derived? It is as it is stated: “All their kings have fallen; no one among them calls to Me” (Hosea 7:7). Another matter: The more I increased their children, the more they sinned against Me, as it is stated: “When you will beget children…” Another matter: “When you will beget children” – this what the verse said: “The act of the righteous brings life; the yield of the wicked is sin” (Proverbs 10:16). “The act of the righteous brings life” – Rabbi Tanḥum said: This is Elifaz, who grew up on Isaac’s lap. “The yield of the wicked is sin” – this is Amalek, who grew up on Esau’s lap. Another matter: “The act of the righteous brings life” (Proverbs 10:16) – everything that David and Solomon his son did was to give life to Israel. What is “the yield of [tevuat] the wicked is sin” (Proverbs 10:16) – with one entry [bevia] that Menashe made into the Holy of Holies, he brought about sin for Israel, as he crafted a four-faced idol and took it into the Sanctuary. From where is this derived? As it is stated: “And behold, north of the gate of the altar was this image of infuriation in the entrance [babia]” (Ezekiel 8:5). Rabbi Aḥa said: This is a great cry of injustice [biya] for the world; the temporary resident ousts the landlord. Why did he craft a four-faced idol? It was corresponding to the four beasts that bear the throne of the Holy One blessed be He. Another matter: Why four faces? It was corresponding to the four directions of the world. Anyone who would come from the four directions of the world would prostrate himself to this idol. What did the Holy One blessed be He do to [Menashe]? He delivered him into the hand of his enemies. From where is this derived? As it is stated: “The Lord brought upon them the commanders of the army of the king of Assyria. [They captured Menashe…] and bound him with fetters” (II Chronicles 33:11). They crafted for him a bronze cauldron, placed him inside it, and they kindled a fire beneath it, and he was being burned in it. At that moment, Menashe cried out to all the deities in the world to whom he would sacrifice, but not even one of them answered him, as it is stated: “Even if one will call to it, it will not answer, it will not save him from his trouble” (Isaiah 46:7). When Menashe saw that his trouble was severe, as not even one of them answered him, he began crying out to the Holy One blessed be He. He said before Him: ‘Master of the universe, I cried out to all the deities in the world, although I knew that they lacked substance. Master of the universe, You are the God over all gods, and if You do not answer me, I will say: Perhaps, God forbid, that all beings are alike.’ The Holy One blessed be He said to him: ‘Wicked one, by right I should not answer you, as you have angered Me; however, in order not to slam the door before penitents, so they will not say: Menashe sought to repent and was not accepted, I will answer you.’ From where is this derived? As it is stated: “He prayed to Him, and He acceded to his entreaty [vaye’ater lo]” (II Chronicles 33:13) – He excavated on his behalf [vayaḥtor lo]. This teaches that the ministering angels were sealing the windows of the firmament so that his prayer would not ascend to Heaven. What did the Holy One blessed be He do? He excavated beneath the Throne of Glory and accepted his prayer. “And returned him to Jerusalem to his kingdom” (II Chronicles 33:13) – Rabbi Shmuel bar Unya said in the name of Rabbi Aḥa: He returned him with the wind, just as it is said: He causes the wind to blow. At that moment, Menashe acknowledged that the Lord is God. Another matter: “The act of the righteous is life” (Proverbs 10:16) – these are the righteous ones who came into the land, who had lived in the days of Moses. “The yield of the wicked is sin” (Proverbs 10:16) – “when you will beget children, and children’s children, and you will have been long in the land…” What is “to anger Him”? Rabbi Elazar said: They would sit and calculate which forbidden relation is more egregious, as it is stated: “One [committed an abomination] with his neighbor’s wife, and [one] defiled [his daughter-in-law] with lewdness” (Ezekiel 22:11). What is “with lewdness”? With forethought. They would say: One who consorts with a married woman is executed with strangulation, and one who consorts with his daughter-in-law is executed with stoning. The daughter-in-law is more egregious than the married woman. Rabbi Yishmael taught: “A man and his father go to the same young woman [in order to profane My holy name]” (Amos 2:7). Could it be for lust? The verse states: “In order to profane My holy name” – that is “to anger Him.” Rabbi Levi said: Israel were not exiled until seven patrilineal houses became wicked: “Children” – two; “children’s children” – two; “and you will have been long in the land, and you will act corruptly and craft,” that is seven. “The Lord will disperse you among the peoples, and you will remain few in number among the nations where the Lord will lead you” (Deuteronomy 4:27). “When you are in distress, and all these matters befall you in the end of days, you will return to the Lord your God, and you will heed His voice” (Deuteronomy 4:30). The Rabbis said: May the name of the Holy One blessed be He be blessed, as He knows what was and what is destined to be, as it is written: “Telling the outcome from the outset…” (Isaiah 46:10). How so? In this portion, Moses showed Israel how they are destined to be exiled if they sin, and how they repent, and how they are redeemed. How are they destined to [be exiled if they] sin? As it is written: “You will perform evil in the eyes of the Lord” (Deuteronomy 4:25), and then: “The Lord will disperse you among the peoples.” And then, “when you are in distress, [and all these matters] befall you…[you will return to the Lord your God]. What is, “when you are in distress”? Rabbi Yoḥanan said in the name of Rabbi Akiva: Any distress that is experienced by an individual is distress, and any distress that is not experienced by an individual is not distress. Another matter: “When you are in distress” – Rabbi Yoḥanan himself said: Any distress in which Israel and the idolaters are partners is distress, and any distress that is of Israel themselves is not distress. Rabbi Yoḥanan expounded: Like their distress in Shushan the citadel, which was confined to Israel, as it is stated: “Great mourning for the Jews” (Esther 4:3). The Holy One blessed be He immediately caused their salvation to develop. From where is this derived? “For the Jews there was light and joy” (Esther 8:16). Another matter: Rabbi Elazar said: When Israel was redeemed from Egypt, they were redeemed only due to these five matters: Due to distress, due to repentance, due to the merit of the patriarchs, due to mercy, and due to the end. Due to distress, as it is written: “The children of Israel sighed” (Exodus 2:23). Due to repentance, as it is written: “Their plea rose to God” (Exodus 2:23). Due to the merit of the patriarchs, as it is written: “God remembered His covenant [with Abraham, with Isaac and with Jacob]” (Exodus 2:24). Due to mercy, as it is written: “God saw the children of Israel” (Exodus 2:25). And due to the end, as it is written: “And God knew” (Exodus 2:25). In the future, too, they will be redeemed only due to those five matters: Due to distress, as it is written: “When you are in distress” – that is due to distress. “You will return to the Lord your God” (Deuteronomy 4:30) – that is due to repentance. “As the Lord your God is a merciful God” (Deuteronomy 4:31) – that is due to mercy. “Nor forget the covenant of your fathers” (Deuteronomy 4:31) – that is due to the merit of the patriarchs. “And all these matters befall you by the end of days” (Deuteronomy 4:30) – this is due to the end. David articulated them: “He saw their distress” (Psalms 106:44) – that is due to distress. “When He heard their cry” (Psalms 106:44) – that is due to repentance. “He remembered His covenant for them” (Psalms 106:45) – that is due to the merit of the patriarchs. “He caused them to receive mercy” (Psalms 106:46) – that is due to mercy. “Save us, Lord our God, and gather us in and save us from the nations” (I Chronicles 16:35) – this is due to the end. Another matter: “You will return to the Lord your God” – there is nothing greater than repentance. There was incident where our Rabbis, Rabbi Eliezer, Rabbi Yehoshua, and Rabban Gamliel, were in Rome. The Emperor’s ministers issued an edict, saying: Within thirty days there will not be a Jew in the entire world. One of the ministers of the king feared Heaven. He came to Rabban Gamliel and revealed the matter to him. The Rabbis were very upset. That one who feared Heaven said to them: ‘Do not be upset. Within thirty days, the God of the Jews will stand with them.’ After twenty-five days, he revealed the matter to his wife. She said to him: ‘Twenty-five days have passed.’ He said to her: ‘Five more days.’ His wife was more righteous than he. She said to him: ‘Do you not have a ring? Suck on it and die. The ministers’ [meetings] will be suspended for thirty more days in your [honor], and the edict will be annulled.’ He heeded her, sucked his ring, and died. Our Rabbis heard and went to his wife to console her. Our Rabbis said: ‘Pity for a ship that set sail and did not remit the tariff’; in other words, this righteous man was not circumcised. His wife said to them: ‘I know what you are saying, but, as you live, the ship did not pass before it remitted its tariff.’ She immediately entered an inner room and brought out to them a box containing the foreskin with blood-soaked rags placed upon it. Our Rabbis read this verse in his regard: “Ministers of the peoples have assembled, the people of the God of Abraham. For the shields of the earth belong to God; He is greatly exalted” (Psalms 47:10). What is “shields of the earth”? The Holy One blessed be He said to Abraham: ‘I have become a powerful shield,’ as it is stated: “I am a shield for you” (Genesis 15:1) – for this one, I will become many shields. How so? The Holy One blessed be He said to Abraham: “I will render you a great nation and I will bless you and I will render your name great” (Genesis 12:2), and then he circumcised himself, but to this one I promised nothing. What is, “he is greatly exalted”? He is more greatly exalted than Abraham. Another matter: “You will return to the Lord your God” – Rabbi Shmuel Peragrita said in the name of Rabbi Meir: To what is the matter comparable? It is to a king’s son who took to evil ways, and the king would send his tutor after him and say to him: ‘Repent, my son.’ The son would send him, and said to his father: ‘How can I have the audacity to return? I am ashamed before you.’ His father would send [the tutor] and [have him] say to [his son]: ‘My son, is there a son who is ashamed to return to his father? If you return, will you not be returning to your father?’ So, the Holy One blessed be He sent Jeremiah to Israel when they sinned, and He said to him: ‘Go and say to My children: Repent.’ From where is this derived? As it is stated: “Go, and proclaim these matters…[repent, deviant Israel]” (Jeremiah 3:12). Israel would say to Jeremiah: ‘How can we have the audacity to return to the Holy One blessed be He?’ From where is this derived? As it is stated: “We will lie in our shame, and our humiliation will cover us, [as we have sinned to the Lord our God]” (Jeremiah 3:25). The Holy One blessed be He would send [Jeremiah] and say [to Israel]: ‘If you repent, will you not be returning to your Father?’ From where is this derived? “For I have been a Father to Israel…” (Jeremiah 31:8). Rabbi Azarya said: The Holy One blessed be He said to Jeremiah: ‘Go and say to Israel: As you live, I am not renouncing you. You said to Me at Sinai: “My innards yearn for Him” (Song of Songs 5:4); this is what I too say to you.’ From where is this derived? As it is stated: “Is Ephraim a dear son to Me…[My innards yearn for him]” (Jeremiah 31:19). “You shall know this day and restore to your heart that the Lord, He is the God in Heaven above and upon earth below; there is no other” (Deuteronomy 4:39) “Then, Moses designated three cities beyond the Jordan toward the rising sun” (Deuteronomy 4:41). “Then, Moses designated” – halakha: Regarding how many matters was Adam the first man commanded? So the Sages taught: Adam the first man was commanded regarding six matters: Regarding idol worship, regarding profaning the Name, regarding judges, regarding bloodshed, regarding illicit relations, and regarding robbery. Rabbi [Yehuda HaNasi] said: All of them are [alluded to] in one verse, as it is stated: “The Lord God commanded the man, [saying: From every tree of the garden you may eat]” (Genesis 2:16). “Commanded [vaytzav]” – this is idol worship, as it is stated: “[Ephraim is exploited…] because he willingly followed an order [tzav]” (Hosea 5:11). “The Lord” – this is profaning the Name, as it is stated: “And one who blasphemes the name of the Lord [shall be put to death]” (Leviticus 24:16). “God [Elohim]” – this is the judges, as it is stated: “The statement of both parties shall come to the judges [elohim]” (Exodus 22:8). “The man” – this is bloodshed, as it is stated: “One who sheds the blood of man, [by man shall his blood be shed]” (Genesis 9:6). “Saying” – these are illicit relations, as it is stated: “Saying, behold, if a man sent his wife away…[but you acted licentiously]” (Jeremiah 3:1). “From every tree of the garden you may eat” – but not from what has been obtained through robbery – [God thereby] commanded him regarding robbery. For all of them there is forgiveness, except for bloodshed, as it is stated: “One who sheds the blood of man, by man shall his blood be shed.” Rabbi Levi said: But there are many men who killed, and died in their beds. They answered him: What is “by man shall his blood be shed”? When all people will come [back to life] in the future, at that time, his blood will be shed. They said: There was an incident involving two brothers, one of whom killed the other. What did their mother do? She took a cup and filled it with [her son’s] blood and placed it in a tower. She would enter each day and find that blood effervescent. One time, she entered, looked at it, and found that it had settled. At that moment, she knew that her other son had been killed, to realize what is stated: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). “Then, Moses designated” – this is what the verse said: “One who loves silver will never be satisfied with silver [nor one who loves abundance with produce]” (Ecclesiastes 5:9). Do we not know that a person never satisfies himself? What is “with silver”? The Rabbis say: These are Torah scholars who love matters of Torah, which were compared to silver, as it is stated: “The acquisition of understanding is choicer than silver” (Proverbs 16:16). Rav Naḥman said: One who loves Torah is never satisfied with Torah. What is “nor one who loves abundance with produce”? One who avidly longs for Torah, “nor…with produce” – but he does not produce students – “this, too, is futility” (Ecclesiastes 5:9). Rav Aḥa said: One who studies Torah and does not teach, he has no futility greater than that. Another matter: “One who loves silver” (Ecclesiastes 5:9) – Rabbi Yitzḥak said: One who loves mitzvot is never satisfied with mitzvot. How so? You find two greats of the world, David and Moses, who were not satisfied. David, although the Holy One blessed be He said to him: “However, you will not build this House for Me” (see II Chronicles 6:9), David would say to himself: Just because the Holy One blessed be He said to me: “You will not build the House,” will I sit idle? What did he do? He hurried himself and prepared all its needs before he died. From where is this derived? As it is stated: “Behold, in my affliction, I have prepared for the House of my Lord [one hundred thousand talents of gold, and one million talents of silver…]” (see I Chronicles 22:14). Likewise, Moses, although the Holy One blessed be He said to him: “As you will not cross this Jordan” (Deuteronomy 3:27), Moses said: Will I pass from the world and not designate cities of refuge? Immediately, “then Moses designated.” What is written prior to the matter? “You shall know this day, and restore to your heart” (Deuteronomy 4:39) – Rabbi Meir said: The Holy One blessed be He said: You and your heart know the actions that you performed, and that the suffering that I brought upon you did not correspond to [the severity of] your actions. Another matter: “That the Lord, He is the God” – the Rabbis said: Yitro ascribed substance to idol worship, as it is stated: “Now I know that the Lord is greater than all the gods” (Exodus 18:11). Naaman partially acknowledged, as it is stated: “Behold, now I know that there is no God in all the earth, except in Israel” (II Kings 5:15). Raḥav placed Him in Heaven and on earth, as it is stated: “Because the Lord your God, He is God in Heaven above and on earth below” (Joshua 2:11). Moses placed Him even in the empty space of the world, as it is stated: “That the Lord, He is the God in Heaven above and upon earth below; there is no other.” What is, “there is no other”? Even in the empty space of the world. Rabbi Hoshaya said: The Holy One blessed be He said: “Give her from the fruit of her hands” (Proverbs 31:31) – you [Moses] attested in My regard: “There is no other”; I too attest in your regard: “There has not risen another prophet in Israel like Moses” (Deuteronomy 34:10). What is written? “So that it will be good for you, and you will extend your days” (Deuteronomy 22:7). Israel said before the Holy One blessed be He: ‘Master of the universe, is this extended days? A person kills a person unwittingly, the blood redeemer pursues him to kill him, and everyone dies before his time.’ The Holy One blessed be He said to Moses: ‘As you live, they are speaking correctly. Go and designate cities of refuge for them,’ as it is stated: “Then, Moses designated.” What did Moses see that led him to devote himself to [designating] the cities of refuge? Rabbi Levi said: One who ate the dish knows its taste. How so? When Moses killed the Egyptian, he went out on the second day and found Datan and Aviram quarreling with one another, as it is stated: “He emerged on the second day, [and behold, two Hebrew men were fighting, and he said to the wicked one: Why do you strike your neighbor?]” (Exodus 2:13). Rabbi Aivu said: This [wicked one] was Datan. [Datan] began demeaning him: “Do you propose to kill me?” (Exodus 2:14). When Pharaoh heard this, he said: ‘How many things have I heard and been silent. Now that he has arrived at bloodshed, apprehend him.’ How did he flee from Pharaoh, as it is written: “Moses fled from Pharaoh” (Exodus 2:15)? Rabbi Yannai said: The executioner came to place the sword on his neck; the sword was blunted on his neck, which turned into marble. Solomon lauded him: “Your neck is like an ivory tower” (Song of Songs 7:5). Rabbi Evyatar said: Moreover, the sword caromed off his neck and it turned onto the executioner. From where is this derived? As it is stated: “He delivered me from the sword of Pharaoh” (Exodus 18:4) – Moses said: The Holy One blessed be He delivered me but not the executioner. Bar Kappara said: An angel descended in Moses’s image and facilitated his flight. They thought the angel was Moses. Rabbi Yehoshua said: See the miracles that the Holy One blessed be He performed on behalf of Moses: All of Pharaoh’s scholars, some of them became mute, some of them became deaf, some of them became blind, and Moses fled and they did not see him. Know that when the Holy One blessed be He sought to send him on a mission, he began hesitating. The Holy One blessed be He said to him: ‘Do you not recall what I did to Pharaoh’s scholars,’ as it is stated: “The Lord said to him: Who gives a mouth to a person, [or who renders one mute, or deaf, or sighted, or blind]” (Exodus 4:11)? ‘At that time I stood with you, and now, will I not stand with you?’ Rabbi Yitzḥak said: Come and see that the actions of the Holy One blessed be He are not like the actions of mortal man. The way of the world is that mortal man procures himself a patron who protects him. If he is apprehended and placed on trial, [his friends] go and find his patron and say to him: ‘A member of your household has been apprehended.’ He says to them: ‘I will protect him.’ But if he is taken out to be executed, where is he and where is his patron? But the Holy One blessed be He is not so. The ministering angels said to Him: ‘A member of your household, Moses, has been apprehended.’ He said to them: ‘I will protect him.’ They said to Him: ‘He is standing before Pharaoh; his sentence is being read; he is being taken out for execution.’ He said to them: ‘I will protect him.’ He was taken out for execution, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “He delivered me from the sword of Pharaoh” (Exodus 18:4). Another matter: A person who has a patron and he is apprehended in his sin and cast to a place of beasts – where is he and where is his patron? Daniel was cast into the lions’ den, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “My God sent His angel, and he shut the lions’ mouths” (Daniel 6:23). Another matter: If a person procures himself a patron and performs a sin, and the judge decrees upon him that he is to be burned, where is he and where is his patron? But the Holy One blessed be He is not so. The ministering angels said before the Holy One blessed be He: ‘A member of Your household, Abraham, was apprehended.’ He said to them: ‘I will protect him.’ They said to Him: ‘He is standing before Amrafel, his sentence is being read, and he is about to be burned.’ He said to them: ‘I will protect him.’ [Abraham] was cast into the fiery furnace, and the Holy One blessed be He descended and delivered him. From where is this derived? As it is stated: “He said to him: I am the Lord, who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: If a person procures himself a patron and he is apprehended in his sin, and the judge decrees upon him that he is to be cast into the sea, where is he and where is his patron? But the Holy One blessed be He is not so. Jonah was cast into the sea, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “The Lord spoke to the fish, and it spewed Jonah [upon the dry land]” (Jonah 2:11). Another matter: “Then Moses designated” – Rabbi Aivu said: When Moses fled, he began to sing a song [of praise], as it is stated: “And he settled in the land of Midian, and he sat at the well” (Exodus 2:15). Just as Israel sang a song at the well, so Moses sang a song at the well. Rabbi Levi said: [He sang] because the portion of the murderer in the city of refuge took effect through him. “Then, Moses designated three cities beyond the Jordan toward the rising sun” – what is “toward the rising sun”? Rabbi Yosei ben Rabbi Ḥanina said: The Holy One blessed be He said to Moses: ‘Cause the sun to shine for the murderer and give him refuge where he can be exiled, so that he will not be eradicated due to the iniquity of murder, just as the sun illuminates the world.’ “For the murderer to flee there, who kills his neighbor unintentionally and he did not hate him previously; he shall flee to one of these cities and live” (Deuteronomy 4:42). Another matter: “For the murderer to flee there” – the Rabbis said: To what is the matter comparable? To a craftsman who was crafting a statue of the king. As he was crafting it, it broke in his hands. The king said: ‘Had he done so intentionally, he would be killed. Now that he broke it unintentionally, he shall be exiled and sentenced to hard labor.’ So, the Holy One blessed be He decreed: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). But one who kills another unwittingly, unintentionally, will be exiled from his place, as it is stated: “He shall flee to one of these cities and live.” The Holy One blessed be He said: In this world, because the evil inclination is there, [people] kill one another and die. But in the future, I will uproot the evil inclination from you, and there will be no death in the world – “He will eliminate death forever” (Isaiah 25:308). “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4) – halakha: If a person of Israel recited Keriat Shema but was not precise in enunciating its letters, has he fulfilled his obligation? So taught the Sages: If one recited [Shema] and was not precise in his enunciation of its letters, Rabbi Yosei says: He fulfilled his obligation. Rabbi Yehuda says: He did not fulfill his obligation. What is precise enunciation of the letters? Our Rabbis taught us: “Bekhol levavkhem” (Deuteronomy 11:13) – one must separate between one lamed and the other lamed. “Vaavadtem mehera” (Deuteronomy 11:17) – one must separate between one mem and the other mem. Rav Yehuda said in the name of Rav: If one is reciting Shema and walking, he must stand still while accepting the kingdom of Heaven. What is [the acceptance of] the kingdom of Heaven? “The Lord is our God, the Lord is one.” From when did Israel merit to recite Shema? Rabbi Pinḥas bar Ḥama said: Israel merited to recite Shema from the giving of the Torah. How so? You find that the Holy One blessed be He began [to speak] at Sinai only with this matter. He said to them: “Hear Israel” (Deuteronomy 6:4), “I am the Lord your God” (Exodus 20:2). All of them answered and said: “The Lord is our God, the Lord is one” (Deuteronomy 6:4). Moses said: Blessed be the name of His glorious kingdom for ever and ever. The Rabbis say: The Holy One blessed be He said to Israel: My children, everything that I created, I created in pairs. The heavens and the earth are a pair; the sun and moon are a pair; Adam and Eve are a pair; this world and the World to Come are a pair. But My glory is singular and unique in the world. From where is this derived? From what we read regarding this matter: “Hear, Israel: The Lord is our God, the Lord is one.” Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Whom else do I have in heaven? And besides You, I desire nothing on earth” (Psalms 73:25). Rav said: There are two firmaments: The heavens and the heavens of the heavens. Rabbi Elazar said: There are seven firmaments: The heavens, the heavens of heavens, Rakia, Sheĥakim, Maon, Zevul, Arafel. The Holy One blessed be He opened them all for Israel, to inform them that there is no God other than He. The Assembly of Israel said before the Holy One blessed be He: ‘Master of the universe, who do I have in Heaven other than [You, in] Your glory? Just as I have no one in heaven other than You, so I have not desired another [god] on earth; just as I have not associated any other god with You in Heaven, so I did not associate any other god with You on earth. Rather, each day I enter synagogues and attest that there is no god other than You, and I say: “Hear, Israel: The Lord is our God, the Lord is one”’ (Deuteronomy 6:4). Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Fear the Lord, my son, and the king…” (Proverbs 24:21). What is “and the king”? Abraham, who feared Me, did I not crown him king over the world, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Joseph, who feared Me, as it is written: “I fear God” (Genesis 42:18), did I not crown him king over the world? “Joseph was the ruler over the land” (Genesis 42:6). Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – and rule [umlokh] over your inclination. There was an incident involving Rabbi Shimon ben Elazar who went to a certain city in the South, and he entered a synagogue and asked a scribe; he said to him: ‘As you live, is there wine for sale here?’ He said to him: ‘Rabbi, this city is [inhabited by] Samaritans, and they do not prepare wine in ritual purity in the way that my ancestors would prepare it.’ [Rabbi Shimon] said: ‘If you have any extra [wine] of your own, give it to me, and I will purchase it from you.’ He said: ‘If you are master of your desires do not taste it.’ Rabbi Shimon ben Elazar said: ‘I am the master of my desires.’ That is, “and the king [vamelekh]” – rule [umlokh] over your inclination. Another matter: “Fear the Lord, my son, and the king [vamelekh]” (Proverbs 24:21) – what is vamelekh? But not Molekh [ve’al lamolekh], as it is stated: “You shall not give of your offspring to pass to Molekh” (Leviticus 18:21). Alternatively, what is vamelekh? Crown Him King [hamlikhehu] over you. “Do not mix with those who are different [shonim]” (Proverbs 24:21) – do not mix with those who say there is a second [sheni] god. Rabbi Yehuda bar Simon said: “It will be in all the land, the utterance of the Lord, that two portions [pi] of it will be eliminated and expire” (Zechariah 13:8) – the mouths [piyot] that say that they are two authorities will be eliminated and expire. Who is destined to survive? “And the third will remain in it” (Zechariah 13:8) – this is Israel, who are called “threes” because they are tripartite – priests, Levites, and Israelites; and they are from three patriarchs: Abraham, Isaac, and Jacob. Alternatively, because they laud the Holy One blessed be He with three sanctifications: “Holy, holy, holy” (Isaiah 6:3). Rav Aḥa said: The Holy One blessed be He became angry at Solomon when he said this verse. He said to him: Is it proper to express a matter of sanctity with an obscure expression: “Do not mix with those who are different”? He immediately came and stated the matter explicitly: “There is one and no other, without even a son or a brother” (Ecclesiastes 4:8) – [God] has no brother or son; rather, “hear, Israel: the Lord is our God, the Lord is one” (Deuteronomy 6:4). Rabbi Yitzḥak began: “The Lord is my portion, says my soul; therefore I will await Him” (Lamentations 3:24) – Rabbi Yitzḥak said: To what is the matter comparable? To a king who entered a province, and generals, rulers, and governors entered with him. Some of the residents of the province selected a general who would protect them; some of them selected a ruler; and some of them selected a governor. One who was clever said: ‘I am choosing only the king. Why? Because all of them can be replaced, but the king cannot be replaced.’ So, when the Holy One blessed be He descended to Sinai, many groups of angels descended with Him – Mikhael and his group, Gavriel and his group. Some of the nations selected Mikhael, and some of them selected Gavriel, but Israel chose the Holy One blessed be He. They said: “The Lord is my portion, says my soul”; that is, “hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). Another matter: “Hear, Israel” (Deuteronomy 6:4) – from when did Israel merit to recite Shema? It was from the time when Jacob was about to die. He summoned all the tribes and said to them: ‘Will you perhaps prostrate yourselves to another god after I pass from the world?’ From where is this derived? For so it is written: “Assemble and hear, sons of Jacob [and heed Israel your father]” (Genesis 49:2). What is “and heed Israel [el Yisrael] your father”? He said to them: ‘The God of Israel [El Yisrael] is your Father.’ They said to him: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4), and he said in a whisper: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Levi said: What does Israel say now? ‘Hear, our father Israel; the same matter that you commanded us, we continue to observe: “The Lord is our God, the Lord is one.”’ Another matter: “Hear, Israel” (Deuteronomy 6:4) – the Rabbis said: When Moses ascended on high, he heard the ministering angels, who were saying to the Holy One blessed be He: ‘Blessed be the name of His glorious kingdom for ever and ever,’ and he took it down to Israel. Why does Israel not recite it for all to hear? Rabbi Asi said: To what is the matter comparable? To one who stole jewelry from a king’s palace. He gave it to his wife and said to her: ‘Do not adorn yourself with these in public, but only in the house.’ But on Yom Kippur, when they are as pure as ministering angels, they recite it for all to hear: Blessed be the name of His glorious kingdom for ever and ever. “You shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). What is “with all your heart, with all your soul” – with each and every soul that He created for you. Rabbi Meir said: For each and every breath that a person takes, he is obligated to laud his Creator. From where is this derived? As it is stated: “Let everyone who breathes praise the Lord” (Psalms 150:6). Rabbi Simon said: The soul is called the following five names: Ruaḥ, nefesh, neshama, ḥaya, yeḥida. The Rabbis say: Come and see that the Holy One blessed be He fills His world, and [a person’s] soul fills his body. The Holy One blessed be He bears His world, and the soul bears the body. The Holy One blessed be He is One in His world, and the soul is one in the body. The Holy One blessed be He does not sleep, and the soul does not sleep. The Holy One blessed be He is the pure One in His world, and the soul is the pure one in the body. The Holy One blessed be He sees but is not seen, and the soul sees but it is not seen. Let the soul that sees but is not seen come and laud the Holy One blessed be He, who sees but is not seen. Israel said: ‘Master of the universe, this soul that lauds you, until when will it be placed in the dust [as it is written:] “Our soul is stooped in the dust”’ (Psalms 44:26)? The Holy One blessed be He said to them: As you live, the End will come, and your souls will rejoice. That is why Isaiah comforts them and says: “I will be gladdened in the Lord; my soul will exult in my God” (Isaiah 61:10). Rabbi Berekhya said: In ten places the Holy One blessed be He called Israel “bride.” They are: “With Me from Lebanon, My bride” (Song of Songs 4:8); “I came to My garden, My sister, My bride” (Song of Songs 5:1); “you have charmed Me, My sister, My bride” (Song of Songs 4:9); “how fair is your loving, My sister, My bride” (Song of Songs 4:10); “your lips drip nectar, My bride” (Song of Songs 4:11); “like the gladness of a groom with a bride” (see Isaiah 62:5); “the sound of a groom and the sound of a bride” (Jeremiah 33:11); “that you will don all of them like jewelry and you will tie them like a bride” (Isaiah 49:18); “and like a bride who bedecks herself with her ornaments” (Isaiah 61:10). Corresponding to them, Israel adorns the Holy One blessed be He with ten garments [levushin]. They are: “I donned [lavashti] righteousness, and it clothed me [vayilbasheni]”; “like a robe and a mitre was my justice” (Job 29:14) – these make two. “He donned [vayilbash] righteousness like armor” (Isaiah 59:17); “He donned [vayilbash] garments of vengeance as His costume [tilboshet]” (Isaiah 59:17) – these make five. “His garment was like white snow” (Daniel 7:9); “why is there red on your garment” (Isaiah 63:2); “The Lord reigns; He is clothed [lavesh] in grandeur. The Lord is clothed [lavesh], girded with strength” (Psalms 93:1); “You are clothed [lavashta] in splendor and glory” (Psalms 104:1) – these make ten. Another matter: “I will be gladdened in the Lord” (Isaiah 61:10) – to what is the matter comparable? It is to a woman whose husband, son, and son-in-law went to a country overseas…, as it is written in the Pesikta until: “I will be gladdened.”
“It will be, because you heed these ordinances, and observe and perform them, that the Lord your God will maintain for you the covenant and the kindness regarding which He took an oath to your forefathers” (Deuteronomy 7:12). Halakha: If a person of Israel has a candelabrum made of separate pieces, may one carry it on Shabbat? So taught the Sages: One who assembles the branches of a candelabrum on Shabbat incurs liability to bring a sin offering. For what is he liable? Rabbi Abbahu said in the name of Rabbi Yoḥanan: One who assembles the candelabrum on Shabbat is like one who builds on Shabbat, and one who builds on Shabbat is liable. Rabbi Yosei ben Rabbi Ḥanina said: When did Israel observe Shabbat properly? When it was first given to them in Alush. From where is this derived? As it is stated: “The people rested on the seventh day” (Exodus 16:30). [God said:] ‘Do you perhaps think that I gave you Shabbat to your detriment? I gave it only for your benefit.’ How so? Rabbi Ḥiyya ben Rabbi Abba said: [God said:] ‘You sanctify the Shabbat with food, drink, and clean garments, and bring pleasure to your soul, and I will give you reward.’ From where is this derived? “And you call Shabbat a delight…” (Isaiah 58:13). What is written thereafter? “Then you will delight in the Lord” (Isaiah 58:14). “[Delight in the Lord], and He will grant you the desires of your heart” (Psalms 37:4). Israel said to Him: ‘When will you give us the reward for the mitzvot that we perform?’ The Holy One blessed be He said to them: ‘The mitzvot that you perform, their fruits you consume now, but their reward I will give you at the end [be’ekev].’ From where is this derived? From what we read in our verse: “It will be, because [ekev] you heed.” Another matter, “it will be, because [ekev]” – this is what the verse said: “Gilad is mine, Manasseh is mine” (Psalms 60:9). What is Gilad? Reish Lakish said…they were from the sons of Judah. Another matter, “Moav is my washbasin” (Psalms 60:10) – Rabbi Shimon ben Ḥalafta said: The Holy One blessed be He said: ‘I will place a cauldron of punishment on the fire for Moav.’ What is, “I will cast my shoe on Edom”? (Psalms 60:10). The Holy One blessed be He said: ‘When everything is prepared for repentance, I will stomp Edom’s winepress with the heel [baakev] of my foot.’ When will “it be, ekev”? It will be when “you heed.” The Holy One blessed be He said to Israel: ‘My children, do not believe that I am treating you like a slave whose master seeks to sell him [because he is] deficient, for whatever [price] he can fetch. Rather, I will bring suffering upon you until you prepare your heart [to return] to Me.’ Rav Aḥa said: The Holy One blessed be He took an oath that He would never forsake Israel. From where is this derived? As it is stated: “Therefore [lakhen], so I will do to you, Israel” (Amos 4:12), and lakhen is nothing other than an oath, like the matter that is stated: “Therefore [velakhen], I have taken an oath to the sons of Eli” (I Samuel 3:14). Until when will I afflict you? Until the end [haakev]. “Because [ekev] I will do this to you” (Amos 4:12) – until you observe My mitzvot completely [ad haakev]. Another matter, what is written above? “You shall know that the Lord your God, He is God, the faithful God” (Deuteronomy 7:9) – Rabbi Ḥiyya bar Abba said: To what is the matter comparable? To the friend of a king who entrusted a deposit to the hands [of the king]. The friend of the king died, and his son came and requested the deposit from [the king]. He said to him: ‘Give me the deposit that my father entrusted with you.’ The king said to him: ‘Have you found another better than I? Have I not guarded the deposit that is with me, and have I not folded it?’ So, when Israel sinned in the days of Jeremiah, the Holy One blessed be He said to Jeremiah: ‘Go and say to Israel: “What injustice did your fathers find in Me?” (Jeremiah 2:5). I took an oath to them that I will bless their descendants, as it is stated: “For I will bless you….” (Genesis 22:17). Did I not bless you by means of Moses, as it is stated: “The Lord your God has multiplied you”? (Deuteronomy 1:10). I said to him that I would take them out with great wealth, as it is stated: “Then they will emerge with great wealth” (Genesis 15:14). Did I not do so?’ – “He brought them out with silver and gold; none among His tribes faltered” (Psalms 105:37). That is why Moses said: “And from His observance of the oath” (Deuteronomy 7:8), “He redeemed you from the house of bondage” (Deuteronomy 7:8); you know that He is the faithful God. Another matter, “That the Lord your God, He is God” (Deuteronomy 7:9) – Rabbi Levi said: To what is the matter comparable? To the friend of a king…his son came and requested the deposit from him. The king said to him: ‘Go bring two military commanders and twelve advisers, and through them I will give you the deposit.’ So the Holy One blessed be He said when Israel departed from Egypt: ‘Your ancestors entrusted Me with a deposit [pikadon].’ From where is this derived? As it is stated: “I have remembered [pakod pakadeti] you” (Exodus 3:16). He said to them: ‘Let two commanders and twelve advisers come’ – these are Moses and Aaron and the twelve heads of the tribes. From where is this derived? As it is stated: “You shall count [tifkedu] them according to their hosts, you and Aaron…. And with you shall be a man for each tribe” (Numbers 1:3–4). Another matter, “the faithful God” – from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He. There was an incident involving Rabbi Pinḥas ben Yair who was residing in a certain city in the South. People went there to earn a living. They had two se’a of barley and they deposited it with him, forgot about it, and left. Rabbi Pinḥas ben Yair would sow them every year, place them in a grain pile and gather them. Seven years later, those same friends went there, to demand that he give it to them. Rabbi Pinḥas ben Yair recognized them immediately and said to them: ‘Come and take your storehouses.’ That is, from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He. There was another incident involving Rabbi Pinḥas ben Yair, who went to a certain city, and the mice were devouring [everything] within the boundaries of that city. They came and asked his help. What did Rabbi Pinḥas ben Yair do? He said to them: ‘Why do you not separate your tithes properly? Are you asking me to guarantee you that if you separate your tithes properly the mice will devour no more?’ They said to him: ‘Yes.’ He guaranteed them, and the mice departed and were not seen again. Another matter, there was an incident involving a certain man who would dig water channels for the public. His daughter was walking on her way and came to cross a river, and it swept her away. They came and said to Rabbi Pinḥas: ‘This happened to the daughter of so-and-so.’ He said to them: ‘It is impossible; since he performed the will of the Holy One blessed be He concerning water, the Holy One blessed be He would not eliminate his daughter by means of water.’ Immediately there was an outcry in the city: ‘The daughter of so-and-so has come!’ Our Rabbis say: When Rabbi Pinḥas ben Yair said this, an angel descended and lifted her [from the water]. There was an incident involving Rabbi Shimon ben Shetaḥ, who purchased a certain donkey from a certain Ishmaelite. His disciples went and found on it a gem suspended from its neck. They said to him: ‘Rabbi, “the blessing of the Lord, it will enrich”’ (Proverbs 10:22). Rabbi Shimon ben Shetaḥ said to them: ‘I purchased a donkey, I did not purchase a gem.’ He went and returned it to that Ishmaelite. That Ishmaelite called out in his regard: ‘Blessed is the Lord, God of Shimon ben Shetaḥ.’ That is, from the faithfulness of mortal man you can know the faithfulness of the Holy One blessed be He, who is faithful to pay Israel reward for the mitzvot they perform. From where is this derived? “You shall guard the unleavened bread [ushmartem et hamatzot]” (Exodus 12:17). But the reward for them: “It will be, because [ekev] you heed” – in the end [be’ekev] I will give you your reward. Another matter, “the Lord your God will maintain for you.” “Will maintain” – Rabbi Shmuel bar Naḥman said: Everything of which Israel partakes in this world is a result of the blessings with which the wicked Bilam blessed them. But the blessings that the patriarchs blessed them are reserved for the future, as it is stated: “The Lord your God will maintain [for you the covenant and the kindness regarding which He took an oath to your forefathers].” Another matter, Rabbi Ḥelbo said: To what is the matter comparable? To an orphan who was being raised by a homeowner. He would eat, drink, and be clothed from [the homeowner’s] property, and [the homeowner] taught him a trade. The orphan said: ‘Everything that I eat, drink, and wear, he will deduct from my wages.’ The homeowner said to him: ‘As you live, whatever you eat, drink, and wear is due to the barrel of water that you fill for me, due to the wood that you chop for me, but your wages are bound and stored for you.’ So, everything that Israel consumes in this world is due to the suffering that befalls them, but their reward is bound and reserved for the future, as it is stated: “The Lord your God will maintain for you...” And what is “the covenant and the kindness”? Rabbi Ḥiyya said: Israel has three good attributes, and these are: They are shy, merciful, and perform acts of kindness. From where is it derived that they are shy? As it is stated: “So that His fear will be upon your faces” (Exodus 20:17). From where is it derived that they are merciful? As it is stated: “He will give you mercy, and He will be merciful to you” (Deuteronomy 13:18). From where is it derived that they perform acts of kindness? As it is stated: “The Lord your God will maintain for you the covenant and the kindness [regarding which He took an oath to your forefathers].” “He will love you, bless you, and multiply you; He will bless the fruit of your womb and the fruit of your land, your grain, your wine, and your oil, the calves of your herds and the lambs of your flocks, in the land regarding which He took an oath to your forefathers to give to you” (Deuteronomy 7:13). “He will love you, bless you, and multiply you” – why does it juxtapose fruit of the womb to fruit of the land? The Holy One blessed be He said: ‘Just as the fruit of your land is fenced in, so the fruit of your womb are fenced in [sugim].’ Another matter, just as the fruit of the land has neither iniquity nor sin, so the fruit of your womb will have neither sin nor iniquity. Another matter, just as the fruit of the land require tithing, so the fruit of your womb require tithing – that is circumcision. Another matter, Rabbi Yehuda ben Rabbi Simon said: Why did it juxtapose fruit of the womb to fruit of the land? So the fruit of the land will atone for the fruit of your womb, as, so it is written: “His land will atone for His people” (Deuteronomy 32:43). “You will be blessed more than all peoples. There will be none who are sterile or barren among you or among your animals” (Deuteronomy 7:14). “You will be blessed more than all peoples” – Rabbi Ḥiyya bar Abba said: The praise of a noblewoman is not when she is lauded by her relatives, but when she is lauded by her rival wives. “There will be none who are sterile or barren” – eunuchs or sexually underdeveloped women. I have derived only regarding people, from where is this derived regarding animals? As it is written: “Or among your animals” – thus [it includes both] people and animals. From where is this derived regarding the land? As it is written: “None shall miscarry or be barren in your land” (Exodus 23:26) – thus [it includes] people, animals, and the land. From where is this derived regarding trees? It is as it is written: “The vine will not lose its fruit for you in the field prematurely” (Malachi 3:11). “There will be none who are sterile or barren” – Rabbi Ḥanin ben Levi said: The Holy One blessed be He said: ‘Your prayer will not be barren, but rather, it will ascend and bear fruit.’ Another matter, Rabbi Yonatan said: “There will be none who are sterile or barren” – from repentance. There was an incident involving Rabbi Yonatan, who was walking near the mountain of the Samaritans. He was riding a donkey and the animal driver was with him. A certain Samaritan joined them. When they reached Mount Gerizim, the Samaritan said to Rabbi Yonatan: ‘Rabbi, what is this? For this mountain is sacred.’ Rabbi Yonatan said to him: ‘Why is it sacred?’ The Samaritan said to him: ‘Because it was not stricken in the Flood waters.’ He said to him: ‘From where do you derive this?’ He said to him: ‘Is it not written as follows: “Son of man, say to it: You are a land that has not been purified, that has not been rained upon on the day of fury”’ (Ezekiel 22:24). Rabbi Yonatan said to him: ‘If so, the Holy One blessed be He should have told Noah to ascend (there) <the mountain>, and not to craft an ark.’ He said to [Rabbi Yonatan]: ‘He did so only to test [Noah].’ Rabbi Yonatan was silent. The animal driver said to [Rabbi Yonatan]: ‘Allow me to say one thing to him.’ He said to him: ‘Speak.’ The animal driver said to him: ‘Is this mountain not beneath the heavens?’ The Samaritan said to him: ‘Where else, beyond the heavens?’ He said to him: ‘Is it not written: “Fifteen cubits upward the water accumulated” (Genesis 7:20), “all the high mountains under the entire heavens were covered”?’ (Genesis 7:19). Rabbi Yonatan immediately dismounted the donkey and had [the driver] ride on it for four mil. He read this verse in his regard: “Any tongue that will rise against you in judgment will be condemned” (Isaiah 54:17). That is, “there will be none who are sterile or barren among you or among your animals.” What is “or among your animals [uvivhemtekha]”? Among your animal drivers [uvabehamin shelkha]. Another matter, “that the Lord your God will maintain for you the covenant and the kindness” (Deuteronomy 7:12) – Rabbi Shimon ben Ḥalafta said: To what is the matter comparable? To a king who married a noblewoman. She brought two gems into the marriage, and the king, too, provided for her two corresponding gems. The noblewoman lost hers, and the king, too, took his. Sometime later, she arose and applied herself, and she [found and] brought back her two gems. The king, too, brought his. The king said: ‘These and those shall be crafted into a crown and placed on the noblewoman’s head.’ So, you find that Abraham gave his descendants two gems, as it is stated: “For I love him, that he will command his children and his household after him, [and they will observe the way of the Lord, to perform righteousness and justice]” (Genesis 18:19). The Holy One blessed be He, too, provided them with two corresponding gems, kindness and mercy, as it is stated: “The Lord your God will maintain for you the covenant and the kindness,” and it says: “He will give you mercy, and He will be merciful to you, and He will multiply you…” (Deuteronomy 13:18). Israel lost theirs: “For you have transformed justice into hemlock and the fruit of righteousness into wormwood” (Amos 6:12). The Holy One blessed be He took His, as it is stated: “For I have withdrawn My peace…kindness and mercy” (Jeremiah 16:5). Israel arose and applied themselves, and brought back those two gems. From where is this derived? From that which is written: “Zion will be redeemed with justice and its penitents with righteousness” (Isaiah 1:27). The Holy One blessed be He, too, brought His. From where is this derived? From that which is written: “For the mountains will move and the hills will collapse, [but My kindness will not move from you and the covenant of My peace will not collapse, said the One who has mercy on you, the Lord]” (Isaiah 54:10). Once Israel brings theirs and the Holy One blessed be He gives His, the Holy One blessed be He says: ‘These and those will be crafted into a crown and will be placed on Israel’s head,’ as it is stated: “I will betroth you to Me forever; I will betroth you to Me with righteousness, with justice, with kindness and with mercy. I will betroth you to Me with faithfulness and you will know the Lord” (Hosea 2:21–22). “Hear, Israel: you are crossing the Jordan today, to come to take possession from nations greater and mightier than you, cities great and fortified to the heavens” (Deuteronomy 9:1). “Hear, Israel: you are crossing the Jordan today” – halakha: A person of Israel who drinks water to [quench] his thirst, recites: ‘Blessed…by whose word all things came to be [shehakol nihya bidevaro].’ Rabbi Tarfon says: [The proper text of the blessing is:] ‘Who creates the many forms of life and their needs [boreh nefashot rabot veḥesronam].’ The Rabbis say: Come and see: All the miracles that the Holy One blessed be He performed on behalf of Israel, He performed only through water. How so? When Israel was still in Egypt, He performed miracles for them on the Nile. Rabbi Yitzḥak said: The Egyptians and Israelites would come to drink water from the river [during the plague of blood,] and an Egyptian would drink blood and an Israelite would drink water. And when Israel departed from Egypt He performed miracles on their behalf only by means of water. From where is this derived? As it is stated: “The sea saw and fled” (Psalms 114:3). What did it see? Rabbi Nehorai said: It saw the ineffable Name inscribed on the staff, and it split. Rabbi Neḥemya said: As it were, it saw the hand of the Holy One blessed be He, and it split, as it is stated: “The waters saw You and were frightened” (Psalms 77:17). They came to Mara when they ascended from the sea, and the water was bitter. He performed miracles there on their behalf. From where is this derived? As it is stated: “The Lord showed him a tree [and he cast it into the waters and the waters sweetened]” (Exodus 15:25). At the rock, He performed miracles on their behalf with the water. From where is this derived? As it is stated: “And speak to the rock…[and it will provide its water]” (Numbers 20:8). At the well, He performed miracles on their behalf and they recited song, as it is stated: “Then Israel sang” (Numbers 21:17). Moses said to [the Israelites]: ‘Know that all the miracles that the Holy One blessed be He performed on behalf of Israel, He performed only through water. When you cross the Jordan to take possession of the Land, there too, He is destined to perform miracles on your behalf with the water of the Jordan.’ Another matter, “hear, Israel: you are crossing the Jordan today” – this is what the verse said: “God, we have heard with our ears, our fathers have told us of the deeds You did in their days” (Psalms 44:2). What is “with our ears”? Rabbi Tanḥuma said: We heard what You said to Moses at the bush. You said to Moses at the bush: ‘It is revealed and foreseen before Me that they are destined to anger Me; nevertheless, I will redeem them.’ From where is it derived that the Holy One blessed be He said this to him? As it is written: “I have seen the affliction of My people that is in Egypt…[as I know its pain]” (Exodus 3:7). What is “as I know its pain”? The Holy One blessed be He said to Moses: ‘I know what pain they are destined to cause [Me by saying, of the golden calf]: “This is your god, Israel” (Exodus 32:4). Nevertheless, “I have descended to rescue them from the land of Egypt”’ (Exodus 3:8). These are the conditions that You stipulated with Moses. Just as You stipulated with him, so “we have heard with our ears.” What is “our fathers have told us”? This is Moses, who is called father of all the prophets. “You, with Your hand, drove out nations, and planted them” (Psalms 44:3). [Moses] said to them: ‘From what He did to the two Emorite kings, who were great, you know what He will do to the thirty-one kings when you cross the Jordan.’ That is, “hear, Israel: you are crossing the Jordan today.” Another matter, “hear, Israel” – what did he see that led him to say here: “hear, Israel”? The Rabbis say: To what is the matter comparable? To a king who betrothed a noblewoman with two precious stones. She lost one of them. The king said to her: ‘You lost one, take care of the other.’ So, the Holy One blessed be He sanctified Israel with: “We will perform and we will heed” (Exodus 24:7). They lost “we will perform” when they crafted the calf. Moses said to them: ‘You lost “we will perform,” take care of “we will heed [nishma].”’ That is “hear [shema], Israel.” Another matter, “you are crossing the Jordan today” – he said to them: ‘When you cross the Jordan, there will be a new order. Do not think that it will be just as it was in the wilderness, where you would sin and I would pray on your behalf for mercy.’ He said to them: ‘When you performed that act, and the Holy One blessed be He sought to eradicate you, did I not pray and advocate on your behalf?’ From where is this derived? As it is stated: “I prayed to the Lord, and said: My Lord God, do not destroy Your people…” (Deuteronomy 9:26). Rabbi Ḥiyya bar Abba said: When the Holy One blessed be He said to Moses in the firmament: “Rise, descend quickly from here” (Deuteronomy 9:12), five angels of destruction heard and sought to harm him. They were: Wrath, fury, anger, destruction, and annihilation. When Moses mentioned the merit of the three patriarchs, as it is written: “Remember Abraham, Isaac, and Israel, Your servants” (Exodus 32:13), anger, destruction, and annihilation fled, and the two harshest remained, wrath and fury. [Moses] said before [God]: ‘Master of the universe, I mentioned three, and three fled; You overcome wrath,’ as it is stated: “Arise, Lord, in Your wrath” (Psalms 7:7). That [indicates] that the Holy One blessed be He overcame wrath. From where is it derived that Moses overcame fury? As it is stated: “Had it not been for Moses, His chosen one, who stood before Him in the breach, to turn back His fury from destroying” (Psalms 106:23). Moses descended from the firmament and the Tablets were in his hand, but he did not shatter them until he saw [the Golden Calf] with his eyes. From where is this derived? As it is stated: “It was when he approached the camp and he saw the calf,” (Exodus 32:19), at that moment, “he cast the Tablets from his hand [and he shattered them at the foot of the mountain]” (Exodus 32:19). The Holy One blessed be He said to him: ‘Moses, did you not believe Me that they crafted a calf,’ as it is stated: “They quickly deviated from the path that I commanded them; [they crafted themselves…a calf]”? (Exodus 32:8). The Rabbis say: From this matter, Moses quickly ascertained how to exonerate Israel, as the Holy One blessed be He said to him: “That I commanded them.” He said before Him: ‘Master of the universe, I was commanded; did I perhaps violate the command? They were not commanded and they did not know.’ The Holy One blessed be He said to him: ‘Moses, were they not commanded?’ He said to Him: ‘They were not.’ He said to Him: ‘What did You say at Sinai: “I am the Lord your God [Eloheikhem]”? You said only: “I am the Lord your God [Elohekha]” (Exodus 20:2). What did You say: “You [lakhem] shall have no other gods before Me”? You said only: “You [lekha] shall have no other gods before Me” (Exodus 20:3).’ That is: “My Lord God, do not destroy Your people and Your inheritance” (Deuteronomy 9:26). Rabbi Ḥiyya bar Abba said: Moses did not leave any corner of the firmament regarding which he did not exert himself. What would he say? What the mouth knows, it will say. Another matter, “My Lord God, do not destroy Your people and Your inheritance” – Rabbi Ḥiyya bar Abba said: When the advocate stopped, the Divine Spirit was advocating on their behalf. So it would say: “Do not be a witness against your friend for nothing, nor spread wide your lips” (Proverbs 24:28). “Do not be a witness against your friend for nothing” – this is Israel, who are called friends of the Holy One blessed be He, as it is stated: “For the sake of my brothers and friends…” (Psalms 122:8). “And do not spread wide [vahafitita]” – as it is written: “They beguiled Him [vayfatuhu] with their mouths” (Psalms 78:36). [The Divine Spirit said:] ‘Even when you said at Sinai: “We will heed and we will perform” (Exodus 24:7), and did not fulfill it, I said to the Holy One blessed be He: “Do not say: I will repay him; as he did to Me, so I will do to him” (based on Proverbs 24:29). Instead, “my Lord God, do not destroy Your people and Your inheritance.”’ That is why, when they came to cross the Jordan, he reminded them of all the advocacy in which he had engaged on their behalf, as he believed that they would pray for mercy for him so that he would enter with them. What is “you are crossing”? Rabbi Tanḥuma said: Moses was expending every effort before them and saying to them: ‘You are crossing, I am not crossing,’ providing them with an opening so that, perhaps, they would pray for mercy for him. But they did not understand. To what is the matter comparable? To a king who had many children from a noblewoman. The noblewoman betrayed him. He sought to expel her, and he said to her: ‘You should know that I will take another [wife].’ She said to him: ‘Yes; but will you not tell me who she is that you are going to take?’ He said to her: ‘So-and-so.’ What did the noblewoman do? She gathered her children and said to them: ‘You should know that your father seeks to divorce me and to take so-and-so, will you be able to bear being subject to her?’ They said: ‘Yes.’ She said to them: ‘Know what she is going to do to you.’ She was saying [all this] so that perhaps they would understand and request mercy on her behalf from their father. But they did not understand. When they did not understand, she said: ‘I am commanding you only for your own sake, so you will be vigilant regarding the honor of your father.’ So, Moses, after the Holy One blessed be He said to him: “Take to you Joshua son of Nun…” (Numbers 27:18), “as you will not cross the Jordan” (Deuteronomy 3:27), he would say before Israel: “When the Lord your God will bring you to the land into which you are coming to take possession of it” (Deuteronomy 7:1); “you are crossing today,” I am not crossing – perhaps they would understand and ask for mercy on his behalf. But they did not understand. When they did not understand, he said: ‘I am commanding you only so you will be vigilant regarding honoring your Father in Heaven.’ From where is this derived? As it is stated: “You shall fear the Lord your God…” (Deuteronomy 6:13). The Holy One blessed be He said: ‘In this world, everyone was yearning for the Land of Israel, but because of iniquities, you were exiled from it. But in the future, when you have neither sin nor iniquity, I will plant you in it in tranquility.’ From where is this derived? As it is stated: “I will plant them upon their land, and they will not be uprooted from their land” (Amos 9:15). “At that time the Lord said to me: Carve for yourself two tablets of stone like the first, and ascend to Me to the mountain, and make for yourself a wooden Ark” (Deuteronomy 10:1). “At that time the Lord said to me: Carve for yourself” – halakha: A person of Israel who betrothed a woman; who must pay the wages [of the scribe] for [writing] the document of betrothal? So the Sages taught: One writes documents of betrothal and marriage only with the consent of both, and the groom pays the wages. From whom did they learn this? From the Holy One blessed be He, when the Holy One blessed be He sanctified Israel at Sinai, as it is written: “The Lord said to Moses: Go to the people and sanctify them today and tomorrow” (Exodus 19:10). Who wrote that document? It was Moses. From where is this derived? “Moses wrote this Torah” (Deuteronomy 31:9). What reward did the Holy One blessed be He give him? It was the radiance of his face, as it is written: “Moses did not know that the skin of his face was radiant” (Exodus 34:29). When? “Upon His speaking with him” (Exodus 34:29). Reish Lakish said: When he wrote the Torah, Moses received the radiance of his face. How so? Reish Lakish said: The Torah that was given to Moses, its parchment was white fire, it was written with black fire, sealed with fire, and bound with fire. As he was writing, he wiped the quill in his hair, and it was from there that he received the radiance of his face. Rabbi Shmuel bar Naḥman said: Moses received the radiance of his face from the Tablets. As the Tablets were given to him, from hand to hand, he received the radiance of his face. When Israel performed that act, he took [the Tablets] and shattered them. The Holy One blessed be He said to him: ‘When you served as an intermediary for Israel, I gave you the reward of radiance of the face, now, you shattered the Tablets.’ Rabbi Yitzḥak said: Our Rabbis taught: If the barrel broke, it broke for the intermediary. The Holy One blessed be He said to him: ‘You were the intermediary between Me and my children – you shattered it, you replace it.’ From where is this derived? From that which is written: “The Lord said to Moses: Carve for yourself two tablets of stone, like the first, and I will write on the Tablets the words that were on the first Tablets that you shattered. And be prepared for the morning, and you shall ascend in the morning to Mount Sinai, and you shall stand there for Me at the top of the mountain. No man shall ascend with you and no man shall be seen on the entire mountain. The flocks and the cattle shall not graze facing that mountain” (Exodus 34:1–3). Another matter, “carve for yourself” – this is what the verse said: “A time to cast stones and a time to gather stones; a time to embrace and a time to refrain from embracing” (Ecclesiastes 3:5). Rabbi Tanḥuma said: What is “a time to cast stones”? There was a time for Hadrian, may his bones be crushed, to ascend and shatter the stones of the Temple. “And a time to gather stones” – there will be a time when the Holy One blessed be He will build it. From where is this derived? As it is stated: “Therefore, so said the Lord God: Behold, I am laying a foundation in Zion, a stone, a tried stone, a precious cornerstone of a sturdy foundation; the faithful will not hurry. I will place justice as the line and righteousness as the plummet, and hail will sweep away the shelter of falsehood, and water will flood the concealed place” (Isaiah 28:16–17). Another matter, “a time to cast stones” – the Rabbis say: It is speaking of Moses; there was a time for Moses to cast down the Tablets, as it is written: “It was, when he approached the camp; he saw the calf and dancing; Moses’ wrath was enflamed and he cast the Tablets from his hands and he shattered them at the foot of the mountain” (Exodus 32:19). “And a time to gather stones” – there was a time for him to restore them to Israel, as it is stated: “Carve for yourself two Tablets of stone.” Another matter, “carve for yourself” – this is what the verse said: “Do not be hasty in your spirit to become angry, as anger abides in the bosom of fools” (Ecclesiastes 7:9). Who was it who became angry? It was Moses, as it is stated: “Moses’ wrath was enflamed and he cast the Tablets from his hands” (Exodus 32:19). The Holy One blessed be He said to him: ‘So, Moses, do you vent your fury on the Tablets of the covenant? Do you seek that I will vent My fury, and you will see that the world will be unable to endure for even one hour?’ He said to Him: ‘What can I do?’ He said to him: ‘I will impose a penalty on you: You shattered them, you replace them.’ That is what is written: “Carve for you two Tablets of stone.” Another matter, “carve for you” – Rabbi Yitzḥak said: It is written: “It will be when he shall sin and is guilty, he shall restore the robbed item that he robbed, or the proceeds of the exploitation that he exploited, or the deposit that was deposited with him, or the lost item that he found” (Leviticus 5:23). The Holy One blessed be He said to him: ‘Were the Tablets not deposited with you? You shattered them, you replace them.’ Rabbi Yitzḥak said: With the second Tablets, Moses reconciled the Holy One blessed be He with Israel. What did he do? He ascended to the Holy One blessed be He, who was angry. He said to Him: ‘Your children are sinning, and You are imposing a penalty upon me?’ [Moses] presented himself as though he was angry at Israel. From where is this derived? As it is stated: “Moses returned to the Lord and he said: Please; this people has sinned a great sin, and they made themselves a god of gold. Now, if You would, forgive their sin; but if not, erase me please from Your book that You have written” (Exodus 32:31–32). When the Holy One blessed be He saw that it was so, He said to him: ‘There are two beings who are angry; you and I are angry at them.’ Immediately: “The Lord would speak to Moses face to face, as a man speaks to his friend, and he would return to the camp. But his servant, Joshua, son of Nun, a lad, would not move from within the tent” (Exodus 33:11). The Holy One blessed be He said to him: ‘There shall not be two beings angry, instead, when you see Me pouring boiling water, you pour cold; and when you see Me pouring cold water, you pour boiling.’ Moses said to him: ‘Master of the universe, how shall it be?’ He said to him: ‘You implore for mercy.’ What did he do? Immediately, “Moses implored [vayḥal] the Lord his God and he said: Lord, why shall Your wrath be enflamed against Your people that You took out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians speak, saying: He took them out for evil, to kill them in the mountains and to destroy them from upon the face of the earth? Relent from Your enflamed wrath and reconsider regarding the evil for Your people” (Exodus 32:11–12). He said to Him: ‘Your children are bitter, sweeten [ḥaleh] them.’ Another matter, he said before Him: ‘Master of the universe, I know that You love Your children, and You seek only someone to advocate on their behalf.’ Rabbi Simon said: To what is the matter comparable? To a king and his son who were located in an inner chamber, and his son’s tutor was in the hall. The king was shouting: ‘Let me be so I will kill my son!’ He was seeking only that someone advocate on his behalf. So, the Holy One blessed be He said to Moses: “Now, let Me be, and My wrath will be enflamed against them and I will destroy them and I will make you into a great nation” (Exodus 32:10). Moses said: Am I, as it were, grasping the hand of the Holy One blessed be He? He seeks only someone to advocate on their behalf. Immediately, “Moses implored.” Another matter, “now, let Me be” – Moses said: ‘Master of the universe, do You seek to eradicate them? Uproot the upper worlds and the lower worlds, and then uproot them.’ From where is this derived? As it is stated: “Lift your eyes to the heavens and look to the earth below, as the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will not be daunted” (Isaiah 51:6). First, the heavens will be eroded like smoke…and then: “Its inhabitants, likewise, will die.” Moses said to Him: ‘Even if You uproot the heavens and the earth, it is impossible for You to uproot Israel, as You took an oath to their patriarchs, and You did not take an oath to them by the heavens or by the earth, but by Your great Name.’ From where is this derived? As it is stated: “To whom You took an oath by Yourself” (Exodus 32:13). [Moses said:] ‘Could You, perhaps void Your great Name?’ Moses said before Him: ‘Consider them like Sodom. What did You say to Abraham? “The Lord said: If I find in Sodom fifty righteous people within the city, I will tolerate the entire place for their sake” (Genesis 18:26), and You were willing to concede to him until ten.’ From where is this derived? As it is stated: “He said: Please, let my Lord not be incensed, and I will speak only this time. Perhaps ten shall be found there. He said: I will not destroy for the ten” (Genesis 18:32). [Moses said before Him:] ‘I will produce for You eighty righteous men.’ He said to him: ‘Produce them.’ He said before Him: ‘Master of the universe, there are seventy elders,’ as it is written: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people, and its officers, and you shall take them to the Tent of Meeting, and they will stand there with you. I will descend and speak with you there and I will draw from the spirit that is upon you, and I will place it upon them, and they will bear with you the burden of the people, and you will not bear alone” (Numbers 11:16–17). ‘[And] Aaron, Nadav, Avihu, Elazar, Itamar, Pinḥas, and Caleb – that is seventy-seven.’ The Holy One blessed be He said to him: ‘But Moses, where are three more righteous men?’ [Moses] did not find them. He said before Him: ‘Master of the universe, if those who are alive cannot stand in the breach on their behalf, let the dead stand.’ He said before Him: ‘Do it by the merit of the three patriarchs, and that is eighty – “Remember Abraham, Isaac and Israel, Your servants” (Exodus 32:13).’ Once Moses mentioned the merit of the patriarchs, He immediately said to him: “I have pardoned in accordance with your word” (Numbers 14:20). When Solomon arose and saw that Moses mentioned seventy-seven living righteous men and it would have been of no avail had he not mentioned the merit of the three patriarchs, he began saying: “I praise the dead who are already dead more than the living who are still alive. Better than both of them is one who has not yet been, who has not seen the evil action that is performed under the sun” (Ecclesiastes 4:2–3). Another matter, “Remember Abraham, Isaac and Israel, Your servants, to whom You swore by Yourself and said to them: I will multiply your offspring like the stars of the heavens, and this entire land that I said I will give to your descendants, they shall inherit it forever. The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:13–14). Rabbi Levi said: Moses said to Him: ‘Master of the universe, will the dead live?’ He said to him: ‘Are you, too, mistaken? Did I not say to you: “I will kill and I will resurrect”?’ (Deuteronomy 32:39). Moses said to Him: ‘If the dead will live, consider it as though the patriarchs are standing and beseeching on behalf of their descendants; what would You answer them?’ When Moses said this matter to Him, immediately, the Lord reconsidered the evil. Another matter, “carve for yourself two Tablets” – why two? The Rabbis say: The Holy One blessed be He said to him: ‘These provide testimony between Me and My descendants, corresponding to two witnesses, corresponding to two groomsmen, corresponding to a groom and bride, corresponding to the heavens and the earth, corresponding to this world and the World to Come.’ Another matter, “carve for you” – they asked Rabbi Yoḥanan ben Zakkai: Why were the first Tablets, the work of Heaven, and the second, the work of man? He said to them: To what is the matter comparable: To a king who married a woman and brought the paper and the scribe at his own expense. He adorned her at his expense and took her into his house. The king saw her flirting with one of his slaves. He became angry at her and banished her. Her friend came to him and said to him: ‘My master, do you not know from where you took her? Did she not grow up among slaves? Since she grew up among slaves, she is familiar with them.’ The king said to him: ‘What are you requesting, that I reconcile with her? Bring the paper and the scribe at your expense, and I will give my signature.’ So, Moses said to the Holy One blessed be He, when they committed that deed, he said to Him: ‘Do You not know from what place You took them? It was from Egypt, a place of idol worship.’ The Holy One blessed be He said to him: ‘What are you requesting, that I reconcile with them? Bring the Tablets at your expense, and I will add My handwriting’ – “[The Lord said to Moses: Carve for yourself two Tablets of stone like the first,] and I will write on the Tablets” (Exodus 34:1). The Holy One blessed be He said to him: ‘Moses, as you live, just as you devoted your life to them in this world, so, in the future, when I bring Elijah the prophet, both of you will come as one.’ From where is this derived? From that which is written: “The Lord is slow to anger, and great of power, and He will not exonerate; the Lord, in a storm and in a tempest is His way, and the dust of His feet is a cloud. He castigates the sea and dries it, and all the rivers He has made dry; Bashan and Carmel are miserable and the flower of Lebanon is miserable” (Nahum 1:3–4). “In a storm [besufa]” – this is Moses, as it is written: “She could no longer conceal him, and she took a wicker basket for him and coated it with clay and with pitch; she placed the child in it and placed it among the reeds [basuf] on the bank of the Nile” (Exodus 2:3). “And in a tempest” – this is Elijah, as it is written: “It was as they were walking, walking and talking, and behold, a chariot of fire and horses of fire appeared, and they separated between the two of them, and Elijah went up in a tempest to the heavens. Elisha saw, and he was shouting: My father, my father, chariot of Israel and its horsemen; and he did not see him anymore. He grasped his garments, and rent them into two pieces” (II Kings 2:11–12). At that time he will come and comfort you. From where is this derived? As it is stated: “[Remember the Torah of Moses My servant…] Behold, I am sending Elijah the prophet to you… He will return the heart of the fathers to the children” (Malachi 3:22–24).
Halakha: Is it permitted for a person of Israel to read the rebukes in several readings? This is what the Sages taught: One may not interrupt the curses; rather, one individual reads all of them. Our Rabbis taught us: Why may one not interrupt the curses? Rabbi Ḥiyya bar Gamda said: Because it is written: “The admonition of the Lord do not despise, my son, and do not loathe [takotz] His rebuke” (Proverbs 3:11) – do not cause the rebukes to be cut into pieces [kotzin kotzin]. Instead, one individual should read them all. “See, I place before you today a blessing and a curse” (Deuteronomy 11:26). Another matter, why may one not interrupt the curses? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said: ‘I wrote regarding My glory: “I am with him in distress” (Psalms 91:15); it is inappropriate for My children to be cursed while I am blessed.’ How so? If they read the rebukes in several readings, there is not one of those called [to the Torah] who will not recite two blessings, [one] before [his reading] and [one] after. Instead, one individual should read all of them. The Rabbis say: The Holy One blessed be He said: ‘It is not to their detriment that I gave them blessings and curses, but rather, to inform them which is the proper path that they should choose, so they will receive reward.’ From where is this derived? From what we read in this matter: “See, I place before you…” That which the verse said: “Hear and listen, do not be haughty [tigbahu]…” (Jeremiah 13:15) – what is “hear and listen”? Rabbi Tanḥuma said: The Holy One blessed be He said: ‘Hear the words of the Torah and do not speak haughtily.’ “For the Lord has spoken” (Jeremiah 13:15) – where did He speak? “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5). Another matter, “hear” the words of the Torah and do not lift [tagbia] your ears to avoid hearing the Torah. “For the Lord has spoken” – where did He speak? “One who removes his ear from hearing Torah, even his prayer is an abomination” (Proverbs 28:9). Another matter, “hear” the words of the Torah, “listen” to the words of the Torah. What is “do not be haughty [tigbahu]”? Do not cause goodness to be ascend [tigbehu] so that it does not come into the world. “For the Lord has spoken” – where did He speak? “If you are willing and heed, the goodness of the land you will eat. But if you refuse and are defiant, you will be devoured by the sword, as the mouth of the Lord has spoken” (Isaiah 1:19–20). What is, “if you are willing and heed…”? Rabbi Elazar said: The sword and the [Torah] scroll descended intertwined from Heaven. [God] said to them: ‘If you perform what is written in this scroll, you will be delivered from this sword. If you do not perform it, you will be killed with this sword.’ Another matter, “if you are willing and heed…” – Rabbi Levi said: To what is the matter comparable? To a slave whose master said to him: ‘Here is a gold chain, and if [you do] not [act in accordance with my will], here are iron shackles.’ So, the Holy One blessed be He said to Israel: ‘If you perform My will, here is goodness and blessing. If not, here is the curse. There are two paths before you: “See, I place before you today a blessing and a curse.”’ Another matter, “see I” – Rabbi Elazar said: When the Holy One blessed be He said this matter at Sinai, from that time: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38). Rather, on its own, evil befalls those who perform evil, and good occurs to those who perform good. Alternatively, Rabbi Ḥagai said: [God said:] ‘Not only did I give you two paths; I went beyond the letter of the law, and said to you: “You shall choose life”’ (Deuteronomy 30:19). Another matter, what is written prior to this passage? “For if you will observe [this entire commandment]” (Deuteronomy 11:22). What is “this entire commandment”? Rabbi Levi said: This is the recitation of Shema. The Rabbis say: This is Shabbat, which is equivalent to all the mitzvot in the Torah. Another matter, “for if you will observe [this entire commandment]” – bar Kappara said: The soul and the Torah were likened to a lamp. The soul, as it is written: “The soul of man is the lamp of the Lord” (Proverbs 20:27). And the Torah, as it is written: “For a mitzva is a lamp, the Torah is light” (Proverbs 6:23). The Holy One blessed be He said to man: ‘My lamp is in your hand and your lamp is in My hand. My lamp is in your hand – this is the Torah. Your lamp is in My hand – this is the soul. If you observe My lamp, I protect your lamp. If you extinguish My lamp, I extinguish your lamp.’ From where is this derived? As it is written: “Only beware, and protect yourself greatly, [lest you forget the matters that your eyes saw]” (Deuteronomy 4:9). That is, “for if you will observe.” Another matter, Rabbi Shimon said: To what is the matter comparable? To two people; one of them had a vineyard in the Galilee, and one…. So the Holy One blessed be He said to man: ‘My Torah is in your hand and your soul is in My hand – if you observe mine, I protect yours. If you ruin mine, I will ruin yours.’ That is, “for if you will observe.” Another matter, Rabbi Yehuda bar Sima said: If you observed two hundred and forty-eight…until “will be broken.” Another matter, what is “for if you will observe”? The Holy One blessed be He said: ‘If you observe the words of the Torah, I will protect you from the demons.’ Rabbi Abba bar Ze’ira said: There is no beit rova of space in the world in which there are not thousands of demons. Each one has a mask on its face so it will not look at a person and harm him. But when a person’s iniquities warrant it, it removes the mask from its face, and it looks at him and harms him. From where is this derived? As it is stated: “He redeemed me unharmed from the battle against me” (Psalms 55:19). When? [When He protects me, as in the verse:] “For there were many with me” (Psalms 55:19). Who are they? They are the angels that protect a person. Rabbi Yehoshua ben Levi said: An image goes before a person, and the heralds proclaim before him. What do they say? ‘Make room for the image of the Holy One blessed be He.’ See how many guards are protecting you. When [is this so]? When you observe the words of the Torah. I have placed two paths before you – blessing and curse; blessing, if you heed My words, curse, if you do not heed My words. The Holy One blessed be He said: ‘Heed Me, as there is no person who heeds Me and loses.’ The Rabbis say: You find there is one who heeds [his wife and loses, and one who heeds] his wife and gains. How so? Adam the first man heeded his wife and lost. From where is this derived? As it is stated: “And to Adam He said: Because you heeded the voice of your wife…[cursed is the ground on your account]” (Genesis 3:17). Rabbi Yitzḥak said: To what is the matter comparable? To a king who said to his servant: ‘Do not taste anything until I return from the bathhouse.’ His wife said to him: ‘Taste the cooked dish, so he will not need to seek to add salt or fish gravy.’ The king came and saw him licking his lips. The king said to him: ‘Did I not tell you do not eat, and yet you ate?’ He said to him: ‘My master, your maidservant gave it to me.’ The king said to him: ‘And you heeded my maidservant more than me?’ So, the Holy One blessed be He said to Adam: “But of the tree of the knowledge of good and evil, you shall not eat of it” (Genesis 2:17). What did Eve do? She fed him. Rabbi Avin said: She did not ask, but she wept and wailed to him with her voice, and he ate of it, as so it is written: “[Because you heeded] the voice of your wife.” “The words of your wife” is not written here, but rather, “the voice of your wife.” The Holy One blessed be He said to him: “Did you eat from the tree that I commanded you not to eat of it?” (Genesis 3:11). He said to Him: ‘My Master, Your maidservant gave it to me.’ From where is this derived? As it is stated: “The man said: The woman whom You gave to be with me, she gave me from the tree, and I ate” (Genesis 3:12). He said to him: ‘And you heeded Eve more than Me?’ [Adam] was immediately expelled [from the Garden of Eden], as it is stated: “He banished the man; He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword, to guard the path of the tree of life” (Genesis 3:24). That is, he heeded his wife and lost. There is one who heeded his wife and gained. This is Abraham. From where is this derived? As it is stated: “Sarai said to Abram: Please, behold, the Lord has kept me from bearing; please, consort with my maidservant; perhaps I shall be built through her. Abram heeded the voice of Sarai” (Genesis 16:2). Rabbi Shmuel bar Naḥman said: To what is the matter comparable? To one to whom a son was born. A certain astrologer saw him and said: ‘This lad is destined to be an arch-robber, his father must cast him away.’ His father heard and said: ‘Would I cast away my son?’ The father of that astrologer heard and said: ‘Everything that my son said to you, heed him.’ So, Sarah foresaw that Ishmael was taking to evil ways, and she would say to Abraham: “Banish this maidservant and her son” (Genesis 21:10) and it distressed him. The Holy One blessed be He appeared to [Abraham] and said to him: “Do not be distressed about the lad and about your maidservant; everything that Sarah says to you, heed her voice…” (Genesis 21:12). He heeded her voice and gained, as his descendants were considered [only those] descending from Isaac, as it is stated: “For it is through Isaac that descendants will be accounted to you” (Genesis 21:12). The Holy One blessed be He said: ‘If one who heeded his wife is so rewarded, one who heeds Me, all the more so.’ King Solomon came and articulated it: “But one who heeds me will reside securely and tranquilly, without fear of evil” (Proverbs 1:33). “When the Lord your God will expand your border, as He spoke to you, and you will say: I will eat meat, because your heart will desire to eat meat; with all your heart’s desire, you may eat meat” (Deuteronomy 12:20). “When the Lord your God will expand…” Halakha: is it permitted for a person of Israel to cover the blood of slaughter on a festival? This is what the Sages taught: One who slaughters an undomesticated animal or a bird on a festival, Beit Shammai say: He digs with a shovel and covers the blood. Beit Hillel say: He may slaughter only if he had earth prepared. Rabbi Ḥagai said in the name of Rabbi Aḥa: One who does not have earth prepared should not slaughter. Why? Because the difference between Festivals and Shabbat is only preparing food alone. Therefore, if one slaughtered on a festival, one must have earth prepared to cover it with. Rav Bisena said in the name of Rav Aḥa: Come and see, the Holy One blessed be He said: ‘What I prohibited for you in a domesticated animal, I permitted for you in an undomesticated animal…until [I permitted all of them] in fish.’ The Rabbis said: There are many matters that the Holy One blessed be He prohibited and then permitted them elsewhere. Know that the Holy One blessed be He prohibited slaughtering and eating [an animal] until one brings it to the Tent of Meeting [as an offering]. From where is this derived? As it is stated: “[If anyone…offers a burnt offering or a sacrifice], and to the entrance of the Tent of Meeting does not bring it, to present it to the Lord, that man shall be excised from his people” (Leviticus 17:8–9). What [else] is written there? “And he did not bring it to the entrance of the Tent of Meeting, to present an offering to the Lord before the Tabernacle of the Lord, it will be accounted as blood for that man; he has shed blood, and that man shall be excised from among his people” (Leviticus 17:4). But He then permitted it to them here, as it is stated: “Only, with all of your heart’s desire, you may slaughter and eat meat in accordance with the blessing of the Lord your God that he gave you within all your gates, the impure…” (Deuteronomy 12:15). From where is it derived? From what we read here: “When the Lord your God will expand your border.” Another matter, “When [the Lord your God] will expand [your border]” – that is what the verse said: “I rejoice and am happy in Your kindness, for You have seen my affliction. You have known my soul’s distress, and You did not deliver me into the hand of the enemy; You set my feet in open space” (Psalms 31:8–9). The Rabbis say: This verse is speaking of Joseph. Joseph said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with me. Had You exacted revenge on my behalf from Potifera’s wife, and had not given me the kingship, I would have rejoiced and been happy. Now that I have the kingship, “I rejoice and am happy in Your kindness….”’ “For You have seen my affliction” – this is Joseph, in whose regard it is written: “[He had sent a man before them, Joseph, who had been sold as a slave.] They tortured his legs with chains; his body was placed in irons” (Psalms 105:17–18). “You did not deliver me into the hand of the enemy” – this is Potifera. “You set my feet in open space” –You made me ruler over the entire land of Egypt. From where is this derived? As it is stated: “Joseph was the ruler over the land; he was the provider of grain to all the people of the land. Joseph's brothers came, and prostrated themselves to him, faces to the ground. Joseph saw his brothers, and he recognized them, but he acted as a stranger to them, and spoke harshly to them; he said to them: From where did you come? They said: From the land of Canaan, to acquire food” (Genesis 42:6–7). Another matter, [the verse] “I rejoice and am happy in Your kindness” is speaking of Israel. Israel said: ‘Master of the universe, “I rejoice and am happy in Your kindness” that You performed with us. Had You exacted revenge against the Egyptians and not given us their wealth, we would have rejoiced. We have joy and happiness because You gave us their wealth.’ “For You have seen my affliction” – this is Israel, in whose regard it is written: “The Egyptians mistreated us, and afflicted us, and imposed upon us hard labor. We cried out to the Lord, God of our fathers, and the Lord heard our voice, and He saw our affliction…” (Deuteronomy 26:6–7). “You have known my soul’s distress” – this is Israel, in whose regard it is written: “They embittered their lives” (Exodus 1:14). “You did not deliver me into the hand of the enemy” – this is the wicked Pharaoh, as it is written: “The enemy said: I will pursue” (Exodus 15:9). “You set my feet in open space” – as you expanded my border, as it is stated: “When [the Lord your God] will expand [your border].” “When the Lord your God will expand your border” – this is what the verse said: “A man’s giving expands for him, and will guide him before the great” (Proverbs 18:16). What is [the meaning of] “a man’s giving expands for him”? There was an incident involving Rabbi Eliezer and Rabbi Yehoshua who went out to collect for the matter of a mitzva for our rabbis. They went to the environs of Antioch and there was a certain man there who was called Abba Yudan, who was accustomed to giving generously to our rabbis. That Abba Yudan had become poor. He saw that Rabbi Eliezer and Rabbi Yehoshua had come there to collect, and he concealed himself from them and entered his house. He spent a day there, and a second, and did not go down to the marketplace. His wife said to him: ‘Why did you not go down to the marketplace these two days?’ He said to her: ‘Our rabbis came to collect for the matter of a mitzva for those who toil in Torah. I do not have enough to give them and I am embarrassed to go down to the marketplace.’ His wife, who was very fond of mitzvot, said to him: ‘Do we not have one field remaining? Sell half of it and give [the money] to them.’ He went and he did so. He sold half of the field for five gold pieces and gave them to our rabbis. He said to them: ‘Pray on my behalf.’ They prayed on his behalf and said to him: ‘May the Omnipresent restore what you have lost.’ Our rabbis went on their way to collect elsewhere. That Abba Yudan plowed half the field and found a large hidden treasure. He became wealthier than he had been previously. When our rabbis were returning, they passed through that same place. They said to someone: ‘As you live, arrange a meeting for us with Abba Yudan.’ That man said to them: ‘Who can arrange a meeting – with the king and not with him.’ They said to him: ‘We seek only to ensure that he will not find out that we passed here and did not inquire after his wellbeing.’ Abba Yudan found out and came to them and gave them one thousand gold pieces. He said to them: ‘Your prayer bore fruit.’ They said to him: ‘We were aware of your good deeds and placed you at the head of the list.’ The Sages read in his regard: “A man’s giving expands for him, and will guide him before the great.” Another matter, there was an incident involving Rabbi Ḥiyya, who held a fundraising campaign in the great study hall in Tiberias and a certain person pledged a litra of gold. Rabbi Ḥiyya took him, seated him next to him, and read in his regard: “A man’s giving expands for him [and will guide him before the great].” Another matter, there was an incident involving Reish Lakish who went to Basra. There was a certain person there who was called Avin Ramaa. It is not that he was, God forbid, a swindler [ramai], but rather, he would employ cunning [merameh] regarding mitzvot. The entire congregation would pledge, and then he would pledge a sum corresponding to that of the entire congregation. Reish Lakish held a fundraising campaign there and he gave corresponding to the entire congregation. Reish Lakish took him, seated him next to him, and read in his regard: “A man’s giving expands for him, and will guide him before the great.” Rabbi Abahu said: Why do I need another place, derive it from its own place. What is written prior to it? “Beware lest you forsake the Levite” (Deuteronomy 12:19) and then, “when the Lord your God will expand your border, as He spoke to you.” “And you will say: I will eat meat, because your heart will desire to eat meat; with all your heart’s desire, you may eat meat” – this is what the verse said: “Who performs justice for the oppressed, gives bread to the hungry; the Lord releases the imprisoned” (Psalms 146:7) – it is speaking of Israel. Rabbi Pinḥas bar Ḥama said: It teaches that there were more than seventy nations in Egypt, and of all of them, they enslaved only Israel. Who executed justice on their behalf? He “who performs justice for the oppressed.” “Gives bread to the hungry” – this is Israel. From where is this derived? As it is stated: “He afflicted you, and starved you, and fed you the manna that you did not know and your fathers did not know, in order to impart to you that man does not live by bread alone; rather, it is by everything that emanates from the mouth of the Lord that man lives. Your garment did not grow worn from upon you and your foot did not swell these forty years. And you shall know in your heart, that, as a man chastises his son, so the Lord your God chastises you” (Deuteronomy 8:3–5). “The Lord releases the imprisoned [matir asurim]” – these are Israel. How so? The Rabbis said: The Holy One blessed be He prohibited eight matters for them and permitted eight of them. The Holy One blessed be He said: ‘I prohibited fats for you…until cloaks with ritual fringes.’ That is, “the Lord releases the imprisoned [matir asurim].” So, too, elsewhere He prohibited meat of desire [taava] and here, he permitted it for them. From where is it derived? “Only, with all of your heart’s desire [avat], you may slaughter and eat meat” (Deuteronomy 12:15). Another matter, what is written prior to this passage? “Beware lest you forsake the Levite” (Deuteronomy 12:19), and then, “when the Lord your God will expand your border.” Rabbi Levi said: To what is the matter comparable? To one who says to another: ‘Lend me one gold piece.’ He said to him: ‘I am not familiar with your credit [history].’ He said to him: ‘Test me.’ He gave it to him, and he repaid him immediately [when the loan was due]. He said to him: ‘Even if you need twenty to thirty gold pieces, take them.’ He said: ‘What caused you to [be able to] take everything that you wish? It is because you proved to me that your credit is good.’ So too, when a person is tested and separates his tithes appropriately, his border is expanded. That is, according to your gift, your own [property] is expanded. Another matter, “when the Lord your God will expand [your border]” – is it possible that the Holy One blessed be He will expand the Land of Israel? Rabbi Yitzḥak said: This scroll, no one knows how long it is or how wide it is. When it is unfurled, it becomes clear what its [true size] is. So, the Land of Israel, the great majority of it is mountains and hills. From where is this derived? As it is stated: “Rather, the land into which you are crossing to take possession of it is a land of mountains and valleys, from the rain of the heavens it drinks water. A land that the Lord your God seeks; always the eyes of the Lord your God are upon it, from the beginning of the year until year’s end” (Deuteronomy 11:11–12). When the Holy One blessed be He will flatten it – from where is it derived [that He will do so]? As it is stated: “Every valley will be raised and every mountain and hill will be lowered; the crooked will become straight and the ridges a valley” (Isaiah 40:4) – at that time it will become clear what its [true size] is. Another matter, “when [the Lord your God] will expand [your border]” – the Rabbis say: It is speaking of Jerusalem. If only I could see the tranquility of Jerusalem when the Holy One blessed be He will expand it! Rabbi Shmuel bar Naḥman said: To what is the matter comparable? It is to a province…. “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in former years” (Malachi 3:4). “Behold, I am sending Elijah the prophet to you before the coming of the great and awesome day of the Lord. He will return the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and smite the land with utter destruction” (Malachi 3:23–24). “Behold, I am sending My messenger, and he will clear a way before Me, and suddenly the Lord whom you seek will come to His Sanctuary; the messenger of the covenant, whom you desire, behold, he is coming, said the Lord of hosts” (Malachi 3:1). “Therefore, so said the Lord: I have returned to Jerusalem with compassion. My House will be built in it, the utterance of the Lord of hosts, and a line will be extended over Jerusalem. Again proclaim, saying: So said the Lord of hosts: My cities will again expand with prosperity, and the Lord will comfort Zion again, and will choose Jerusalem again” (Zechariah 1:16–17). “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem; behold, your king will come to you; he is righteous and saved; he is humble, and riding upon a donkey, on the foal of a female donkey” (Zechariah 9:9).
“Judges and officers you shall place for you within all your gates that the Lord your God is giving you for your tribes, and they shall judge the people with fair judgment” (Deuteronomy 16:18). “Judges and officers you shall place for you within all your gates that the Lord your God is giving you for your tribes, and they shall judge the people with fair judgment” – halakha: A person’s relative, what is the ruling, is it permitted for him to sit in judgment for him? This is what the Sages taught: These are considered relatives: One’s father, one’s brother, one’s father’s brothers, and one’s mother’s brothers…Why is it so? Just as a relative is ineligible to testify, so is he ineligible to judge. What do you see that leads you to say so? Rabbi Shimon ben Yoḥai said: It is written: “The priests, sons of Levi, shall approach, as the Lord your God chose them to serve Him, and to bless in the name of the Lord, and by their word shall be every dispute and every case of leprosy” (Deuteronomy 21:5). Come and see that it compares leprosy to disputes, and disputes to leprosy. Just as [the examination of] leprosy is only during the day, so judgment is only during the day, and just as disputes exclude relatives, so, too [the examination of] leprosy excludes relatives. Rabban Shimon ben Gamliel said: Do not regard justice lightly, as it is one of the stanchions that support the world. Why? It is as the Sages taught: The world stands upon three matters: Upon justice, upon truth, and upon peace. Consider that if you distort judgment you destabilize the world, as it is one of its stanchions. The Rabbis say: The potency of justice is considerable, as it is one of the legs of the Divine Throne. From where is this derived? “Righteousness and justice are at the base of Your throne; kindness and truth greet Your countenance” (Psalms 89:15). The Holy One blessed be He said: ‘Since that is so, the punishment for injustice is harsh; be careful.’ From where is this derived? It is from what we read in our context, “Judges and officers.” This is what the verse said: “Idler, go to the ant; see its ways and become wise. Though it does not have a commander, officer, or governor, it prepares its bread in the summer and amasses its food at the harvest” (Proverbs 6:6–8). Why did Solomon see fit to teach the idler a lesson from the ant? The Rabbis said: An ant has three houses. It does not store [food] in the upper one, to avoid [water] dripping in, nor in the bottom one because of the [moistness of the] mud, but in the middle one. And it lives only six months. Why? Because anything that does not possess sinews and bones can live only six months. Its diet is only one-and-a-half wheat kernels, but is goes and gathers in the summer everything that it finds – wheat, barley, and lentils. Rabbi Tanḥuma said: All [it requires in] its life is only one-and-a-half wheat kernels, yet it gathers [all] these. Why does it do so? Because it says: ‘Perhaps the Holy One blessed be He will decree life upon me, so I will have something prepared to eat.’ Rabbi Shimon ben Yoḥai said: There was once an incident where they found three hundred kor [of food] in its hole, from what it gathered from summer to winter. That is why Solomon said: ‘“Idler, go to the ant; see its ways and become wise.” You, too, prepare for yourself mitzvot in this world for the World to Come.’ What is meant by “see its ways and become wise”? The Rabbis said: See the proper behavior that it exhibits, as it eschews robbery. Rabbi Shimon ben Ḥalafta said: There was once an incident involving a certain ant that dropped a wheat kernel. All the others came and smelled it, but not one of them would take it. The one to whom it belonged came back and took it. See the wisdom that it has, all this virtue that it has, which it did not learn from any other creature, and it has neither judge nor officer, as it is stated: “It does not have a commander, officer, or governor”; you, for whom I appointed judges and officers, all the more so that you should heed them. That is, “Judges and officers you shall place for you within all your gates.” This is what the verse said: “Acting with righteousness and justice is preferable to the Lord, more than an offering” (Proverbs 21:3). “Like an offering” is not written, but “more than an offering.” How is this so? Offerings are sacrificed and practiced only when the Temple is standing, but righteousness and justice are practiced when the Temple is standing and when the Temple is not standing. Another matter, offerings atone only for unwitting sinners, but righteousness and justice atone for both unwitting and intentional sinners. Another matter, offerings are practiced only in the lower worlds; righteousness and justice are practiced both in the upper worlds and in the lower worlds. Another matter, offerings are practiced only in this world, but righteousness and justice are practiced both in this world and in the World to Come. Rabbi Shmuel bar Naḥmani said: When the Holy One blessed be He said to Natan: “Go and say to David My servant: So says the Lord: It will not be you who will build for Me a house in which to dwell, for I have not dwelled in a house since the day that I brought up Israel to this day, I have been [going] from one tent or another, and from a Tabernacle” (I Chronicles 17:4–5). Anyone who sought to curse David, what would he say? ‘It would be good if the Temple would be built.’ You may know this is so, for what did David say? ‘“I rejoiced when they said to me: Let us go to the House of the Lord” (Psalms 122:1) – they seek to taunt me, saying: You will not build it.’ The Holy One blessed be He said to him: ‘By your life [I swear], I will not deduct even one moment from your life.’ From where is this derived? As it is stated: “When your days are completed and you lie with your fathers, I will establish after you your offspring, who will emerge from your loins, and I will establish his kingdom” (II Samuel 7:12). The Holy One blessed be He said to him: ‘The righteousness and justice that you practice are more beloved to Me than the Temple.’ From where is this derived? It is as it is stated: “David performed justice and righteousness [for his entire people]” (II Samuel 8:15). What is meant by “justice and righteousness for his entire people”? Rabbi Yehuda and Rav Naḥman, one said: He would adjudicate a judgment, acquit the innocent party and condemn the guilty party, and if the guilty party did not have the means to pay [what the court had ordered], David would pay from his own money. That is “justice and righteousness.” Rav Naḥman said to him: If so, you would be encouraging Israel to engage in deception. What, then, is meant by “justice and righteousness”? He would adjudicate a judgment, acquit the innocent party and condemn the guilty party – that itself is “justice and righteousness,” as [in doing so] he removes the stolen money from his [the guilty one’s] possession. The Holy One blessed be He said to Israel: ‘My children, since justice is so beloved before Me, be careful with it.’ Another interpretation, “judges and officers you shall place” – this is what the verse said: “If I hone [shanoti] My flashing [berak] sword, and My hand will grasp judgment, I will return vengeance upon My enemies, and those who hate Me, I will requite. I will intoxicate My arrows with blood, and My sword will devour flesh, from the blood of the slain and the captive, from the heads of the enemy raiders” (Deuteronomy 32:41–42). What is meant by this verse? Rabbi Yehuda and Rav Naḥman, Rabbi Yehuda says: The Holy One blessed be He said: ‘If I hone [shonen] My sword like lightning [barak], I will destroy My world. What will I do instead? I will grasp judgment in My hand.’ Rabbi Naḥman said: The Holy One blessed be He said: ‘If I change [meshaneh] the attribute of justice, I will take out one lightning bolt [barak] and destroy the world. What will I do instead? I will grasp judgment in My hand.’ Rabbi Yitzḥak said: There are two things held in the right hand of the Holy One blessed be He, righteousness and Torah. Righteousness, as it is written: “Your right hand is filled with righteousness” (Psalms 48:11). Torah, as it is written: “From His right hand, a fiery law to them” (Deuteronomy 33:2). There are two things in His hand, and they are: The soul and justice. The soul, as it is written: “In whose hand is the life of every living thing” (Job 12:10). And justice, as it is written: “And My hand will grasp judgment.” The Holy One blessed be He said: ‘The soul and justice are both in My hand; you keep justice, and I will keep your souls.’ That is “judges and officers.” What is meant by “judges and officers”? The Rabbis said: [It implies] that the officer should be [virtuous] like a judge, so that his deeds should be in the presence of the rod and the whip, so that the one flogging should not himself incur liability to be flogged. Another interpretation, Rabbi Eliezer says: In a place where there is justice, there is no judge, and in a place where there is no justice, there is a judge. What is meant by this? The explanation is that Rabbi Eliezer said: If justice is performed below [on earth], justice will not have to be performed above [by divine punishment], but if justice is not performed below, justice will be performed above. Another interpretation, “judges and officers” – Rav Aḥa said: Come and see that Solomon’s throne had six stairs. From where is this derived? It is as it is stated: “There were six stairs to the throne” (I Kings 10:19). And in this passage, six matters are written as negative commandments, and they are: “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19); “You shall not plant for you any kind of sacred tree” (Deuteronomy 16:21); “You shall not establish a monument for you” (Deuteronomy 16:22); “You shall not slaughter to the Lord your God an ox, or a lamb, [in which there is a blemish]” (Deuteronomy 17:1). There you have six. The herald would stand before Solomon’s throne, and when he [Solomon] would ascend the first stair, he would proclaim: “You shall not distort judgment”; for the second stair he would proclaim: “You shall not show preference”; for the third, he would proclaim: “And you shall not take a bribe”; for the fourth: “You shall not plant for you any kind of sacred tree”; for the fifth: “You shall not establish a monument for you”; for the sixth: “You shall not slaughter to the Lord your God […in which there is a blemish].” Rabbi Ḥiyya bar Abba said: The protocol for a trial is as follows: The plaintiff states his claim, the defendant responds, and the judge renders a decision. Rabbi Sima said: The judge must orally review their claims. From whom can you learn this? From Solomon, as it is stated: “The king said: This one says: This is my living son, and your son is the dead one; and that one says: No, rather, your son is the dead one, and my son is the live one” (I Kings 3:23). Rabbi Yehuda ben Rabbi Ilai said: I heard that if a judge wishes to seat the litigants, he may seat them. What is it that is prohibited? There may not be one [litigant] sitting and the other one standing, as Rabbi Yishmael said: If there was a judge and two people came to him for judgment, one wealthy and one impoverished, he should say [to the wealthy one]: ‘Dress as he is dressed, or dress him as you are dressed.’ “You shall not show preference” (Deuteronomy 1:17) – Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: If you [the judge], realize that justice is in his favor [one of the litigants], do not show him a favorable countenance, so he [the other litigant] should not say: ‘From the outset he sought to rule in his favor.’ Rabbi Shmuel bar Naḥman said: If you [the judge] know that justice is not in his favor, show him a favorable countenance, so he should not say: ‘From the outset he sought to convict me.’ Rabbi Ḥanina said: One verse says: “You shall judge fairly” (Deuteronomy 1:16), and another verse says: “You shall inquire, interrogate, and ask diligently” (Deuteronomy 13:15). How can this be [resolved]? If you sense that the case [presented by one of the litigants] is fraudulent, interrogate him, but if you sense that the case is being resolved truthfully, judge him fairly. Another interpretation, “judges and officers you shall place” – Rabbi Levi said: To what is this matter comparable? To a king who had many children, and he loved the youngest more than them all. He had a certain orchard, and he liked it more than all his possessions. The king said: ‘I will give this orchard that I like more than all my [other] possessions, to my youngest son, whom I love more than all my children.’ So, too, the Holy One blessed be He said: ‘From all the nations that I created, I love only Israel, as it is stated: “When Israel was a lad, I loved him” (Hosea 11:1). From everything that I created, I love only justice, as it is stated: “For I am the Lord, who loves justice”’ (Isaiah 61:8). The Holy One blessed be He said: ‘I am giving what I love to the people that I love.’ That is, “judges and officers.” The Holy One blessed be He said to Israel: ‘My children, by your lives, in the merit of your preserving justice, I am exalted.’ From where is this derived? It is as it is stated: “But the Lord of hosts will be exalted through justice” (Isaiah 5:16). [God said:] ‘And as a result of you exalting Me through justice, I will perform righteousness and rest My sanctity in your midst.’ From where is this derived? It is as it is stated: “And the Holy God will be sanctified through righteousness” (Isaiah 5:16). [God said:] ‘And if you keep both of them, righteousness and justice, I will immediately redeem you with a full redemption.’ From where is this derived? It is as it is stated: “So said the Lord: Maintain justice and act with righteousness, for My salvation is soon to come, and My righteousness to be revealed” (Isaiah 56:1). “When you will come to the land that the Lord your God is giving you, and you shall take possession of it, and you shall live in it, and you will say: I will install a king over me, like all the nations that are around me” (Deuteronomy 17:14). “When you will come to the land…” – halakha: A king of Israel who had a legal issue, what is the ruling? Is it permitted for him to go for a trial before the court? This is what the Sages taught: A king cannot act as judge and others cannot judge him; he cannot testify and others cannot testify concerning him. Our Rabbis taught us: Why is it that others may not judge him? Rabbi Yirmeya said: As it is written regarding King David: “Let my judgment emerge from before You” (Psalms 17:2). That is, no person may judge the king except for the Holy One blessed be He. The Rabbis said: The Holy One blessed be He said to Israel: ‘My children, I had thought that you would be free from the rule of kings.’ From where is this derived? It is as it is stated: “A wild donkey accustomed to the wilderness” (Jeremiah 2:24). Just as the wild donkey grows up in the wilderness and has no fear of man, so I thought that you would have no fear of kings. But that is not what you sought. Instead, “at its soul's desire it inhales wind” (Jeremiah 2:24). “Wind” [here] refers to nothing other than kingdoms. From where is this derived? It is as it is stated: “And behold, the four winds of the heavens bursting forth to the great sea” (Daniel 7:2). The Holy One blessed be He said: ‘And if you should say that I do not know that you will ultimately forsake Me [by appointing a king], I already cautioned you through Moses. I said to him: Since, ultimately, they will request a flesh and blood king, from their midst they should crown a king over themselves, not a foreign king.’ From where is this derived? It is from what we read regarding the matter: “And you will say: I will install a king over me.” This is what the verse said: “He prevents a deceitful person from reigning, from setting hindrances [mokeshei] for the people” (Job 34:30). Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: If you see a deceitful and wicked man leading the generation, it would be preferable for the generation to fly in the air rather than make use of him. This expression, from setting hindrances [mokeshei] for the people means nothing other than flying, like the matter that is stated: “Will a bird fall into a trap on the ground, and there is no snare [mokesh] for it?” (Amos 3:5). “He prevents a deceitful person from reigning…” – the Rabbis said: When kings arose over Israel and began subjugating them, the Holy One blessed be He said to them: ‘Did you not forsake Me and request a king for yourselves?’ That is, “I will install a king over me.” This is what the verse said: “Do not trust in princes…” (Psalms 146:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Anyone who places his trust in the Holy One blessed be He, merits to be comparable to Him. From where is this derived? It is as it is stated: “Blessed is the man who trusts in the Lord, and the Lord is his haven” (Jeremiah 17:7). But one who places his trust in idolatry is condemned to be comparable to it. From where is this derived? It is as it is stated: “Those who make them will be like them” (Psalms 115:8). The Rabbis say: Anyone who places his trust in a flesh-and-blood human, who passes away, his protection, too, passes away, as it is stated: “In man, in whom there is no salvation” (Psalms 146:3). What is written thereafter? “His spirit departs; he returns to his earth” (Psalms 146:4). The Holy One blessed be He said: ‘They know that a flesh-and-blood human is nothing, yet they forsake My honor and say: “Install a king for us” (I Samuel 8:5). Why do you seek a king? By your lives, ultimately you will feel what is destined to befall you under your king.’ From where is this derived? It is as it is stated: “All their kings have fallen; no one among them calls to Me” (Hosea 7:7). Another interpretation, “and you will say: I will install a king over me” – Rabbi Yehuda ben Rabbi Ilai said: There were three things that Israel was commanded to do upon their entry into the Land. These are: To eradicate the name of Amalek, to appoint a king for themselves, and to build themselves a Temple. They appointed a king for themselves and they eradicated the name of Amalek. Why, then, did they not build the Temple [at that time]? It is because they had informers in their midst. You may know that this is so, as Rabbi Shmuel bar Naḥman said: The people of the generation of Ahab were idol worshippers, yet they would go out to war and emerge victorious. Why was it so? Because they did not have informers in their midst. That is why they would go out to war and emerge victorious. You may know that this is so, as when Jezebel sought to kill all the prophets of the Lord, what did Ovadya do? He concealed them in caves, as it is stated: “I concealed one hundred men of the prophets of the Lord, fifty men to a cave” (I Kings 18:13), and there was no person who said to Ahab: ‘Ovadya did such and such.’ But the generation of Saul, all of them were informers. You may know that it is so, as when Saul was pursuing David, everyone would utter malicious speech about him to Saul, as it is stated: “When Doeg the Edomite came [and informed Saul, saying to him: David has come to the house of Aḥimelekh]” (Psalms 52:2); “when the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2). That is why they would suffer defeat in war. Another interpretation, Rav Mona said: Anyone who utters malicious speech drives away the Divine Presence from below [on earth] to up above. You may know that it is so from what David said: “I lay my soul amid lions, anxious beasts, among men whose teeth are spears and arrows, whose tongues are a honed sword” (Psalms 57:5). What is written thereafter? “Rise above the heavens, God…” (Psalms 57:6) – David said: ‘Master of the universe, what is the Divine Presence doing below? Remove the Divine Presence to the firmament.’ Another interpretation, Rabbi Shmuel bar Naḥman said: Why is malicious speech known as ‘the third speech’? It is because it kills three people – the one who speaks it, the one who accepts it, and the one about whom it is spoken. From where is this derived? From Doeg who spoke it, Saul who accepted it, and Nov the city of priests, about which it was spoken. Another interpretation, Rabbi Shmuel bar Naḥman said: They asked the serpent, saying to it: ‘Why are you found among fences?’ It said to them: ‘Because I breached the fence of the world.’ They said to it: ‘Why do you walk on the ground and your tongue protrudes onto the ground?’ It said to them: ‘Because it [my tongue] caused me to utter malicious speech against my Creator.’ What was the malicious speech? Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The primeval serpent was able to speak like humans. When Adam and Eve did not want to eat from that tree [the tree of knowledge], he began uttering malicious speech about his Creator. He said to them: ‘It was from this tree that the Creator ate and thereby created His world. He commanded you that you should not eat from it and create another world.’ What did the Holy One blessed be He do to it? He severed its legs and cut out its tongue, so it would not be able to speak. Another interpretation, they asked the serpent, saying to it: ‘What benefit do you have from biting?’ It said to them: ‘Before you ask me, why do you not ask those who utter malicious speech [baalei lashon hara],’ as it is stated: “If the serpent bites without a spell, there is no advantage to the charmer [baal halashon]” (Ecclesiastes 10:11) – what benefit does he get by uttering malicious speech? Another interpretation, they said to the serpent: ‘Why do you bite one limb yet your venom circulates into all the limbs?’ It said to them: ‘Before you ask me, why do you not ask those who utter malicious speech, who can be standing in Rome and kill someone in Syria, or stand in Syria and kill someone in Rome?’ See how harsh is the power of malicious speech, as they [the Israelites] were commanded to build the Temple [upon their entry to the Land], and because the people of that generation engaged in malicious speech, it was not built in their days. Another interpretation, “I will install a king over me” – the Holy One blessed be He said: ‘In this world, you requested kings, and the kings of Israel arose and caused you to be felled by the sword.’ Saul caused them to be felled on Mount Gilboa. From where is this learned? “Israel has fled before the Philistines…” (I Samuel 4:17). David brought about a plague, as it is stated: “The Lord sent pestilence in Israel” (II Samuel 24:15). Ahab caused the rain to stop falling for them, as it is stated: “There will not be dew or rain during these years…” (I Kings 17:1). Zedekiah caused the Temple to be destroyed. When Israel saw what befell them under the rule of their kings, they all began crying out: ‘We do not want a king of Israel, we want our original King: “For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; He will save us”’ (Isaiah 33:22). The Holy One blessed be He said to them: ‘By your lives, I will do so.’ From where is this derived? “The Lord will be King over the entire earth…” (Zechariah 14:9). “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10). “When you approach a city” – halakha: These are the laws that were instituted in order to adhere to the ways of peace. This is what the Sages taught: These are the laws that they instituted in order to adhere to the ways of peace: A priest reads [from the Torah] first, and after him a Levite, and after him an Israelite. See how great the power of peace is. Rabbi Yoḥanan said: The sun has never seen the dark part of the moon’s crescent. Why is it so? It is in order to adhere to the ways of peace, as it is stated: “Dominion and fear are with Him; He makes peace in His heights” (Job 25:2). Rabbi Levi said: None of the constellations that move in the firmament see the one that precedes it, but only what is after it, like a person climbing down a ladder, and he turns his face [over his shoulder, to look] behind him, so that each and every constellation should say: ‘I am the first one.’ That is, “He makes peace in His heights.” Another matter, “He makes peace in His heights” – Reish Lakish said: Mikhael is all snow and Gabriel is all fire and yet they stand adjacent to one another and they do not harm one another. Bar Kappara said: If the supernal beings, among whom there is neither jealousy, nor hatred, nor rivalry, are in need of peace, earthly beings, who consist entirely of hatred, rivalry, and jealousy, all the more so are in need of peace. The Rabbis say: You may know how great the power of peace is – even regarding war, into which a person enters only with swords and spears, the Holy One blessed be He said that when you go to wage war, begin only with peace. From where is this derived? From what we read regarding the matter: “When you approach a city….” Another matter, “when you approach a city” – this is what the verse said: “You will utter a decree, and it will become fulfilled for you…” (Job 22:28). The Rabbis said: This verse is speaking about the time when the Holy One blessed be He became angry at Israel regarding the [Golden] Calf. The Holy One blessed be He said to Moses: “I will smite them with pestilence and destroy them” (Numbers 14:12). What is meant by “I will smite them with pestilence [dever] and I will destroy them”? The Holy One blessed be He said to him: ‘What do you think, that I need swords and spears with which to kill them? Just as I created My world with a word [davar], as it is stated: “By the word of [dvar] the Lord were the heavens made; by the breath of His mouth, all their hosts” (Psalms 33:6), so I will do to them; I will pronounce a word [davar] from My mouth and kill them.’ That is, “I will smite them with pestilence [dever] and I will destroy them.” Another interpretation, what is meant by “I will…destroy them” [veorishenu]? He [God] said to him: ‘I will bequeath [morish] them to you, and I will produce others out of you.’ From where is this derived? It is as it is stated: “And I will render you a great nation” (Numbers 14:12). When Moses heard this, he began asking for mercy on their behalf. What did Moses say at that time? “That with their very eyes, You, the Lord, were seen” (Numbers 14:14). What is meant by “with their very eyes [ayin be’ayin]”? Rav Aḥa said in the name of Rabbi Shimon ben Lakish: Moses said: ‘Master of the universe, Your attribute of justice is evenly balanced [me’uyan] on the scales. [On the one hand] You say: “I will smite them with pestilence,” but I say: “Please pardon”’ (Numbers 14:19). He said to Him [further]: ‘The matter is balanced, we will see who prevails – You, the Lord; or I.’ Rabbi Berekhya said: The Holy One blessed be He said to him: ‘By your life, you have nullified Mine [My decree], and yours has been maintained.’ From where is this derived? It is as it is stated: “The Lord said: I have pardoned in accordance with your word” (Numbers 14:20). That is, “you will utter a decree, and it will become fulfilled for you…” Another interpretation, “you will utter a decree ” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Everything that Moses decreed, the Holy One blessed be He agreed with him. How is this so? The Holy One blessed be He did not tell him to break the Tablets; Moses went and shattered them on his own. From where is it derived that the Holy One blessed be He agreed with him? It is as it is written: “[The Tablets] that you shattered [asher shibarta]” (Exodus 34:1) – more [yishar] power to you that you have shattered them. The Holy One blessed be He told him to wage war with Siḥon, as it is stated: “Provoke war against him” (Deuteronomy 2:24). But he did not do so. Instead, “I sent messengers [from the wilderness of Kedemot to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). The Holy One blessed be He said to him: ‘This is what I said to you, to wage war against him, but you started off with an offer of peace. By your life, I will fulfill your decree: Every war that they wage, they shall start off only with an offer of peace,’ as it is stated: “When you approach a city…” Who fulfilled this passage? Joshua son of Nun. Rabbi Shmuel bar Naḥman said: What did Joshua do? He would publicize an edict in every place that he went to conquer. In it was written: ‘Anyone who wishes to leave, let him leave; whoever wishes to make peace let him do so; and whoever wishes to wage war, let him do so.’ What did the Girgashite nation do? It evacuated and went away from before them, and the Holy One blessed be He gave them a land as beautiful as their land – that is Africa. The Givonites, who made peace, Joshua made peace with them. But the thirty-one kings, who came to wage war with him, the Holy One blessed be He caused them to fall into his hands. From where is this derived? It is as it is stated: “We smote him until we left him no remnant” (Deuteronomy 3:3). Another interpretation, “you shall call to it for peace” – see how great the power of peace is. Come and see, a flesh-and-blood human, if he has an enemy, he looks for and seeks out what [harm] to do to him. What does he do to him? He goes and seeks a man greater than he is, to cause harm to that enemy. But the Holy One blessed be He is not like that. Instead, all the idolaters anger Him and yet they go to sleep and all their souls ascend to Him [during their sleep]. From where is this derived? It is as it is stated: “In whose hand is the life of every living being” (Job 12:10), and in the morning, He restores the souls to each and every one of them. From where is this derived? It is as it is stated: “He gives souls to the people upon it” (Isaiah 42:5). Another interpretation, a flesh-and-blood human, if he causes harm to another person, it never leaves his heart. But the Holy One blessed be He is not so. Rather, Israel was in Egypt, and the Egyptians enslaved them with mortar and bricks. After all the evils that they committed against Israel, the Scripture had pity upon them and said: “You shall not despise an Egyptian, as you were a stranger in his land” (Deuteronomy 23:8). Instead, pursue peace, as it is stated: “Seek peace and pursue it” (Psalms 34:15). Another interpretation, “seek peace and pursue it” – there was once an incident involving Rabbi Meir, who was sitting and lecturing…. That woman went home. It was Shabbat eve, and she found that her candle had already become extinguished. Her husband asked her: ‘Where have you been until now?’ She said to him: ‘I was listening to Rabbi Meir lecture.’ That man was a scoffer, and he said to her: ‘I swear, you will not enter my house until you go and spit in Rabbi Meir’s face.’ She left his house. Elijah, of blessed memory, appeared to Rabbi Meir, and said to him: ‘Because of you, that woman has left her house.’ Elijah, of blessed memory, informed him how the incident transpired. What did Rabbi Meir do? He went and sat in the great study hall. That woman came there to pray and he saw her. He pretended to have a sore [in his eye] and said: ‘Does anyone know how to cure an eye with a charm?’ That woman said to him: ‘I have come to cure by using charms.’ She spat in his face. He said to her: ‘Say to your husband: I have spat in Rabbi Meir’s face.’ He said to her [further]: ‘Go and reconcile with your husband.’ See how great the power of peace is. Another interpretation, Rabbi Akiva said: You may know how great the power of peace is, as the Holy One blessed be He said: ‘When a man issues a warning to his wife, the holy Name that is written in sanctity is erased with water in order to make peace between the woman suspected of adultery and her husband.’ Reish Lakish said: Great is peace, as the verse stated fabricated words in order to make peace between Joseph and his brothers. When their father died, they were fearful lest he exact vengeance against them. What did they say to him? “Your father commanded before his death, saying: So say to Joseph: [Please, forgive the transgression of your brothers]” (Genesis 50:16–17). But we do not find anywhere that Jacob our patriarch [actually] issued such a command. Rather, the verses stated fabricated words in order to adhere to the ways of peace. Another interpretation, beloved is peace, as the Holy One blessed be He granted it to Zion, as it is stated: “Pray for the peace of Jerusalem” (Psalms 122:6). Another interpretation, beloved is peace, as the Holy One blessed be He installed it in the heavens, as it is stated: “He makes peace in His heights” (Job 25:2). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to both those who are near and far, as it is stated: “Peace, peace for the far and for the near” (Isaiah 57:19). Another interpretation, beloved is peace, as the Holy One blessed be He did not provide it to the wicked, as it is stated: “There is no peace, said the Lord, for the wicked” (Isaiah 48:22). Another interpretation, beloved is peace, as the Holy One blessed be He provided it to Pinḥas as his reward, as it is stated: “Behold, I am giving him My covenant of peace” (Numbers 25:12). Another interpretation, beloved is peace, as the Holy One blessed be He heralds to Jerusalem that they [its inhabitants] will be saved only by means of peace, as it is stated: “Announcing peace…[heralding salvation]” (Isaiah 52:7). Another interpretation, Rabbi Levi said: Beloved is peace, as the endings of all the blessings are always about peace. The recitation of the Shema ends with peace – ‘He who spreads a canopy of peace.’ The [Amida] Prayer ends with peace. The Priestly Benediction ends with peace – “and grant you peace” (Numbers 6:26). Another interpretation, beloved is peace, as the Holy One blessed be He comforts Jerusalem only with peace. From where is this derived? It is as it is stated: “Behold, I will direct peace to it like a river” (Isaiah 66:12). David said: ‘I was seeking to hear what is the discourse of the Holy One blessed be He regarding Israel, and I heard that He was speaking about peace for them,’ as it is stated: “I will hear what the Almighty Lord will speak, as He will speak peace for His people and to His pious ones” (Psalms 85:9). Rabbi Shimon ben Ḥalafta said: See how beloved peace is, as when the Holy One blessed be He sought to bless Israel, he did not find a receptacle that holds all the blessings with which He would bless them other than peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
“If a bird's nest will happen before you on the way, on any tree or on the ground, with fledglings or eggs, and the mother is crouching on the fledglings or on the eggs, you shall not take the mother with the offspring” (Deuteronomy 22:6). You shall surely send away the mother, and then take the offspring for yourself, so that it will be good for you, and you will have length of days (Deuteronomy 22:7). Ki Tetze. “If a bird's nest will happen before you” – halakha: A baby who was born circumcised, what is the ruling, is it permitted to circumcise him? This is what the Sages taught: A baby who is born circumcised, one must draw covenantal blood from him, because of the covenant of Abraham. From where can you derive this from the Torah? It is as it is stated: “You shall surely circumcise [himol yimol] those born in your house, or those purchased with your money” (Genesis 17:13). Another interpretation, himol yimol – read it only as two acts of circumcision, circumcision and peeling back. Rabbi Levi said: Himol yimol – from here we learn that the circumciser must himself be circumcised, as it is written: “Himol yimol.” Rabbi Yudan ben Pazi said: What is written regarding Tzippora, Moses’s wife? “Then she said: A bridegroom of blood [because of circumcisions…]” (Exodus 4:26). “Because of circumcision” is not written here, but rather, “circumcisions” – from here we learn about circumcision and from here we learn about peeling back. Why is a baby circumcised at eight days? It is because the Holy One blessed be He extended mercy towards him, to wait for him until he has his strength. Just as the mercy of the Holy One blessed be He extends towards people, so does His mercy extend over animals. From where is this derived? It is as it is stated: “From the eighth day on, [it shall be accepted as a fire offering to the Lord]” (Leviticus 22:27). Moreover, the Holy One blessed be He said: “It and its offspring you shall not slaughter on one day” (Leviticus 22:28). And just as the Holy One blessed be He extended mercy towards animals, so did He become filled with mercy towards the birds, as it is stated: “If a bird's nest will happen before you.” This is what the verse said: “Lest you delineate a path of life: Her tracks wander; you will not know” (Proverbs 5:6) – what is meant by “lest you delineate [tefales] a path of life”? Rabbi Abba bar Kahana said: The Holy One blessed be He said: ‘Do not sit and evaluate the mitzvot of the Torah, as it is stated: “He weighed mountains with a scale [peles]” (Isaiah 40:12). Do not say: Since this mitzva is great, I will perform it, as its reward is substantial, but since that one is a minor mitzva, I will not perform it.’ What did the Holy One blessed be He do? He did not reveal to people what is the reward granted for each and every mitzva, so that they would perform all the mitzvot without guile. From where is this derived? “Her tracks wander; you will not know.” To what is the matter comparable? To a king who hired laborers and took them into his orchard [containing various trees]. He was unspecific, and did not reveal to them the wages for the [different trees of the] orchard, so they should not forsake [working on] those with minimal wages and go and work [only] on those with substantial wages. In the evening, he summoned each one of them and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is a pepper tree, its wages are one gold piece.’ He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘Its wages are one-half gold piece, as it is a [tree with] white blossoms.’ He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is an olive tree, its wages are two hundred zuz.’ They said to him: ‘Should you not have informed us [at the outset] which tree has abundant wages so that we could work beneath it?’ The king said to them: ‘Had I informed you, how would all of my orchard have been cultivated?’ So, too, the Holy One blessed be He did not reveal the reward granted for each of the mitzvot, with the exception of two mitzvot – the one of the greatest difficulty, and the one of the least difficulty. Honoring one’s father and mother is of the greatest difficulty, and the reward granted for it is prolonging of one’s days, as it is stated: “Honor your father and your mother, so that your days will be prolonged” (Exodus 20:12). The one of least difficulty is the dispatching of the mother bird, and what is its reward? Prolonging of days, as it is stated: “You shall surely send away the mother…and prolong your days” (Deuteronomy 22:7). That is, “if a bird's nest will happen before you.” This is what the verse said: “For they are a graceful adornment for your head [roshekha]” (Proverbs 1:9) – the Rabbis said: Matters of Torah are grace for your infirmity [rashiyutekha]. How so? A learned person, when he grows old, everyone [still] comes and surrounds him and asks him about matters of Torah. Another interpretation, what is “for they are a graceful adornment [livyat] for your head”? Rabbi Pinḥas bar Ḥama said: Wherever you go, mitzvot accompany [melavot] you. “If you build a new house, you shall make a parapet for your roof” (Deuteronomy 22:8). If you install a door for yourself, mitzvot accompany you, as it is stated: “You shall write them on the doorposts of your house” (Deuteronomy 6:9). If you don new garments, mitzvot accompany you, as it is stated: “You shall not wear a mixture of fibers” (Deuteronomy 22:11). If you go to cut your hair, mitzvot accompany you, as it is stated: “You shall not round the edge of your head” (Leviticus 19:27). If you have a field and go to plow in it, mitzvot accompany you, as it is stated: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10). If you sow it, mitzvot accompany you, as is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). If you reap it, mitzvot accompany you, as it is stated: “When you reap your harvest in your field, and you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). The Holy One blessed be He said, [moreover]: ‘Even when you are not occupied with any activity at all, but are [simply] walking on the road, mitzvot accompany you.’ From where is this derived? It is as it is stated: “If a bird's nest will happen before you.” Another interpretation, ben Azzai says: One mitzva leads to another mitzva, and one sin leads to another sin. How is this so? It is written previously: “When you go out to war…and you see in the captivity [a beautiful woman]…” (Deuteronomy 21:10–11). The Holy One blessed be He said: ‘Although I permitted her to you, I said to you: “She shall shave her head, and she shall grow her nails,” (Deuteronomy 21:12), so that she should not find favor in your eyes and you send her away. If you did not do so, what is written thereafter? “If a man will have a defiant and rebellious son” (Deuteronomy 21:18). And as a result of that, “if there will be in a man a sin with a death sentence”’ (Deuteronomy 21:22). This shows that one sin leads to another sin. One mitzva leads to another mitzva – from where is it derived? “If a bird's nest will happen before you” (Deuteronomy 22:6). As a result [of following this mitzva], “when you build a new house [you shall make a parapet for your roof]” (Deuteronomy 22:8). And as a [further] result [of following the mitzva, you will have a vineyard, and] “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). And as a [further] result [of following the mitzva, you will have a field, and] “you shall not plow with an ox and a donkey together” (Deuteronomy 22:10). And as a [further] result [of following the mitzva, you will have clothing, and] “You shall make for you twisted threads [on the four corners of your garment]” (Deuteronomy 22:12). This shows that one mitzva leads to another mitzva. Another interpretation, “you shall surely send away” – Rabbi Elazar said: It should not have said this; however, the Holy One blessed be He said: ‘Since it participated in the glory of the world and in improving the world, it is worthy to be rescued.’ Another interpretation, Rabbi Ḥiyya said: If a bird, which does not possess the merit of illustrious ancestors, nor covenants, nor oaths, its offspring atone for it, then the descendants of Abraham, Isaac and Jacob, who have the merit of illustrious ancestors, all the more so, that if one of them sinned, that He will grant atonement for them in the future. Another interpretation, “you shall surely send away” – Rabbi Berekhya said: There is a certain demon that shoots forth like an arrow and flies like a bird. From where is this derived? It is as it is stated: “You will not fear the terror of night, nor the arrow that flies by day” (Psalms 91:5). The Holy One blessed be He was saying [here]: ‘If you fulfilled the mitzva of dispatching the mother bird, I will deliver you from those [kinds of demon].’ Another interpretation, there are mitzvot for which the reward granted is wealth, and there are mitzvot for which the reward granted is honor. What is the reward granted for this mitzva? It is that if you do not have children, I will give you children. From where is this derived? It is as it is stated: “You shall surely send away the mother.” What is the reward that you receive? “And take the offspring for yourself” (Deuteronomy 22:7). Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: Why is this [verb written] twice? It is so that if this mitzva presents itself to you a second time, do not say: ‘I have already fulfilled my obligation.’ Instead, each time it presents itself to you, you must fulfill it. Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: If you sent away [the mother in accordance with] the mitzva of the nest, you will be privileged to send away a Hebrew slave. From where is this derived? It is as it is stated: “But when you send him free away from you” (Deuteronomy 15:13). Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ] the mother” – if you fulfil this mitzva, you will hasten the coming of the messianic king, in whose regard sending is written, as it is stated: “Who send out the foot of the bull and the donkey” (Isaiah 32:20). Another interpretation [shale’aḥ teshalaḥ], Rabbi Tanḥuma said: If you fulfil this mitzva, you will hasten the coming of Elijah the prophet of blessed memory, in whose regard sending is written: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), and he will come and comfort you. From where is this derived? It is as it is written [of Elijah]: “He will restore the heart of parents with children” (Malachi 3:24). “Remember what the Lord your God did to Miriam on the way, upon your exodus from Egypt” (Deuteronomy 24:9). “Remember what the Lord your God did to Miriam” – halakha: If a person has a leprous spot and has a relative who is a priest, what is the ruling, is it permitted for him [the relative] to examine it? This is what the Sages taught: A person [a priest] may examine any leprous spot other than his own leprous spot; Rabbi Meir says: He is also [barred from examining] the leprous spots of his relatives. Through what [sin] does leprosy come about? It is a result of parsimony. Rabbi Yitzḥak said: It is a common occurrence that when a person says to another: ‘Lend me your axe so I can chop this wood with it,’ he [evades the request and] says: ‘I do not have one,’ due to parsimony. Similarly, one may say [to his neighbor]: ‘By your life, lend me your sieve,’ and he [that neighbor] has one, but says: ‘I do not have one,’ due to parsimony. As a result, leprosy befalls his house first. From where is this derived? It is as it is stated: “He shall examine the leprous spot, and, behold, the leprous spot is in the walls” (Leviticus 14:37). What would they do to him? They would remove everything that he had in his house. From where is this known? It is as it is stated: “The priest shall command, and they shall empty out the house” (Leviticus 14:36). When he would take out everything that he had in his house, [including] his axes and sieves, people would say: ‘Do you see the parsimony that he exhibited? He did not want to lend something that he owned.’ What caused him to empty out [his house]? It is because he had [the flaw of] parsimony. Another interpretation, Rabbi Ḥanina said: Leprosy comes about specifically as a result of malicious speech. The Rabbis said: You may know for a fact that leprosy comes about as a result of malicious speech, as the righteous Miriam, because she uttered malicious speech regarding Moses her brother, leprosy befell her, as it is stated: “Remember what the Lord your God did to Miriam.” This is what the verse said: “You sit and speak against your brother; you slander your mother’s son [ben imekha]” (Psalms 50:20). Rabbi Yoḥanan said: If you accustomed your tongue to speak against your brother who is not a member of your nation [ben umatekha], ultimately you will slander a member of your nation. Rabbi Yehuda ben Levi said: If you accustomed your tongue to speak against your paternal brother who is not your maternal brother, ultimately you will slander your maternal brother. For anyone who is so arrogant as to speak against someone greater than he, [he] brings it about that leprosy comes upon him. If you do not believe it, let the righteous Miriam be a model for all who engage in malicious speech. That is, “Remember what the Lord your God did to Miriam.” This is what the verse said: “Do not allow your mouth to bring sin upon your flesh” (Ecclesiastes 5:5). The Rabbis say: This verse is speaking of those who engage in malicious speech. How so? “Do not allow your mouth.” What does this mean? Once the mouth [of a person] utters malicious speech, it has committed a sin against his body, in that it causes it to be afflicted [by leprosy]. That is the meaning of: “to bring sin upon your flesh,” as the mouth commits a sin against the flesh. What is meant by, “and do not say before the angel that it was a mistake”? (Ecclesiastes 5:5). It means that you should not say: ‘I will go and utter malicious speech and no person will know about it.’ The Holy One blessed be He says to him: ‘Know that I will send an angel who will stand alongside you and record everything that you say about another person.’ From where is this derived? It is as it is stated: “Even in your thoughts, do not curse a king” (Ecclesiastes 10:20). Why? “Because a bird of the heavens will carry the voice [and a winged creature will tell the matter]” (Ecclesiastes 10:20). What is “and a winged creature will tell the matter”? (Ecclesiastes 10:20). This refers to the angels in whose regard it is written: “Six wings to each one” (Isaiah 6:2). “Why should God become angry at your voice” (Ecclesiastes 5:5) – at that voice that emerged from your mouth. “And destroy your handiwork” (Ecclesiastes 5:5) – as that person will be afflicted with leprosy. If you do not believe it, consider Miriam, who, because she uttered malicious speech about Moses her brother, was afflicted. “Remember what the Lord your God did…” and as a result, she was afflicted. Rabbi Yitzḥak said: To what is the matter comparable? To an akhina that was sitting at a crossroads and biting passersby. Along came a darvon and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel. After all this goodness, he “has lifted his heel against me.” “Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6). The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].” Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.” Another interpretation, “remember” – the Rabbis said: To what is this matter comparable? To a king who returned from war, whereupon a noblewoman lauded him. The king said: ‘You shall be called: Specialist of the Council.’ Days later she began to cause confusion in administering the king’s grants. The king said to her: ‘Is this what you have done? Be banished to confinement.’ So, too, when the Holy One blessed be He waged war at the Sea, Miriam recited song and was called a prophetess, as it is stated: “Miriam the prophetess took [a timbrel…]” (Exodus 15:20). Once she uttered malicious speech about her brother, however, the Holy One blessed be He said: ‘Let her be banished to confinement, as it is stated: “Miriam was quarantined”’ (Numbers 12:15). Another interpretation, when Moses saw what befell his sister, he began crying out and praying on her behalf with all his heart and soul: “God, now, heal her now” (Numbers 12:13). The Rabbis said: Moses said: ‘Master of the universe, You have already rendered me a physician. If You heal her, that is fine, If not, I will heal her.’ Another interpretation, what is “God now”? Rabbi Abba bar Kahana said: To what is the matter comparable? To a physician’s apprentice, to whom a certain sick woman came up to call on. He brought her to his mentor. The apprentice said to his mentor: ‘Master, you have already taught me all the procedures of administering remedies. If you heal her, that is fine; if not, I will heal her myself.’ So, too, Moses said: ‘Master of the universe, You already taught me all the procedures of leprosy. If you heal her, that is fine; if not, I will heal her.’ Another interpretation, “Moses cried out to the Lord, saying…” (Numbers 12:13) – to what is this matter comparable? To a mighty man who had a chain around his neck. He freed himself from that chain. Some time later, he saw the chain placed around the neck of another. He began crying out. People said to him: ‘Why are you crying out?’ He said to them: ‘You do not know [what he is going through], but I know what pain he is experiencing. The chain was around my neck just like this, and I know what pain he is experiencing.’ So, too, Moses was crying out. The Holy One blessed be He said to him: ‘Why are you crying out?’ He said to Him: ‘Master of the universe, I know what pain she [Miriam] is suffering, as I remember the “chain” into which my hand was once placed.’ From where is this derived? It is as it is stated: “Behold, his hand was leprous like snow” (Exodus 4:6). After Moses prayed on her behalf, the Holy One blessed be He healed her. From where is this derived? It is as it is stated: “The people did not travel until Miriam’s readmission” (Numbers 12:15). That is why they remembered what befell Miriam as a result of malicious speech. Another interpretation, Rav Asi said: A person does not utter malicious speech until he denies the existence of the Holy One blessed be He, as it is stated: “Those who said: With our tongue we will prevail; our lips are our own. Who is a lord over us?” (Psalms 12:5). Rabbi Shimon said: If the righteous Miriam, who did not intend to utter malicious speech, but spoke out only because of procreation, this befell her, the wicked who intend to utter malicious speech about their counterparts in order to cut short their lives, all the more so that the Holy One blessed be He should sever their tongues, as it is stated: “May the Lord sever all flattering lips [and the tongue that boasts]” (Psalms 12:4). The Holy One blessed be He said: ‘In this world, because there were speakers of malicious speech in your midst, I removed My Divine Presence from your midst, as it is stated: “Rise above the heavens, God” (Psalms 57:6). But in the future, when I will uproot the evil inclination from your midst, as it is stated: “I will remove the heart of stone from your flesh” (Ezekiel 36:26), I will restore My Divine Presence to your midst.’ From where is this derived? It is as it is stated: “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). [God said:] ‘As a result of My restoring My Divine Presence upon you, all of you will merit to study the Torah and will reside in peace in the world,’ as it is stated: “All your children will be disciples of the Lord and the peace of your children will be abundant” (Isaiah 54:13).
“It will be if you will heed the voice of the Lord your God to observe, to perform all His commandments that I am commanding you today, the Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1). Halakha – a person of Israel who was passing before the ark, what is the ruling; is it permitted for him to answer amen after the priests? So the Sages taught: One who passes before the ark should not answer amen after the priests, due to confusion. The Sages taught us: But if he is able to answer without becoming confused, he should answer. Why? It is because there is nothing greater before the Holy One blessed be He than the amen that Israel answers. Rabbi Yehuda bar Simon said: This amen has three connotations: Oath, acceptance, and faith. Oath, from where is it derived? It is as it is stated: “The priest administered an oath…and the woman said amen, amen” (Numbers 5:21–22). Acceptance, from where is it derived? It is as it is stated: “And the entire people will say amen” (Deuteronomy 27:16). Faith, from where is it derived? It is as it is stated: “Benayahu son of Yehoyada answered the king and said: Amen; and so may the Lord, [God of my lord the king], say” (I Kings 1:36). Another matter: Anyone who answers amen in this world, will be privileged to answer amen in the future. Alternatively, Rabbi Yehoshua ben Levi said: Anyone who enters synagogues and study halls in this world will be privileged to enter synagogues and study halls in the World to Come. From where is it derived? It is as it is stated: “Happy are the dwellers in Your House; they will continue to praise You, Selah” (Psalms 84:5). Another matter: Rabbi Yudan said: Anyone who hears the sound of Torah in this world will be privileged to hear the sound in whose regard it is written: “The sound of gladness and the sound of joy, the sound of a bridegroom and the sound of a bride…” (Jeremiah 33:11). Moses said to Israel: ‘Since everyone who hears matters of Torah is exalted in two worlds, be vigilant to hear matters of Torah.’ From where is it derived? It is from what is written regarding the matter: “It will be if you will heed the voice of the Lord your God.” Regarding what the verse said: “Happy is the person who heeds me, [to persist at my gates daily, to protect the doorposts of my entrances]” (Proverbs 8:34), what is “happy is the person who heeds me”? The Holy One blessed be He said: Happy is the person whose Torah discourse is for My sake. What is, “to persist at my gates” (Proverbs 8:34)? The Holy One blessed be He said: If you go to pray inside the synagogue, do not stand near the outer entrance to pray there; rather, intend to enter an entrance within an entrance; it is not written, “to persist at my gate,” but is written “at my gates” – two gates. Why is it so? It is because the Holy One blessed be He counts your strides and gives you reward. What is “to protect the doorposts [mezuzot] of my entrances” (Proverbs 8:34)? Rabbi Yehuda bar Sima said: Is there a mezuza in synagogues? Rather, just as the mezuza does not move from the entrance, so too, you will not move from synagogues and study halls. The Holy One blessed be He said: If you do so, know that you will receive the Divine Presence. What is written thereafter? “For one who finds Me finds life” (Proverbs 8:35). The Holy One blessed be He said: Who is it who came to the synagogue and did not find My glory there? Rabbi Aivu said: Moreover, when you stand in the synagogue, the Holy One blessed be He stands over you. From where is it derived? It is as it is stated: “God stands in the assembly of the Almighty” (Psalms 82:1). The Holy One blessed be He said: It is not only that you receive the Divine Presence in the synagogue, but you emerge from there laden with blessings. From where is it derived? It is as it is stated: “For one who finds Me finds life, and generates favor from the Lord” (Proverbs 8:35). That is, “it will be if you will heed…” Regarding what the verse said: “By the fragrance of your good oils” (Song of Songs 1:3), the Rabbis said: The Torah was analogized to five matters: To water, to wine, to honey, to milk, and to oil. To water, from where is it derived? “Ho, everyone thirsty, go to water” (Isaiah 55:1). To wine, from where is it derived? It is as it is stated: “Drink of the wine that I have mixed” (Proverbs 9:5). To honey and milk, from where is it derived? “Honey and milk under your tongue” (Song of Songs 4:11). Oil, from where is it derived? It is as it is stated: “Your name is like poured oil” (Song of Songs 1:3). Just as this oil, its beginning is bitter and its end is sweet, so are matters of Torah: A person suffers from them at the beginning, but makes from them a good ending, as it is stated: “Though your beginning is small, your end will grow very great” (Job 8:7). Another matter: Just as this oil is life for the world, so, matters of Torah are life for the world. Just as this oil is light for the world, so, matters of Torah are light for the world. Another matter: Just as this oil cannot mix with other liquids, so, Israel cannot mix with idol worshippers. From where is it derived? It is as it is stated: “And have distinguished you from the peoples to be Mine” (Leviticus 20:26). Another matter: Just as this oil, even if you place it into several liquids, it becomes topmost of them all, so, Israel is uppermost over all idol worshippers, just as it is written: “The Lord your God will place you uppermost over all the nations of the earth.” Another matter: “It will be if you will heed” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said: ‘If you heed My mitzvot, I, too, will heed your prayers.’ Another matter: Rabbi Yehoshua said that Rav Naḥman said: Anyone who comes to the synagogue and hears matters of Torah is privileged to sit in the midst of the Sages in the future, as it is stated: “An ear that heeds life’s rebuke will abide among the Sages” (Proverbs 15:31). “To observe, to perform all His commandments” – Rabbi Shimon ben Ḥalafta said: Anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. To what is the matter comparable? It is to a king who had an orchard and he introduced two sharecroppers into it. One would plant trees and chop them down, and one did not plant at all and did not chop them down. At whom was the king angry? Is it not to the one who would plant and chop them down? So, anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. From where is it derived? “Grace will be granted to the evil one who did not study righteousness” (Isaiah 26:10), but if one studied but did not fulfill, he will not be granted grace. That is, “to observe, to perform all His commandments.” “Blessed are you in the city, and blessed are you in the field” (Deuteronomy 28:3). “Blessed are you in the city” – Rabbi Yitzhak said: “In the city” – as reward for the mitzvot that you perform in the city: ḥalla, ritual fringes, sukka, and Shabbat lamps. “Blessed are you in the field” – as reward for the mitzvot that you perform in the field: gleanings, forgotten sheaves, and produce of the corner of the field. The Rabbis say that you will be blessed in the city by means of your being blessed in the field – that the earth yielded its produce. “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). “Blessed are you upon your arrival” – Rabbi Yehuda bar Simon said: This verse is speaking of Moses. “Upon your arrival” – this is Moses. Upon his arrival into the world, he drew the distant near; this is Batya daughter of Pharaoh. “Blessed are you upon your departure” – this is Moses. Upon his departure from the world, he drew the distant near; this is Reuben. From where is it derived? It is as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). Another matter: “Blessed are you upon your arrival” in your merchandise; “and blessed are you upon your departure” in your merchandise. David elaborated upon it: “The Lord will guard your departure and your arrival” (Psalms 121:8). Another matter: “Blessed are you upon your arrival” – upon your arrival into the world; “and blessed are you upon your departure” – upon your departure from the world. Rabbi Berekhya said: It is written: “A time to be born and a time to die” (Ecclesiastes 3:2) – do we not know that there is a time that a person is born and there is a time that a person dies? Rather, happy is the person for whom the time of his death is like the time of his birth; just as at the time of his birth he is pure, so, at the time of his death he is pure. That is, “blessed are you upon your arrival, and blessed are you upon your departure.” “The Lord will open for you His good storehouse, the heavens, to provide the rain of your land at its time, and to bless all your handiwork; you will lend to many nations, but you will not borrow” (Deuteronomy 28:12). “The Lord will open for you His good storehouse” – what is “will open [yiftaḥ]”? Rabbi Yonatan said: There are three keys [mafteḥot] in the hand of the Holy One blessed be He, and no creature has control over them, neither an angel nor a seraph, and these are: the key of the revival of the dead, the key of barrenness, and the key of rain. The key of the revival of the dead, from where is it derived? It is as it is stated: “You will know that I am the Lord when I open your graves” (Ezekiel 37:13). The key of barrenness, from where is it derived? It is as it is stated: “[The Lord]…opened her womb” (Genesis 29:31). The key of rain, from where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” Another matter: “The Lord will open for you” – the Rabbis said: Great is rainfall, as it is equivalent to the revival of the dead. It is as it is stated: “He will come to us like the rain, like the late rain that satiates the earth” (Hosea 6:3). What is written thereafter? “He will revive us after two days” (Hosea 6:2). That is why they inserted it in the Revival of the Dead, because it is its equivalent. Another matter: “The Lord will open for you” – Rabbi Eliezer ben Yaakov said: When rain falls, business is also blessed, as it is stated: “To provide the rain of your land at its time, and to bless all your handiwork.” Our Rabbis said: The fish are also blessed. The Rabbis said: There was an incident where they caught a certain fish in Akko before rain fell, and they estimated its weight at three hundred litra; but they found that it weighed only two hundred. A certain elderly man said to them: ‘Had rain fallen, they would have found that it weighed more.’ When rain fell, they caught a certain fish that they estimated its weight as two hundred litra, and they found that it weighed three hundred. That is, the fish are also blessed. Another matter: “The Lord will open for you” – see how great is rainfall. Rav Yehuda bar Yeḥezkel, when he would see the rain falling, he would recite the blessing: May the name of the One who spoke and the world came into being be glorified, exalted, and blessed, as He appoints thousands of thousands and myriads of myriads of angels over each and every drop that falls. Why? It is because from here until the heavens is a walking distance of five hundred years, and rain falls and no drop intermingles with another. Another matter: Great is the rainfall, as it is the equivalent of the revival of the dead. How so? “Opening [petaḥ]” is written regarding this, and “opening” is written regarding that. “Hand [yad]” is written regarding this, and “hand” is written regarding that. “Song” is written regarding this, and “song” is written regarding that. Regarding the revival of the dead, it is written: “When I open [befitḥi] your graves” (Ezekiel 37:13). Regarding rainfall it is written: “The Lord will open [yiftaḥ] for you.” Regarding the revival of the dead, it is written: “The hand [yad] of the Lord was upon me” (Ezekiel 37:1). Regarding rainfall it is written: “You open Your hand [yadekha]” (Psalms 145:16). Regarding the revival of the dead, it is written: “Rock dwellers will sing” (Isaiah 42:11). Regarding rainfall it is written: “They shout for joy, and they sing” (Psalms 65:14). Another matter: “The Lord will open for you” – the Rabbis said: The Holy One blessed be He said to Israel: ‘My children, all the goodness that comes to the world comes due to your merit. How so? Dew falls only due to your merit.’ From where is it derived? It is as it is stated: “May God give you from the dew of the heavens” (Genesis 27:28). ‘Rain falls only due to your merit.’ From where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” ‘Peace, too, comes only due to your merit.’ From where is it derived? It is as it is stated: “And grant you peace” (Numbers 6:26) – due to your merit. There was an incident involving a certain idolater who asked Rabban Yoḥanan ben Zakai; he said to him: ‘We have appointed times, and you have appointed times. We have Calends, Saturnalia, and Kratesis, and you have Passover, Shavuot, and Sukkot. What is the day that we and you are joyful?’ Rabban Yoḥanan ben Zakai said to him: ‘This is the day of rainfall.’ From where is it derived? It is as it is stated: “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “A psalm. Shout out to God, all the land” (Psalms 66:1). “Moses summoned all Israel, and he said to them: You have seen everything that the Lord performed before your eyes in the land of Egypt, to Pharaoh, to all his servants, and to his entire land” (Deuteronomy 29:1). “Moses summoned all Israel” – halakha: A person of Israel who stood to read the Torah, is it permitted for him to read fewer than three verses? So taught the Sages: One who reads the Torah may not do so with fewer than three verses. Our Rabbis taught us: Why did they institute that he may not do so with fewer than three verses? It is corresponding to Abraham, Isaac, and Jacob. Alternatively, it is corresponding to Moses, Aaron, and Miriam, through whom the Torah was given. Rabbi Hoshaya said: See that the lowliest in the days of Moses saw what Ezekiel, the greatest of the prophets, did not see: people to whom the Divine Presence spoke face-to-face, as it is stated: “The Lord spoke with you face-to-face …” (Deuteronomy 5:4). Rabbi Shimon ben Yoḥai said: From where do you say that had Israel been lacking even one person, the Divine Presence would not have appeared to them? It is as it is written: “For on the third day the Lord will descend before the eyes of all the people on Mount Sinai” (Exodus 19:11). There was an incident involving Rabbi [Yehuda HaNasi], who was lecturing in the great study hall, and when he would seek to enter to lecture, he would say: ‘See if the entire congregation has gathered.’ From where do you derive it [this practice]? It is from the giving of the Torah. From where is it derived? It is as it is stated: “When the Lord said to me: Assemble the people for Me, and I will have them hear My words” (Deuteronomy 4:10). Another matter: The Rabbis said: You find that when the Holy One blessed be He gave the Torah to Moses, He gave it to him with a summons. From where is it derived? It is as it is stated: “The Lord summoned Moses to the top of the mountain, and Moses ascended” (Exodus 19:20). So too, Moses our master, when he came to teach the Torah to Israel, he said to them, ‘Just as I received the Torah with a summons, so I am passing it to His children with a summons.’ From where is it derived? It is from what is written regarding the matter: “Moses summoned all Israel, and he said to them.” What the verse said: “My son, if you take my sayings and store my commandments with you” (Proverbs 2:1) – what is “if you take my sayings”? Rav Huna said in the name of Rav Aḥa: The Holy One blessed be He said to Israel: ‘My children, do not let My Torah be for you like a person who has an adult daughter and he seeks to marry her to whomever he finds.’ What is “if you take my sayings”? ‘If you will have merit, you will receive My Torah, as the ministering angels desired it but I did not give it to them.’ From where is it derived? “The kings of hosts flee again and again” (Psalms 68:13). And what does it say? “And the wives [unvat] at home divide the spoils” (Psalms 68:13) – they said before Him: ‘Master of the universe: The beauty [hanaya] that You have in the upper worlds, are You distributing it in the lower worlds?’ That is, “if you take my sayings” – if you will have merit. What is “and store my commandments with you”? Rabbi Abba bar Kahana said: The Holy One blessed be He said to them: ‘If you store Torah and mitzvot for Me in this world, I will store a good reward for you in the World to Come,’ as it is stated: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). Another matter: “If you take my sayings” (Proverbs 2:1) – Rabbi Yehuda bar Shalom said: The Holy One blessed be He said to Israel: ‘When are you called My children? It is when you take My sayings.’ To what is the matter comparable? It is to a king whose son said to him: ‘Distinguish me within the province, that I am your son.’ His father said to him: ‘Do you seek that everyone should know that you are my son? Don my purple garment and place my crown on your head, and everyone will know that you are my son.’ So, the Holy One blessed be He said to Israel: ‘Do you seek to be distinguished that you are My children? Engage in Torah study and mitzvot, and everyone will see that you are My children.’ That is, when are you My children? It is when you take “My sayings.” Rabbi [Yehuda HaNasi] said: When Israel was in the wilderness, the pillar of cloud went before them, and the smoke of the arrangement and the smoke of the incense would rise. Two sparks of fire would emerge from between the two staves of the Ark and would burn the serpents and the scorpions from before them. The nations of the world would see them and would say: ‘These are gods; all their functioning is only with fire.’ Moses said to them: ‘Know that all this goodness that the Holy One blessed be He performed on your behalf is due to the fact that you received His Torah at Sinai.’ That is, “Moses summoned all Israel, and he said to them…” – he said to them: ‘All the miracles that the Holy One blessed be He performed on your behalf, you witnessed with your eyes. In Egypt, He performed on your behalf, and your eyes were seeing.’ From where is it derived? It is as it is stated: “The great masot that your eyes saw, [the signs and the wonders]” (Deuteronomy 29:2). What are the “masot”? They are plagues, which dissolve [memisot] the bodies of Egyptians. What are “the signs”? The Rabbis say that they [the plagues] left an impression on their bodies, [i.e.,] blood, frogs, and lice. What are “the wonders [vehamofetim]”? It is that the plagues would entice [mefatot] them. How so? The plague would come after thirty days, would last one week, and pass. They would have twenty-three days of relief between the one plague and the next, and they would not change their minds. That is, that they would entice them. “But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3). What is, “but the Lord has not given you a heart to know”? Rabbi Yitzḥak said: When Israel stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: “Would that this heart will be for them [to fear Me and to observe all My commandments forever, so that it will be good for them and for their children forever]” (Deuteronomy 5:26). Israel heard, and they were silent. Rabbi Yehuda ben Levi said: To what is the matter comparable? It is to a powerful snake charmer who saw a certain powerful serpent. He said: ‘Who is able to charm this one?’ They said to him: ‘Are you not the snake charmer? It is all from you.’ So, when the Holy One blessed be He said: “Would that this heart will be for them,” they should have said: Master of the universe, You make it so. That is why Moses said: “But the Lord has not given you a heart to know.” Another matter: “Would that [this heart will be for them]” (Deuteronomy 5:26) – Rabbi Meir said: Who is greater, the thief or the one who was robbed? You must say: The one who was robbed is greater, as he knows that he was robbed, and he is silent. So it is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant” (Psalms 78:36–37), as it were, and He says: “Would that this heart will be for them.” “I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot” (Deuteronomy 29:4). Another matter: “But the Lord has not given you a heart to know” (Deuteronomy 29:3) – Rabbi Shmuel bar Naḥmani said: It was for his own sake that Moses said this matter to them. How so? The Holy One blessed be He decreed two matters, one on Israel and one on Moses. One on Israel – when they performed that act. From where is it derived? It is as it is stated: “Let Me be and I will destroy them” (Deuteronomy 9:14). And one on Moses – when Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “You will not cross this Jordan” (Deuteronomy 3:27). Moses requested from the Holy One blessed be He to void both of them. He said before Him: ‘Master of the universe, “Please pardon the iniquity of this people in accordance with the greatness of Your kindness”’ (Numbers 14:19), and the Holy One blessed be He voided it [His decree to destroy them], but Moses’s [prayer to forgive them] was fulfilled. From where is it derived? It is as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). When he came to enter the Land of Israel, he began saying: “Please let me cross, and I will see the good land” (Deuteronomy 3:25). The Holy One blessed be He said to him: ‘Moses, you already voided Mine and I fulfilled yours. I said: “I will destroy them” and you said: “Please pardon.” Now, I seek to fulfill Mine and to void yours.’ The Holy One blessed be He said to him: Moses, you do not know what to do; you wish to have it both ways. He said to him: ‘If you seek to have “please let me cross” fulfilled, void “please pardon.” If you seek to have “please pardon” fulfilled, void “please let me cross.”’ Rabbi Yehoshua ben Levi said: When Moses our master heard this, he said before Him: ‘Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.’ Rabbi Shmuel bar Yitzḥak said: When Moses was nearing death, and they did not ask for mercy on his behalf so he could enter the land, he assembled them and began rebuking them. He said to them: ‘One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?’ That is, “but the Lord has not given you a heart to know.” He said to them: ‘Do you not remember everything that I did when I led you in the wilderness, as it is stated: “I have led you forty years in the wilderness…”’ What is, “your garments did not become worn out from upon you”? Rabbi Yosei bar Ḥanina said: What was upon them did not wear out, but what they had in their trunks became worn out. Another matter: “Your garments did not become worn out” – Rabbi Elazar son of Rabbi Shimon ben Yoḥai asked Rabbi Shimon ben Yosei, his father-in-law: ‘Were there looms that departed with Israel in the wilderness?’ He said to him: ‘Those garments that were on them were what the ministering angels dressed them [in] at Sinai; that is why they did not become worn out.’ He said to him: ‘Did they not grow, and the garments became small on them?’ He said to him: ‘Do not wonder about this, as the snail, when it grows, its shell grows with it.’ He said to him: ‘But did they not need laundering?’ He said to him: ‘The cloud would rub them and whiten them.’ He said to him: ‘Were they not burned by the cloud that is fire?’ He said to him: ‘Do not wonder about this. This asbestos is cleansed only with fire; so too, these garments, which were heavenly products, the cloud would rub them and not harm them.’ He said to him: ‘But did they not produce clothes moths?’ He said to him: ‘After their death, maggots did not touch them; during their lifetime all the more so.’ He said to him: ‘But did they not have a foul odor due to perspiration?’ He said to him: ‘They would frolic in the grass meadows of the well, and their scent would waft throughout the world.’ From where is it derived? It is as it is stated: “The scent of your garments is like the scent of Lebanon” (Song of Songs 4:11). All this goodness, from where was it? It was from “a garden spring, a well of spring water” (Song of Songs 4:15). Another matter: “I have led you forty years in the wilderness” – Rabbi Yehuda said: Come and see the humility of the Holy One blessed be He: The way of the world is that a person who has a son and he bears him, if he upsets him, he immediately casts him away. As it were, the Holy One blessed be He is not so. Instead, Israel was in the wilderness for forty years and they would anger him, but He would bear them. From where is it derived? It is as it is stated: “In the wilderness, where you saw [that the Lord your God bore you [asher nesaakha] as a man would bear his son]” (Deuteronomy 1:31). Another matter: Reish Lakish said: What is “asher nesaakha” (Deuteronomy 1:31)? He elevated [nesaan] them and exalted them; he rendered them like deities, as it is stated: “I had said: You are divine” (Psalms 82:6). Another matter: Rabbi Shimon ben Yoḥai said: The way of the world is that a person, if he has a son, he gives him to a maidservant to nurse him. If he does not have a maidservant, he gives him to a wet nurse. How long does she nurse him? It is for two or three years. As it were, the Holy One blessed be He is not so. Instead, “And until old age I am He, and until gray hairs I will carry you. [I made and I will bear; I will carry and I will rescue]” (Isaiah 46:4). The Holy One blessed be He said to them: ‘My children, just as I exalted you in this world, so, I will exalt you and honor [umeyaker] you in the future.’ From where is it derived? It is as it is stated: “Ephraim is a dear [yakir] son to Me…” (Jeremiah 31:19).
Halakha: A person of Israel who did not pray the morning prayer, the additional prayer, or the afternoon prayer, as many times he was too occupied to pray, because he was relieving himself, or he was walking on the way and forgot to pray – until what hour is it permitted for him to pray and fulfill his obligation? How must he act? So taught the Sages: The morning prayer is until noon. the afternoon prayer is until the evening. the evening prayer has no fixed time, but the additional prayer is all day. Rabbi Elazar said: If one forgot and did not pray the additional prayer, and comes to pray the afternoon prayer, he prays the afternoon prayer and then the additional prayer. Why? It is because everything is recited at its time. The evening prayer has no fixed time, until dawn. Why? It is as it is written: “I love those who love me, and those who seek me will find me” (Proverbs 8:17). And anyone who prays and focuses his heart in prayer, it is a positive indicator that his prayer was accepted, as it is stated: “Lord, You hear the desire of the humble” (Psalms 10:17). Great is prayer before the Holy One blessed be He. Rabbi Elazar said: Is your wish to know the power of prayer? If it does not accomplish all of it, it accomplishes half of it. Cain stood against his brother Abel and killed him. An edict was issued: “Restless and itinerant you shall be on the earth” (Genesis 4:12). Immediately, he stood and confessed before the Holy One blessed be He, as it is stated: “My iniquity is too great to bear” (Genesis 4:13). He said before Him: ‘Master of the universe, You bear the entire world, but you cannot bear me? You wrote: “Bearing iniquity and overlooking transgression” (Micah 7:18) – pardon my iniquity, which is great.’ Immediately, he found mercy before the Holy One blessed be He, and the “itinerant” half of the edict was withheld from him, as so it is written: “He resided in the land of Nod” (Genesis 4:16). From here you learn that prayer is great before the Holy One blessed be He. Likewise Hezekiah, when the prophet said to him: “Instruct your household, as you are dying” (Isaiah 38:1). Immediately, “Hezekiah turned his face to the wall [and he prayed to the Lord]” (Isaiah 38:2). The Holy One blessed be He said to him: “I have heard your prayer… behold, I am adding fifteen years to your days” (Isaiah 38:5), as it is written: “He grants the wishes of those who fear Him, and He hears their cry and saves them” (Psalms 145:19). “For this mitzva that I command you today, it is not hidden from you, and it is not distant” (Deuteronomy 30:11). “For this mitzva” – halakha: A person of Israel who stands to read the Torah, how does he recite the blessing? So the Sages taught: One who begins and one who concludes reading the Torah recites a blessing before it and after it. From where is it derived that it requires a blessing before it and after it? It is as it is written: “Blessed are You, Lord” (Psalms 119:12) and then: “Teach me Your statutes” (Psalms 119:12); that is the blessing before it. From where is it derived that it requires a blessing after it? Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: It is as it is written after the song: “This is the blessing” (Deuteronomy 33:1). From the fact that he taught them the Torah and then recited a blessing; we learn the blessing after it. Another matter, the Holy One blessed be He said: ‘If you uttered the blessing of the Torah, I, too, will bless you,’ as it is stated: “In every place that I mention my name, [I will come to you and I will bless you]” (Exodus 20:21). Another matter, the Rabbis said: The Holy One blessed be He said: ‘If you recited a blessing on the Torah, you recited the blessing for yourself.’ From where is it derived? It is as it is stated: “For with Me your days will be increased, and years of life will be added for you” (Proverbs 9:11). [God said:] ‘If you say, perhaps I gave you the Torah to your detriment; I gave it to you only for your benefit, as the ministering angels desired it, but it was vanished from them,’ as it is stated: “It is vanished from the eyes of all living” (Job 28:21) – these are the "heavenly creatures," “and hidden from the birds [umeof] of the heavens” (Job 28:21) – these are the angels. From where is it derived? It is as it is stated: “One of the seraphim flew [vayaaf] to me” (Isaiah 6:6). He said to them [the Israelites]: ‘My children, it is hidden from the ministering angels, but from you it is not hidden,’ from what we read regarding the matter: “For this mitzva that I command you today, it is not hidden from you.” What the verse said: “Wisdom is lofty to a fool; at the gate, he will not open his mouth” (Proverbs 24:7) – what is “wisdom is lofty to a fool”? Rabbi Tanḥuma said: This fool enters the synagogue, and he sees them engaging in talmudic discourse, but he does not know what they are saying. He is ashamed, as it is stated: “At the gate, he will not open his mouth.” “Gate” is nothing other than the Sanhedrin, as it is written: “His brother's widow shall go up to the gate, to the elders” (Deuteronomy 25:7). Another matter, the Rabbis said: This fool enters the synagogue and sees them engaged in Torah study, and he says to them: ‘How does a person study Torah from the outset?’ They say to him: ‘One reads a scroll; then [one reads] in the Torah scroll, then in the Prophets, and then in the Writings. When one completes the Bible, one studies the Talmud, then halakhot, and then aggadot.’ When he hears this, he says in his heart: When can I learn all this? He returns from the gate; that is, “at the gate, he will not open his mouth.” Rabbi Yannai said: To what is the matter comparable? It is to a loaf that was suspended in the air. The fool said: ‘Who will be able to retrieve it?’ The clever one says: ‘Did someone not suspend it?’ He brings a ladder or a rod and takes it down. Likewise, everyone who is a fool, says: ‘When will I read the entire Torah?’ But one who is clever, what does he do? He studies one chapter each and every day until he completes the entire Torah. The Holy One blessed be He said: “It is not hidden,” and if it is hidden, it is from you, because you did not engage in it. That is, “for this mitzva.” What the verse said: “For they are life for those who find them…” (Proverbs 4:22) – Rabbi Ḥiyya said: It is a salve for the eye and a remedy for a wound, and a cup of roots for the intestines. A salve for the eyes, as it is written: “The commandment of the Lord is pure, it enlightens the eyes” (Psalms 19:9). A remedy for a wound, as it is written: “It will bring health to your body” (Proverbs 3:8). A cup of roots for the intestines – as it is written: “And an elixir for your bones” (Proverbs 3:8). Another matter, “for they are life for those who find them [lemotzeihem]” – to one who issues them [lemotzian] out of his mouth. There was an incident involving a certain disciple of Rabbi Eliezer ben Yaakov, who would complete all his learning in one hour. One time, he fell ill and forgot all his learning. What caused this to befall him? It is because he did not recite it with his mouth. Rabbi Eliezer ben Yaakov prayed on his behalf and all his learning was restored. Another matter, “for they are life for those who find them [motzeihem]” – for one who imparts it [shemotzian] to others. Alternatively, “for they are life for those who find them [motzeihem]” – for one who completes [shemamtzi] all the mitzvot. From where is it derived? It is as it is stated: “All the mitzva” (Deuteronomy 8:1). What is “all the mitzva”? It is until you complete all the mitzvot. "And an elixir for your bones” (Proverbs 3:8), the 248 limbs that you have. That is "For this mitzva." Another matter, “for this mitzva” – Rabbi Ḥiyya bar Abba said: Anyone who begins a mitzva and does not complete it, causes that he will bury his wife and his children. From whom do you derive it? It is from Judah, who began a mitzva but did not complete it. How so? When Joseph came to his brothers and they sought to kill him, as it is stated: “Let us go and kill him” (Genesis 37:20). Judah stood and did not allow them. From where is it derived? It is as it is stated: “What profit is it if we kill our brother?” (Genesis 37:26). They heeded him because he was king over them. Had he said to them: ‘Let us return him to our father,’ they would have heeded him. Because he began the mitzva but did not complete it, he buried his wife and his children, as it is stated: “Bat Shua, Judah’s wife, died” (Genesis 38:12), and it is written: “Er and Onan died in the land of Canaan” (Genesis 46:12). Another matter, “for this mitzva” – Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: Anyone who begins a mitzva but does not complete it, and another comes and completes it, it is attributed to the one who completed it. How so? Moses began the mitzva, as he took Joseph’s bones with him. From where is it derived? It is as it is stated: “Moses took Joseph’s bones with him…” (Exodus 13:19). But because he did not take them into the Land of Israel, it is attributed to Israel, who buried him, as it is stated: “The bones of Joseph that the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). “That Moses took up from Egypt” is not written here, but rather, “that the children of Israel took up.” Why did they bury him in Shekhem? To what is the matter comparable? It is to thieves who stole a barrel of wine. The homeowner was aware of their presence. He said to them: ‘Enjoy it, but, as you live, after you drink the wine, return the barrel to its place.’ So, when the brothers sold Joseph, they sold him from Shekhem, as it is stated: “Israel said to Joseph: Are your brothers not herding in Shekhem?” (Genesis 37:13). The Holy One blessed be He said to them: ‘You sold him from Shekhem, return him to Shekhem.’ Since they completed the mitzva, it is attributed to them. That is, “for this mitzva.” Another matter, the Holy One blessed be He said: ‘If you read the Torah, you are performing a mitzva for the sake of My world, as were it not for the Torah, the world would have been restored to emptiness and disorder.’ Another matter, “for the mitzva” – what is “the mitzva”? The Rabbis say: It is a hard matter. To what is the matter comparable? It is to a king who had a gem and he entrusted it to his friend. He said to him: ‘I beseech you, pay attention to it and guard it properly, as if it is lost, you do not have anywhere from which to repay me, and I do not have another one like it. The result will be that you will have sinned against me and against you. Instead, perform the mitzva on behalf of both of us, and guard it properly.’ So, Moses said to Israel: ‘If you observe the Torah, you will not only be acting charitably [tzdaka] for yourselves, but for Me and for you, as it is stated: “It will be, therefore, to our merit [tzdaka]” (Deuteronomy 6:25) – for Me and for you.’ When? “[It will be, therefore, to our merit…] if we observe to perform all this mitzva” (Deuteronomy 6:25). “It is not in the heavens, to say: Who will ascend for us to the heavens, and take it for us, and communicate it to us, that we will perform it” (Deuteronomy 30:12). Another matter, “for [this] mitzva…it is not in the heavens” – Moses said to them: ‘So you will not say: Another Moses will stand and bring us another Torah from Heaven, I am already informing you: “It is not in the heavens,” as nothing of it remained in Heaven.’ Another matter, Rabbi Ḥanina said: It and all the tools of its craft were given; its humility, its righteousness, its uprightness, and the giving of its reward. Another matter, what is “it is not in the heavens”? Shmuel said: The Torah cannot be found among the astrologers, whose craft is in the heavens. They said to Shmuel: ‘But you are an astrologer and a Torah giant.’ He said to them: ‘I would look into astrology only when I was unoccupied in Torah. When? It is when I would enter the bathhouse.’ “And it is not across the sea, to say: Who will cross for us to the other side of the sea and take it for us, and communicate it to us that we will perform it” (Deuteronomy 30:13). “Rather the matter is very near to you, in your mouth and in your heart to perform it” (Deuteronomy 30:14). Another matter, “it is not in the heavens” – they said: ‘Our master, Moses, you are saying: “It is not in the heavens” and “it is not across the sea.” Where is it?’ He said to them: ‘It is is a place that is near: “in your mouth and in your heart to perform it.” It is not distant from you, it is near to you.’ Another matter, “in your mouth and in your heart to perform it” – the Rabbis said: Solomon said seven matters regarding the idler, but what Moses said was greater than all of them. How so? They said to the idler: ‘Your teacher is in the city, go and learn Torah from him.’ He answers them and says to them: ‘I am afraid of the lion on the way.’ From where is it derived? It is as it is stated: “The idler says: There is a lion on the way” (Proverbs 26:13). They said to him: ‘Your teacher is in the neighborhood, get up and go to him.’ He says to them: ‘I am afraid that there might be a lion outside,’ as it is stated: “A lion in the streets” (Proverbs 26:13). They said to him: ‘He is residing next to your house.’ He said to them: ‘But the lion is outside,’ as it is stated: “The idler says: There is a lion in the street” (Proverbs 22:13). They said to him: ‘Inside the house.’ He said to them: ‘But if I go and find the door [of his room] locked, I will need to come back.’ They said to him: ‘It is open.’ From where is it derived? It is as it is stated: “The door turns on its hinges, and the idler is on his bed” (Proverbs 26:14). Ultimately, he did not know what to answer. He said to them: ‘Whether the door is open or locked, I wish to sleep a bit longer.’ From where is it derived? It is as it is stated: “How long will you lie down, idler? [When will you arise from your sleep?]” (Proverbs 6:9). He awakened from his sleep in the morning, they placed before him to eat. He was too lazy to put it in his mouth. From where is it derived? It is as it is stated: “The idler inserts his hand into the dish; he is too weary to return it to his mouth” (Proverbs 26:15). Which is the seventh? “From the winter, the idler will not plow; he will ask at harvest, and there is nothing” (Proverbs 20:4). What is, “from the winter, the idler will not plow”? Rabbi Shimon ben Yoḥai said: This is one who does not study Torah in his youth and seeks to study in his old age, but is unable to do so. That is, “he will ask at harvest, and there is nothing.” But what Moses said was greater than all of them. From where is it derived? “Rather, the matter is very near to you, in your mouth and in your heart to perform it” – take the matter out of your mouth. “Rather the matter is very near to you” – Rabbi Shmuel bar Rav Naḥman said: To what is the matter comparable? It is to the daughter of a king whom no person knew. The king had a certain friend who would enter to the king all the time, and the king’s daughter was standing before him. The king said to him: ‘See how beloved you are to me, as there is no creature who knows my daughter, and she stands before you.’ So, the Holy One blessed be He said to Israel: ‘See how beloved you are to me, as there is no creature in my palace who knows the Torah, and I gave it to you,’ as it is stated: “It is vanished from the eyes of all living” (Job 28:21). But you, “it is not hidden from you,” (Deuteronomy 30:11), but rather, “the matter is very near to you” (Deuteronomy 30:14). The Holy One blessed be He said to them: ‘My children, if the matters of Torah are near to you, I call you near as well, as so it is written: “For the children of Israel, the people who are near to Him. Halleluya”’ (Psalms 148:14).
“The Lord said to Moses: Behold, your days are approaching to die; summon Joshua, and stand in the Tent of Meeting and I will command him. Moses and Joshua went, and stood in the Tent of Meeting” (Deuteronomy 31:14). “The Lord said to Moses: Behold, your days are approaching” – halakha, a person of Israel whose deceased relative is laid out before him, what is the ruling; is it permitted for him to pray? So, the Sages taught: One whose deceased relative is laid out before him is exempt from the recitation of Shema and from the Amida prayer. Why did our Rabbis teach us this? Since he sees his trouble before him, his mind is muddled. But once he is buried, all seven days of mourning, he is obligated for every possible matter of mitzva. From where do you derive that mourning is seven days? Rabbi Abba bar Avina said: As we found regarding Joseph: “He observed mourning for his father seven days” (Genesis 50:10), and Shabbat is included in the count. Rabbi Yosei bar Zevida said in the name of Reish Lakish: You should derive it from another place. From where is it derived? It is as it is stated: “I will transform your festivals into mourning” (Amos 8:10) – just as the days of the festival are seven, so the days of mourning are seven. Our Rabbis said: There was an incident during the days of Rabbi Shimon ben Ḥalafta, who went to a circumcision. The father of the baby made a feast, and gave them to drink wine that was aged seven years. He said to them: ‘I am aging from this wine for the wedding feast of my son.’ They were feasting until midnight. Rabbi Shimon ben Ḥalafta, who was confident in his strength, departed at midnight to go to his city. He encountered the angel of death there on the way, and saw that he looked strange. He said to him: ‘Who are you?’ He said to him: ‘The emissary of the Omnipresent.’ He said to him: ‘Why do you look strange?’ He said to him: ‘It is due to the conversation of the people, who say: This and that we intend to do, but they do not know when they will be called to die. That man with whom you were dining, and [who] said to you: I am aging from this wine for the wedding feast of my son? The time for him to be taken will be reached after thirty days.’ He said to him: ‘Show me my time.’ He said to him: ‘I do not have control over you, and over those like you. At times, the Holy One blessed be He desires good deeds and adds life to you, as it is stated: “The fear of the Lord will add days”’ (Proverbs 10:27). The Rabbis said: The death of the righteous is onerous before the Holy One blessed be He. From where is it derived? It is as it is stated: “Weighty in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Know that He should have said to Moses: “Behold, you are going to die,” but He did not say so. Instead, He forsook him and attributed his death to the days. From where is it derived? It is from what we read regarding the matter: “Behold, your days are approaching to die.” What the verse said: “I again saw under the sun that the race is not to the swift…” (Ecclesiastes 9:11). What is “that the race is not to the swift”? Rabbi Tanḥuma said: This verse is speaking about Moses. How so? Yesterday, he would ascend to the heavens like an eagle; now, he seeks to cross the Jordan, but is unable to do so, as it is stated: “As you will not cross this Jordan” (Deuteronomy 3:27). “And the war is not to the valiant” (Ecclesiastes 9:11) – yesterday the angels were trembling before him, but now he says: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). “Also not to the wise is bread” (Ecclesiastes 9:11) – yesterday, “The wise man goes up against the city of the mighty and removes the strength of its stronghold” (Proverbs 21:22); from Heaven, but now, it was taken from him and given to Joshua son of Nun. “And also not to the clever is wealth” (Ecclesiastes 9:11) – yesterday, he spoke like a wealthy man: “Relent from Your enflamed wrath” (Exodus 32:12), “please pardon the iniquity of this people” (Numbers 14:19). But now he is speaking like an indigent man: “I pleaded [vaetḥanan]” (Deuteronomy 3:23) – do it for me for nothing [ḥinam]. “And also not to the knowledgeable is favor” (Ecclesiastes 9:11) – yesterday, he knew how to appease his Creator: “Arise, Lord” (Numbers 10:35), “repose, Lord” (Numbers 10:36), but here, after he pleaded for all of seven days, ultimately the Holy One blessed be He said to him: “Your days are approaching.” What the verse said: “There is no person who rules the spirit, to retain the spirit” (Ecclesiastes 8:8) – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: There is no person who rules the angel of death, to keep him from him, and spirit [ruaḥ] is nothing other than an angel [malakh], as it is stated: “He makes the winds [ruḥot] His messengers [malakhav]” (Psalms 104:4). Rabbi Neḥemya says: There is no person who rules the ruaḥ of the exiles, to eliminate them from the world, and ruaḥ is nothing other than exiles, as it is stated: “And behold, the four winds [ruhot] of the heavens” (Daniel 7:2). Another matter, Rabbi Eliezer ben Yaakov says: There is no person who rules over his soul to eliminate it. Why? It is because the Holy One blessed be He disseminated it throughout the body, as had the Holy One blessed be He disseminated it in one limb, when trouble would befall a person, he would amputate that limb and die. That is why it is throughout the body, so that he will not be able to eliminate it. That is, “there is no person who rules the spirit.” What is, “there is no sending a proxy in war”? (Ecclesiastes 8:8). A person cannot say, when he is tending toward death: ‘Behold, I am sending my slave in my stead.’ Rabbi Shimon ben Ḥalafta says: A person cannot craft a weapon and save himself from the angel of death, like the matter that is stated: “And made weapons and shields in abundance” (II Chronicles 32:5). What is “there is no dominion over the day of death”? There is no person with dominion to say: ‘Wait for me until I settle my accounts or until I give orders to my household, and then I will come.’ Another matter, what is “there is no dominion”? The angel of death does not say: ‘Since this one is a king, we will concede to him an additional day or two days.’ There is no favoritism before him on that day. Know that all the days of David, he was called king, as it is stated: “King David was old” (I Kings 1:1). When he reached his death, kingship is not written in his regard. From where is it derived? It is as it is stated: “The days of David approached to die” (I Kings 2:1). “And wickedness will not rescue its owner” (Ecclesiastes 8:8) – a person cannot pose an appeal before him [the angel of death], nor can a person make a claim before him. After all, Moses, after all the goodness that he saw, once the day of his death arrived, he was unable to delay it. He immediately said to him: “Behold, your days are approaching to die.” Another matter, Moses said to Him: ‘Master of the universe, after all the glory and all the bravery that my eyes saw, will I die?’ The Holy One blessed be He said to him: ‘Moses, “Who is the man who lives and does not see death…?”’ (Psalms 89:49). What is “who is the man who lives”? Rabbi Tanḥuma said: Who is a man like Abraham, who descended into the fiery furnace and was saved? But then, “Abraham expired and died” (Genesis 25:8). Who is a man like Isaac, who outstretched his neck on the altar? But then he said: “Behold, I have now grown old; I do not know the day of my death” (Genesis 27:2). Who is a man like Jacob, who encountered the angel? But then, “the time of Israel approached to die” (Genesis 47:29). Who is a man like Moses, who spoke to his Creator face to face? But then, “behold, your days are approaching to die.” Another matter, [God said to Moses:] ‘All the people descend to the grave and their eyes dim; you, your eyes did not dim. All the people tend to utensils crafted by flesh and blood, a coffin, bier, and shroud, but you are in shrouds crafted by Heaven, a coffin crafted by Heaven, a bier crafted in Heaven. Another matter, all the people, when they die, their relatives and neighbors tend to them, but you, I and My entourage tend to you.’ From where is it derived? It is as it is stated; “He buried him in the valley” (Deuteronomy 34:6). Another matter, “behold [hen], your days are approaching” – why was death decreed upon him with this expression, hen? The Rabbis say: To what is the matter comparable? It is to one who honored the king and brought him a gift, a sharp sword. The king said: ‘Behead him with it.’ That person said to him: ‘My lord the king, with what I honored you, you are beheading me?’ So, Moses said: ‘Master of the universe, I lauded you with hen, as so it is written: “Behold [hen], to the Lord your God are the heavens, and the heavens of heavens…” (Deuteronomy 10:14), and with hen you are decreeing death upon me?’ The Holy One blessed be He said to him: ‘A bad neighbor sees the incomes but does not see the expenditures.’ He said to him: ‘Do you not remember when I sent you to redeem them from Egypt, and you said to me: “But, behold [hen], they will not believe me”?’ (Exodus 4:1). That is, “behold [hen], your days are approaching.” Another matter, Rabbi Avin said: What is hen? To what is the matter comparable? It is to a certain noblewoman who crafted a high quality purple garment for the king. The king took it and stored it. When the time arrived for the woman to die, the king said: ‘Let her take that purple garment with which she honored me.’ So, the Holy One blessed be He said to Moses: ‘You lauded Me with hen, with hen I decree death upon you.’ Another matter, to what is the matter comparable? It is to a pregnant woman who was incarcerated in prison. She bore a son there. That child grew up there. The king passed before the prison. That child began shouting: ‘My lord the king, why am I incarcerated in the prison?’ The king said to him: ‘It is due to the sin of your mother that you are placed here.’ So Moses said: ‘Master of the universe, there are thirty-six instances of karet for which a person who violates one of them incurs liability to die. Did I, perhaps, violate one of them? Why are You decreeing death upon me?’ He said to him: ‘Due to the sin of Adam the first man you are dying, as he brought death to the world.’ Hen, what is hen? Due to the iniquity of the one in whose regard hen is written: “Behold [hen], the man has become as one of us…” (Genesis 3:22). Another matter, what is hen? Rabbi Sima said: The day raised a grievance before the Holy One blessed be He. It said: ‘Master of the universe, I will not move and will not set, as long as Moses is alive.’ Another matter, the Rabbis said: Since Moses knew that he was supposed to die on that day, what did he do? Rabbi Yanai said: He wrote thirteen Torah scrolls; twelve for the twelve tribes, and one, he placed in the Ark, so that if one would seek to falsify a matter, they would be able to find the one that is in the Ark. Moses said: ‘By means of me being engaged in the Torah, which is all life, the day will set and the decree will be nullified.’ What did the Holy One blessed be He do? He signaled to the sun, but it stood obstinate against Him. It said: ‘I will not set as long as Moses exists in this world.’ That is why Job said: “Truly, I wept for the downtrodden [keshe yom], [my soul grieved for the indigent]” (Job 30:25) – as the day was obstinate [nitkasha] against Him. “Hen” – what is “behold, your days are approaching”? It is like a person who says to another: ‘So-and-so filed a grievance against you before the king.’ “Summon Joshua” – he [Moses] said before Him: ‘Master of the universe, let Joshua take my kingdom, but I will live.’ The Holy One blessed be He said to him: ‘Act to him just as he acts to you.’ Immediately, Moses awakened and went to Joshua’s residence. Joshua became afraid, and Moses said: ‘My master, come to me.’ They went out to walk. Moses walked to Joshua’s left. They entered the Tent of Meeting. The pillar of cloud descended and partitioned between them. When the pillar of cloud ascended, Moses went to Joshua and said: ‘What did the Divine Speech say to you?’ Joshua said to him: ‘When the Divine Speech was revealed to you, would I know what it was speaking with you?’ At that moment, Moses shouted and said: ‘One hundred deaths, but not one [instance of] jealousy.’ Solomon articulated it: “As love is as intense as death, jealousy is as cruel as the grave” (Song of Songs 8:6) – the love that Moses loved Joshua, and the fact that Moses was jealous of Joshua. Once he accepted that he would die, the Holy One blessed be He began to placate him. He said to him: ‘In this world, you led My children. In the future, too, I will lead them through you.’ From where is it derived? It is as it is stated: “He remembered the days of old, Moses, His people” (Isaiah 63:11).
“Listen, heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1). Halakha: A person of Israel who had an earache, what is the ruling; is it permitted to heal it on Shabbat? So the Sages taught: Any case where there is uncertainty regarding a life-threatening situation, [it] overrides Shabbat. This earache, if it is life-threatening, one may cure it on Shabbat. The Rabbis say: If you seek not to ache in your ears, or in any of your limbs, incline your ear to Torah and you will inherit life. From where is it derived? It is as it is stated: “Incline your ear and go to Me; listen, and your soul will live” (Isaiah 55:3). Rabbi Ḥanina bar Pappa said: Anyone who turns his ear away from hearing Torah, his prayer is rejected, as it is stated: “One who turns his ear away from hearing Torah, even his prayer is an abomination” (Proverbs 28:9). Rabbi Levi said: The ear, to the body, is like the perforated vessel is to garments, as many garments can he placed over it, and you place incense beneath them; they are all fumigated. So, there are two hundred and forty-eight limbs in this person; by means of the ear, all of them live, as it is stated: “Listen, and your soul will live.” The Holy One blessed be He said: ‘If you inclined your ear to Torah, when you come to begin stating matters of Torah, everyone becomes silent before you, and listens to your words, just as you inclined your ear to listen to matters of Torah.’ From where do you derive it? It is from Moses our master, as, because he inclined his ear to Torah, when he came to begin stating matters of Torah, the upper worlds and the lower worlds became silent and listened to his words. From where is it derived? It is from what we read regarding the matter: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth].” What the verse said: “I know that everything that God does, it will be forever; one cannot add to it…” (Ecclesiastes 3:14). Rabbi Yosei ben Zimra said: What is “one cannot add to it…”? So said the Holy One blessed be He, from the beginning of the creation of the world: “Let the water under the heavens be gathered to one place…” (Genesis 1:9). Why is it written: “Who summons the waters of the sea and pours them upon the face of the earth; the Lord is His name”? (Amos 5:8). “So they would be in fear of Him” (Ecclesiastes 3:14) – so the people would be in fear of Him. To what is the matter comparable? It is to a province that revolted against the king. What did the king do? He brought a mighty legion and surrounded it, so that the residents of the province would see it and be in fear of it. Another matter, thus the Holy One blessed be He created His world – day would be day and night would be night. Jacob came and rendered the day night, as the Holy One blessed be He set the sun for him not at its appointed time, as it is stated: “He encountered the place because the sun had set, and stayed the night there” (Genesis 28:11). Joshua came and rendered the night day, as it is stated: “Sun, stand still at Givon” (Joshua 10:12). The righteous deduct and add to the words of the Holy One blessed be He, so that the people will be in fear of Him. Another matter, thus the Holy One blessed be He created His world – the sea would be sea and the dry land would be dry land. Moses came and rendered the sea dry land, as it is stated: “And the children of Israel went on the dry land in the midst of the sea” (Exodus 14:29). Elisha came and rendered the dry land sea, as it is stated: “So said the Lord: I will make this ravine full of pools…but this ravine will be filled with water” (II Kings 3:16–17). Thus the Holy One blessed be He created the world – the winter would be winter and the summer would be summer. Elijah came and rendered the winter summer, as so it is written: “As the Lord…lives, there shall be neither dew nor rain during these years except by my word” (I Kings 17:1). Samuel came and rendered the summer winter, as so it is written: “Is it not wheat harvest today? I will call to the Lord and He will dispatch thunder and rain” (I Samuel 12:17). Another matter, thus the Holy One blessed be He created, the upper worlds for the residents of the upper worlds, and the lower worlds for the residents of the lower worlds, as so it is written: “The heavens are the heavens of the Lord, while the earth He has given to the sons of man” (Psalms 115:16). Moses came and brought the residents of the lower worlds to the upper worlds, and the residents of the upper worlds to the lower worlds, as so it is written: “Moses ascended to God…” (Exodus 19:3), [and] “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, thus the Holy One blessed be He created the heavens and the earth, so that they would laud Him. From where is it derived? It is as it is stated: “The heavens declare the glory of God” (Psalms 19:2). When Moses came, he silenced them. From where is it derived? It is as it is stated: “Listen, the heavens.” What the verse said: “The God of Israel said, the Rock of Israel spoke to me: The ruler over people [is a righteous one, ruling through the fear of God]” (II Samuel 23:3); what is “is a righteous one, ruling through the fear of God”? The righteous, as it were, rule over what the Holy One blessed be He rules. How so? Everything that the Holy One blessed be He does, the righteous do. How so? The Holy One blessed be He remembers the barren; Elisha remembered the Shunamite woman. From where is it derived? It is as it is stated: “He said: At this time next year, at this very time, you will embrace a son” (II Kings 4:16). The Holy One blessed be He revives the dead, and Elisha revived the Shunamite woman’s son. The Holy One blessed be He splits seas and Elijah and Elisha split seas. From where is it derived? “Even he, as he struck the water, it split here and there” (II Kings 2:14). The Holy One blessed be He heals without a medicated bandage and Elisha healed Naaman without a medicated bandage. The Holy One blessed be He sweetens the bitter water and Elisha sweetened the bitter water, as so it is written: “He said: Bring me a new bottle, [and put salt there…. He went to the water source, and he cast salt there, and said: So said the Lord: I have cured this water]” (II Kings 2:20–21), and is written: “The water was cured” (II Kings 2:22). The Holy One blessed be He halts rain and Elijah halted the rain, as it is stated: “As the Lord [of hosts]…lives, there shall be neither dew nor rain” (I Kings 17:1). The Holy One blessed be He causes rain to fall and Samuel caused rain to fall, as it is stated: “Is it not wheat harvest today? I will call to the Lord…” (I Samuel 12:17). The Holy One blessed be He causes fire to descend, and Elijah caused fire to descend, as it is stated: “Fire of the Lord fell and consumed the burnt offering” (I Kings 18:38). Another matter, “listen, heavens” – Rabbi Yehoshua of Sikhnin said: From here you derive that the heavens have a mouth, a heart, and an ear. A mouth, from where is it derived? It is as it is written: “The heavens relate the glory of the Almighty” (Psalms 19:2). A heart, from where is it derived? It is as it is written: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). An ear, from where is it derived? It is as it is written: “Listen.” Another matter, why to the heavens and the earth? Rabbi Shmuel bar Naḥman said: To what is the matter comparable? It is to a military governor who served in two provinces, one subject to taxation and one tax-exempt. He made a festival. He said: ‘If I invite these, those will be angry, and if I invite those, these will be angry.’ What did he do? He invited these and those. So, Moses was from the earth and achieved greatness in the heavens. From where is it derived? It is as it is stated: “He was there with the Lord forty days…” (Exodus 34:28). He said: ‘If I invite the heavens, the earth will be angry, and if I invite the earth, the heavens will be angry.’ He said: ‘I will invite both of them, the heavens and the earth,’ as it is stated: “Listen, heavens…[and the earth will hear].” Another matter, why to the heavens and the earth? Rabbi Tanḥuma said: It is because the Holy One blessed be He redeems Israel only by their means, as so it is written: “Sing, the heavens, as the Lord has acted; [shout, depths of the earth…for the Lord has redeemed Jacob, and in Israel He is glorified]” (Isaiah 44:23). Another matter, why to the heavens and to the earth? It is because the Torah was given only through them, as it is stated: “From the heavens, He had you hear His voice to chastise you, and upon earth He showed you His great fire [and you heard His words from the midst of the fire]” (Deuteronomy 4:36). Another matter, it is because the manna and the quail came through them. From where is it derived? It is as it is stated: “Behold, I am raining food for you from the heavens” (Exodus 16:4), and the quail from the earth, as it is written: “The quails came up…” (Exodus 16:13). Another matter, it is because the Holy One blessed be He analogized Israel to the stars of the heavens and to the dust of the earth. Like the stars of the heavens, from where is it derived? It is as it is written: “Look to the heavens and count the stars…” (Genesis 15:5). Like the dust of the earth, from where is it derived? “Your offspring will be like the dust of the earth” (Genesis 28:14). Another matter, why to the heavens and to the earth? It is because they are Israel’s witnesses, as it is written: “I call today to the heavens and earth to bear witness against you” (Deuteronomy 4:26). To what is the matter comparable? It is to the son of kings, to whom his father gave two stewards, and every crown with which his father would crown him, he would crown him only through them. When he entered his wedding canopy, he took them as witnesses to be intermediaries between him and his father, So, all the miracles that the Holy One blessed be He performed on behalf of Israel, he performed it for them by means of the heavens and the earth. When they came to enter the Land of Israel, they recited song through them, as they testify between Him and them. From where is it derived? It is as it is stated: “Hear, heavens and listen, earth, as the Lord has spoken” (Isaiah 1:2). What is written thereafter? “I have reared children and exalted them [and they rebelled against me]” (Isaiah 1:2). That is, “listen, heavens.” Another matter, why to the heavens and to the earth? Rabbi Ḥanina said: To what is the matter comparable? It is to one who deposited a deposit with his friend. The friend, who deposited the deposit with him, died, and the son of the one who deposited the deposit arose and treated the one with whom he had deposited the deposit with deference and treated his wife with deference. They said to him: ‘Why are you treating both of them with deference?’ He said to them: ‘I have a deposit with them, but it is unclear to me with whom the deposit is, whether it is with him or with his wife; [I treat them both with deference] so that wherever my deposit is placed, it will be well guarded.’ So, they said to Moses: ‘Why are you commanding the heavens and the earth?’ He said to them: ‘I am destined to die, and I do not know where my soul is going, whether to the heavens or to the earth.’ From where is it derived? It is as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward, [and the spirit of the animal, does it descend downward to the earth?]” (Ecclesiastes 3:21). That is why I am commanding both of them. Everywhere that my soul will be placed, it will be good. The Holy One blessed be He said to him: ‘As you live, no creature has dominion over your soul. Where is it placed? It is beneath the Throne of Glory.’ As so says Avigayil: “May the soul of my lord be bound in the bond of life with the Lord your God” (I Samuel 25:29). Another matter, why to the heavens and to the earth? It is because through them, the Holy One blessed be He bore witness against Israel; through them, they sinned; through them, they were stricken; and through them, they are consoled. Through them He bore witness against them, from where is it derived? It is as it is written: “I call today to the heavens and the earth to bear witness against you” (Deuteronomy 4:26). Through them they sinned, as it is written: “To make pastries in honor of the queen of the heavens” (Jeremiah 7:18). Through them they were stricken, from where is it derived? It is as is written: “And the heavens, and their light is gone” (Jeremiah 4:23). Through the earth, from where is it derived? It is as it is written: “[I call the heavens] and the earth [to witness against you that you shall soon perish from the land…]” (Deuteronomy 4:26). Through the earth they sinned, from where is it derived? It is as it is written: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12). Through the earth they were stricken, as it is written: “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). And through the heavens and the earth they are consoled, as it is written: “For just as the new heavens and the new earth [that I will make will remain before Me, the utterance of the Lord, so your descendants and your name will remain]” (Isaiah 66:22).
“This is the blessing that Moses, the man of God, blessed the children of Israel before his death” (Deuteronomy 33:1). Halakha: A person of Israel who passed before the ark and erred, how must he act? So the Sages taught: One who passes before the ark and errs, let another pass in his stead. Our Rabbis taught us, Rabbi Yosei bar Ḥanina said: If one erred in the first three blessings, he returns to the beginning of “Shield.” Rav Huna said: If one erred in the middle three blessings, he returns to “the holy God.” Rav said: If one erred in the final three, he returns to the beginning of “we give thanks.” Another matter, one who passes before the ark and erred, another passes in his place. From where does he begin? It is from the beginning of the blessing where he erred. From where did they derive it? It is from the patriarchs of the world. Why? It is because each of them would begin only from where the other ended. How so? Abraham blessed Isaac. From where is it derived? It is as it is written: “Abraham gave all that was his to Isaac” (Genesis 25:5). What did he give him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He gave him the birthright, like the matter that is stated: “He sold his birthright to Jacob” (Genesis 25:33). Rabbi Neḥemya said: He gave him a blessing, like the matter that is stated: “May God give you [of the dew of the heavens and the fat of the earth…]” (Genesis 27:28). Isaac arose to bless Jacob, he said: ‘From the place that father ended, I will begin. Father ended with veyiten, I, too, will begin with veyiten,’ as is it is stated: “May God give you [veyiten lekha].” With what did Isaac end? It was with summoning, as it is stated: “Isaac summoned Jacob and blessed him” (Genesis 28:1). Jacob arose to bless the tribes, he said: ‘I will begin only with summoning,’ as it is stated: “Jacob summoned his sons” (Genesis 49:1). With what did he end? It was with zot, as it is stated: “And this [vezot] is what their father spoke to them” (Genesis 49:28). Moses arose to bless Israel, he said: ‘I will begin only with zot.’ From where is it derived? It is from what is written regarding the matter: “This is [vezot] the blessing.” Another matter, “this is the blessing” – that is what the verse said: “Who will ascend the mountain of the Lord?” (Psalms 24:3). The Rabbis said: It is speaking of Moses. “Who will ascend the mountain of the Lord?” – this is Moses, as it is stated: “Moses ascended to God…” (Exodus 19:3). “Who will stand in His holy place?” (Psalms 24:3) – this is Moses. From where is it derived? It is as it is stated: “As the place upon which you are standing is sacred ground” (Exodus 3:5). “One who has clean hands” (Psalms 24:4). From where is it derived? It is as it is stated: “Not one donkey did I take from them…” (Numbers 16:15). “And a pure heart” (Psalms 24:4) – this is Moses. Rabbi Yitzḥak said: Even a common person, if another were to speak to him in that manner, it would be a disgrace for him, and Moses said: “Lord, why will your wrath be enflamed against your people?” (Exodus 32:11). It is, though, that it was clear in his heart that he was not making demands on his own behalf, but on behalf of Israel. “Who has not raised his soul for naught” (Psalms 24:4) – this is the soul of the Egyptian, as he did not take it for naught; rather, he did so justifiably. “Nor taken an oath deceitfully” (Psalms 24:4) – this is Moses, as it is stated: “Moses decided [vayoel] to live with the man” (Exodus 2:21). “He will receive [yisa] a blessing from the Lord” (Psalms 24:5) – this is Moses. Rabbi Tanḥuma said: Read it only as yasi –he will transmit a blessing to others. “This is the blessing” – that is what the verse said: “Many women have performed valiantly, but you have surpassed them all” (Proverbs 31:29). What is, “but you have surpassed them all”? It is speaking of Moses, because he was exalted over them all. How so? Adam the first man says to Moses: ‘I am greater than you, as I was created in the image of the Holy One blessed be He.’ From where is it derived? It is as it is stated: “God created man in His own image” (Genesis 1:27). Moses says to him: ‘I am more exalted than you, as you, the glory that was given to you was taken from you, as it is stated: “Man [Adam] does not abide in honor” (Psalms 49:13). But I, the radiance of my face that the Holy One blessed be He gave me, it remains with me.’ From where is it derived? It is as it is stated: “His eye had not dimmed, and his vitality had not departed” (Deuteronomy 34:7). Another matter, Noah said to Moses: ‘I am greater than you, as I was delivered from the generation of the Flood.’ Moses said to him: ‘I am more exalted than you, as you saved yourself, but you did not have the ability to save your generation. But I saved myself and saved my generation when they incurred liability to be eradicated due to the [sin of the Golden] Calf.’ From where is it derived? It is as it is stated: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). To what is the matter comparable? It is to two ships that were at sea, and there were two captains in them. One saved himself but did not save his ship, and one saved himself and his ship. Whom do they laud? Is it not the one who saved himself and his ship? So, Noah saved only himself, but Moses saved himself and his generation. That is, “but you have surpassed them all.” Another matter, Abraham said to Moses: ‘I am greater than you, as I would provide sustenance to the passersby.’ Moses said to him: ‘I am more exalted than you, as you would provide sustenance for uncircumcised people, but I provided sustenance for circumcised people. Moreover, you would provide sustenance in the settled area, and I would provide sustenance in the wilderness.’ Isaac said to Moses: ‘I am greater than you as I extended my neck upon the altar and saw the countenance of the Divine Spirit.’ Moses said to him: ‘I am more exalted than you, as you saw the countenance of the Divine Presence and your eyes dimmed.’ From where is it derived? It is as it is written: “It was when Isaac was old, his eyes dimmed from seeing” (Genesis 27:1). What is “from seeing”? It is from seeing the Divine Presence. ‘But I would speak with the Divine Presence face to face and my eyes did not dim.’ From where is it derived? It is as it is stated: “Moses did not know that the skin of his face was radiant” (Exodus 34:29). Jacob said to Moses: ‘I am greater than you, as I encountered the angel and overcame him.’ Moses said to him: ‘You encountered the angel in your environment, but I ascended to them in their environment, and they fear me.’ From where is it derived? It is as it is stated: “The kings of armies [malkhei tzevaot] flee again and again…” (Psalms 68:13). That is why Solomon said: “Many women have performed valiantly, [but you have surpassed them all].” The Holy One blessed be He said: ‘Since he was exalted above everyone, he will bless Israel’ – “this is the blessing.” Another matter, “this is the blessing” – Rabbi Shmuel bar Naḥman said: When Moses came to bless Israel, the Torah and the Holy One blessed be He came to bless Israel. “This is [vezot] the blessing,” this is the Torah, in whose regard it is written: “This is [vezot] the Torah that Moses placed before the children of Israel” (Deuteronomy 4:44). “That Moses…blessed” – this is Moses. “The man of God” – this is the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). Why to that extent? It is to realize what is stated: “The threefold thread is not quickly severed” (Ecclesiastes 4:12). Another matter, “this is the blessing” – Rabbi Tanḥuma said: If God [elohim], why man [ish]; and if man [ish], why God [elohim]? It is, rather, that when he was cast into the river of Egypt – ish; and when it was transformed into blood – elohim. Alternatively, when he fled from Pharaoh – ish; and when he sank him – God. Alternatively, when he ascended to the firmament – man [ish], and what is ish? It is before the angels, that are completely fire [esh]. But when he descended from the firmament – elohim; from where is it derived? It is as it is written: “They feared approaching him” (Exodus 34:30). Alternatively, when he ascended to the firmament – elohim; just as the angels do not eat and drink, he, too, did not eat and drink. From where is it derived? It is as it is stated: “He was there with the Lord [forty days and forty nights; he did not eat bread, and he did not drink water]” (Exodus 34:28). Alternatively, what is “the man of God”? Rav Avin said: His lower half – man; his upper half – of God. What is “before his death”? The Rabbis said: What did Moses do? He took the angel of death and cast him before him. He blessed the tribes, each and every one in accordance with its blessing. Rabbi Meir said: The angel of death went to Moses and said to him: ‘The Holy One blessed be He sent me to you, for you are departing today.’ Moses said to him: ‘Go from here, as I seek to laud the Holy One blessed be He.’ From where is it derived? It is as it is written: “May I not die but live, so I may relate the deeds of the Lord” (Psalms 118:17). He said to him: ‘Moses, why are you being arrogant? He has those who will laud him. The heavens and the earth laud him every hour, as it is stated: “The heavens relate the glory of God”’ (Psalms 19:2). Moses said to him: ‘I will silence them and laud him,’ as it is stated: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth]” (Deuteronomy 32:1). He came to him a second time. What did Moses do? He invoked the ineffable Name against him, and he fled. From where is it derived? It is as it is stated: “For I will call out the name of the Lord” (Deuteronomy 32:3). When he came to him the third time, he [Moses] said: ‘Since he [the angel of death] is from the Lord, I must accept the judgment.’ From where is it derived? It is as it is stated: “The Rock: His actions are perfect” (Deuteronomy 32:4). Rabbi Yitzḥak said: Moses’s soul was struggling to depart, and Moses was speaking with his soul, and said: ‘My soul, are you saying that the angel of death is seeking to gain dominion over you?’ It said: ‘No, the Holy One blessed be He would not do so – “For You rescued me from death”’ (Psalms 116:8). ‘Are you saying that you saw them weeping, and you are weeping with them?’ It said to him: “My eyes from tears” (Psalms 116:8). He said to it: ‘Are you saying perhaps that they sought to push you into Gehenna?’ It said to him: “My feet from stumbling” (Psalms 116:8). He said to it: ‘To where are you destined to go?’ It said to him: “I will walk before the Lord in the land of the living” (Psalms 116:9). When Moses heard this, he gave it permission. He said to it: “Return, my soul to your restfulness…” (Psalms 116:7). Rabbi Avin said: When it departed, the residents of the lower worlds were lauding him and saying: “Torah, Moses commanded us” (Deuteronomy 33:4). The residents of the upper worlds were lauding him and saying: “He performed the righteousness of the Lord…” (Deuteronomy 33:21). And the Holy One blessed be He lauds him: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10). “This is the blessing” – halakha: A person of Israel who ascended to read the Torah, it is not permitted for him [to read] until he recites the blessing, and then he reads. When Moses was privileged to receive the Torah, first he recited the blessing, and then he read. Rabbi Elazar said: Which is the blessing that Moses recited over the Torah beforehand? ‘Blessed are You, Lord our God, King of the world, who chose this Torah, sanctified it, and desired those who fulfill it.’ It does not say ‘who toiled in it,’ and not ‘who contemplate it,’ but those who ‘fulfill it.’ Those who fulfill the words of the Torah – a person says: I have studied wisdom, but I have not studied Torah, what can I do there? The Holy One blessed be He said to Israel: ‘As you live, all the wisdom and all the Torah are one simple matter. Anyone who fears Me and fulfills the words of the Torah, all the wisdom and all the Torah are in his heart.’ From where is it derived? It is as it is stated: “Fear of the Lord is the beginning of wisdom, all who perform it have a good understanding” (Psalms 111:10). “Fear of the Lord is pure, and endures forever” (Psalms 19:10); “Behold, the fear of the Lord, it is wisdom…” (Job 28:28). Why was Moses privileged that the Holy One blessed be He tended to him? It is, rather, that when he descended to Egypt, and the time for Israel’s redemption had arrived, all of Israel was occupied with silver and gold. Moses was circulating in the city and exerting himself three days and three nights to find Joseph’s coffin, as they were not able to depart from Egypt without Joseph. Why? It is because he administered an oath to them before his death, as it is stated: “Joseph administered an oath to the children of Israel, saying…[and you shall carry up my bones from here]” (Genesis 50:25). After he was extremely exhausted, Segula encountered him, and saw that Moses was exhausted from the exertion. She said to him: ‘My lord, Moses, why are you tired?’ He said to her: ‘For three days and three nights I have circulated in the city to find Joseph’s coffin, but I have not found it.’ She said to him: ‘Come with me and I will show you where he is.’ She led him to the stream, she said to him: ‘In this place they crafted a coffin weighing five hundred talents, and the magicians and the astrologers cast it into the stream. Thus they said to Pharaoh: If it is your wish that this nation will never depart from here, Joseph’s bones, if they never find them, they will be unable to leave.’ Moses immediately stood on the bank of the stream and said: ‘Joseph, you know how you administered an oath to Israel: “God will remember you [and you shall bring up my bones with you]” (Genesis 50:25). Accord deference to the God of Israel and do not delay the redemption of Israel. You have good deeds to your credit; ask for mercy before your Creator and rise from the depths.’ Immediately, Joseph’s coffin began bubbling and rising from the depths like a piece of wood. He took it, placed it on his shoulder, and he would bear it, with all of Israel following him. Israel were bearing the gold and the silver that they took from Egypt, and Moses was bearing Joseph’s coffin. The Holy One blessed be He said to him: ‘Moses, you say that you performed a minor action; as you live, this kindness that you performed is great, and you did not pay attention to the silver and the gold. I, too, will perform this kindness for you, and I will tend to you.’ When the time arrived for Moses to take his leave of the world, the Holy One blessed be He said to him: “Behold, your time [to die] is approaching” (Deuteronomy 31:14). He said before Him: ‘Master of the universe, after all this exertion, You say to me: “Behold your time…is approaching”? “Let me not die, but live, and I will relate the deeds of the Lord”’ (Psalms 118:17). He said to him: ‘You cannot, “for that is all of man” (Ecclesiastes 12:13). Moses said: ‘Master of the universe, I request of You one matter before my death, that I will enter, and all the gates of the heavens and the depths will be split, and everybody will see that there is none but You.’ From where is it derived? It is as it is stated: “You will know this day, and restore to your heart [that the Lord, He is the God]…there is no other” (Deuteronomy 4:39). The Holy One blessed be He said to him: ‘You said: “There is no other.” I, too, say: “There has not arisen another prophet in Israel like Moses…with all the signs and the wonders…and with all the great awe, that Moses performed before the eyes of all Israel”’ (Deuteronomy 34:10–12). “Behold [hen], your time to die is approaching” (Deuteronomy 31:14) – Rabbi Aivu said: Moses said: ‘Master of the universe, with the matter that I lauded you in the midst of sixty myriad sanctifiers of Your name, with that You decreed death upon me, as it is stated: “Behold, your time to die is approaching” – all measures dispensed by the Holy One blessed be He, are dispensed measure for measure. But this is an evil measure for a good measure, a lacking measure for a full measure, a restricted measure for an ample measure.’ The Holy One blessed be He said to Moses: ‘This, too, is a good measure, that I said “behold [hen]” to you, as it is stated: “Behold [hineh], I am sending an angel” (Exodus 23:20); “behold [hen], restitution will be made to the righteous” (Proverbs 11:31); “behold [hineh], I am sending Elijah the prophet to you” (Malachi 3:23). Just as you exalted Me over sixty myriads, so, I will exalt you in the future in the midst of fifty-five myriads of full-fledged righteous ones, as it is stated: Hen, this is the numerical value of hen: Heh – five, nun – fifty.’ Rabbi Yoḥanan said: Ten “deaths” are written in Moses’s regard, and these are: “Behold, your time to die is approaching” (Deuteronomy 31:14); “die on the mountain” (Deuteronomy 32:50); “for I will die ” (Deuteronomy 4:22); “for I know, after my death” (Deuteronomy 31:29); “and so, too, after my death” (Deuteronomy 31:27); “before his death” (Deuteronomy 33:1); “one hundred and tweny years old upon his death” (Deuteronomy 34:7); “Moses, the servant of God, died there” (Deuteronomy 34:5); “it was after Moses’s death” (Joshua 1:1); “Moses My servant died” (Joshua 1:2). It teaches that as many as ten times it was decreed against him that he would not enter the Land of Israel, but his harsh sentence was not sealed until the High Court revealed itself to him. He [God] said to him: ‘It is a decree from before Me that you will not cross,’ as it is stated: “For you will not cross the Jordan” (Deuteronomy 3:27). This matter was not consequential in Moses’s eyes, as he said: ‘Israel performed great sins several times, and when I asked for mercy, He immediately accepted it from Me, as it is stated: “Let Me be, and I will destroy them” (Deuteronomy 9:14). What is written there? “The Lord reconsidered the evil” (Exodus 32:14). “I will smite them with the pestilence, and I will destroy them” (Numbers 14:12). What is written there? “The Lord said: “I have pardoned…” (Numbers 14:20); I, who have not sinned since my youth, all the more so that when I pray for myself, He will accept it from me.’ When the Holy One blessed be He saw that the matter was inconsequential in Moses’s eyes, and that he was not standing in prayer, He immediately seized the opportunity and took an oath in His great Name that he [Moses] would not enter the Land of Israel, as it is stated: “Therefore [lakhen], you will not bring this assembly [into the land that I have given them]” (Numbers 20:12), and lakhen is nothing other than an oath, as it is stated: “Therefore, I have taken an oath to the house of Eli” (I Samuel 3:14). When Moses saw that his sentence had been sealed, he decreed a fast upon himself, drew a small circle, stood within it, and said: ‘I am not moving from here until You void this decree.’ At that moment, what did Moses do? He donned sackcloth, wrapped himself in sackcloth, covered himself with ashes, and stood in prayer and supplication before the Holy One blessed be He, until the heavens, the earth, and the order of Creation shook violently, and they said: ‘Perhaps, the desire of the Holy One blessed be He to renew His world has arrived.’ A Divine Voice emerged and said: ‘The desire of the Holy One blessed be He to renew His world has not arrived. Rather: “In whose hand is the life of every living thing, and the spirit of all flesh of man”’ (Job 12:10), and man is no one other than Moses, as it is stated: “The man Moses was very humble, more than any person on the face of the earth” (Numbers 12:3). What did the Holy One blessed be He do at that moment? He proclaimed at each and every gate of each and every firmament and each and every court that they should not accept Moses’ prayer and they should not take it up before Him, because the decree had been sealed in his regard. The angel who is appointed over proclamation, his name is Akazriel. At that moment, the Holy One blessed be He called in a frenzy, and said to the ministering angels: ‘Descend in a frenzy and lock the gates of each and every firmament,’ as the voice of the prayer was forcing its way upward to the firmament due to the sound of Moses’s prayer, as his prayer was like a sword that rips and cuts and cannot be delayed. His prayer was like the ineffable Name that he learned from Zagzael, the master scribe of the residents of the upper world. Regarding that moment it says: “A wind lifted me, and I heard behind me the sound of a great noise [raash]: Blessed is the glory of the Lord from His place” (Ezekiel 3:12). Raash is nothing other than quaking, and great is nothing other than Moses, as it is stated: “The man Moses, too, was very great in the land of Egypt, in the eyes of Pharaoh’s servants and in the eyes of the people” (Exodus 11:3). What is “blessed is the glory of the Lord from His place”? When the wheels of the divine chariot and the seraphs of fire saw that the Holy One blessed be He said: ‘Do not accept Moses’s prayer,’ and He did not show him favor, did not grant him life, and did not allow him to enter the Land of Israel, they said: “Blessed is the glory of the Lord from His place,” as there is no favoritism, neither for the small nor the great. From where is it derived that Mosed prayed during that period five hundred and fifteen times? It is as it is stated: “I pleaded [vaetḥanan] with the Lord at that time, saying” (Deuteronomy 3:23) – that is the numerical value of vaetḥanan. At that moment, Moses said before the Holy One blessed be He: ‘Master of the universe, it is revealed and known before You, my exertion, and the suffering that I underwent for Israel, until they would believe in Your Name. How much suffering I underwent for them regarding the mitzvot, until I bolstered the Torah and the mitzvot in them? I said: Just as I saw their trouble, so, I will see their well-being, but now, when the well-being of Israel has arrived, You say to me: “You will not cross this Jordan”? You are rendering Your Torah a forgery, as it is written: “On his day you shall give his wage, and the sun shall not set upon it as he is poor, and he anticipates it, lest he cry out against you to the Lord and it will be a sin in you” (Deuteronomy 24:15). Is this payment for the work of forty years that I toiled, until they would become a sacred and loyal people? As it is stated: “But Judah still ruled with God, and he is faithful to the Holy One” (Hosea 12:1). The wicked angel Samael was the head of all the accusing angels. Each moment, he would count toward Moses’s death and say: ‘When will the end arrive, the moment when Moses will die, so I can descend and take his soul from him?’ In his regard, David said: “The wicked man looks upon the righteous man and seeks to kill him” (Psalms 37:32). You have none among the accusing angels as wicked as Samael, and you have none among the prophets as righteous as Moses, as it is stated: “There has not arisen another prophet in Israel like Moses, whom the Lord knew face to face” (Deuteronomy 34:10). To what is the matter comparable? It is to a person who happened upon the feast of a bride and groom, and that person was anticipating and saying: ‘When will their rejoicing arrive and I will rejoice in it?’ So, the wicked Samael was anticipating Moses’s soul, and saying: ‘When will Mikhael weep and I will fill my mouth with laughter?’ Until Mikhael said to him: ‘What, wicked one, will I weep and you laugh? “Do not rejoice, my enemy, over me; though I fell, I will rise; though I sit in darkness, the Lord is a light for me”’ (Micah 7:8). “Though I fell” – due to Moses’ passing, “I will rise” – due to Joshua’s leadership, when he toppled the thirty-one kings. “Though I sit in darkness” – with the destruction of the first and latter Temple, “the Lord is a light for me” – in the messianic era.’ Up to this point, one hour had passed. At that moment, Moses said before the Holy One blessed be He: ‘Master of the universe, if you do not take me into the Land of Israel, leave me in this world, and I will live and not die.’ The Holy One blessed be He said to Moses: ‘If I do not kill you in this world, how will I revive you in the World to Come? Moreover, you will render My Torah a forgery, as it is written in My Torah by your hand: “There is no deliverer from My hand”’ (Deuteronomy 32:39). Moses said before the Holy One blessed be He: ‘Master of the universe, if you do not take me into the Land of Israel, leave me like the beasts of the field, who eat greenery, drink water, live, and see the world. So, let my soul be like one of them.’ He said to him: “Enough for you, [do not continue to speak to Me of this matter]” (Deuteronomy 3:26). He said before him: ‘Master of the universe, if not, leave me in this world, like this bird that flies in all directions of the world, and gathers its sustenance each day, and in the evening it returns to its nest. So, let my soul be like one of them.’ He said to him: “Enough for you.” What is “enough for you”? He said to him: ‘It is enough for you what you have spoken.’ When Moses saw that no creature could save him from the path of death, at that moment, he said: “The Rock, His actions are perfect, as all His ways are justice; a faithful God and there is no injustice, righteous and upright is He” (Deuteronomy 32:4). What did Moses do? He took the scroll and wrote on it the ineffable Name and the book of the song. But he did not yet complete it until the moment arrived for Moses to die. At that moment, the Holy One blessed be He said to Gavriel: ‘Gavriel, go out and bring Moses’ soul.’ He said before Him: ‘Master of the universe, one who is the equivalent of sixty myriads, how can I see his death? And one who possesses these qualities, how can I act toward him with fury?’ Then He said to Mikhael: ‘Go out and bring Moses soul.’ He said before Him: ‘Master of the universe, I was his teacher, and he was my disciple, and I am not able to see his death.’ Then He said to the wicked Samael: ‘Go out and bring Moses’ soul.’ Immediately, he clothed himself in anger and girded himself with a sword, wrapped himself in cruelty, and went toward Moses. When he saw him that he was sitting and writing the ineffable Name, [that] the aura of his appearance was like the sun, and [that] he resembled an angel of the Lord of hosts, Samael grew fearful of Moses. He said: ‘The angels can certainly not take Moses’ soul.’ Before Samael showed himself to Moses, Moses knew that Samael had come. When Samael saw Moses, a fearful trembling seized him, like the pangs of a woman giving birth, and he was unable to open his mouth to speak to Moses, until Moses said to Samael: ‘“There is no peace, said the Lord, for the wicked” (Isaiah 48:22); what are you doing here?’ He said to him: ‘I came to take your soul.’ He said to him: ‘Who sent you?’ He said to him: ‘The One who created all the creations.’ He said to him: ‘You will not take my soul.’ He said to him: ‘Anyone who comes into the world, their souls are given to me.’ He said to him: ‘'I have greater strength than anyone [else] who comes into the world.’ He said to him: ‘What is your strength?’ He said to him: ‘I am the son of Amram, I emerged circumcised from my mother’s womb, and there was no need to circumcise me. On the day that I was born, I was able to speak, I walked on my feet, I spoke with my father and my mother, and I did not even suck milk. When I was three months old, I prophesied and said that I was destined to receive the Torah from fiery flames. When I was walking outside, I entered the king’s palace and took the crown from upon his head. When I was eighty years old, I performed signs and wonders in Egypt: I took out sixty myriads before the eyes of all Egypt; I split the sea into twelve sections; I sweetened the water of Mara; I ascended and trod a path in the heavens; I engaged in the battle of the angels; I received a Torah of fire; I resided under a throne of fire; took shelter under a pillar of fire; I spoke with Him face to face; I prevailed over the heavenly entourage; I revealed their secrets to humankind; I received Torah from the right [hand] of the Holy One blessed be He, and taught it to Israel. I waged war with Siḥon and with Og, two mighty idol worshippers, who during the Flood, the water did not reach their ankles due to their height. I caused the sun and the moon to stand still in the heights, and I struck them with the staff in my hand and I killed them. Who is there among those who come into the world who can do that? Go from here, wicked one, you must not say that. Go, flee from before me, I will not give my soul to you.’ Immediately, Samael returned and brought the response before the Almighty. The Holy One blessed be He said to Samael: 'Come and bring Moses’ soul.' He immediately drew his sword from his scabbard and stood over Moses. Moses immediately became furious at him, took in his hand his staff, on which the ineffable Name was inscribed, and smote Samael with all his strength, until he fled from before him. He pursued him with the ineffable Name, and removed the beam of glory from between his eyes and blinded his eyes. Until this point, Moses was successful. A moment later, a Divine Voice emerged and said: ‘The end, your death, has arrived.’ Moses said before the Holy One blessed be He: ‘Master of the universe, remember that day that You revealed Yourself to me at the bush, and said to me: “And now, go, and I will send you to Pharaoh, and take My people, the children of Israel, out of Egypt”? (Exodus 3:10). Remember that day that I was standing upon Mount Sinai for forty days and forty night? I ask You, please, do not hand me over to the angel of death.’ A Divine Voice emerged and said to him: ‘Fear not, I, Myself, will tend to you and to your burial.’ At that moment, Moses stood and sanctified himself, like the seraphs. The Holy One blessed be He descended from the uppermost heavens of heavens to take Moses’ soul, and there were three ministering angels with him: Mikhael, Gavriel, and Zagzagel: Mikhael prepared Moses’ bier, Gavriel spread a fine linen cloth at his head, and Zagzagel at his feet. Mikhael on one side and Gavriel on one side. The Holy One blessed be He said to Moses: ‘Cover your eyes with your eyelids’ and he covered his eyes with his eyelids. He said to him: ‘Place your hands on your chest,’ and he placed his hands on his chest. He said to him: ‘Place your feet one next to the other.’ He placed his feet one next to the other. At that moment, the Holy One blessed be He summoned the soul from within his body. He said to it: ‘My daughter, one hundred and twenty years I allotted for your being in Moses’ body. Now, your end has arrived, it is time to leave. Depart, do not delay.’ It said before Him: ‘Master of the universe, I know that You are the God of all the spirits and all the souls. The soul of the living and the dead are given into Your hand. You created me, You formed me, and you placed me in Moses’ body for one hundred and twenty years. Now, is there a body in the world purer than Moses’s body? As no putrid wind was ever seen in him, and no worms or maggots. That is why I love it and do not wish to depart from it.’ The Holy One blessed be He said to it: ‘Soul, depart, do not delay, and I will take you up to the uppermost heavens of heavens, I will seat you beneath My Throne of Glory with the cherubs, the seraphs, and the troops.’ It said before Him: ‘Master of the universe, from near your Divine Presence on High, two angels, Uza and Azael, descended and lusted after earthly women and corrupted their way on the earth until you suspended them between the earth and the heavens. But the son of Amram, from the day that You revealed Yourself to him, he did not consort with his wife, as it is stated: “Miriam and Aaron spoke against Moses with regard to the Kushite woman whom he had married, for he had married a Kushite woman” (Numbers 12:1). I ask You please: Leave me in Moses’ body.’ At that moment, the Holy One blessed be He kissed him, and took his soul with a kiss on the mouth. The Holy One blessed be He began weeping: “Who will rise up for me against the wicked? Who will take a stand for me against the evildoers?” (Psalms 94:16). And the Divine Presence says: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10). The heavens weep and say: “The pious one is lost from the land” (Micah 7:2). The earth weeps and says: “The upright among men is no more” (Micah 7:2). When Joshua sought his master but did not find him, he was weeping and saying: “Help, Lord, for the faithful man is no more, for trustworthiness has disappeared from among men” (Psalms 12:2). The ministering angels say: “He executed the righteousness of God” (Deuteronomy 33:21), and Israel said: “And His ordinances with Israel” (Deuteronomy 33:21). These and those were saying: “May he come in peace, may they rest on their resting places, one who walks in his uprightness” (Isaiah 57:2). “The memory of the righteous is for a blessing” (Proverbs 10:7), and his soul for life in the World to Come. Amen, so, may it be His will. “Blessed be the Lord forever, amen and amen” (Psalms 89:53).
Connections in Deuteronomy Rabbah
1 connection
Chapter 2 1 connections
No connections match.