Leviticus Rabbah

“He called to Moses, and the Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). “He called to Moses” – Rabbi Tanḥum bar Ḥanilai began: “Bless the Lord, His emissaries [malakhav], mighty in strength, who perform His bidding…” (Psalms 103:20). Regarding whom is the verse speaking? If the verse is speaking of the supernal, but is it not already stated: “Bless the Lord, all His hosts” (Psalms 103:21)? It is speaking, rather, of the earthly. Because the supernal are able to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, all His hosts.” But because the earthly are unable to successfully perform the tasks of the Holy One blessed be He, it is stated [of them]: “Bless the Lord, His emissaries,” but not all his emissaries. Another matter: The prophets were called malakhim – that is what is written: “He sent a malakh and took us out of Egypt…” (Numbers 20:16). Was it an angel? Was it not Moses? Why does it call him a malakh? It is because the prophets are called malakhim. Similarly, “The malakh of the Lord ascended from Gilgal to Bokhim” (Judges 2:1) – was it an angel? Was it not Pinḥas? Why does it call him a malakh? Rather, Rabbi Simon said: When the Divine Spirit would rest upon Pinḥas, his face would shine like a torch. The Rabbis say: What was Manoaḥ’s wife saying to him? <Behold> “a man of God came to me, and his appearance was like the appearance of an angel of God” (Judges 13:6). She thought that he was a prophet, but he was none other than an angel. Rabbi Yoḥanan said: By their very nature the prophets are called malakhim. That is what is written: “Haggai, the malakh of the Lord, on mission from the Lord, said” (Haggai 1:13). Perforce, you learn that by their very nature, the prophets are called malakhim. “Mighty in strength, who perform His bidding” (Psalms 103:20) – regarding whom is the verse speaking? Rabbi Yitzḥak said: The verse is speaking of those who observe the Sabbatical Year. The way of the world is that a person performs a mitzva for one day, for one week, for one month. But does one do so for the rest of the days of the year? Yet this one sees his field fallow, his vineyard fallow, and pays his land tax and remains silent. Is there anyone mightier than that? If you say that it is not speaking of those who observe the Sabbatical Year, it is stated here: “Who perform His bidding [devaro],” and it is stated there: “This is the matter of [devar] the Sabbatical Year” (Deuteronomy 15:2). Just as when davar is stated there the verse is speaking of those who observe the Sabbatical Year, so too, when davar stated here, the verse is speaking of those who observe the Sabbatical Year. “Who perform His bidding” – Rabbi Huna said in the name of Rabbi Aḥa: The verse is speaking of Israel when they stood before Mount Sinai, for having preceded performance to heeding and having said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “Hearing His word” (Psalms 103:20) – Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, He called only Moses. That is why it is stated: “He called to Moses.” Rabbi Abbahu began: “Those who dwell in His shade will return” (Hosea 14:8) – these are the proselytes who come and take shelter in the shade of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – they will become primary like Israel, just as it says: “There will be grain for the young men, and new wine will make the young women sing” (Zechariah 9:17). “They will blossom like the vine” (Hosea 14:8) – just as it says: “You transported a vine from Egypt, drove out the nations and planted it” (Psalms 80:9). Another matter: “They will give life to grain” (Hosea 14:8) – in the Talmud. “They will blossom like the vine” (Hosea 14:8) – in aggada. “Its repute will be like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of proselytes are dear to me like wine libations that are offered before Me on the altar. Why is [the Temple] called Lebanon? It is in accordance with: “That good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shimon ben Yoḥai taught: Why is it called Lebanon? Because it whitens [malbin] the iniquities of Israel like snow. That is what is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18). Rabbi Tavyomei said: It is because all the hearts [levavot] rejoice in it. That is what is written: “Beautiful in its view, joy of the entire world…” (Psalms 48:3). The Rabbis say: It is in accordance with: “My eyes and My heart [velibi] will be there always” (I Kings 9:3). Rabbi Simon, in the name of Rabbi Yehoshua ben Levi, and Rabbi Ḥama father of Rabbi Hoshaya, in the name of Rav, said: Chronicles was given only for expounding. “His Judahite wife bore Yered father of Gedor, [Ḥever father of Sokho, and Yekutiel father of Zano'aḥ; these are the sons of Bitya daughter of Pharaoh whom Mered took as a wife]” (I Chronicles 4:18). “His Judahite wife” – this is Yokheved. Was she from the tribe of Judah? Was she not from the tribe of Levi? Why was she called Judahite? It is because she brought Jews into the world. “Bore Yered” (I Chronicles 4:18) – this is Moses. Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: “Yered” – because he brought down [horid] the Torah from [the heavens] above to [the earth] below. Alternatively: “Yered” – because he brought down the Divine Presence from [the heavens] above to [the earth] below. Rabbi Simon said: Yered is nothing other than an expression of kingship, just as it says: “He will rule [veyerd] from sea to sea” (Psalms 72:8); and it is written: “For he ruled [rodeh] over the entire region beyond the river” (I Kings 5:4). “Father of Gedor” (I Chronicles 4:18) – Rabbi Huna bar Aḥa said: Many fence builders [goderin] stood for Israel, but [Moses] was the father of them all. “Ḥever” (I Chronicles 4:18) – because he connected [ḥiber] the children to their Father in Heaven; alternatively, “Ḥever” – who prevented [he’evir] calamity from coming to the world. “Father of Sokho” (I Chronicles 4:18) – as he was the father of the prophets who see [sokhin] by means of the Divine Spirit. Rabbi Levi said: It is an Arabic expression, as in Arabia they call prophets sakhya. “Yekutiel” (I Chronicles 4:18) – Rabbi Levi and Rabbi Sima said: He rendered the children hopeful [mekavin] toward their Father in Heaven. “Father of Zano’aḥ” (I Chronicles 4:18) – this is Moses, who was the father of those who cause abandonment [mazniḥim], who caused them to abandon idol worship. That is what is written: “[He took the calf which they had made, burnt it with fire, ground it to powder, and] scattered it over the water, [and he made the children of Israel drink from it]” (Exodus 32:20). “These are the sons of Bitya daughter of Pharaoh” (I Chronicles 4:18) – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said to Bitya daughter of Pharaoh: ‘Moses was not your son, but you called him your son; you, too, are not My daughter, but I call you My daughter,’ as it is stated: “These are the sons of Bitya,” the daughter of God [bat Yah]. “Whom Mered took” (I Chronicles 4:18) – this is Caleb. Rabbi Abba bar Kahana and Rabbi Yehuda bar Simon: One said: He rebelled [marad] against the counsel of the scouts, and she rebelled [mareda] against the counsel of her father; let the rebel come and take the rebel. One said: He rescued the flock, and she rescued the shepherd. Moses was called ten names: Yered, Ḥever, Yekutiel, Avi Gedor, Avi Sokho, Avi Zano’aḥ. Rabbi Yehuda ben Rabbi Ilai said: Toviya is also his name. That is what is written: “She saw him that he was good [tov]” (Exodus 2:2) – that he was Toviya. Rabbi Yishmael bar Ami said: Shemaya is also his name. Rabbi Yehoshua bar Neḥemya came and explained this verse: “Shemaya son of Netanel the scribe [from the Levites] recorded them [before the king, the princes, Tzadok the priest, Aḥimelekh son of Evyatar, and the heads of the patrilineal houses of the priests and of the Levites]” (I Chronicles 24:6): “Shemaya” – because the Lord heard [shama Yah] his prayer. “Son of Netanel” – a son to whom the Torah was given [shenitena] from hand to hand. “The scribe” – because he was the scribe of Israel. “Levite” – because he was from the tribe of Levi. “Before the king and the princes” – before the King of kings, the Holy One blessed be He, and [before] His court. “Tzadok” – this is Aaron the priest. “Aḥimelekh” – because he was the brother [aḥ] of the king [melekh]. “Son of Evyatar” – because through him, the Holy One blessed be He overlooked [viter] for them the incident of the calf. Rabbi Tanḥuma said in the name of Rabbi Yehoshua ben Korḥa: Levite was also his name after the forebear of his family: “Is not Aaron the Levite your brother?” (Exodus 4:14). And Moses, that is ten. The Holy One blessed be He said to Moses: As you live, from all the names that you were called, I will call you only by the name that Bitya daughter of Pharaoh called you: “She called his name Moses” (Exodus 2:10). “He called to Moses.” Rabbi Avin began in the name of Rabbi Berekhya the Elder: “You then spoke in a vision to Your pious ones, [saying: I aided the mighty one; I raised the one chosen from the people]” (Psalms 89:20) – this is speaking of Abraham, to whom He spoke with speech and in vision. That is what is written: “After these matters, the word of the Lord came to Abram in a vision, saying” (Genesis 15:1). “To Your pious ones [laḥasidekha]” – “give truth to Jacob, kindness [ḥesed] to Abraham” (Micah 7:20). “Saying: I aided the mighty one” – as he killed four kings in one night. That is what is written: “He deployed against them at night…[and smote them and pursued them until Ḥova]” (Genesis 14:15). Rabbi Yitzḥak said: Do you have a person who pursues the dead, as it is stated: “And smote them and pursued them until Ḥova”? Rather, it teaches that the Holy One blessed be He was killing and Abraham was pursuing. “I raised the one chosen from the people” – this is Abraham, who was chosen by the Holy One blessed be He, as it is stated: “Who has chosen Abram” (Nehemiah 9:7). Another matter: “You then spoke in a vision to Your pious ones” (Psalms 89:20) – this is speaking of David, to whom He spoke with speech and in vision. That is what is written: “In accordance with all these matters, and in accordance with this entire vision, so Natan spoke to David” (II Samuel 7:17). “To Your pious ones [laḥasidekha]” – as it is stated: “Protect my soul, for I am pious [ḥasid]” (Psalms 86:2). “Saying: I aided the mighty one” (Psalms 89:20) – Rabbi Abba bar Kahana said: David waged thirteen wars, and the Rabbis say: Eighteen, and they do not disagree. The one who said thirteen, they were for the needs of Israel. The one who said eighteen, they were five for his own needs and thirteen for the needs of Israel. “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “He chose David His servant…” (Psalms 78:70). Another matter: “You then spoke in a vision” (Psalms 89:20) – this is speaking of Moses, to whom He spoke with speech and in vision, as it is stated: “Mouth to mouth I will speak to him, [and a vision]” (Numbers 12:8). “To Your pious ones” (Psalms 89:20) – because he was from the tribe of Levi, as it is stated: “Your Tummim and Your Urim for Your pious one” (Deuteronomy 33:8). “Saying: I aided the mighty one” (Psalms 89:20) – this accords with that which Rabbi Tanḥum bar Ḥanilai said: The way of the world is that a burden that is difficult for one is easy for two; [one that is difficult] for two is easy for four. But can a burden that is difficult for six hundred thousand be easy for one? All of Israel was standing before Mount Sinai and saying: “If we continue to hear [the voice of the Lord our God any more, we will die]” (Deuteronomy 5:22), and Moses was hearing the voice of the divine speech himself, and he lived. Know that it is so, as from all of them, the divine speech called only to Moses, as it is stated: “He called to Moses.” “I raised the one chosen from the people” (Psalms 89:20) – as it is stated: “Were it not for Moses His chosen one” (Psalms 106:23). Rabbi Yehoshua of Sikhnin interpreted the verse in the name of Rabbi Levi: “As it is better that it should be said to you: Come up here, than that you be demeaned before a prince…” (Proverbs 25:7). Rabbi Akiva taught it in the name of Rabbi Shimon ben Azai: Distance yourself two or three seats from your rightful place and sit until they say to you, ascend. But do not ascend, as they will say to you, descend. It is preferable that they say to you, ascend, ascend, and that they not say to you, descend, descend. Likewise, Hillel says: My lowering is my elevation; my elevation is my lowering.⁠a What is the source? “Who sits on High, who looks down to see” (Psalms 113:5–6). You find that when the Holy One blessed be He revealed Himself to Moses from the midst of the bush, he concealed his face from Him, as it is stated: “Moses concealed his face…” (Exodus 3:6). The Holy One blessed be He said to him: “Go [lekha], and I will send you to Pharaoh, [and you will bring My people, the children of Israel, out of Egypt]” (Exodus 3:10). Rabbi Elazar said: There is a heh at the end of the word, to say that if you do not redeem them, no one else will redeem them. At the sea, he stood off to the side. The Holy One blessed be He said to him: “You, raise your staff…and split it” (Exodus 14:16), to say that if you do not split it no one else will split it. At Sinai, he stood off to the side. [God] said to him: “Ascend to God, [you]” (Exodus 24:1), to say that if you do not ascend, no one else will ascend. At the Tent of Meeting, he stood off to the side. The Holy One blessed be He said to him: Until when will you lower yourself? The hour is awaiting only you. Know that it is so, as from all of them, the divine speech called only to Moses: “He called to Moses.” Rabbi Tanḥuma began: “There is gold, and an abundance of gems, but lips of knowledge are a precious vessel” (Proverbs 20:15) – the way of the world is that a person who has gold, silver, jewels, gems, and all the objects of desire in the world, but he does not have goodness and wisdom, what acquisition does he have? The parable says: If you acquired knowledge what do you lack; if you lack knowledge, what have you acquired? “There is gold” – everyone brought his gift of gold to the Tabernacle. That is what is written: “This is the gift [you shall take from them: gold]” (Exodus 25:3). “An abundance of gems” – this is the gift of the princes, as it is stated: “The princes brought [the onyx stones and the stones for setting for the ephod and for the breast piece]” (Exodus 35:27). “But lips of knowledge are a precious vessel” – Moses’s soul was despondent, and he said: Everyone brought his gift offering for the Tabernacle, but I did not bring; so the Holy One blessed be He said to him: ‘As you live, your speech is dearer to me than all of it,’ as from all of them, the divine speech called only to Moses: “He called to Moses.” Another matter: “He called to Moses” – what is written previous to this matter? It is the portion of the Tabernacle, “as the Lord commanded Moses.” This is analogous to a king who commanded his servant and said to him: ‘Build me a palace.’ On each and every item that he built, he would write the king’s name. He would build walls and write the king’s name on them. He would put up pillars and write the king’s name on them. He would install the ceiling beams and write the king’s name on them. Sometime later, the king entered the palace. On each and every item at which he would look, he would find his name written on it. He said: My servant accorded me all this honor, and I am inside and he is outside? He called him so that he would enter into its innermost chambers. So too, when the Holy One blessed be He said to Moses: ‘Craft Me a Tabernacle,’ regarding each and every item he would construct, he would write: “As the Lord commanded Moses.” The Holy One blessed be He said: Moses accorded Me all this honor, and I am inside and he is outside? That is why it is stated: “He called to Moses. Rabbi Shmuel bar Naḥman said in the name of Rabbi Natan: Eighteen commands are written in the portion of the Tabernacle, corresponding to the eighteen vertebrae in the spine. Corresponding to them, the Sages instituted the eighteen blessings in the Amida prayer, corresponding [also] to the eighteen mentions of God’s name in the recitation of Shema, and corresponding to the eighteen mentions of God’s name in: “Give to the Lord, sons of the mighty” (Psalms 29:1). Rabbi Ḥiyya bar Abba said: Only from “With him was Oholiav son of Aḥisamakh, of the tribe of Dan” (Exodus 38:23) until the end of the book. This is analogous to a king who entered a city and with him were commanders, governors, and generals, and the people did not know which was most beloved of them all. The one to whom the king turns and speaks is the most beloved of them all. So too, “To Moses, He said: Ascend [to the Lord,] you and Aaron, Nadav and Avihu and seventy of the elders of Israel” (Exodus 24:1), but we do not know which of them was the most beloved of them all. It is, rather, the one whom the Holy One blessed be He calls and speaks with him. That is why it is stated: “He called to Moses.” This is analogous to a king who enters a city. With whom does he speak first? Is it not with the overseer of the city’s food markets? Why? Because he is occupied with the sustenance of the city. So too, Moses was occupied with the burdens of Israel. He said to them: ‘This animal you may eat, and that one you may not eat’: “This you shall eat from all that is in the water…” (Leviticus 11:9); “these you shall abominate from the birds” (Leviticus 11:13) – abominate these, do not abominate those; “this is impure to you” (Leviticus 11:29) – this is impure, that is not impure. That is why it is stated: “He called to Moses.” “He called to Moses” – did He not call to Adam? Is it not already stated: “The Lord God called to the man” (Genesis 3:9)? Rather, there is no disgrace in a king speaking to his sharecropper. “The Lord spoke to him” – did He not speak with Noah? Is it not already stated: “God spoke to Noah” (Genesis 8:15)? Rather, there is no disgrace in a king speaking to his shepherd. “He called to Moses” – did He not call to Abraham? Is it not already stated: “The angel of the Lord called to Abraham” (Genesis 22:15)? Rather, there is no disgrace in a king speaking to his innkeeper. “He called to Moses” – unlike Abraham. Regarding Abraham it is written: “The angel of the Lord called to Abraham” (Genesis 22:15) – the angel called, and the divine speech spoke. However, here, Rabbi Avin said: The Holy One blessed be He said: It is I who calls, and it is I who speaks, as it is stated: “I, it is I, who has spoken, I also have called him; I brought him, and his way is successful” (Isaiah 48:15). “From the Tent of Meeting” – although the Torah was given as a fence from Sinai, they were punished for [violating] it only after it was repeated at the Tent of Meeting. This is analogous to a writ of decree that was written and sealed, and it entered the province. The residents of the province will not be punished on its account until it is explained to them in the province’s public forum. So too, although the Torah was given to Israel in Sinai, they were punished for it only after it was repeated to them at the Tent of Meeting. That is what is written: “Until I brought him to my mother's house, and to the chamber of the one who conceived me” (Song of Songs 3:4). “To my mother's house” – this is Sinai. “And to the chamber of the one who conceived me” – this is the Tent of Meeting, as it was from there that Israel was commanded regarding the Torah’s rulings. Rabbi Yehoshua ben Levi said: Had the nations of the world known how beneficial the Tent of Meeting was for them, they would have surrounded it with encampments and fortifications. You find that until the Tabernacle was erected, the nations of the world would hear the sound of the divine speech and would be afflicted with diarrhea in their palaces. That is what is written: “For who of all flesh that heard the voice of the living God [speaking from the midst of the fire like us, has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The speech would emerge with two natures, as an elixir of life for Israel and an elixir of death for the nations of the world. That is what is written: “[Has a people heard the voice of God…] as you heard, and lived?” (Deuteronomy 4:33). You heard and lived, but the nations of the world would hear and die. Rabbi Ḥiyya taught: “[The Lord spoke to him] from the Tent of Meeting” – this teaches that the voice would stop and would not emerge outside the Tent of Meeting. Rabbi Yitzḥak said: Until the Tabernacle was erected, prophecy was found among the nations of the world. When the Tabernacle was erected, it departed from their midst, as it is stated: “[When I found the one whom my soul loves,] I grasped him and would not release him” (Song of Songs 3:4). They said to him: But Bilam prophesied. He said to them: He prophesied for the benefit of Israel: “Who has counted the dust of Jacob” (Numbers 23:10); “One has seen no evil in Jacob” (Numbers 23:21); “For there is no divination in Jacob” (Numbers 23:23); “How goodly are your tents, Jacob” (Numbers 24:5); “a star rises from Jacob” (Numbers 24:17); “One from Jacob shall rule” (Numbers 24:19). What is the difference between prophets of Israel and prophets of the nations of the world? Rabbi Ḥama bar Ḥanina and Rabbi Yisakhar of Kefar Mandi: Rabbi Ḥama bar Ḥanina said: The Holy One blessed be He appears to the nations of the world with only truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). But [He communicates with] the prophets of Israel with complete speech, as it is stated: “He called [vayikra] to Moses.” Rabbi Yisakhar of Kefar Mandi said: So shall be their reward. Vayikar is an expression of nothing other than impurity, just as it says: “Who will not be pure due to a nocturnal incident [mikreh]” (Deuteronomy 23:11). But the prophets of Israel [receive prophecy] with an expression of sanctity, with an expression of purity, with an expression of clarity, with an expression with which the ministering angels laud the Holy One blessed be He, just as it says: “One called [vekara] to the other and said: [Holy, holy, holy is the Lord of hosts]” (Isaiah 6:3). Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3). But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.” Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12). Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him. The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20). But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1). What is the difference between Moses and all the [other] prophets? Rabbi Yehuda ben Rabbi Ilai and the Rabbis: Rabbi Yehuda says: The prophets would see through nine looking glasses. That is what is written: “The appearance of the vision that I saw [was like the vision that I saw when I came to destroy the city; and the visions were like the vision that I saw by the Kevar River]” (Ezekiel 43:3). Moses saw through one looking glass, as it is stated: “And a vision and not in riddles” (Numbers 12:8). The Rabbis said: All the prophets saw through a murky looking glass. That is what is written: “[I spoke to the prophets;] I proliferated visions and granted imagery to the prophets” (Hosea 12:11). Moses saw through a polished looking glass. That is what is written: “And a vision and not in riddles” (Numbers 12:8). Rabbi Pinḥas said in the name of Rabbi Hoshaya: This is analogous to a king who revealed himself to a member of his household in his image. In this world, the Divine Presence appears only to individuals, but in the future: “The glory of the Lord will be revealed, and all flesh will see together that the mouth of the Lord has spoken” (Isaiah 40:5). Another matter: “He called to Moses, and the Lord spoke” – from here they said: Any Torah scholar who lacks sense, a carcass is better than he is. Know that it is so, and learn it from Moses, the father of wisdom, the father of the prophets, who took Israel out of Egypt. Through him numerous miracles were performed in Egypt and awe-inspiring acts at the Red Sea; he ascended to the heavens on High, brought down the Torah from heaven, engaged in the labor of the Tabernacle; but he did not enter into the innermost chambers until He called him, as it is stated: “He called to Moses, and [the Lord] spoke.” Elsewhere it is stated: “The Lord saw that he turned to see; [God called to him from the midst of the bush, and He said: Moses, Moses]” (Exodus 3:4). At the bush, there was an interruption between the call and the speech. In the Tent of Meeting there is no interruption. At the bush, to what is the matter comparable? To a king of flesh and blood who became angry at his servant and commanded that he be incarcerated in prison. When he commands the emissary [to free him], he commands him only outside. But in the Tent of Meeting [it is comparable to a king] when he rejoices in his children, and the members of his household are joyful. When He commands the emissary [regarding his children], he commands him only inside, as one who sits him between his knees, as a person would with his son. That is why it is stated: “He called to Moses [and the Lord spoke to him].”

“Speak to the children of Israel, and say to them: When a man among you sacrifices an offering to the Lord, you shall bring your offering from the animals, from the herd or from the flock you shall bring your offering” (Leviticus 1:2). “Speak to the children of Israel, and say to them: When a man among you brings an offering to the Lord” – that is what the verse says: “Is Ephraim a precious [yakir] son to Me?” (Jeremiah 31:20). Ten were called precious [yekarim], and they are: Torah, prophecy, understanding, knowledge, foolishness, wealth, the righteous, the death of the pious, kindness, and Israel. Torah, from where is it derived? As it is stated: “It is more precious [yekara] than pearls” (Proverbs 3:15). Prophecy, from where is it derived? “The word of the Lord was rare [yakar] in those days” (I Samuel 3:1). Understanding, from where is it derived? “A man of understanding is noble of [yekar] spirit” (Proverbs 17:27). Knowledge, from where is it derived? “Lips of knowledge are a precious [yakar] vessel” (Proverbs 20:15). Foolishness, from where is it derived? “A little foolishness outweighs [yakar] wisdom and honor” (Ecclesiastes 10:1). Wealth, from where is it derived? “A diligent man has precious [yakar] wealth” (Proverbs 12:27). The righteous, from where is it derived? “How precious [yakeru] are Your friends to me, God” (Psalms 139:17). The death of the pious, from where is it derived? “Precious [yakar] in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Kindness, from where is it derived? “How precious is Your kindness, God” (Psalms 36:8). Israel, from where is it derived? “Is Ephraim a precious [yakir] son to Me?” (Jeremiah 31:20). Israel’s standing with Me is precious. The way of the world is that one thousand enter to study Bible, from whom one hundred emerge. One hundred enter to study Mishna, from whom ten emerge. Ten enter to study Talmud, from whom one emerges. That is what is written: “One of one thousand I have found” (Ecclesiastes 7:28). Another matter, “one of one thousand I have found,” this is Abraham. “But a woman among all these I did not find” (Ecclesiastes 7:28), this is Sarah. Another matter, “one of one thousand I have found,” this is Amram. “But a woman among all these I did not find,” this is Yokheved. Another matter, “one of one thousand I have found,” this is Moses. “But a woman among all these I did not find,” these are the women of the generation of the wilderness. Rabbi [Yehuda HaNasi] says: The women of the generation of the wilderness were upright. When they heard that they were forbidden to their husbands, they immediately locked their doors. The Holy One blessed be He said: ‘Israel’s standing with Me is precious.’ Rabbi Abba bar Kahana and Rabbi Yitzḥak, Rabbi Abba bar Kahana said: Had Pharaoh requested the weight of each and every one of Israel in gems and pearls, would I not have given it to him? Rabbi Yitzḥak said: Did He not take them for a price? Do hordes upon hordes of lice, hordes upon hordes of beasts not have a price? That is, ‘Israel’s standing with Me is precious.’ “Is [Ephraim] a precious son to Me [li]”? Wherever [the term] li is stated, it never changes, not in this world and not in the World to Come. Regarding priests it is written: “They shall serve as priests to Me [li]” (Exodus 40:15). Regarding Levites it is written: “The Levites shall be Mine [li]” (Numbers 8:14). Regarding Israel it is written: “For the children of Israel are Mine [li]” (Leviticus 25:55). Regarding gifts it is written: “They shall take [gifts] for Me [li]” (Exodus 25:2). Regarding the firstborn it is written: “For every firstborn is Mine [li]” (Numbers 3:13). Regarding the Sanhedrin it is written: “Gather to Me [li] seventy men from the elders of Israel” (Numbers 11:16). Regarding the Land of Israel: “For all the land is Mine [li]” (Exodus 19:5). Regarding Jerusalem: “The city that I have chosen for Me [li]” (I Kings 11:36). Regarding the royal House of David: “For I have seen a king for Me [li] among his sons” (I Samuel 16:1). Regarding the Temple: “They shall craft a Sanctuary for Me [li]” (Exodus 25:8). Regarding the altar: “You shall craft an altar of earth for Me [li]” (Exodus 20:21). Regarding offerings: “You shall be diligent to sacrifice to Me [li]” (Numbers 28:2). Regarding the anointing oil: “This shall be oil of sacred anointment for Me [li]” (Exodus 30:31). That is, every place that li is stated, it never changes, not in this world and not in the World to Come. “Ephraim…to Me” – Rabbi Yehoshua ben Levi said: A palace dweller. Rabbi Yehoshua bar Naḥman said: Of noble descent. Rabbi Pinḥas said: Ephraim was granted this crown by Jacob our patriarch when he passed to his eternal abode. He said to him: ‘Ephraim, tribal leaders, yeshiva heads, and the finest and most outstanding of my descendants will be called by your name.’ “[Elkana, son of Yeroḥam, son of Elihu,] son of Toḥu, son of Tzuf, a nobleman [efrati]” (I Samuel 1:1); “David was the son of that nobleman [efrati] from Bethlehem of Judah” (I Samuel 17:12). “Is Ephraim a precious son to Me, a child of delights?” (Jeremiah 31:20). What is a child of delights? One who is two or three years old. Rabbi Aḥa in the name of Rabbi Levi ben Sisi: One who is four or five years old. “For whenever I speak of him [midei daberi bo]” (Jeremiah 31:20) – Rabbi Yudan in the name of Rabbi Abba bar Kahana: My speech [diburi] that I have placed in him is sufficient [dai]. Rabbi Yehuda ben Rabbi Simon said: Even when I speak of him, I cannot bear it, “for whenever I speak of him,” for of course I speak of him. “Speak to the children of Israel” – Rabbi Yudan in the name of Rabbi Yishmael bar Naḥman: This is analogous to a king who had an inner garment. He would command his servant, saying to him: Fold it, shake it out, and pay close attention to it.’ His servant said to him: ‘My lord the king, of all the inner garments that you have, you command me only regarding this one.’ He said to him: ‘It is because I wear it directly on my body.’ So too, Moses said to the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel” (Numbers 28:2), “speak to the children of Israel” (Exodus 14:2), “say to the children of Israel”’ (Exodus 33:5). He said to him: ‘It is because they are attached to Me.’ That is what is written: “For just as the belt cleaves to the waist of a man, [so I have attached to Me the entire house of Israel and the entire house of Judah]” (Jeremiah 13:11). Rabbi Avin said: This is analogous to a king who had a royal garment. He would command his servant, saying to him: ‘Pay close attention to it, fold it, and shake it out.’ His servant said to him: ‘My lord the king, of all the royal garments that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore on the day of my coronation.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel: “Command the children of Israel,” “say to the children of Israel.”’ He said to him: ‘It is they who crowned Me first at the sea and said to Me: “The Lord will reign for ever and ever”’ (Exodus 15:18). Rabbi Berekhya said: This is analogous to an elder who had a kerchief. He would command his disciple, saying to him: ‘Fold it, and shake it out.’ His [disciple] said to him: ‘My lord the king, of all the kerchiefs that you have, you command me only regarding this one.’ He said to him: ‘It is the one that I wore when I was appointed elder.’ So too, Moses said before the Holy One blessed be He: ‘Master of the universe, of the seventy imperial nations that You have in Your world, You command me regarding only Israel.’ He said to him: ‘It is because they accepted My kingdom upon them at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed”’ (Exodus 24:7). Rabbi Yudan said: Come and see how much the Holy One blessed be He loved Israel, as He mentioned them five times in a single verse, as it is stated: “I have given the Levites, given [to Aaron and to his sons from among the children of Israel, to perform the service of the children of Israel in the Tent of Meeting, and to atone for the children of Israel, and there shall not be a stroke against the children of Israel, when the children of Israel approach the Sanctuary]” (Numbers 8:19). Rabbi Shimon ben Yoḥai said: This is analogous to a king who had an only son. Each and every day he would command a member of his household [concerning his son, and he would ask him]: ‘Did my son eat or did my son drink? Did he go to school? Did he come from school?’ So too, on each and every day, the Holy One blessed be He would command Moses and say to him: “Say to the children of Israel,” “command the children of Israel.” Rabbi Yehuda bar Simon said: This is analogous to one who was sitting and crafting a crown for the king. A person passed by him and said to him: ‘What are you doing?’ He said to him: ‘I am crafting a crown for the king.’ He said to him: ‘Affix as many gems and pearls as you can affix on it; affix emeralds, affix pearls. Why? Because it will be placed on the king’s head.’ So too, the Holy One blessed be He said to Moses: ‘To whatever extent you can praise Israel, praise; to exalt them and glorify them, glorify. Why? Because I am destined to be glorified through them, as it is stated: “He said to me: You are My servant, Israel, in whom I glory”’ (Isaiah 49:3). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2). Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [al] the curse.” [“When a man [adam] among you sacrifices.”] Rabbi Berekhya said: The Holy One blessed be He said to this man: ‘Man, let your offering be similar to the offering of Adam the first man; everything was in his domain and he did not sacrifice from that which was stolen or extorted. You, too, do not sacrifice from that which was stolen or extorted. If you do so: “It will please the Lord more than a bull”’ (Psalms 69:32). Another matter, “a man [adam]” is an expression of affection, an expression of brotherhood, and an expression of friendship. The Holy One blessed be He said to Ezekiel: “Son of man [ben adam],” son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days. Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example. In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot, He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth. Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14). “When a man [adam] among you sacrifices” – why is “man [ish]” not stated, as it is stated elsewhere: Speak to the entire congregation of the children of Israel: When a man [ish] sacrifices. Here, too, the verse should say: Each man [ish] shall take from the herd or the flock. Why does it say adam? It is to include the proselyte. “Among you,” to exclude the gentile, who may bring [only] a burnt offering. Rabbi Shimon ben Gamliel said: The Great Court instituted seven matters and this is one of them: A gentile who brings his burnt offering from overseas, if he brought libations with it, the libations are brought from what is his, and if not, they are brought from public funds. And it is a stipulation of the court that if the High Priest dies, his meal offering is brought from public funds. Rabbi Yehuda says: From the funds of the heirs. But it would be brought whole. And there is a stipulation regarding salt and wood. Rabbi Shimon ben Gamliel said: Once I was walking on the way. A person found me and was approaching me like one approaching another aggressively. He said to me: ‘You say that seven prophets stood for the nations of the world. They warned them and [yet] they descend to Gehenna.’ I said to him: ‘That is so, my son.’ [He said]: ‘From [those] seven generations onward, the nations of the world can say: The Torah was not given to us and we have not been warned. Why are we descending to Gehenna?’ I said to him: ‘My son, the Sages taught in the Mishna: If a proselyte comes to convert, one extends a hand to him to bring him under the wings of the Divine Presence. From that point onward, the proselytes of that generation warn that generation.’ “From animals, from the herd…” – if “from the animals” is stated, why is “from the herd or from the flock” stated? From here they said: One accepts the various offerings from the wicked of Israel in order to bring them under the wings of the Divine Presence, with the exception of the apostate, one who pours wine libations [in an idolatrous service], and one who publicly desecrates Shabbat. “From the herd or from the flock” – blessed is the Omnipresent who reckoned Himself with the first righteous ones. Adam sacrificed a bull upon the altar, as it is stated: “It will please the Lord more than a bull” (Psalms 69:32). Noah fulfilled what is written in the Torah, as it is stated: “Noah built an altar to the Lord” (Genesis 8:20). Abraham fulfilled the entire Torah, as it is stated: “Because Abraham heeded [My voice, and observed…My Torah]” (Genesis 26:5), as he prepared an offering and sacrificed a ram. Isaac fulfilled what is written in the Torah and cast himself before his father like a lamb to slaughter. Jacob fulfilled what is written in the Torah, as it is stated: “They gave to Jacob all the foreign gods [that were in their possession…and Jacob buried them]” (Genesis 35:4). Judah fulfilled what is written in the Torah, as it is stated: “Consort with your brother's wife, [and consummate levirate marriage with her]” (Genesis 38:8). Joseph fulfilled what is written in the Torah: “Honor your father…you shall not murder, you shall not commit adultery, you shall not steal, you shall not bear [false witness], you shall not covet” (Exodus 20:12–13). They did so before the Torah was given to them, and they performed it at their own initiative. That is why the Holy One blessed be He loved them with an absolute love and paralleled their name to His great name. In their regard it says: “Happy are those whose path is flawless, [who follow the Torah of the Lord]” (Psalms 119:1), and it says: “The Rock, His actions are flawless” (Deuteronomy 32:4), and it says: “God’s way is flawless” (Psalms 18:31). “He shall slaughter the young bull before the Lord, and Aaron’s sons, the priests, shall present the blood, and cast the blood all around on the altar that is at the entrance of the Tent of Meeting” (Leviticus 1:5). “He shall slaughter the young bull…” Regarding the ram it says: “To the north…before the Lord” (Leviticus 1:11). [The Sages] said: When Abraham our patriarch bound Isaac his son, the Holy One blessed be He prepared two sheep, one for the morning and one for the evening. Why to that extent? It is because when Israel would sacrifice a daily offering on the altar and read this verse: “To the north…before the Lord,” the Holy One blessed be He would remember the binding of Isaac. I call the heavens and the earth to testify for me that both gentile and Israelite, both man and woman, both slave and maidservant, when they read this verse: “To the north…before the Lord,” the Holy One blessed be He remembers the binding of Isaac, as it is stated: “To the north…before the Lord.” Another matter, “to the north [tzafona]…before the Lord,” refers to the actions of Abraham, Isaac, and Jacob, which are preserved before Him. From where is it derived that tzafona is an expression of preservation? As it is stated: “New and old as well, I preserved [tzafanti] them for you, my beloved” (Song of Songs 7:14).⁠a Abraham, Isaac, and Jacob are “old,” Amram son of Kehat and all the upright who were in Egypt are “new,” as it is stated: “New and old as well.” The company of Moses, the company of Joshua, the company of David and of Hezekiah – “old.” The company of Ezra, Hillel, Rabbi Yoḥanan ben Zakkai, Rabbi Meir and his colleagues – “new.” In their regard it says: “Old and new as well.” “And its innards and its legs he shall wash with water; the priest shall burn everything on the altar, as a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:9). “And the innards and the legs he shall wash with water and the priest shall present everything and burn it on the altar; it is a burnt offering, a fire offering of a pleasing aroma to the Lord” (Leviticus 1:13). Regarding the bull it says: “[Its innards] and its legs he shall wash with water; [the priest] shall burn.” Regarding the ram it says: “The innards and the legs he shall wash with water and [the priest] shall present.” What is the difference between ram and bull? The bull is lacking lengthwise and widthwise; the ram is not lacking lengthwise and widthwise. The Sages said: ‘We derive presentation of the bull from the ram and presentation of the ram from the bull.’ He [Elijah] said to them: ‘My Rabbis, I am dust under your feet, but may I say a different matter before you?’ They said to him: ‘Speak.’ He said to them: ‘Twelve princes stood at the dedication of the altar. This one had a burnt offering and that one had a burnt offering. This one had a sin offering and that one had a sin offering. <This one had a guilt offering and that one had a guilt offering>. This one had a peace offering and that one had a peace offering. There, presentation is written regarding the bull and the ram, but here, presentation is written regarding the ram but is not stated regarding the bull. This is so that a person will not say to himself, I will go and perform dreadful acts and inappropriate acts, and I will bring a bull that has much flesh, I will offer it upon the altar, and I will turn to Him for mercy and He will accept me in repentance. That is why presentation is written regarding a ram and presentation is not written regarding a bull.’

“When a person presents a meal offering to the Lord, his offering shall be of high quality flour; he shall pour oil upon it, and place frankincense on it” (Leviticus 2:1). “When a person presents a meal offering,” Rabbi Yitzḥak began: “A handful of tranquility is better than two handfuls of toil and herding wind [ureut ruaḥ]” (Ecclesiastes 4:6). One who studies two orders and is fluent in them is better than one who studies halakhot but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhot. One who studies halakhot and is fluent in them is better than one who studies halakhot and halakhic midrash but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of halakhic midrash. One who studies halakhot and halakhic midrash and is fluent in them is better than one who studies halakhot, halakhic midrash, and Talmud but is not fluent in them. Rather, ureut ruaḥ, his desire [reutei] is to be called a master of Talmud. One who has ten gold pieces and he conducts business and supports himself with them is better than one who goes and borrows with interest. In the parable they say: One who borrows with interest loses what is his and what is not his. Rather, ureut ruaḥ, his desire [reutei] is to be called a merchant. One who goes, works, and gives charity with his own [money] is better than one who steals, extorts, and gives charity from [the money] of others. In the parable they say: She is promiscuous for apples and distributes to the ill. Rather, ureut ruaḥ, his desire [reutei] is to be called a charitable man. One who has a garden and fertilizes it, hoes it, and supports himself from it is better than one who takes the gardens of others for half the yield. In the parable they say: One who rents one garden eats birds, one who rents gardens, birds eat him. Rather, ureut ruaḥ, his desire [reutei] is to be called owner of an estate. Rabbi Berekhya said: One footstep trodden by the Holy One blessed be He in Egypt, just as it says: “I will pass through the land of Egypt that night [and I will smite all the firstborn in the land of Egypt]” (Exodus 12:12) was greater than the handfuls of furnace soot of Moses and Aaron. Why? Because this engendered salvation and that did not engender salvation. Rabbi Ḥiyya bar Abba said: “A handful of tranquility is better,” this is the Shabbat day, “than two handfuls of toil,” these are six workdays. Yet, ureut ruaḥ, his desire [reutei] is to perform his labor on them. Know that in fact Israel is saved only due to the merit of Shabbat, as it is stated: “With repose [beshuva] and tranquility you will be saved” (Isaiah 30:15). Rabbi Yaakov bar Korshoi said: “A handful of tranquility is better,” this is the World to Come, “than two handfuls of toil,” this is this world. Yet, ureut ruaḥ, the desire [reutei] of the wicked is to perform their actions in this world in exchange for payment that will be exacted from them in the World to Come, as we learned: One hour of repentance and good deeds in this world is better than all of life in the World to Come, and one hour of satisfaction in the World to Come is better than all of life in this world. Rabbi Yitzḥak interpreted the verse regarding the tribe of Reuben and the tribe of Gad; when they entered the Land and saw how much sowing and how much planting could be accomplished there, they said: “A handful of tranquility is better” in this land, “than two handfuls of toil” across the Jordan. They later said: ‘Was it not we who chose it for ourselves? That is what is written: “Let this land be given to your servants”’ (Numbers 32:5). Ureut ruaḥ, it was their desire [reutehon]. Another matter, “a handful of tranquility is better,” this is the handful of the freewill meal offering of the poor, “than two handfuls of toil,” this is the finely ground incense of spices of the public, as this brings atonement and that does not bring atonement. “When a person presents a meal offering to the Lord” – “Those who fear the Lord, praise Him; all the offspring of Jacob, honor Him; [all the offspring of Israel, fear Him]” (Psalms 22:24). “Those who fear the Lord” – Rabbi Yehoshua ben Levi said: These are those who fear Heaven. Rabbi Yishmael bar Naḥman said: These are the righteous converts. Rabbi Ḥizkiya and Rabbi Abahu said in the name of Rabbi Elazar: If righteous converts enter the World to Come, Antoninus will enter at the head of them all. Why does the verse state: “All the offspring of Jacob, honor him”? These are the eleven tribes. Why then is it stated: “All the offspring of Israel, fear Him”? Rabbi Binyamin bar Levi said: This is the tribe of Benjamin, that came last. It is written: “For He neither despised nor abhorred the plea of the poor person” (Psalms 22:25). The way of the world is that when two people come before a judge, one poor and one wealthy, to whom does the judge turn his face if not to the wealthy one? However here, “He did not conceal His face from him; when he cried to Him, He heard” (Psalms 22:25). Rabbi Ḥagai decreed a fast and rain fell. He said: It is not because I am worthy, but rather because it is written: “For He neither despised nor abhorred the plea of the poor person.” Just as He does not despise his prayer, so He does not despise his offering, as it is stated: “When a person presents…” “Let the wicked forsake his way and the man of iniquity his thoughts” (Isaiah 55:7). Rav Beivai bar Aviya said: How must a person confess on the day before Yom Kippur? He must say: ‘I confess all the evil that I have performed before You. I had been standing on a path of evil. But everything that I have done, I will not do anything like it again. May it be Your will, Lord my God, that You pardon me for all my iniquities, forgive me for all my transgressions, and atone for me all my sins.’ That is what is written: “Let the wicked forsake his way and the man of iniquity his thoughts.” Yitzḥak said: Like a person who welds two boards and attaches them to each other. Rabbi Yosei bar Ḥanina said: Like a person who welds two legs of a bed and attaches them to each other. “Let him return to the Lord and He will have mercy on him (Isaiah 55:7).” The Rabbis and Rabbi Shimon ben Yoḥai, the Rabbis say: The Holy One blessed be He showed Abraham our patriarch of blessed memory all the atonements except for the tenth of an ephah. Rabbi Shimon ben Yoḥai says: The Holy One blessed be He showed Abraham our patriarch of blessed memory even the tenth of an ephah. [The word] “these” (Leviticus 2:8) is stated here, and [the word] “these” (Genesis 15:10) is stated there. Just as [the word] “these” stated here refers to the tenth of an ephah, so, too, [the word] “these” stated there refers to the tenth of an ephah. “And to our God, as He abundantly forgives” (Isaiah 55:7); Rabbi Yehuda bar Simon in the name of Rabbi Ze’eira: The Holy One blessed be He, too, added one atonement of his own. Which is that? It is the tenth of an ephah. “When a person presents a [meal] offering” – what is written prior to this matter? “He shall remove its crop with its feathers” (Leviticus 1:16). Rabbi Tanḥuma bar Ḥanilai said: This bird flies and soars in the entire world, eats everywhere, and eats that which is stolen and extorted. The Holy One blessed be He said: ‘Since this crop is filled with stolen and extorted items, let it not come near the altar.’ That is why it is stated: “He shall remove its crop.” But an animal is raised on the trough of its owner, and does not eat everywhere and does not [eat] that which is stolen or that which is extorted. That is why it is stated: “The priest shall present everything and burn it on the altar” (Leviticus 1:13). Because a person robs and extorts, come and see how much suffering and effort [is entailed] until his food is excreted from him. From the mouth to the esophagus, from the esophagus to the cardia, from the cardia to the fundus, from the fundus to the corpus, from the corpus to the antrum, from the antrum to the lower stomach, from the lower stomach to the small intestine, from the small intestine to the large intestine, from the large intestine to the cecum, from the cecum to the rectum, and from the rectum outside. Come and see how much suffering and effort until his food is excreted from him. “He shall split it by its wings, but shall not separate” (Leviticus 1:17). Rabbi Yoḥanan said: The common man, if he smells the odor of wings, he is disgusted, and you say: “The priest shall burn everything on the altar” (Leviticus 1:9)? Why to that extent? It is, rather, so that the altar will be adorned with the offering of a poor person. King Agrippa sought to sacrifice one thousand burnt offerings on one day. He sent and said to the High Priest, ‘let no man other than me bring [an offering] today.’ A certain poor person came with two turtledoves in his hand. He said to the priest: ‘Sacrifice these.’ He said to him: ‘The king commanded me and said to me: Let no man other than me bring [an offering] today.’ He said to him: ‘My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance.’ He took them and sacrificed them. Agrippa had a vision in a dream: The offering of a poor person preceded you. He sent and said to the High Priest: ‘Did I not command you: Let no man other than me bring [ an offering] today?’ He said to him: ‘My lord the king, a certain poor person came with two turtledoves in his hand. He said to me: Sacrifice these. I said to him: The king commanded me and said to me: Let no man other than me bring [an offering] today. He said to me: My lord High Priest, each day I trap four [birds] and I sacrifice two and support myself from two. If you do not sacrifice them, you are cutting off my sustenance. Should I not have sacrificed them?’ He said to him: ‘Everything that you did, you did well.’ There was an incident involving a certain bull that they were leading [to bring] as an offering but it would not allow itself to be led. A poor person came and in his hand there was a bundle of endives. He held it out [to the bull], which ate it. The bull vomited and expelled a needle and allowed itself to be led [and brought] as an offering. The owner of the bull had a vision in a dream: The offering of the poor person preceded you. There was an incident involving a certain woman who brought a handful of fine flour, and the priest was disparaging her. He said: ‘Look at what they sacrifice. What is there to eat, what is there to sacrifice?’ The priest had a vision in a dream: Do not disparage her. It is as though she is sacrificing her soul. These matters can be derived a fortiori: If regarding one who does not sacrifice a soul, the term soul is written, for one who does sacrifice a soul, all the more so it is as though he is sacrificing his soul. “He shall bring it to Aaron’s sons, the priests, and he shall take from there his handful from its fine flour and from its oil, with all its frankincense; the priest shall burn its memorial portion on the altar, a fire offering of a pleasing aroma to the Lord” (Leviticus 2:2). “He shall bring it to Aaron’s sons.” Rabbi Ḥiyya taught: Even many of them. Rabbi Yoḥanan said: “In the multitude of people is the glory of a king” (Proverbs 14:28). “And he shall take from there his handful from its fine flour and from its oil.” “From its fine flour,” but not all its fine flour; “from its oil,” but not all its oil. One who brought a meal offering from the Diaspora, from Spain, and saw the priest take a handful [to burn on the altar] and eat the rest would say: ‘Woe is me, all this trouble that I underwent was for this one?’ Everyone would placate him and say to him: ‘If one who went to no trouble other than two strides between the Entrance Hall and the altar was privileged to eat, you, who went to all this trouble, all the more so.’ Moreover, it is written: “The remnant of the meal offering shall be for Aaron and for his sons” (Leviticus 2:3). Rabbi Ḥanina bar Abba went to a certain place; he found this verse as the first topic of discussion: “The remnant of the meal offering shall be for Aaron and for his sons.” With what did he begin [to discuss] it? “Among those people under Your hand, Lord, those people in the land [whose portion is life. Fill their bellies with Your hidden treasures; sate their sons, too, and let them leave their remnant to their offspring]” (Psalms 17:14). “Among those people under Your hand, Lord” – how mighty are these, who took their portion from under the hand of God. Who are these? The tribe of Levi. “Those people in the land” – those who did not take a portion of the land. “Whose portion is life,” these are the consecrations of the Temple. “Fill their bellies with Your hidden treasures,” these are the consecrations of the outlying areas. “Sate their sons” – “every male among the sons of Aaron shall eat it” (Leviticus 6:11). “And let them leave their remnant to their offspring” – “the remnant of the meal offering shall be for Aaron and for his sons.” Aaron merited on behalf of his sons, both qualified and disqualified, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5), because he was a pursuer of peace for Israel. “And I gave it to him in fear and they feared Me” (Malachi 2:5), as he accepted the matters of the Torah upon himself with reverence, fear, quaking, and trembling. Why does the verse state: “Due to My name he was in awe” (Malachi 2:5)? They said: When Moses poured the anointing oil on Aaron’s head, he recoiled and fell backward. He said: ‘Woe is me, have I, perhaps, misused the anointing oil?’ The Divine Spirit responded and said to him: “Behold, how good and how pleasant it is, brothers dwelling together. It is like fine oil on the head [descending onto the beard, the beard of Aaron]…like the dew of Ḥermon descending…” (Psalms 133:1–3). Just as there is no misuse involving dew, so there is no misuse involving the oil. “It is like fine oil on the head, descending onto the beard, the beard of Aaron.” Did Aaron have two beards that you say “the beard, beard”? It is, rather, that when Moses saw the oil descending onto Aaron’s beard, he rejoiced as though it had descended onto his own beard. “The Torah of truth was in his mouth” (Malachi 2:6), as he did not prohibit that which is permitted and did not permit that which is prohibited. “He walked with Me in peace and honesty” (Malachi 2:6), as he did not question the ways of the Omnipresent, just as our patriarch Abraham did not question them. “And he returned many from iniquity” (Malachi 2:6), as he returned transgressors to Torah study. Likewise it says: “Rightly [meisharim] they love you” (Song of Songs 1:4). What is ultimately written in his regard? “For the lips of the priest will safeguard knowledge and they will seek Torah from his mouth, [as he is a messenger of the Lord of hosts]” (Malachi 2:7). There are two meal offerings: “If [your offering will be] a meal offering on a pan [maḥavat]” (Leviticus 2:5), and a meal offering in a deep pan [marḥeshet]. Regarding both of them it says: “You shall bring the meal offering” (Leviticus 2:8). What is the difference between the pan and the deep pan? This one is mixed with oil and that one is made with sufficient oil for all its needs. The Sages said in the Mishna: A marḥeshet is deep, so its product moves about. A maḥavat is level and its product is hard. This is so a person will not say: ‘I will go and perform dreadful acts, inappropriate acts, and I will bring a meal offering in a pan and will be beloved before the Omnipresent.’ The Holy One blessed be He says to him: ‘My son, why did you not mix your actions with words of Torah, as oil is nothing other than Torah, and oil is nothing other than good deeds.’ Likewise it says: “By the fragrance of your good oils, [your name is like poured] oil; [therefore, young women love you]” (Song of Songs 1:3). Our reward for the fact that we came to study Torah is that You poured Torah for us, like oil that is poured from vessel to vessel and its sound is not heard. That is why it is stated: “Your name is like poured oil; therefore…” – even the nations of the world, were they to acknowledge its wisdom, understanding, knowledge, and discernment, and would come to the essence of the Torah, they would love You with absolute love whether it is good or bad for them. That is why it is stated: “Young women love you.” If a person studied Bible but did not study Mishna, he remains standing outside. If he studied Mishna but did not study Bible, he remains standing outside. If he studied Bible and studied Mishna but did not yet apprentice with Torah scholars, he is like one from whom the esoterica of Torah are hidden, as it is stated: “For after my return, I regretted…[I was ashamed and also humiliated because I bore the disgrace of my youth]” (Jeremiah 31:19). However, if a person studied Torah, Prophets, and Writings, and studied Mishna, midrash, halakhot, and aggadot, and apprenticed with Torah scholars, even if he dies for its sake or is killed for its sake, he is joyous forever. That is why it is stated: “Therefore, young women love you.” A marḥeshet is deep, so its product moves about. How so? When there is Torah in a person, he will be cautious not to come to perform iniquity or sin. The Holy One blessed be He says to him: ‘You are blessed, you will have satisfaction, and matters of Torah will be hidden in your mouth forever.’ Happy is the person in whom there are matters of Torah and they are safeguarded in his possession, and he knows enough to provide a complete answer in its place. In his regard the verse says: “Counsel in the heart of a man is deep water” (Proverbs 20:5). And it says: “From the depths I call You, Lord” (Psalms 130:1). And it says: “The prayer of a poor man, when he is faint” (Psalms 102:1). Blessed is He who spoke and the world came into being. Amen, amen, amen.

“Speak to the children of Israel, saying: When a person will sin unwittingly regarding any of the matters that the Lord commanded not to perform, and he will perform one of them” (Leviticus 4:2). “When a person will sin unwittingly regarding any of the matters that the Lord commanded [not to perform]” – this is what the verse says: “Moreover, I saw under the sun, in the place of judgment [there is wickedness, and in the place of justice there is wickedness]” (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Yehoshua, Rabbi Eliezer says: “In the place of judgment there is wickedness” – the place where the Great Sanhedrin convenes and decides the rulings of Israel. “There is wickedness,” – there “all the princes of the king of Babylon came and sat in the Middle Gate” (Jeremiah 39:3), which is where they decide the halakha. In the parable it is said: In the place where the master hung his sword, the insolent shepherd hangs his jug. The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place in whose regard it is written: “Justice lodged in it” (Isaiah 1:21), now they commit murders. There they killed Zekharia and Uriya. Rabbi Yehoshua says: “In the place of judgment there is wickedness” – in the place where the attribute of justice was implemented is the act of the calf, as it is written: “Pass to and fro from gate to gate, [let each man kill his brother…]” (Exodus 32:27). “There is wickedness,” there, “the Lord afflicted the people [because they had crafted the calf] (Exodus 32:35). The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous and called them divine, as it is stated: “I had said: You are divine” (Psalms 82:6), there they were wicked, crafted the calf, and prostrated themselves to it. Another matter, “In the place of judgment there is wickedness” – this is speaking of the generation of the Flood. “In the place of judgment there is wickedness,” in the place where the attribute of justice was implemented against the generation of the Flood, as we learned in a mishna: “The generation of the Flood has no share in the World to Come and will not stand in judgment,” “there is wickedness,”; there, “He obliterated all existence” (Genesis 7:23). The Divine Spirit cries out and says: “In the place of justice there is wickedness.” In the place where I declared them righteous, as it is written: “Their houses are peaceful without fear” (Job 21:9), “there is wickedness,” “They say to God: Turn away from us” (Job 21:14). Another matter, “In the place of judgment, there is wickedness” – this is speaking of the people of Sodom. In the place where the attribute of justice was implemented against the people of Sodom, as we learned in a mishna: “The people of Sodom have no share in the World to Come, but will stand in judgment,” “there is wickedness,”; there, “He rained upon Sodom…[brimstone and fire]” (Genesis 19:24). The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I declared them righteous, and wrote regarding their land: “Earth, from which bread emerges…. Its stones are a source of sapphires, and its dust has gold” (Job 28:5–6), they say that when one of them would go to the gardener and say to him: Give me a vegetable worth an isar; when he would give it to him, he would shake it and find gold in its dust, to realize what is stated: “and its dust has gold”; “there is wickedness” there, they said: Let us arise and cause the very idea of travelers in our midst to be forgotten: “It did not support the hand of the poor and the indigent” (Ezekiel 16:49). Rabbi Yehuda bar Simon interpreted the verse regarding Shitim. “In the place of judgment, there is wickedness” – in the place where the attribute of justice was implemented in Shitim, as it is written: “The Lord said to Moses: Take all the leaders of the people, [and hang them for the Lord]” (Numbers 25:4), “there is wickedness,” there, “Those who died in the plague [were twenty-four thousand]” (Numbers 25:9). The Divine Spirit cries out and says: “In the place of justice, there is wickedness.” In the place where I transformed Bilam’s curse into a blessing, as it is written: “The Lord your God transformed for you the curse into a blessing” (Deuteronomy 23:6), “there is wickedness,” “Israel was residing in Shitim, [and the people began to engage in licentiousness]” (Numbers 25:1). Rabbi Levi and Rabbi Yitzḥak said: Two matters are in [God’s] right hand and two matters are in [His left] hand. Two matters are in [God’s] right hand: Torah and righteousness. Torah, from where is it derived? “From His right hand, a fiery law to them” (Deuteronomy 33:2). Righteousness, from where is it derived? As it is written: “Your right hand is filled with righteousness” (Psalms 48:11). Two matters are in [His left] hand: the soul and judgment. The soul, as it is written: “In whose hand is the soul of every living being” (Job 12:10). Judgment, as it is written: “My hand grasps judgment” (Deuteronomy 32:41). The soul is situated in the place of judgment, and the soul emerges from the place of judgment and sins? Rabbi Yitzḥak said: The Holy One blessed be He said to the soul [nefesh]: I wrote in your regard: “Only be strong not to eat the blood…” (Deuteronomy 12:23), and you emerge and sin? “When a person [nefesh] will sin unwittingly” (Leviticus 4:2). Another matter, “when a person [nefesh] will sin…” – that is what the verse said: “All the toil of man is for his mouth” (Ecclesiastes 6:7). Rabbi Shmuel bar Ami said: As much as a person amasses mitzvot and good deeds, it is insufficient to counterbalance the hot air that emerges from his mouth. “But his soul is also not filled” (Ecclesiastes 6:7). Rabbi Berekhya and Rabbi Kartzifa in the name of Rabbi Yoḥanan say: Like ropes though a round hole. Rabbi Ḥanina said: Like a nail that comes through the round hole. Shmuel said: Like a damp, inverted thorn that emerges from the trachea. Rabbi Shmuel bar Yitzḥak said: All the mitzvot and good deeds that a person amasses are for his mouth, but not for the mouth of his son and not for the mouth of his daughter. The Rabbis say: For his mouth and not for a foul odor. Because the soul knows that all the exertion that it expends, it expends for itself; therefore, it is never satiated of mitzvot and good deeds. Rabbi Levi said: This is analogous to a villager who was married to the daughter of kings; even if he feeds her all the delicacies in the world, he does not fulfill his obligation. Why? It is because she is exalted. Three are ingrates: The earth, the woman, and the soul. The earth, as it is stated: “The earth is not sated with water” (Proverbs 30:16). The woman, from where is it derived? “[So is the way of an adulterous woman:] She eats, and wipes her mouth, and says: I did not do wrong” (Proverbs 30:20). The soul, from where is it derived? “But his soul is also not filled” (Ecclesiastes 6:7). Three take abundantly and give abundantly: the earth, the sea, and the government. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Soul” is written here six times corresponding to the six days of Creation. The Holy One blessed be He said to the soul: ‘Everything that I created during the six days of Creation, I created only for your sake, and you emerge and sin? “When a person will sin.”’ Another matter, “when a person [nefesh] will sin” – “Also for the soul to be without knowledge is not good” (Proverbs 19:2). Ravina bar Avina said: This is analogous to a [woman’s] menstrual period that would consistently arrive as the sun was rising, and one forgot and engaged in marital relations before sunrise; without knowledge, it is not good. Had one known and engaged in marital relations, all the more so. Moreover, “and one who hastens with his feet sins” (Proverbs 19:2). Rabbi Yitzḥak bar Shmuel bar Marta in the name of Rav: This is analogous to one who had two stores before him, one selling ritually slaughtered meat and one selling the meat of animals that were not ritually slaughtered. He forgot and purchased from the one selling meat of animals that were not ritually slaughtered. “Without knowledge” it is “not good”; had he known and purchased, all the more so. Moreover, “and one who hastens with his feet sins.” Rabbi Yoḥanan interpreted the verse regarding Shabbat; if one had before him two paths, one smooth and the other full of thorns and pebbles, and he forgot and went on the path that was full of thorns and pebbles, “without knowledge” it is “not good,” had he known and [still] gone, all the more so. Moreover, “and one who hastens with his feet sins.” Another matter, “also for the soul to be without knowledge [is not good, and one who hastens with his feet sins].” Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Sin offerings and guilt offerings are prohibited; vow offerings and gift offerings are permitted. Rabbi Shimon ben Lakish said: Even vow offerings and gift offerings are prohibited. Another matter, “also [for the soul] to be without knowledge” – these are unwitting sins. “And one who hastens with his feet sins” – these are intentional transgressions. Know that when [one’s act] is unwitting it is [still] considered a sin: “When a person will sin unwittingly.” There are ten items that serve the soul: The esophagus for food, the trachea for the voice, the liver for anger, the lung for drinking, the intestine to grind, the spleen for laughter, the stomach for sleep, the gall bladder for jealousy, the kidneys think, the heart completes, and the soul is above them all. The Holy One blessed be He said: ‘I placed you above them all, and you go out and rob, extort, and sin?’ “Speak to the children of Israel, saying: When a person [nefesh] will sin…” Rabbi Yishmael taught: This is analogous to a king who had an orchard and there were fine first fruits in it. The king deployed guards there, one disabled and one blind. He said to them: ‘Carefully guard these fine first fruits.’ Sometime later, the disabled one said to the blind one. ‘I see fine first fruits in the orchard.’ The blind one said to him: ‘Bring and we shall eat.’ The disabled one said to him: ‘Am I able to walk?’ The blind one said: ‘Am I able to see?’ The disabled one rode upon the blind one, they ate the first fruits, and each went and sat in his place. Sometime later, the king entered the orchard. He said to them: ‘Where are the fine first fruits?’ The blind one sais to him: ‘My lord the king, am I able to see?’ The disabled one said to him: ‘My lord the king, am I able to walk?’ The king, who was clever, what did he do to them? He had the disabled one ride on the blind one and they began walking. He said to them: ‘This is what you did and you ate the first fruits.’ So too, in the future the Holy One blessed be He will say to the soul [nefesh]: ‘Why did you sin before Me?’ It will say before Him: ‘Master of the universe, I did not sin; it was the body that sinned. Since I departed from it I am like a pure bird flying in the air. In what way have I sinned before You?’ He will say to the body: ‘Why did you sin before Me?’ It will say before Him: ‘Master of the universe, it is not I who sinned; the soul sinned. Since it departed from me, I am cast like a stone cast onto the ground. Could I have sinned before You?’ What will the Holy One blessed be He do to them? He will bring the soul and inject it into the body and judge the two of them together, as it is stated: “He summons the heavens above, [and the earth, to judge His people]” (Psalms 50:4). “He summons the heavens above” to bring the soul, “and the earth” to bring the body. “To judge His people [amo].” Rabbi Ḥiyya taught: This is analogous to a priest who had two wives, one the daughter of a priest and one the daughter of an Israelite. He gave them teruma dough and they rendered it impure. He said to them: ‘Who rendered the dough impure?’ This one says: ‘That one impurified it’ and that one says: ‘This one impurified it.’ What did the priest do? He excused the daughter of the Israelite and began taking to task the daughter of the priest. She said to him: ‘My lord, the priest, why did you excuse the daughter of the Israelite and take me to task? Did you not give it to both of us together?’ He said to her: ‘She is the daughter of the Israelite and is not accustomed from her father’s house, but you are the daughter of a priest and are accustomed from your father’s house. That is why I am excusing the daughter of the Israelite and taking you to task.’ So too, in the future, the body and the soul will stand trial. What will the Holy One blessed be He do? He will excuse the body and judge the soul. It will say before Him: ‘Master of the universe, we both sinned together. Why are You excusing the body and judging me?’ He will say to it: ‘The body is from the lower world, from a place where they sin, but you are from the upper world, a place there they do not sin before Me. That is why I am excusing the body and judging you.’ Ḥizkiya taught: “Israel are scattered sheep” (Jeremiah 50:17). Israel is likened to sheep. Just as, if a sheep is struck on its head or one of its limbs all its limbs feel it, so it is with Israel; one of them sins and all of them feel it. “Shall one man sin, [and You will rage against the entire congregation?]” (Numbers 16:22). Rabbi Shimon bar Yoḥai taught: This is analogous to people who were sitting in a ship. One of them took a drill and began drilling a hole. His counterparts said to him: ‘What are you sitting and doing?’ He said to them: ‘Why do you care? Am I not drilling under myself?’ They said to him: ‘Because the water will rise and flood the ship we are on!’ So too, Job said: “If indeed I erred, with me my error rests” (Job 19:4). His counterparts said to him: “For he adds transgression to his sin, he extends [yispok] among us” (Job 34:37); you extend your iniquities among us. Rabbi Elasa said: A certain gentile asked Rabbi Yehoshua ben Korḥa: ‘It is written in your Torah: “Incline after the majority” (Exodus 23:2). We are more numerous than you are. Why do you not become like us regarding idol worship?’ He said to him: ‘Do you have children?’ He said to him: ‘You have reminded me of my troubles.’ He said to him: ‘Why?’ He said to him: ‘I have many children. When they sit at my table, this one prays to the god of so and so and that one prays to the god of so and so, and they do not leave until each of them has cracked the skull of the other.’ He said to him: ‘Do you bring them to uniformity?’ He said to him: ‘No.’ He said to him: Before you get us to become [like you], go and bring your children to uniformity.’ He hurriedly went on his way. When he left, his disciples said to him: ‘Rabbi, you rebuffed this one with a broken reed. What do you respond to us?’ He said to them: ‘Regarding Esau, six people are mentioned in the verse, and [the term] written about them is “souls” in plural, as it is written: “Esau took his wives, his sons, his daughters, and all the souls [nafshot] of his household” (Genesis 36:6). Regarding Jacob, seventy people [are mentioned in the verses], and [the term] written about them is “soul” in the singular, as it is written: “All the souls [hanefesh] who emerged from Jacob's loins were seventy souls [nefesh] and Joseph was in Egypt” (Exodus 1:5). It is, rather, that Esau worshipped multiple gods, and therefore multiple souls are written in his regard. But Jacob worshipped one god, so one nefesh is written in his regard: “All the souls [hanefesh]…were.” Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, Rabbi Yoḥanan said: David said: “Bless the Lord, my soul” five times, corresponding to the five books of the Torah. Rabbi Yehoshua ben Levi said: Corresponding to the five worlds that a person sees. “Bless the Lord, my soul, and all that is within me bless His holy name” (Psalms 103:1); when one is located in his mother’s womb. “Bless the Lord, my soul, and do not forget all His acts of kindness” (Psalms 103:2); when he leaves his mother’s womb he says to [his soul]: Do not forget all the acts of kindness that He performed for you. “[Bless the Lord, all of His works, in all places of His dominion.] Bless the Lord, my soul” (Psalms 103:22); when a person reaches his stature and emerges to engage in commerce. “Bless the Lord, my soul. Lord my God, You are greatly exalted” (Psalms 104:1); at the moment when a person passes from the world. And one in the future, “May sinners be eradicated from the earth, and may the wicked be no more. Bless the Lord, my soul. Halleluya” (Psalms 104:35). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yoḥanan: David recited one hundred and twenty psalms and did not conclude them with Halleluya until he saw the downfall of the wicked, as it is stated: “May sinners be eradicated from the earth…[Halleluya].” What did David see that led him to laud the Holy One blessed be He with his soul? It is that he said: The soul fills the body and the Holy One blessed be He fills His world, as it is stated: “Do I not fill the heavens and the earth…?” (Jeremiah 23:24). Let the soul that fills the body come and praise the Holy One blessed be He who fills the entire world. The soul bears the body, and the Holy One blessed be He bears His world, as it is stated: “I made, and I will carry, I will bear” (Isaiah 46:4). Let the soul that bears the body come and laud the Holy One blessed be He, who bears His world. The soul outlasts the body, and the Holy One blessed be He outlasts His world. Let the soul that outlasts the body come and laud the Holy One blessed be He, who outlasts His world, as it is stated: “Even they will perish, but You will endure. All of them will wear out like a garment” (Psalms 102:27). The soul is solitary in the body and the Holy One blessed be He is solitary in His world. Let the soul that is solitary in the body come and laud the Holy One blessed be He, who is solitary in His world, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). The soul does not eat in the body, and the Holy One blessed be He, there is no eating before Him. Let the soul that does not eat in the body come and laud the Holy One blessed be He, before whom there is no eating, as it is stated: “Do I eat the flesh of bulls?” (Psalms 50:13). The soul sees but is not seen, and the Holy One blessed be He sees and is not seen. Let the soul that sees and is not seen come and laud the Holy One blessed be He who sees but is not seen, as it is stated: “The eyes of the Lord, roving throughout the earth” (Zechariah 4:10). The soul is pure in the body and the Holy One blessed be He is pure in His world. Let the soul that is pure in the body come and laud the Holy One blessed be He who is pure in His world, as is stated: “You that has eyes too pure to see evil” (Habakkuk 1:13). The soul does not sleep in the body and the Holy One blessed be He, there is no sleep for Him. Let the soul that does not sleep in the body come and laud the Holy One blessed be He, for whom there is no sleep, as it is stated: “Behold [the Guardian of Israel] neither slumbers nor sleeps” (Psalms 121:4).

“If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering” (Leviticus 4:3). If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering.” That is what the verse says: “When He quiets, who can condemn? [When He conceals His face, who can see Him?]” (Job 34:29). Rabbi Meir expounded: He quiets His world and He conceals His face from His world, like a judge who spreads a curtain from within and does not see what transpires without. So too, the generation of the Flood said: “Clouds obscure for Him [and He does not see]” (Job 22:14). [The Rabbis] said to him: ‘That is enough, Meir. Rather, “When He quiets, who can condemn?” – He had granted tranquility to the generation of the Flood; who, then, could come and condemn them? What tranquility did He grant them? “Their offspring are well placed [nakhon] before them, with them, and their descendants are before their eyes”’ (Job 21:8). Rabbi Levi and the Rabbis, Rabbi Levi said: The women [of the generation of the Flood] would conceive and give birth in three days. Here nakhon is stated, and there it is written: “Be prepared [nekhonim] in three days” (Exodus 19:15). Just as nakhon stated there is three days, so nakhon stated here is three days. The Rabbis say: A woman would conceive and give birth in one day. Here nakhon is stated and there it is written: “Be prepared [nakhon] for the morning” (Exodus 34:2). Just as nakhon stated there is one day, so too, nakhon stated here is one day. “And their descendants are before their eyes,” they would see their children and their grandchildren. “They send out avileihem like a flock” (Job 21:11) – [avileihem means] their children. Rabbi Levi said: In Arabia they call a child avila. “And their children dance” (Job 21:11), like those demons, just as it says: “And the demons will dance there” (Isaiah 13:21). How so? When one of them would give birth during the day, she would say to her son: ‘Go and bring me a flint and I will cut your umbilical cord.’ When she would give birth at night, she would say to her son: ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ There was an incident involving a certain woman who gave birth at night, and she said to her son, ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ He went to kindle the lamp and a demon, the prince of the spirits, accosted him. While they were contending with each other, the rooster crowed. He said to him: ‘Go and exult to your mother and say to her that had the rooster not crowed I would have killed you.’ He said to him: ‘Go and exult to your mother’s mother and say to her that my mother did not cut my umbilical cord. Had my mother cut my umbilical cord, I would have killed you,’ to realize what is stated: “Their houses are peaceful without fear” (Job 21:9) – of the demons. “And the rod of God is not upon them” (Job 21:9) – [they are] free of suffering. When He concealed His face, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He brought the waters of the Flood upon them “and He obliterated all existence…” (Genesis 7:23). “To nation and man alike” (Job 34:29); “nation,” this is the generation of the Flood, “man,” this is Noah. “Alike,” He could produce His world from one person; “alike,” as He could produce His world from one nation. Another matter, "When He quiets, who can condemn?” – He granted tranquility to the people of Sodom; who, then, could come and condemn them? What tranquility did He grant them? “A land from which bread emerges…a source of sapphires…a path unknown by bird of prey” (Job 28:5–7). Rabbi Levi in the name of Rabbi Yoḥanan bar Sheona: The buzzard spots its food from a distance of eighteen mil. How much is it? A small portion. Rabbi Meir says: Two handbreadths, Rabbi Yehuda says: One handbreadth, Rabbi Yosei says: Two or three fingerbreadths. When [a buzzard] would stand on the trees in Sodom, it was unable to see the earth due to the lushness of its trees. “A source of sapphires” – when one of [the people of Sodom] would go to the gardener and he would give him vegetables for an isar, he would find gold in its dust, as it is written: “And its dust has gold” (Job 28:6). When they said: “What is the Almighty that we should worship Him?” (Job 21:15), “When He conceals His face, who can see Him?” (Job 34:29); He concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He rained brimstone and fire upon them: “The Lord rained upon Sodom [brimstone and fire]” (Genesis 19:24). Another matter, “When He quiets, who can condemn?” – He granted tranquility to the Ten Tribes; who, then, could come and condemn them? What tranquility did He grant them? “Woe, the tranquil of Zion” (Amos 6:1), this is [referring to] the tribes of Judah and Benjamin. “And the secure of Mount Samaria” (Amos 6:1), these are the Ten Tribes. “They are called the foremost of the nations” (Amos 6:1), as they descend from two heads of nations, Shem and Ever. When the nations of the world live in peace, they eat, drink, get drunk, and engage in matters of frivolity. What do they say? ‘Who is as wise as Bilam? Who is as wealthy as Haman? Who is as mighty as Goliath?’ Then, the house of Israel will come to them and say to them: ‘Was Aḥitofel not wise? Was Koraḥ not wealthy? Was Samson not mighty?’ “Cross to Kalne and see” (Amos 6:2), this is Katisfon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the fortifications of Philistia. “Are they better than these kingdoms? Is their border wider than your border?” (Amos 6:2). “Those who deny the evil day” (Amos 6:3), the day of the exile. “And advance [vatagishun] the regime of villainy” (Amos 6:3), you presented [higashtem] yourselves to settle near villainy; this is Esau, just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). “Who lie on beds of ivory” (Amos 6:4), on beds of elephant ivory, “and sprawl [usruḥim] on their couches (Amos 6:4), they contaminate their beds with sins. Alternatively, “sprawled on their couches,” these are the curtains stretched over each and every one of them, just as it says: “The overhang that remains” (Exodus 26:12). “Eating the fattened sheep from the flock” (Amos 6:4). When one of them would seek to eat a kid, he would drag the entire flock before him, choose the fattest one, stand over it, and slaughter it. When he would seek to eat a calf, he would drag all the cattle before him, choose the fattest one, stand over it, and slaughter it. That is what is written: “Eating the fattened sheep from the flock and the calves from inside the stall” (Amos 6:4). “Who strum on the lute [hanavel]” (Amos 6:5) – they would enunciate offensive [nivlut] matters with their mouths. What would they say: ‘Did David not recite song only with a lute?’ That is what is written: “They consider themselves like David” (Amos 6:5). “Who drink with bowls [mizrekei] of wine” (Amos 6:6); Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine. Rabbi Yoḥanan said: Small goblets. The Rabbis say: Goblets with pipes. Where was the wine that they would drink produced? Rabbi Abahu said in the name of Rabbi Ḥanina: From Patugta, as their wine would entice the body to engage in licentiousness. The Rabbis said in the name of Rabbi Ḥanina: From Palugta, as it was with that wine that the Ten Tribes were enticed [nitpatu] and exiled [galu]. “And anoint themselves with virgin oils” (Amos 6:6) – Rabbi Yehuda bar Yeḥezkel said: This is myrrh oil. Rabbi Yanai said: Oil of unripe olives that removes the hair and smooths the body. After all this bounty, “but they are not distressed over the destruction of Joseph” (Amos 6:6). “Therefore, they will now be exiled at the head of the exiles, and the revelry of the sprawled [mirzaḥ seruḥim] will be discontinued” (Amos 6:7). What is mirzaḥ seruḥim? Rabbi Aivu said: There were thirteen hot springs, one for each and every tribe, and one for all of them. When their iniquities caused [punishment],when they came to perform transgressions and evil deeds, they were all taken. Only this one remained, to inform you of the extent that sin causes [punishment], to realize what is stated: “Your iniquities have diverted these, [and your sins have withheld good from you]” (Jeremiah 5:25). “When He conceals His face, who can see Him?” (Job 34:29). When he concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He took Sennacherib up against them, as it is stated: “It was in the fourteenth year of King Hezekiah, [that Sennacherib, king of Assyria, went up against all the fortified cities of Judah and he seized them]” (Isaiah 36:1). What is “and he seized them”? Rabbi Abba bar Kahana said in the name of Rabbi Shmuel bar Naḥman: Three sentences were sealed on that day. The sentence of the Ten Tribes to fall at the hand of Sennacherib was sealed. The sentence of Sennacherib to fall at the hand of Hezekiah was sealed. And the sentence of Uzziah to be stricken with leprosy was sealed. “To nation and man alike” (Job 34:29) – “nation,” this is Sennacherib, in whose regard it is written: “For a nation has ascended against My land” (Joel 1:6). “Man,” this is Israel, in whose regard it is written: “You, My flock, flock of My pasture, you are man” (Ezekiel 34:31). “Alike,” this is King Uzziah, who was stricken with leprosy, as it is stated: “King Uzziah was a leper” (II Chronicles 26:21). The rulings of the Holy One blessed be He are not like the rulings of flesh and blood. A flesh and blood king shows favor to the public but does not show favor to an individual. However, here, the Holy One blessed be He said: “If the anointed priest shall sin…He shall present…an [unblemished young] bull” (Leviticus 4:3). “If the entire congregation of Israel will err unwittingly…they shall sacrifice a young bull” (Leviticus 4:13–14). “A man’s giving expands him [and guides him among the great]” (Proverbs 18:16). There was an incident involving Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, who went to the environs of Antioch to engage in collecting charity for the Sages. There was a certain person there whose name was Abba Yudan, and he would generously provide support. One time, he had become impoverished, and when he saw our rabbis there he turned pale. He went to his wife. His wife said to him: ‘Why is your face sickly?’ He said to her: ‘My rabbis are here and I do not know what to do.’ His wife, who was more righteous than he, said to him: ‘All that remains for us is such and such field. Go and sell half of it and give it to them.’ He sold half of it and gave it to them. They prayed on his behalf and said: ‘May the Holy One blessed be He restore what you have lost.’ Sometime later, he went to plow his half field. As he was plowing, the earth opened before him and his cow fell there and its leg was broken. He descended to take it up, and the Holy One blessed be He illuminated his eyes and he found buried treasure there.⁠a He said: ‘My cow’s leg was broken for my benefit.’ When the rabbis returned there, they asked about him and said: ‘How is Abba Yudan doing?’ They said to him: ‘He is Abba Yudan with the slaves, Abba Yudan with the goats, Abba Yudan with the camels, Abba Yudan with the oxen. Who is able to see the face of Abba Yudan?’ When he heard [that they had come], he went out to greet them. They said to him: ‘How is Abba Yudan doing?’ He said: ‘Your prayer bore fruit and the fruit bore fruit.’ They said to him: ‘As you live, even though others gave more than you, we wrote you at the head [of the list].’ They took him and seated him in their midst, and they read this verse in his regard: “A man’s giving expands him.” Rabbi Shimon ben Lakish went to Basra. There was a certain person there whose name was Abba Yudan Ramai. Not that, Heaven forbid, he was a swindler [ramai], but rather because he would employ cunning [meramei] in mitzvot. When all the people would pledge donations, he would pledge corresponding to them all. Rabbi Shimon ben Lakish took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Ḥiyya bar Abba conducted a fundraising campaign to donate to the study hall in Tiberias. There was a certain person there, a resident of Silkha, who pledged one liter of gold. Rabbi Ḥiyya took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Abahu said: It is written: “Beware, lest you forsake the Levite” (Deuteronomy 12:19), and it is written thereafter: “When the Lord your God will expand your border” (Deuteronomy 12:20). What does one matter have to do with the other? It is that the Holy One blessed be He said: In accordance with your gifts, [God] will expand your [wealth]. Rabbi Aḥa in the name of Rabbi Hoshaya: If a servant brings a bull and his master brings a bull, the servant precedes his master, as it is taught there: If the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all actions done to it. Regarding the matter itself: “If the anointed priest [shall sin so that he brings guilt on the people]” – this is Shevna, in whose regard it is written: “Go, come to this official [hasokhen], [to Shevna, who is over the house]” (Isaiah 22:15). Rabbi Elazar said: ‘He was the High Priest.’ Rabbi Yehuda said: ‘He was the overseer [amarkal].’ In accordance with the opinion of Rabbi Elazar, who said he was the High Priest: “I will garb him in your tunic” (Isaiah 22:21). In accordance with the opinion of Rabbi Elazar, who said he was the overseer: “I will deliver your authority into his hand” (Isaiah 22:21). Rabbi Ḥiyya taught: Why does he call him amarkal? Because he was the master of it all [mar lakol]. Rabbi Berekhya said: He was from that Sikhnin, and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16). He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place. “That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel. “Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus. “Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45). “He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18). According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do? They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ. “They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah. Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife. Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases. “So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met]. This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals. One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’ He said to them: ‘It is written: “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’ "He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4). “He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4). Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.” “The elders of the congregation shall lay their hands on the head of the bull before the Lord and one shall slaughter the bull before the Lord” (Leviticus 4:15). “The elders of the congregation shall lay their hands.” Rabbi Yitzḥak said: The nations of the world have no supporters, as it is stated: “The supporters of Egypt will fall” (Ezekiel 30:6). Israel has supporters [somekhin], as it is stated: “The elders of the congregation shall lay [vesamekhu] [their hands].” The nations of the world are called “congregation,” as it is stated: “For the congregation of the hypocrite will be desolate” (Job 15:34). Israel is called congregation, as it is stated: “The elders of the congregation shall lay [their hands].” The nations of the world are called abirim, as it is stated: “The herd of cavalry horses [abirim] going among the calves of the people” (Psalms 68:31). Israel is called abirim, “Hear Me, hard-hearted ones [abirei lev]” (Isaiah 46:12). The nations of the world are called adirim, “it and the daughters of mighty [adirim] nations” (Ezekiel 32:18). Israel is called adirim, “and the majestic ones [ve’adirei], all my wishes are with them” (Psalms 16:3). The nations of the world are called wise, “I will eliminate the wise from Edom” (Obadiah 1:8). Israel is called wise, “The wise store knowledge” (Proverbs 10:14). The nations of the world are called blameless, “and the blameless, like those descending into the pit” (Proverbs 1:12). Israel is called blameless, “and the blameless will inherit goodness” (Proverbs 28:10). The nations of the world are called righteous, “Righteous men, they will judge them” (Ezekiel 23:45). Israel is called righteous, “Your people are all righteous” (Isaiah 60:21). The nations of the world are called men, “men who are evildoers” (Psalms 141:4). Israel is called men, “men, I call to you” (Proverbs 8:4). The nations of the world are called mighty, “why do you boast of evil, mighty one” (Psalms 52:3). Israel is called mighty, “mighty in strength, performers of His bidding” (Psalms 103:20). Rabbi Shimon taught: Israel are great craftsman in that they know how to appease their Creator. Rabbi Yudan said: Like these Cutheans; these Cutheans are clever in encouraging acts of kindness. One of them will go to a woman and say to her: ‘Do you have an onion to give me?’ After she gives it to him, he says to her: ‘Is there an onion without bread?’ After she gives it to him, he says to her: ‘Is there eating without drinking?’ Due to this, he eats and drinks. Rav Aḥa said: There is a woman who is clever at borrowing and there is a woman who is not clever at borrowing. There is a woman who is clever at borrowing. She goes to her neighbor. Even if the gate is open, she knocks. She says to her: ‘Peace be with you my neighbor. How are you doing? How is your husband doing? How are your children doing?’ She says to her: ‘Fine.’ ‘May I come in?’ She responds to her: ‘Come in, what do you want?’ She said to her: ‘Do you have such and such utensil to give me?’ She said to her: ‘Yes.’ The not clever one goes to her neighbor. If the gate is closed, she opens it and says to her: ‘Do you have such and such utensil?’ She says to her: ‘No.’ Rabbi Ḥanina said: There is a sharecropper who is clever at borrowing and there is a sharecropper who is not clever at borrowing. The one who is clever at borrowing sees himself in need of funds to invest in his sharecropping, puts himself in a good mood, combs his hair, launders his garments, puts on a cheerful face, places a walking stick in hand and a ring on his finger, and goes to his landlord. He says to him: ‘Come in peace dear sharecropper, how are you doing?’ He says to him: ‘Well.’ ‘How is the land doing?’ ‘You should be privileged to be satisfied from its produce.’ ‘How are the bulls doing?’ ‘You should be privileged to be satisfied from their fat.’ ‘How are the goats doing?’ ‘You should be privileged to be satisfied from their kids.’ He says to him: ‘What do you want?’ He says to him: ‘Do you have ten dinars to give me?’ He says to him: ‘If you need twenty, you can have it.’ The one who is not clever at borrowing, his hair is filled with thorns, his garments are filthy, his face is downcast. He goes to his landlord, who asks him: ‘How is the land doing?’ He says to him: ‘If only it would produce what I have expended on it.’ ‘How are the bulls doing?’ He says to him: ‘They are exhausted.’ He says to him: ‘What do you want?’ ‘Do you have ten dinars to give me?’ He says to him: ‘Go and return to me what you have of mine.’ Rabbi Ḥoni said: David was from the good sharecroppers. Initially, he would sing with lauding and say: “The heavens relate the glory of God” (Psalms 19:2). The heavens said to him: ‘Do you, perhaps, need anything?’ “And the sky tells the work of His hands” (Psalms 19:2). It says to him: ‘Do you, perhaps, need anything?’ He continues to mention: “Day to day gives utterance…” (Psalms 19:3). The Holy One blessed be He asks him: ‘What do you want?’ He says to him: ‘“Who can discern errors [shegiot]” (Psalms 19:13), from the unwitting sins [shegagot] that I performed before You?’ He said to him: ‘You are excused for that, you are forgiven for that.’ He said to him: ‘“Acquit me of hidden faults” (Psalms 19:13), for my hidden transgressions that I performed before You.’ He said to him: ‘You are excused for that, you are forgiven for that.’ “Keep Your servant far from sinners [zedim]” (Psalms 19:14); these are the intentional transgressions [zedonot]. “Let them not have dominion over me” (Psalms 19:14); these are the severe transgressions. “Then I will be blameless and cleansed of great [rav] transgression” (Psalms 19:14). David said before the Holy One blessed be He, ‘Master of the universe, You are a great [rav] God, and I, my sins are numerous [ravrevin]. It is fitting for a great God to forgive numerous sins.’ That is what is written: “For the sake of Your name, Lord, and pardon my iniquity, for it is great [rav]” (Psalms 25:11).

“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity” (Leviticus 5:1). “And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10). Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4). Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7). However, here: “For I am God and not man” (Hosea 11:9). Reuven knew testimony regarding Shimon. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes. When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do? Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.” “And hear the voice of adjuration” – that is what is written: “One who shares with a thief hates himself; he will hear an oath but will not tell” (Proverbs 29:24). There was an incident involving a certain governor who would kill those who would receive stolen goods but would free the thieves. Everyone would criticize him that he was not acting properly. What did he do? He issued a proclamation in the province and said: The entire people to the assembly grounds. What did he do? He brought weasels and placed portions of food before them. The weasels would take the portions and bring them to the holes. The next day, he issued a proclamation and said: The entire people to the assembly grounds. He brought weasels, placed portions of food before them, and sealed all the holes. The weasels would take the portions and bring them to the holes, but they found them sealed and would return the portions to their place, indicating that everything stems from the receivers. That is from the governor. From where is it derived regarding the action? Reuven stole from Shimon, and Levi knew about it. [Reuven] said to him: ‘Do not publicize it and I will give you half.’ The next day they entered the synagogue and heard the voice of the sexton announcing: ‘Who stole from Shimon?’ Levi was standing there. Did the Torah not already issue a decree: “And he is a witness, who either saw or knew; [if he does not tell, he shall bear his iniquity]”? Regarding the matter itself, let an oath in vain not be insignificant in your eyes, as Zechariah saw it: “I lifted my eyes and I saw, and behold, a scroll afa” (Zechariah 5:1). What is afa? It is flying, just as it says: “One of the seraphs flew [vayaaf] to me” (Isaiah 6:6). “He said to me: What do you see? I said: I see a scroll flying; [its length is twenty cubits, and its width ten cubits]” (Zechariah 5:2). Rabbi Abbahu said: Even the hide of an elephant and the hide of a camel lacks those dimensions, and here it says this? “This is the curse that emerges over the face of the entire land, [for anyone who steals shall be swept away…and anyone who takes an oath shall be swept away]” (Zechariah 5:3). From where did it emerge? From the doorway of the Entrance Hall, as it is taught: The doorway…of the Entrance Hall, its height was forty cubits and its width, twenty cubits. Rabbi Aivu said: Why does one administer an oath to a person with a Torah scroll and one brings bloated leather jugs before him? It is to say: Yesterday this jug was filled with sinews and bones, and now it is completely empty. So too, one who administers an oath to another under false pretenses will emerge empty of all his property. Rabbi Asa said: Under false pretenses. Rabbi Yona said: Even if it is truth. Rabbi Yannai was sitting and expounding regarding what Rabbi Yona said that Rabbi Simon said: One does not entrust an oath with one who is suspect regarding an oath. And one does not make an oath available to one who is eager to take an oath. There was an incident involving bar Temalyon in support of Rabbi Asi: There was an incident where a certain man deposited one hundred dinars with bar Temalyon. He went and requested them from [bar Temalyon]. He said to him. ‘What you deposited with me, I [have already] returned to you.’ He said to him: ‘Take an oath to me.’ What did bar Temalyon do? He took a cane and hollowed it. He filled it with those dinars and began leaning on it. He said to him: ‘Hold this cane in your hand and I will take an oath to you.’ When he came to the synagogue, he said: ‘[In the name of the] Master of this fine house, what you gave me I gave you.’ While [the cane] was in [the claimant’s] hand, he cast the cane and smashed it on the ground. Those dinars began scattering, and he began gathering his dinars. [Bar Temalyon] said to him: ‘Gather, gather, as you are gathering what is yours.’ “The oath of the Lord shall be between the two of them” (Exodus 22:10) – it does not move from between the two of them. If the one administering the oath administers it falsely, it will ultimately go against him. If the one taking the oath takes a false oath, it will ultimately go against him. There was an incident involving a woman who went to knead at her neighbor’s. She had three dinars tied into her upper garment. She took them and placed them on her kerchief. They were kneaded into her dough, she baked the bread, and went on her way. Her husband said to her: ‘Give me the three dinars.’ She went and sought them at her neighbor’s. She said to her: ‘Have you, perhaps, seen those three dinars?’ That neighbor had three sons. She said to her: ‘May that woman bury a son if she knows about them.’ Her sins caused it [to happen,] and she buried him. [The first woman] said: If that woman were not suspect in their regard, she would not have buried him. She went and she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury another son if she knows about them.’ Her sins caused it, and her other son died. Another time she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury her third son if she knows about them.’ Her sins caused it, and she buried him. Her husband said to her: ‘Are you not going to console that neighbor of yours?’ She took two loaves of bread and went to console her. When she sliced the loaf, those three dinars came out of it. That is what people say: Whether innocent or guilty, do not enter into oaths. “And it will arrive at the house of the thief and at the house of he who takes an oath by My name falsely, and it will stay the night inside his house, and it will consume it, with its wood and its stones” (Zechariah 5:4) – Rabbi Shmuel bar Naḥman said: Angels of destruction do not have joints, as it is stated: “[The Lord said to Satan: From where are you coming? Then Satan answered the Lord and said:] From wandering the earth and walking in it” (Job 1:7). However, here, “it will stay the night inside his house.” Rabbi Abba bar Kahana said: Items that fire does not burn up, a false oath consumes. It is the way of fire to consume wood, but does it, perhaps [consume] stones? However, here: “it will consume it, with its wood and its stones.” Rabbi Yosei bar Ḥanina interpreted the verse regarding a sota. “And if a person will sin” – she sinned to her husband, who feeds her and supports her, and she goes and acts corruptly with another. “And hear the voice of adjuration” – “The priest shall administer to the woman the oath of the curse” (Numbers 5:21). “And he is a witness” – “And there is no witness against her” (Numbers 5:13). “Who either saw” – “And it was hidden from the eyes of her husband” (Numbers 5:13), but not from the eyes of the Holy One blessed be He. “Or knew” – “and she was secluded and she was defiled” (Numbers 5:13). “If he does not tell, he shall bear his iniquity” – if she does not tell the priest, “her belly shall distend and her thigh shall fall” (Numbers 5:27). Rabbi Pinḥas interpreted the verse regarding Israel before Mount Sinai. “And if a person will sin” – “I saw, and, behold, you had sinned” (Deuteronomy 9:16). “And hear the voice of adjuration” – “and His voice we heard from the midst of the fire” (Deuteronomy 5:21). Rabbi Yoḥanan said: They made a commitment between them that He would not disavow them and they would not disavow Him. Rabbi Yitzḥak said: When a king administers an oath to his legions, he administers the oath only with a sword, as though to say, anyone who violates these conditions, this sword will pass over his neck. So too, “Moses took half the blood” (Exodus 24:6). How did Moses know how much was half the blood? Rabbi Yehuda ben Rabbi Ilai said: The blood divided on its own. Rabbi Natan said: Its appearance changed; half of it became black and half of it was red. Bar Kappara said: An angel descended in the image of Moses and divided it. Rabbi Yitzḥak said: A voice was emerging from Mount Ḥorev and saying: Half the blood is until here. Rabbi Yishmael taught: Moses was well versed in the halakhot of blood, and he divided it. “He placed it in the basins [baaganot]” (Exodus 24:6) – Rabbi Huna in the name of Rabbi Avin: It is written baaganat. This one was not larger than that one, and that one was not larger than this one. Moses said before the Holy One blessed be He: ‘What shall be done with Your portion?’ He said to him: ‘Sprinkle it upon the people.’ ‘What shall be done with their portion?’ He said to him: ‘Sprinkle it upon the altar.’ “And half the blood he sprinkled on the altar.” Rabbi Berekhya and Rabbi Ḥiyya in the name of Rabbi Yosei bar Ḥanina: He took an oath to them and they took an oath to Him. He took an oath to them, “I took an oath to you and entered into a covenant with you; the utterance of the Lord God” (Ezekiel 16:8). They took an oath to Him, to the Holy One blessed be He, as it is stated: “To pass you into the covenant of the Lord your God and into His ala” (Deuteronomy 29:11). From where is it derived that ala is nothing other than an oath? Rabbi Neḥemya and Rav Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea: From this: “The priest shall administer to the woman the oath of the ala” (Numbers 5:21). When they violated the conditions made at Mount Sinai, the Holy One blessed be He said to them: “I, too, will do so to you” (Leviticus 26:16). Rabbi Pinḥas said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7); however, here, “for I am God and not man” (Hosea 11:9). Rabbi Ahava bar Ze’eira said: It is written: “The Lord has done what He devised” (Lamentations 2:17), just as it is written in His Torah: “I will punish [you] additionally” (Leviticus 26:18). Did He do so? Heaven forbid. Rather, “He implemented His statement” (Lamentations 2:17). What is: “He implemented [bitza] His statement [emrato]”? He made a compromise. Rabbi Yaakov of Kefar Ḥanin said: He rent [biza] His royal garment. Rabbi Berekhya cites it from this: “I will bring upon you a sword avenging the vengeance of the covenant” (Leviticus 26:25). Rabbi Ḥiyya taught: There is vengeance that is for the covenant and vengeance that is not for the covenant. Which is the vengeance that is not for the covenant? Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: This is the blinding of the eyes, as they blinded the eyes of the king of Judah, as it is stated: “So said the Lord God: As I live, if not My oath that he scorned [and My covenant that he breached I will place upon his head]” (Ezekiel 17:19) – this is the oath that he took to Nebuchadnezzar. “And My covenant that he breached” – this is the covenant of Mount Sinai. “I will place upon his head” – and the rest of the body was not afflicted? Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: This is the blinding of the eyes, which are located on the head. Once they were exiled to Babylon, they said to Nebuchadnezzar: “Nebuchadnezzar, we have no need [to answer you].… Behold our God.… Behold; if not, let it be known to you, king, that we will not worship your gods” (Daniel 3:16–18). The Holy One blessed be He said to them: “You too, for the blood of your covenant” (Zechariah 9:11), I have remembered that blood that was in Sinai; therefore, “I have released [your prisoners from the pit] in which there is no water” (Zechariah 9:11). Rabbi Pinḥas said: It shall no longer be that “they spilled their blood like water around Jerusalem” (Psalms 79:3). “And he is a witness” – this is Israel: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Who either saw [raa]” – “you have been shown [horeita] in order to know” (Deuteronomy 4:35). “Or knew” – “you shall know this day” (Deuteronomy 4:39). “If he does not tell, he shall bear his iniquity” – if you do not tell of My divinity to the nations of the world, I will exact vengeance against you. When? “When they say to you: Seek the necromancers” (Isaiah 8:19). Rabbi Simon said: Be’eri prophesied only two verses, and they were not enough to constitute a book, and they were appended to Isaiah. These are they: “When they say to you” (Isaiah 8:19) and its counterpart. Rabbi Yoḥanan said: Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet. Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet. Rabbi Elazar in the name of Rabbi Yosei ben Zimra cites it from here: “Zechariah son of Ido, prophets…prophesied” (Ezra 5:1) – [the plural term is used] because he was a prophet, son of a prophet. The Rabbis said: Whether his name is mentioned or whether it is not mentioned he is a prophet, son of a prophet, as Amos said to Amatzya: “I am not a prophet, and not the son of a prophet” (Amos 7:14). Just as he was a prophet and he said “I am not a prophet,” so too, his father was a prophet and he said: “I am not the son of a prophet,” One verse says: “Isaiah son of Amotz the prophet” (II Kings 20:1), and one verse says: “Isaiah the prophet, son of Amotz” (II Kings 19:2) as he was a prophet, son of a prophet. “Should a people not seek its own God?” (Isaiah 8:19) – each nation and language will worship its god. “Hametzaftzefim” (Isaiah 8:19) – these are those who chirp. “Vehamagim” (Isaiah 8:19) – these are those who roar. “Should a people not seek its own God?” – each nation and language will remember its god. “On behalf of the living to the dead” (Isaiah 8:19) – Rabbi Levi said: This is analogous to one who lost his son and went to seek him among the graves. A clever person who saw him said to him: ‘Your son whom you lost, is he alive or dead?’ He said to him: ‘Alive.’ He said to him: ‘You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead? Everywhere, the living perform the needs of the dead. Do the dead, perhaps, perform the needs of the living?’ So too, our God lives and endures, as it is stated: “The Lord God is truth” (Jeremiah 10:10). What is “truth”? Rabbi Avin said: That He is the living God and King of the universe. But the gods of the idolaters are dead, as it is stated: “They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear” (Psalms 115:5–6). They are dead, but we forsake one who lives eternally and prostrate ourselves to the dead. “By the Torah and by the testimony” (Isaiah 8:20) – the Torah warns us: “Surely, they will talk of this matter that has no dawn” (Isaiah 8:20). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘My children, say to the idolaters that [idolatry] has no dawn, like this object that does not illuminate for you.’ Rabbi Shimon ben Lakish said: The Holy One blessed be He said to Israel: ‘Say to the idolaters that it has no dawn; if it does not illuminate for itself, how will it illuminate for others?’ Rabbi Abba bar Kahana said: Darkness and thick darkness prevailed in the land of Egypt for three days, as it is stated: “There was darkness, a thick darkness in the entire land of Egypt [for three days]” (Exodus 10:22). Emptiness and disorder have not prevailed in this world. Where are they destined to prevail? In the great city of Rome, as it is stated: “He shall stretch over it a line of emptiness and plumb bobs of disorder” (Isaiah 34:11). The Rabbis say: The nations of the world who did not receive the Torah that was given from the midst of the darkness, in their regard it says: “For, behold, the darkness will cover…” (Isaiah 60:2). But Israel, who received the Torah that was given from the midst of the darkness, as it is written: “[It was] when you heard the voice from the midst of the darkness” (Deuteronomy 5:20), in their regard it says: “But upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2).

“Command Aaron and his sons, saying: This is the law of the burnt offering: It is the burnt offering on the pyre on the altar all night until the morning, and the fire of the altar shall be kept burning in it” (Leviticus 6:2). “Command Aaron and his sons, saying: This is the law of the burnt offering.” This is what the verse said: “Hatred arouses strife…” (Proverbs 10:12). The hatred that Israel caused between them and their Father in Heaven, that is what aroused severe judgments against them, as Rabbi Shmuel bar Naḥman said: For almost nine hundred years, the hatred between Israel and their Father in Heaven was dormant, from the day that Israel emerged from Egypt, until the year that it was aroused against them in the days of Ezekiel. That is what is written: “I said to them: Each man [shall cast out] the detestable objects [of his eyes, and do not defile yourselves with the idols of Egypt]” (Ezekiel 20:7). But they did not do so, but rather, “they defied Me and were unwilling [to heed Me; no man cast out the detestable objects of their eyes, and they did not forsake the idols of Egypt]” (Ezekiel 20:8). But I acted with them for the sake of My great name so that it would not be profaned, as it is stated: “But I acted for the sake of My name [that it not be profaned before the nations]” (Ezekiel 20:9). “Love covers all transgressions” (Proverbs 10:12), as the Omnipresent loves Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2). Another matter, “hatred arouses strife” – the hatred that Aaron placed between Israel and their Father in Heaven, that is what aroused severe judgments against them. Rabbi Asi said: It teaches that Aaron would take their offering and flatten [the calf] before them, and say to them: ‘Know that it has no substance.’ That is what Moses said to Aaron: “What did this people do to you [that you brought great sin upon them?]” (Exodus 32:21). He said to him: ‘It would have been preferable that they be judged as unwitting and not be judged as intentional.’ That is what the Holy One blessed be He said to Moses: “Whoever has sinned against Me, I will eradicate him from My book” (Exodus 32:33). That is what is written: “The Lord was very angry with Aaron, to destroy him…” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The expression of destruction here is nothing other than elimination of sons and daughters, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). “Love covers all transgressions” (Proverbs 10:12), this is the prayer that Moses prayed on his behalf. What did Moses pray on his behalf? Rabbi Mana of Sheab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: From the beginning of the book until here, it is written: “Aaron’s sons, the priests, shall arrange” (Leviticus 1:8); “Aaron’s sons, the priests, shall sprinkle” (Leviticus 1:11); “Aaron’s sons shall place” (Leviticus 1:7). Moses said before the Holy One blessed be He: ‘The cistern is hated but its waters are beloved. You accorded honor to the trees because of their produce, as we learned there: All wood is fit for the arrangement except from the olive tree and from the vine, but to Aaron you do not accord honor due to his sons?’ The Holy One blessed be He said to him: ‘As you live, for your sake I will draw him near. Moreover, I will render him primary and his sons ancillary: “Command Aaron and his sons, saying.”’ “Offerings to God are a broken spirit…” (Psalms 51:19). Zavdi ben Levi, Rabbi Yosei ben Petras, and the Rabbis, one said: David said before the Holy One blessed be He: ‘I overcame my inclination and repented before You. If You accept me in repentance, I know that Solomon my son will stand and build the Temple, build the altar, and burn all the offerings in the Torah upon it,’ based on this verse: “Offerings to God are a broken spirit.” Another said: From where is it derived that one who repents, it is ascribed to him as though he ascended to Jerusalem, built the Temple, built the altar, and sacrificed all the offerings in the Torah upon it? It is from this verse: “Offerings to God are a broken spirit.” The Rabbis say: From where is it derived that one who passes before the ark must mention the Temple service and the offerings, and bow [when he concludes] this blessing: Find favor, our God, rest in Zion, may Your children worship You? There are some who sought to derive it from this: “Offerings to God are a broken spirit.” Rabbi Abba bar Yudan said: Everything that the Holy One blessed be He deemed unfit in an animal He deemed fit in a person. He deemed unfit in an animal: “Blind, broken, maimed, or with a wart” (Leviticus 22:22), but He deemed fit in a person: “A broken and crushed heart” (Psalms 51:19). Rabbi Alexandri said: The layman, if he uses broken utensils, it is demeaning for him. But the vessels of the Holy One blessed be He are broken, as it is stated: “The Lord is near to the brokenhearted” (Psalms 34:19); “He heals the brokenhearted” (Psalms 147:3); “[I dwell in the high and holy place, with] the downtrodden and the humble” (Isaiah 57:15); “Offerings to God are a broken spirit.” “A broken…heart,” Rabbi Abba bar Yudan in the name of Rabbi Yuda bar Rabbi Simon: This is analogous to a king who was walking in the wilderness and his friend came and gave him a tribute of one basket of figs and one barrel of wine. He said to him: ‘Is this a great tribute?’ He said to him: ‘My lord, the king, I have given you a provisional tribute, but when you enter your palace, you will see how much tribute I will give you.’ So too, the Holy One blessed be He said to Israel: “This is the law of the burnt offering: It is the burnt offering” (Leviticus 6:2). They said before Him: ‘Master of the universe, we have sacrificed before You provisionally, but when You show favor “with Your will to Zion; build the walls of Jerusalem, then You will delight in righteous sacrifices, in burnt offerings and whole burnt offerings”’ (Psalms 51:20–21). Regarding the matter itself, Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32). From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18). “He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah? When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart. Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu] to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon? Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’ Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point? Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure. Rabbi Abba bar Kahana and Rabbi Ḥanan, both of them in the name of Rabbi Azarya of Kefar Ḥitaya, said: This is analogous to a king who had two chefs. One of them cooked him a cooked dish, he came, ate it, and it was tasty for him. The second prepared a cooked dish, and he ate it, and it was tasty for him, but we do not know which of them was tastier for him. However, from the fact that he [later] commands the second and says to him: ‘Prepare for me [another] cooked dish like that one,’ we know that the second is tastier for him. So too, Noah sacrificed an offering, and it was pleasant for the Holy One blessed be He, as it is stated: “The Lord smelled the pleasant aroma” (Genesis 8:21). Israel sacrificed and it was pleasant for the Holy One blessed be He, but we do not know which of them was more pleasant. However, from what He commands Israel and says to them: “My pleasing aroma, you shall observe, to sacrifice to Me” (Numbers 28:2), we know that Israel’s is more pleasant. That is what is written: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in previous years” (Malachi 3:4). “As in the days of old,” as in the days of Moses; “and as in previous years,” as in the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days of old,” as in the days of Noah, “and as in previous years,” as in the days of Abel, as there was no idol worship in his days. Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who was reclining upon his divan. They brought him the first cooked food and it was tasty for him. He began wiping [mamḥeh] the bowl clean. So too, “I will offer burnt offerings of fattened animals [meḥim]” (Psalms 66:15); it is as though He is wiping the bowl clean. Rabbi Avin said another, Rabbi Avin said: This is analogous to a king who was walking in the wilderness. He arrived at the first lodge, ate there, and drank there. He arrived at the second lodge, ate there, drank there, and stayed the night there. So too, regarding the repetition of [the term] burnt offering: “This is the law of the burnt offering: It is the burnt offering…on the altar all night until the morning” (Leviticus 6:2). From here [it may be derived that] the burnt offering in its entirety is completely [burned] in the fires. “And the fire of the altar shall be kept burning in it” Leviticus 6:2. Rabbi Pinḥas said: It is not written here: “And the fire of the altar shall be kept burning on it,” but rather, “shall be kept burning in it” – the fire was aflame from it. It is taught in the name of Rabbi Neḥemya: For almost one hundred and sixteen years the fire was aflame from it, [yet] its wood did not burn and its bronze did not melt. If you say that it was thick, it was taught in the name of Rabbi Hoshaya: It had the thickness of a Gordian dinar. Rabbi Shimon ben Lakish said: The same is true of the incense altar, as it is stated: “You shall craft an altar to burn incense [miktar ketoret]” (Exodus 30:1). It is not written here mitkater baketoret, but rather, miktar ketoret, the altar would burn the incense. Rav said: “And in the cattle’s implements the flesh was cooked [nitbashel habasar]” is not written here, but rather, “with the cattle’s implements bishlam habasar” (I Kings 19:21); the flesh was heating the implements. Rabbi Levi said: It is a fitting statute that anyone who is haughty is sentenced only in fire, as it is stated: “It is the burnt offering [ola] on the pyre” (Leviticus 6:2). The generation of the Flood, because they were haughty and said: “What is the Almighty that we should serve Him…?” (Job 21:15), were sentenced only in fire, as it is stated: “When scorched, they disappear [nitzmatu]” (Job 6:17). Rabbi Yehoshua ben Levi said: Their scorching was absolute, just as it says: “In perpetuity [latzemitut] to the purchaser” (Leviticus 25:30). “In its heat they dwindle from their place” (Job 6:17). What is “in its heat”? It is in boiling water. Rabbi Yoḥanan said: The Holy One blessed be would boil each and every drop that He brought upon the generation of the Flood in Gehenna. That is what is written: “In its heat they dwindle from their place.” The people of Sodom, because they were haughty and they said: We will cause the passersby to be forgotten from our midst, just as it is written: “He drives a shaft away from habitation, [which is forgotten by passersby]” (Job 28:4), they were sentenced only with fire, “The Lord rained down on Sodom [brimstone and fire]” (Genesis 19:24). Wicked Pharaoh, because he was haughty and said: “Who is the Lord that I should heed His voice” (Exodus 5:2), was sentenced only in fire, “There was hail and fire flashing…” (Exodus 9:24). Wicked Sisera, because he was haughty and oppressed Israel, just as it is written: “He oppressed the children of Israel harshly” (Judges 4:3). What is “harshly”? Rabbi Yitzḥak said: With curses and blaspheming. He was sentenced only in fire, “The stars from their courses waged war [with Sisera]” (Judges 5:20). Sennacherib, because he was haughty and said: “Who is it among all the gods of these lands [that delivered their land from my hand, that the Lord will deliver Jerusalem from my hand?]” (Isaiah 36:20). He was sentenced only in fire, “Instead of his glory, a burning will burn…” (Isaiah 10:16). Nebuchadnezzar, because he was haughty and said: “Who is the god who will save you from my hands?” (Daniel 3:15), was sentenced only in fire, “they were killed by a flame of fire” (Daniel 3:22). The evil empire, because it curses, blasphemes and says: “Whom do I have in Heaven?” (Psalms 73:25), is judged only in fire, “I was seeing until the beast was slain, its body destroyed, and it was consigned to the burning of fire” (Daniel 7:11). But Israel, who are scorned and downtrodden in this world, will be comforted only with fire, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).

“This is the offering of Aaron and his sons that they shall present to the Lord on the day he is anointed: One-tenth of an ephah of fine flour as a perpetual meal offering, half of it in the morning, and half of it in the evening” (Leviticus 6:13). “This is the offering of Aaron and of his sons” – Rabbi Levi began: “For God is judge” (Psalms 75:8). A noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘In how many days did the Holy One blessed be He create His world?’ He said to her: ‘In six days, as it is written: “For in six days the Lord made the heavens…”’ (Exodus 31:17). She said to them: ‘And from that time until now, what has He been sitting and doing?’ He said to her: ‘He is matchmaking; the wife of so-and-so is allotted to so-and-so, the daughter of so-and-so is allotted to so-and-so, the money of so-and-so is allotted to so-and-so.’ She said to him: ‘Is that all? I too can do so. I have several slaves and I have several maidservants, and I can make matches between them in a short time.’ He said to her: ‘If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea.’ He left her and went on his way. What did she do? She sent and brought one thousand slaves and one thousand maidservants and stood them in several lines. She said to them: ‘So-and-so man shall marry so-and-so woman, and so-and-so [shall marry] so-and-so.’ She made matches between them in one night. In the morning they came to her. This one’s head was wounded, this one’s eye was gouged, this one’s elbow was shattered, and this one’s leg was broken. This one said: ‘I do not want that one.’ That one said: ‘I do not want this one.’ Immediately she sent and brought Rabbi Yosei bar Ḥalafta. She said to him: ‘Rabbi, your Torah is true; it is fine and praiseworthy. Everything that you said, you said correctly.’ He said to her: ‘Is that not what I said to you: If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea, as it is stated: “God settles the individuals in a home; He liberates prisoners bound in fetters [bakosharot]” (Psalms 68:7). What is “bakosharot”? It is with weeping [bekhi] and with song [veshirot]. To one who is satisfied, with song; to one who is unsatisfied, with weeping. But the Holy One blessed be He matches them against their will and not to their liking.’ Rabbi Berekhya said: Rabbi Yosei bar Ḥalafta answered her in these words: ‘The Holy One blessed be He sits and crafts ladders; He elevates this one and humbles that one, as it is stated: “For God is judge; He humbles this one and elevates that one”’ (Psalms 75:8). Rabbi Yona Botzri interpreted the verse in Israel’s regard: They were humbled with the term “this,” and they were elevated with the term “this.” They were humbled with the term “this”: “For this [man] Moses [who brought us up from the land of Egypt, we do not know what became of him]” (Exodus 32:1). They were elevated with the term “this”: “This they shall give, everyone who passes [among the counted: Half a shekel in the sacred shekel]” (Exodus 30:13). The Rabbis interpret the verse in Aaron’s regard. With the term “this” he was humbled: “I cast it into the fire and this calf emerged” (Exodus 32:24). With the term “this” he was elevated: “This is the offering of Aaron and his sons…” Another matter: “This is the offering of Aaron” – that is what the verse said: “He said to them: From the eater emerged food” (Judges 14:14). Rabbi Shmuel bar Naḥman said: When the Divine Spirit began to resonate in Samson, it began in three places, as it is stated: “The spirit of the Lord began to move him in the camp of Dan, between Tzora and Eshtaol” (Judges 13:25). What is “between Tzora and Eshtaol”? Rabbi Shmuel bar Naḥman said: It teaches that he took two mountains and knocked them against one another, like a person who takes two pebbles and knocks them against one another. Rabbi Yehuda and Rabbi Naḥman: Rabbi Yehuda said: When the Divine Spirit would rest upon him, he would take a single stride like the distance from Tzora to Eshtaol. Rabbi Naḥman said: When the Divine Spirit would rest upon him, his hairs would stand on end and would knock against one another like a bell, and the sound would travel like the distance between Tzora and Eshtaol. When he descends to Timna, “Samson, his father, and his mother descended to Timna […a young lion was roaring toward him. The spirit of the Lord rested upon him, and he tore it apart as one would tear apart a kid]” (Judges 14:5–6). “The spirit of the Lord rested upon him, and he descended to Ashkelon [and he smote thirty of their men]” (Judges 14:19); “he came to Leḥi…[The spirit of the Lord rested upon him, and the ropes that were on his arms became like flax that was burned with fire, and his bonds dissolved from upon his hands]” (Judges 15:14). When he returned from Timna, he said: I will go and see the fallen lion, as it is stated: “After a year, he returned to take her, [and he turned aside to see the carcass of the lion; and behold, there was a swarm of bees in the carcass of the lion, and honey], and he scraped it into his hands” (Judges 14:8–9). Samson was wondering in his heart, and he said: A lion eats all beasts and now food is emerging from it? So too, Aaron eats all the offerings and now an offering is emerging from him? Which is that? It is the offering of Aaron and his sons. Regarding the matter itself, Rabbi Idi said: David yearned for the offering of the princes. That is what is written: “[I will offer You] burnt offerings of fattened animals [with the burning of rams; I will sacrifice oxen and goats]” (Psalms 66:15). Which offering contains in it bulls, rams, and sheep? It is only the offering of the princes, as it is stated: “And for the sacrifice of peace offerings, [two oxen, five rams, five goats, five sheep]” (Numbers 7:17). Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: The offering of the princes was as beloved before the Holy One blessed be He as the song that Israel sang at the sea. The song that Israel recited at the sea: “This [zeh] is my God and I will exalt Him” (Exodus 15:2), and here it is written: “This [zeh] is the offering of Naḥshon ben Aminadav” (Numbers 7:17). Rabbi Neḥemya said: The offering of the princes was as beloved before the Holy One blessed be He as the two Tablets of the Covenant. Regarding the two Tablets of the Covenant it is written: “From this side and from that side they were inscribed” (Exodus 32:15), and here it is written: “This is the offering of Naḥshon ben Aminadav.” The Rabbis say: The offering of Aaron was as beloved before the Holy One blessed be He as the offering of the princes. Regarding the offering of the princes it is written: “This is the offering of Naḥshon ben Aminadav,” and here it is written: “This is the offering of Aaron.” Rabbi Berekhya said: The offering of Aaron was as beloved before the Holy One blessed be He as the twelve tribes. What is the source? “This [zeh]”: the numerical value of zeh is zayin – seven and heh – five; that is twelve. “On the day he is anointed: One-tenth of an ephah” – Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: It teaches that the tenth of an ephah is a prerequisite for the priesthood of Aaron and his sons. “Fine flour as a perpetual meal offering” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Come and see the extent to which the Holy One blessed be He spares Israel’s money. He said to them: One who is obligated to bring an offering shall bring it from the cattle: “If his offering is a burnt offering [from the cattle]” (Leviticus 1:3). If he was unable to find from the cattle, he shall bring a sheep: “If a sheep” (Leviticus 3:7). If he was unable to find from the sheep, he shall bring from the goats: “And if a goat” (Leviticus 3:12). If he was unable to find from the goats, he shall bring from the birds: “If from the birds” (Leviticus 1:14). If he was unable to find from the birds, he shall bring fine flour: “Fine flour as a perpetual meal offering.” Moreover, none of the offerings are brought in halves, but this is brought in halves: “Half of it in the morning, and half of it in the evening.” Moreover, anyone who sacrifices it, the verse ascribes to him as though he sacrifices from one end of the world to the other, as it is stated: “For from the rising of the sun to its setting, [My name is great among the nations, and in every place burnt-offerings and pure meal-offerings are presented to My name]” (Malachi 1:11).

“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11). “If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12). “This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23). It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.” Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance]. That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri. The Rabbis say: It is because Israel was pruned [nizmeru] on his account. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1). Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7). Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five? Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future. Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni, honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come. “And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths. Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public. Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner. Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham, [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress. He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable. He said to him: ‘Take and recite the blessing.’ He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’ He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4). “The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’ He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’ He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24). “Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3). Rabbi Pinḥas said: This is analogous to a king whose sharecroppers and the members of his household came to honor him. One came to honor him and [the king] said: ‘Who is that?’ They said to him: ‘He is your sharecropper.’ He said to them: ‘Take his tribute.’ Another came to honor him and he said: ‘Who is this?’ They said to him: ‘He is a member of your household.’ ‘Take his tribute.’ Another came, and he said: ‘Who is this?’ They said to him: ‘He is neither your sharecropper nor a member of your household, but nonetheless, he came to honor you.’ He said: ‘Give him a chair and let him sit on it.’ So too, a sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering” (Leviticus 7:12). Another matter, “if he sacrifices it as a thanks offering” – that is what the verse said: “A fool proclaims his guilt” (Proverbs 14:9). Rabbi Yudan said: The fool articulates his guilt with his mouth and says: ‘Is it not a sin offering that I am liable to bring? Is it not a guilt offering that I am liable to bring?’ Rabbi Yudan said in the name of Rabbi Levi: These are people who conduct themselves permissively with maidservants in this world and the Holy One blessed be He hangs them by the crown of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). All the people will say: Let that person go in his sin, let that person go in his sin. Another matter, “a fool proclaims his guilt,” this is one who brings his offering but does not gain atonement. What shall he do? He shall go to the tribe of Levi, in whose regard it is written: “He will sit refining and purifying silver and he will purify the sons of Levi…[and they will be for the Lord, presenters of an offering in righteousness]” (Malachi 3:3). “But among the upright there is good will” (Proverbs 14:9), this is one who brings an offering not because of a sin; “if he sacrifices it as a thanks offering.” Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah. Rabbi Huna said: They do not disagree. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings. This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north. Why is it called to “awake”? It is a matter that was asleep and awakened. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”? It is because it is an innovation. The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11). It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2). The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25). Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’ That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16), and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1). Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Galya: In the future, all the offerings will be abolished but the thanks offering will not be abolished. All the prayers will be abolished, but the thanksgiving [prayer] will not be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts…” (Jeremiah 33:11), this is the thanksgiving [prayer]; “bringing thanks offerings to the House of the Lord” (Jeremiah 33:11), this is the thanks offering. Likewise, David says: “I will fulfill the vows I made to You; I will pay thanks [todot] to You” (Psalms 56:13). Toda is not written here, but todot, thanksgiving and a thanks offering. Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him. One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid. Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last? Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types. So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning does not bring a peace offering. Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5); they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.” The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13). Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine. Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so. Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17), and we do not find that Jacob commanded anything. Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife. Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’ Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26). I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11). I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings. And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).

“Take Aaron, and his sons with him, and the vestments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread” (Leviticus 8:2). “Take Aaron, and his sons with him….” That is what the verse said: “You love righteousness and detest wickedness…” (Psalms 45:8). Rabbi Yudan interpreted the verse regarding Abraham our patriarch. When he asked for mercy on the people of Sodom, he said before Him: ‘Master of the universe, You took an oath that you will not bring a flood to the world.’ That is what is written: “For, this is for Me like the waters of Noah, [as I took an oath that the waters of Noah would no longer pass over the earth]” (Isaiah 54:9). ‘A flood of water You will not bring, but a flood of fire You will bring? Are You going to employ artifice regarding the oath? If so, You have not fulfilled Your oath.’ That is what is written: “Far be it from You to perform a matter like this” (Genesis 18:25). He said before Him: ‘“Far be it from You; shall the Judge of all the earth not execute justice?” (Genesis 18:25). If it is justice You seek, there will be no world. If it is the world that You seek, there can be no justice. You seek to hold the rope at both ends; You seek the world and You seek true justice. If You do not concede somewhat, Your world will be unable to exist.’ The Holy One blessed be He said to Abraham: ‘“You love righteousness and detest wickedness” – you love to vindicate My creations and you detest condemning them. “Therefore, God your God, has anointed you with the oil of joy over your counterparts”’ (Psalms 45:8). What is “over your counterparts”? He said to him: ‘As you live, in the ten generations from Noah until you, I did not speak with any of them, but with you I speak,’ as it is stated: “The Lord said to Abram: You, go” (Genesis 12:1). Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse regarding Isaiah. Isaiah said: ‘I was at leisure in my study hall, and I heard the voice of the Holy One blessed be He saying: “Whom shall I send and who will go for us?” (Isaiah 6:8). [God said:] I sent Micah, and they were striking him on his cheek. That is what is written: “With a rod they strike on the cheek” (Micah 4:14). I sent Amos and they would call him stutterer, as Rabbi Pinḥas said: Why was his name called Amos? It was because he was cumbrous [amus] of tongue. Now, “whom shall I send and who will go for us?” “I said: Here I am, send me” (Isaiah 6:8). The Holy One blessed be He said to him: ‘Isaiah, My children, they are troublesome and insubordinate. If you accept upon yourself to be demeaned and to be stricken by My children, you will go on My mission, but if not, you will not go on My mission.’ He said to Him: ‘[I am willing to accept] this condition; “I gave my body to those who smite and my cheeks to those who pluck” (Isaiah 50:6). But I am not worthy to go on a mission to Your children.’ The Holy One blessed be He said to him: ‘Isaiah, “you love righteousness,” you love to vindicate My children; “and detest wickedness,” you detest condemning them. “Therefore, God your God, has anointed you.”’ What is “over your counterparts”? He said to him: ‘As you live, all the prophets received their prophetic capacity from a prophet: “He drew from the spirit that was upon him [and placed it upon the seventy elders…they prophesied]” (Numbers 11:25). “They said: The spirit of Elijah has rested upon Elisha” (II Kings 2:15). But you, from the mouth of the Holy One blessed be He: “The spirit of the Lord God is upon me, because the Lord has anointed…” (Isaiah 61:1). As you live, all the prophets prophesy simple prophecies, but you [will receive] compound prophecies of consolation: “Awaken, awaken, [clothe yourself with splendor…]” (Isaiah 51:9), “awaken yourself, awaken yourself, [arise, O Jerusalem…]” (Isaiah 51:17), “I will be gladdened [sos asis]” (Isaiah 61:10), “I, I [am He who comforts you…]” (Isaiah 51:12), “Comfort, comfort [My people, says your God]”’ (Isaiah 40:1). Rabbi Berekhya in the name of Rabbi Abba bar Kahana interpreted the verse regarding Aaron. When Israel performed that act, initially they approached Ḥur. They said to him: ‘Rise, craft for us a god.’ When he did not heed them, they stood against him and killed him. That is what is written: “Moreover, on the edge of your garments the blood…is found” (Jeremiah 2:34); this is the blood of Ḥur. “You did not find it while excavating; rather on all these [eleh]” (Jeremiah 2:34), because they committed [the sin of declaring]: “This is [eleh] your god, Israel” (Exodus 32:4). Afterward, they approached Aaron. They said to him: “Rise, craft for us a god” (Exodus 32:1). When Aaron heard this, he was immediately afraid. That is what is written: “Aaron saw [vayar] and he built an altar [mizbe’aḥ] before him” (Exodus 32:5); he was afraid [nityareh] due to the one slaughtered [mizavuaḥ] before him. Aaron said: What shall I do? They killed Ḥur, who was a prophet. Now, if they kill me, as I am a priest, the verse that is written will be realized in their regard: “If a priest and a prophet will be killed in the Sanctuary of the Lord” (Lamentations 2:20), and they will be immediately exiled. Another matter, “Aaron saw” – what did he see? If they build it, this one will bring a pebble and this one will bring a stone and their labor will be completed all at once. But if I build it, I will be indolent in my labor, and our master, Moses, will descend and do away with the idol. And, since I am building it, I will build it in the name of the Holy One blessed be He. That is what is written: “Aaron proclaimed and said: A festival to the Lord tomorrow” (Exodus 32:5). “A festival to the calf tomorrow” is not written here, but rather, “a festival to the Lord tomorrow.” Another matter, “Aaron saw” – what did he see? Aaron said: If they build it, the corruption will be ascribed to them. It is preferable that the corruption be ascribed to me and not to Israel. Rabbi Abba bar Yudan in the name of Rabbi Abba: This is analogous to the son of kings whose heart became haughty and he took the sword to slash his father. His teacher said to him: ‘Do not exert yourself. Give it to me and I will slash.’ The king peered at him and said to him: ‘I know what your intentions were. It is preferable that the corruption be attributed to you and not to my son. As you live, you will not move from my palace, you shall partake of the remnants of my table, and you shall receive twenty-four stipends.’ So too, ‘you will not move from my palace’; “he shall not emerge from the Sanctuary” (Leviticus 21:12). ‘You shall partake of the remnants of my table’; “The remnant of the meal offering [shall be for Aaron and for his sons]” (Leviticus 2:3). ‘And you shall receive twenty-four stipends’; these are the twenty-four gifts of the priesthood that were given to Aaron and his sons. The Holy One blessed be He said to Aaron: ‘“You love righteousness,” you love to vindicate My children and detest condemning them. “Therefore, God your God, has anointed you.”’ He said to him: ‘As you live, from the entire tribe of Levi, you alone have been selected for the High Priesthood: “Take Aaron. and his sons with him”’ (Leviticus 8:2). Another matter, “Take Aaron, and his sons with him” – that is what the verse said: “Deliver those taken to death; [if only you would save] those likely to be killed” (Proverbs 24:11). Antoninus ascended to Rabbi [Yehuda HaNasi]. He found Rabbi [Yehuda HaNasi] sitting with his disciples before him. He said to him: ‘Are these the ones of whom you boast?’ He said to him: ‘Yes. The least of them can revive the dead.’ Some time later, a servant of Antoninus was dying. He sent to [Rabbi Yehuda HaNasi] and said: ‘Send one of your disciples, so he will revive this dead person for me.’⁠a He sent him one of his disciples, some say it was Rabbi Shimon ben Ḥalafta. He came and found [the servant] recumbent. He said to him: ‘Why are you recumbent while your master is standing on his feet?’ He immediately shook violently and stood up. Another matter, “deliver those taken to death” (Proverbs 24:11), these are the sons of Aaron. “If only you would save those likely to be killed” (Proverbs 24:11), these are the sons of Aaron who were slated for death. Rav Ḥanan said: It is written: “He took it from their hands and crafted it with a graving tool” (Exodus 32:4). Let the taking here come and rectify the taking there. Two died and two remained; “take Aaron, and his sons.” Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all. Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it? It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented? As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.” Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High. Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator. Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’ He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1). Rabbi Levi said: This psalm, Adam the first man recited it. According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah. Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1). Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5). According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record, as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28). Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains. Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters. Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’ Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him. Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath. According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.” “And the vestments,” Rabbi Simon says: Just as the offerings atone, so do the vestments atone, as it is taught: The High Priest serves in eight vestments, and the common priest in four: In a tunic, trousers, a mitre, and a belt. The High Priest adds upon his: A breastplate, an ephod, a robe, and a frontlet. The tunic is to atone for those wearing diverse kinds, just as it says: “He made for him a fine tunic” (Genesis 37:3). The trousers are to atone for forbidden sexual relations, just as it says: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre is to atone for haughtiness, just as it says: “You shall place the mitre on his head” (Exodus 29:6). The belt, there is one who says [it atones] for the crookedness of the heart, and there is one who says [it atones] for the thieves. Rabbi Levi said: The belt was thirty-two cubits and he would wind it crookedly before him and behind him, according to the one who said for the crookedness [akmanin] of the heart. According to the one who said for the thieves, it is because it was hollow, corresponding to thieves who perform their deeds clandestinely. The breastplate atones for those who subvert justice, just as it says: “The breastplate of justice” (Exodus 28:30). The ephod is to atone for idolaters, as it is stated: “No ephod or household idols” (Hosea 3:4). The robe, Rabbi Simon said in the name of Rabbi Natan: There are two matters for which there is no atonement, but the Torah provided atonement for them, and these are: Evil speech and an unwitting murderer. Evil speech has no atonement but the Torah provided atonement for it. With what will it be atoned? With the bells on the robe. That is what is written: “A golden bell and a pomegranate, a golden bell and a pomegranate” (Exodus 28:34). “It shall be on Aaron to serve and its sound shall be heard” (Exodus 28:35). [God] said: Let the sound come and atone for the sound. The unwitting murderer has no atonement but the Torah provided atonement for him. With what will he be atoned? With the death of the High Priest. That is what is written: “After the death of the High Priest, [the murderer shall return to the land of his ancestral holding]” (Numbers 35:28). The frontlet, there is one who says [it provides atonement] for the impudent and there is one who says [it provides atonement] for the blasphemers. The one who says for the impudent, it is from the daughters of Zion. Here it is written: “It shall be on the forehead [metzaḥ] of Aaron” (Exodus 28:38), and there it is written: “But you had the impudence [metzaḥ] of a harlot” (Jeremiah 3:3). The one who said for the blasphemers, it is from Goliath. Here it is written: “It shall be on his forehead always” (Exodus 28:38), and there it is written: “It struck the Philistine on his forehead” (I Samuel 17:49). “He fell on his face to the ground” (I Samuel 17:49). Why on his face? Initially, you expound: So that that righteous one would not be troubled six cubits and one span. Alternatively, why on his face? It is because Dagon his god was situated on his heart, just as it says: “I will place your carcasses upon the carcasses of your idols” (Leviticus 26:30). Alternatively, why on his face? It was so that the mouth that blasphemed and cursed would be placed in the dust. That is what is written: “Hide them in the dust together; cover their faces in concealment” (Job 40:13). Alternatively, why on his face? It is based on: “Your enemies will deceive you but you will tread on their high places” (Deuteronomy 33:29). “And the anointing oil” – Rabbi Yehuda ben Rabbi Ilai said: The anointing oil that Moses prepared in the wilderness, miraculous acts were performed in its regard from beginning to end. From the beginning, there were only twelve log, as it is stated: “This [zeh] shall be the sacred anointing oil for Me” (Exodus 30:31). This was insufficient even to soak the branches. How much was burned by the fire? How much was absorbed by the branches? How much was absorbed by the cauldron? From it, Aaron and his sons were anointed for all seven days of the investiture. From it, the golden altar and all its implements were anointed. From it, the bronze altar and all its implements, the table and all its implements, the candelabrum and all its implements, and the basin and its base were anointed. From it, High Priests and kings were anointed. Even a High Priest son of a High Priest for ten generations requires anointing. One does not anoint a king son of a king. Why then, did they anoint Solomon? It was due to Adoniyahu. Yoash [was anointed] due to Atalya, and Yehoaḥaz due to Yehoyakim his brother, who was two years older than he. All of it will be intact in the future. That is what is written: “This shall be the sacred anointing oil for Me.” One anoints kings only adjacent to a spring, as it is stated: “The king said to them: Take with you the servants of your lord, mount Solomon my son upon my mule, and take him down to Gihon” (I Kings 1:33). One anoints a king only from a horn. Saul and Yehu were anointed from a cruse, because their reign was a transient reign. David and Solomon were anointed from a horn because their kingdom is an eternal kingdom. “And the bull of the sin offering, and the two rams” (Leviticus 8:2), Rav Huna said in the name of Rabbi Abba bar Kahana: He fashioned a hill of sorts; a ram on one side, a ram on the other side, and a bull in the middle. “Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3). “Assemble the entire congregation at the entrance of the Tent of Meeting.” Rabbi Elazar said: All of Israel was six hundred thousand, and you say: “At the entrance of the Tent of Meeting”? Rather, this is one of the places where the lesser contained the greater. Similarly, “Let the water under the heavens be gathered to one place” (Genesis 1:9). The way of the world is that a person empties a full vessel into an empty vessel. Or, is it, perhaps, a full vessel into a full vessel? The entire world was full of water, and you say: “Let the water…be gathered”? Rather, this is one of the places where the lesser contained the greater. Similarly, “take for yourselves cupped handfuls of soot of a furnace” (Exodus 9:8). Rav Huna said: This cupped handful and this clenched handful are not comparable. The cupped handful is twice the clenched handful. Four cupped handfuls are eight clenched handfuls. The outcome is that the cupped hand of Moses holds eight clenched handfuls. Rather, it teaches that the Holy One blessed be He provided the ability. [Moses and] Aaron took cupped handfuls, and Moses threw them. And you say: “Moses threw then heavenward” (Exodus 9:8) all at once. Rather, this is one of the places where the lesser contained the greater. Similarly, “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18). Rabbi Yosei bar Ḥalafta said: The length of the courtyard was one hundred cubits and all of Israel was standing inside it? Rather, this is one of the places where the lesser contained the greater. Similarly, “Moses and Aaron gathered the assembly together before the rock” (Numbers 20:10). Rav Ḥanin said: It was the size of a sieve and all of Israel was standing before it? Rather, this is one of the places where the lesser contained the greater. Similarly, “Joshua said to the children of Israel: Come here” (Joshua 3:9). Rav Huna said: He stood them all erect between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He arranged them between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). He said to them: Because the two staves of the Ark contained you, I know that His Divine Presence is in your midst. This occurred in the Temple, too, as we learned: They would stand crowded and prostrate themselves spaced. Rabbi Shmuel bar Ivya said in the name of Rabbi Aḥa: There were four cubits between each and every one, and a cubit on each side so that none of them would hear the voice of another praying. This will occur in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him engaged in this verse: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it.” He said to him: ‘Will it [Jerusalem] contain them?’ He said to him: ‘The verse says: “Expand the place of your tent” (Isaiah 54:2) “for you will spread right and left”’ (Isaiah 54:3).

“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4). Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3). “She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19). Rabbi Yona, in the name of Rabbi Abba bar Yirmeya, interpreted the verse regarding Gog in the future. “Wisdom has built her house” – this is the Temple. That is what is written: “With wisdom a house is built” (Proverbs 24:3). “Has hewed her seven pillars” – these are the seven years of Gog, as Rabbi Yona said in the name of Rabbi Abba bar Kahana: All those seven years they will kindle fires with the handles of swords, the handles of spears, and the handles of knives. That is what is written: “The inhabitants of the cities of Israel will go out and kindle and burn with weapons, and buckler and shield, with bow and with arrows, with a club and with a spear, and they will kindle fires with them for seven years” (Ezekiel 39:9). Those seven years will be a precursor for the righteous in the future. Your symbol is: One who eats in the pre-wedding feast will eat in the wedding feast. “She has prepared her meat” – “the flesh of the mighty you will eat” (Ezekiel 39:18). “Mixed her wine” – “the blood of the princes of the earth you will drink” (Ezekiel 39:18). “Also set her table” – “You will be satiated at My table with horses and chariots” (Ezekiel 39:20). “She has sent her young women; she will call,” this is Ezekiel, as it is stated: “So said the Lord God: Say to every winged bird and all the beasts of the field: [Gather and come, assemble yourselves from all around to My feast that I am preparing for you, a great feast upon the mountains of Israel, and you will eat flesh and drink blood]” (Ezekiel 39:17). Bar Kappara interpreted the verse regarding the Torah. “Wisdom has built her house” – this is the Torah, as it is written: “For the Lord grants wisdom” (Proverbs 2:6), [and] “The Lord made me at the beginning of His way” (Proverbs 8:22). “Has hewed her seven pillars,” these are the seven books of the Torah. But are they not five? Bar Kappara renders from the beginning of: “And He spoke” (Numbers 1:1) until: “it was when the Ark traveled” (Numbers 10:35), one; from “it was” (Numbers 10:35) until “when it rested” (Numbers 10:36) another; and [from the following verse] until its end, another. That is seven. “She has prepared her meat” – these are the punishments. “Mixed her wine” – these are the a fortiori inferences and the verbal analogies. “Also set [arkha] her table,” these are the valuations [arakhin]. “She has sent her young women; she will call,” this is Israel. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “I had said: You are godlike…” (Psalms 82:6). After all this praise, “whoever is a simpleton let him turn from here” – they forsook the will of the Holy One blessed be He, and said to the calf: “This is your god, Israel” (Exodus 32:4).. That is why: “He who lacks heart, she speaks to him” – “indeed, as men you will die” (Psalms 82:7). Rabbi Abba bar Kahana interpreted the verse regarding the Tent of Meeting. “Wisdom has built her house” – this is Betzalel: “I filled him with the spirit of God [with wisdom]…” (Exodus 31:3). “Has hewed her seven pillars” – these are the seven days of the investiture. That is what is written: “For seven days He shall invest you” (Leviticus 8:33). “She has prepared her meat” – these are the offerings. “Mixed her wine” – these are the libations. “Also set her table” – this is the arrangement of the showbread. “She has sent her young women; she will call” – this is Moses. That is what is written: “It was on the eighth day; Moses summoned Aaron and his sons…” (Leviticus 9:1). That which the verse said: “With the pious, act piously, with a wholehearted man, act wholeheartedly, with the pure, act purely, and with the crooked, act deviously” (Psalms 18:26–27). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda interpreted the verse regarding Abraham our patriarch. Because he came with piety, the Holy One blessed be He engaged with him with piety. When he came uprightly, the Holy One blessed be He engaged with him uprightly. When he came indirectly, the Holy One blessed be He engaged with him indirectly. When he came to clarify his affairs, the Holy One blessed be He clarified his affairs. When did he come with piety? It was when he said: “Please do not pass from upon Your servant” (Genesis 18:3). What is written there? “Abraham was still standing before the Lord” (Genesis 18:22). Rabbi Simon said: A scribal emendation; the Divine Presence was awaiting him. When did he come wholeheartedly? It was when he said: “Perhaps the fifty righteous people will lack five” (Genesis 18:28). What is written? “He said: I will not destroy if I find there forty-five” (Genesis 18:28). When did he come indirectly? “I go childless” (Genesis 15:2). What is written there? “This one will not inherit you; [rather, one who shall emerge from your loins, he shall inherit you]” (Genesis 15:4). When did he come to clarify his affairs? It was when he said: “How will I know that I will inherit it?” (Genesis 15:8). What is written there? “Know that your descendants will be strangers [in a land that is not theirs, and they shall be enslaved to them; and they shall oppress them for four hundred years]” (Genesis 15:13). Rabbi Neḥemya interpreted the verse regarding Moses. When he came with piety, the Holy One blessed be He engaged with him with piety. When he came uprightly, the Holy One blessed be He engaged with him uprightly. When he came indirectly, the Holy One blessed be He engaged with him indirectly. When he came to clarify his affairs, the Holy One blessed be He clarified his affairs. When did he come with piety? It was when he said: “Show me, please, Your glory” (Exodus 33:18). What is written there? “He said: “I will pass My goodness before you” (Exodus 33:19). When did he come uprightly? It was when he said: “Why will the bush not burn?” (Exodus 3:3). He said to him: ‘It is because My glory is present within it.’ When did he come indirectly? It was when he said: “They will say to me: What is His name; what shall I say to them?” (Exodus 3:13). What did He say to him? ‘This is My provisional name: “I will be what I will be”’ (Exodus 3:14). When did he come to clarify his affairs? It was when He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to him: “Please…send by means of whom You will send” (Exodus 4:13), [and:] “Since I came to Pharaoh [to speak in Your name he has harmed this people and You have not saved Your people]” (Exodus 5:23). What is written there? “Now you will see [what I will do to Pharaoh; for with a powerful hand he will send them forth and with a powerful hand he will drive them from his land]” (Exodus 6:1). Rabbi Yudan in the name of Rabbi Yosei bar Yehuda, and Rabbi Berekhya in the name of Rabbi Yehoshua ben Korḥa: All forty years that Israel was in the wilderness, Moses did not refrain from serving in the High Priesthood. That is what is written: “Moses and Aaron among His priests” (Psalms 99:6). Rabbi Berekhya in the name of Rabbi Simon cites it from this verse: “The sons of Amram: Aaron and Moses; Aaron was set apart to sanctify him as most holy, he and his sons forever, to burn offerings before the Lord, to serve Him, and to bless in His name forever. Moses, the man of God, his sons will be reckoned among the tribe of Levi” (I Chronicles 23:13–14). Rabbi Elazar bar Yosei said: It is clear to us that Moses served all seven days of investiture in a white robe. Rabbi Tanḥum taught in the name of Rabbi Yudan: All seven days of investiture Moses served in the High Priesthood, but the Divine Presence did not rest through him. That is what is written: “All the people saw it and they sang out in praise and fell on their faces” (Leviticus 9:24). Rav Shmuel bar Naḥman said: All seven days at the [burning] bush, the Holy One blessed be He was cajoling Moses to go on His mission to Egypt. That is what is written: “Neither yesterday, nor the day before, nor since You have spoken to Your servant” (Exodus 4:10). Those are six. On the seventh, he said to Him: “Please…send by means of whom You will send” (Exodus 4:13). The Holy One blessed be He said to him: ‘You say: “Please…send by means of whom You will send,” as you live, I will tie this for you to your hems.’ When did He exact retribution from him? Rabbi Berekhya said: Rabbi Levi and Rabbi Ḥelbo [explained this point]. Rabbi Levi said: All seven days of Adar, Moses was requesting with prayer and supplications that he enter the Land of Israel. On the seventh, He said to him: “As you will not cross this Jordan” (Deuteronomy 3:27). Rabbi Ḥelbo said: All seven days of investiture, he served in the High Priesthood, and he was under the impression that it was his. On the seventh, He said to him: ‘It is not yours, but rather, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day” (Leviticus 9:1). Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1). What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him. When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’ That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world. They sought to blind the eye [ayin] that confronted the attribute of justice in the world. “Which [hi] is Kadesh,” Rabbi Aḥa says: Hu “And the elders of Israel”(Leviticus 9:1). Rabbi Akiva said: Israel is likened to a bird. Just as a bird cannot fly without wings, so too, Israel is unable to do anything without its elders. Rabbi Yosei bar Ḥalafta said: Great is Torah scholarship [zikna], for if they are elders, they are cherished, and if they are young men, their childishness is secondary for them, as Rabbi Shimon ban Yoḥai taught: Not in one place and not in two places have we found that the Holy One blessed be He accords honor to the elders, but rather in several places. At the bush, “go and gather the elders of Israel” (Exodus 3:16). In Egypt, “and you shall go, you and the elders of Israel” (Exodus 3:18). At Sinai, “ascend to the Lord; you, Aaron, Nadav and Avihu, and seventy of the elders of Israel” (Exodus 24:1). In the wilderness, “gather for me seventy men [of the elders of Israel]” (Numbers 11:16). At the Tent of Meeting, “and the elders of Israel” (Numbers 11:16). In the future as well, the Holy One blessed be He will accord honor to the elders. That is what 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), and it is written: “and before His elders, glory” (Isaiah 24:23). Rabbi Yishmael bar Beivai, Rabbi Shimon, and Rabbi Reuven said in the name of Rabbi Ḥanina: The Holy One blessed be He is destined to appoint an academy of elders of His own: That is what is written: “For the Lord of hosts will reign on Mount Zion and in Jerusalem, and before His elders, glory” (Isaiah 24:23). “Before elders” is not written here, but rather, “before His elders, glory.” Rabbi Avin said in the name of Rabbi Yishmael ben Rabbi Yehoshua: The Holy One blessed be He is destined to sit as on a threshing floor, and the righteous will sit before Him, like this: “The king of Israel and Yehoshafat king of Judah were sitting, each on his throne, dressed in garb, on the threshing floor [at the entrance of the gate of Samaria]” (I Kings 22:10). Were they sitting on a threshing floor? Rather, it is like what we learned: The Sanhedrin was arranged like half of a circular threshing floor, so that they would see each other. Solomon said: I saw Him constricting Himself in their midst. That is what is written: “Her husband is renowned at the gates, as he sits with the elders of the land” (Proverbs 31:23). Rabbi Berekhya, Rabbi Ḥelbo, Ulla Bira’a, and Rabbi Elazar in the name of Rabbi Ḥanina: The Holy One blessed be He is destined to be at the head of a dance circle [ḥola] for the righteous in the future. That is what is written: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); leḥola is written. They ascend to Him be’almut, and they point to Him, as it were, with a finger, and say: “For this is God, our God, forever and ever, [He will guide us beyond death [al mut]]” (Psalms 48:15); be’almut [means] with alacrity. Almut, like those young women [ulemta], as it is written: “Amid the young women [alamot] playing timbrels” (Psalms 68:26). Aquilas translated: Immortality, a world in which there is no death., in two worlds [olamot]; He will guide us in this world and He will guide us in the World to Come.

“Wine or intoxicating drink you shall not drink, you and your sons with you, upon your entry into the Tent of Meeting, and you will not die; an eternal statute for your generations” (Leviticus 10:9). “Wine or intoxicating drink you shall not drink.” That is what is written: “Do not look upon wine in its redness [ki yitadam]” (Proverbs 23:31). What is ki yitadam? Because [ki] he will desire [yitaveh] the blood [dam] of a menstruant and the blood of a zava. “As to one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written, it is a euphemism, as it is written: “There will be one purse [kis] for us all” (Proverbs 1:14). “All paths are upright” (Proverbs 23:31); ultimately, his wife says to him: ‘I saw like a red rose,’ and he will not separate [from her]. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule that the pure is impure and that the impure is pure. Another matter, “do not look upon wine in its redness” (Proverbs 23:31) – it literally causes one to turn red. “As to one who directs his eye to the cup [kos]” – he directs his eye to the cup while the storekeeper direct his eye to the purse [kis]. “All paths are upright [meisharim],” ultimately he will render his house a plain [meishera]. [He thinks:] What can be accomplished with this bronze vessel can be accomplished with an earthenware vessel. He will sell it and drink wine with the proceeds of its sale. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: Ultimately, he will sell all his household utensils and drink wine with the proceeds. Rabbi Aḥa said: There was an incident involving one who would sell his household utensils and drink wine with the proceeds. His children said: ‘This father of ours will not leave us anything.’ They gave him to drink, intoxicated him, took him out and placed him in a certain cemetery. Wine merchants were passing by the cemetery gates and they heard the sound of government troops in the city. They unloaded their cargo inside the cemetery and went to see the tumult in the city. He awoke from his slumber and saw a wineskin. He placed it above his head, untied it, and placed it in his mouth. After three days, his children said: ‘Will we not go and see what our father is doing?’ They went and they found him with that wineskin placed in his mouth. They said: ‘Even here, your Creator has not forsaken you. Since He gave it to you, we do not know what we can do to you.’ His children instituted an arrangement between them that each of them would give him to drink for one day. “You will be like one lying in the midst of the sea, or like one lying at the top of a mast” (Proverbs 23:34) – like a ship that is reeling in the midst of the sea, falling and rising, falling and rising. “Or like one lying at the top of a mast” – like a rooster that is perched upon a rope and sways to and fro, to and fro, like a captain that is perched atop the masthead swaying to and fro, <to and fro>. “They struck me but I was not hurt” (Proverbs 23:35) – they strike him but he does not feel it. “They beat me, but I did not know” (Proverbs 23:35) – they exploit him but he is unaware. He drinks five log of beer, and they say to him: You drank ten log. If you say: When he awakens from his slumber he will forget it, the verse states: “When I will awaken, I will continue to seek more” (Proverbs 23:35). “To whom, woe? To whom, alas? To whom, strife? To whom, talk?” (Proverbs 23:29). Rav Huna said: It is to one who does not toil in matters of Torah. “To whom, strife [midyanim]?” – to whom, litigation [dinin]? “To whom, talk” – to whom, prattle? “To whom, wounds without cause?” (Proverbs 23:29) – to whom, unprovoked injuries? [All these are:] “To those who linger over wine” (Proverbs 23:30). There was an incident involving a certain person who was accustomed to drink twelve log of wine each and every day. One day, he drank eleven log. He lay down but could not sleep. He got up in the darkness and went to the storekeeper. He said to him: ‘Sell me one log.’ He said to him: ‘I will not open for you, as it is dark and I am concerned due to the night watchmen.’ He lifted his eyes and saw a hole in the door. He said to him: ‘Give me through this hole. You will pour inside and I will drink outside.’ He did so for him and he fell asleep before the door. The watchmen passed him, they thought he was a thief, and they struck him and wounded him. They read in his regard: “To whom, wounds without cause” – to whom, unprovoked injuries? “To whom, redness of the eyes?” (Proverbs 23:29) – to whom, eyes as red as the sun? All these are “to those who linger over wine.” This is one who enters the tavern first and exits last. It is “to those who come to assess the blend” (Proverbs 23:30). To one who, when he hears that someone has good wine, follows him. What is ultimately written in his regard? “Ultimately, it bites like a serpent [and secretes [yifrosh] like a basilisk]” (Proverbs 23:32). Just as the basilisk separates between death and life, so too, wine separated between Adam and Eve, as Rabbi Yehuda bar Ilai said: That [fruit of the] tree from which Adam the first man ate was grapes. “Their grapes are grapes of poison [their clusters are bitter]” (Deuteronomy 32:32); these introduced bitterness to the world. Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Noah and his descendants regarding slavery. That is what is written: “He drank of the wine, and was drunk; and he was uncovered” (Genesis 9:21). As a result of this he said: “Cursed is Canaan [a slave of slaves shall he be to his brothers]” (Genesis 9:25). Another matter, “and secretes [yifrosh] like a basilisk.” So too, wine separated [hifrish] between Lot and his daughters for mamzerut. That is what is written: “They gave their father wine to drink” (Genesis 19:33). As a result, “Lot’s two daughters were impregnated by their father” (Genesis 19:36). Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Aaron and his sons for death, as Rabbi Shimon taught: Aaron’s sons died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king who had a loyal servant. He found him standing at the entrance to taverns. He beheaded him quietly, and appointed another servant in his stead. We do not know for what reason he killed the first. However, from what he commanded the second, saying: ‘Do not enter the area at the entrance to the taverns,’ we know that it was for that reason that he killed the first. So too, “fire emerged from before the Lord and consumed them” (Leviticus 10:2), but we do not know why they died. However, from what he commanded Aaron, saying to him: “Wine or intoxicating drink you shall not drink” (Leviticus 10:9), we know that they died only due to the wine. That is why the verse showed affection to Aaron and directed the divine speech to him alone, as it is stated: “[The Lord spoke to Aaron saying]: “Wine or intoxicating drink you shall not drink” (Leviticus 10:8–9). Rabbi Yitzḥak began: “Your words were revealed, and I consumed them; Your words were gladness for me and the joy of my heart because Your name was called upon me, Lord, God of hosts” (Jeremiah 15:16). Rabbi Shmuel bar Naḥman said: This statement was said to Moses at Sinai, but its [meaning] was not known to him until he encountered the incident. Moses said to Aaron: ‘My brother, it was stated to me at Sinai that I [God] am destined to sanctify this House, and it is with a great man that I will sanctify it. I believed that perhaps it was through [the death of] either you or me that this House would be sanctified. Now, [it is clear that] your two sons are greater than me and you.’⁠a When Aaron heard that his sons were God-fearing, he was silent, and he was rewarded for his silence. From where is it derived that he was silent? “Aaron was silent” (Leviticus 10:3). From where is it derived that he was rewarded for his silence? It is because he was privileged and the divine speech was directed to him alone, as it is stated: “The Lord spoke to Aaron.” This is what is written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9). Ḥizkiya taught: Words of Torah become a crown for the head, a necklace for the neck, a remedy for the heart, a salve for the eyes, a cup of root potion for the intestines. A crown for the head, from where is it derived? As it is stated: “For they will be a graceful adornment for your head” (Proverbs 1:9). A necklace for the neck, as it is stated: “And necklaces for your neck” (Proverbs 1:9). “A remedy for the heart,” as it is stated: “The precepts of the Lord are upright, gladdening the heart.” A salve for the eyes, as it is stated: “The commandments of the Lord are clear, enlightening the eyes” (Psalms 19:9). A cup of root potion for the intestines, as it is stated: “It will be healing for your navel” (Proverbs 3:8). From where is it derived regarding the two hundred and forty-eight limbs that are in a person? As it is stated: “For they are life for those who find them [and healing for all one's flesh]” (Proverbs 4:22). Another matter, “the precepts of the Lord are upright, gladdening the heart.” This is Aaron, whose heart was saddened because of his sons who died. When the divine speech was directed to him alone, he rejoiced. From where is it derived? As it is stated: “The Lord spoke with Aaron.” Rabbi Tanḥuma said: Its mother is unable to bear it, and you are able to bear it? The grapevine rests on several reeds and several spikes, and they are unable to bear it, and you are able to bear it? Rabbi Pinḥas said: The Holy One blessed be He said: ‘For offerings I set limits, but for you I do not set limits? For offerings, as it is stated: “And their libations, one-half hin for the bull” (Numbers 28:14), but for you I do not set limits?’ Avin said: Trees are called by the names of their [fruit]. Apple is called an apple tree, pomegranate is called a pomegranate tree, date is called a date tree, but a vine is called three names. It is called a vine. From the vine, grapes emerge; from the grapes, wine. This is to tell you that just as these grapes, the more you squeeze them the more you take out from them everything that is in them, so, too, anyone who drinks much wine, ultimately he will vomit everything that is in his intestines. Rabbi Yudan said: During all the seven years that Solomon built the Temple, he did not drink wine. Once he had built it and married Bitya daughter of Pharaoh, that night he drank wine. There were two dances there, one a celebration for the building of the Temple and one a celebration for the daughter of Pharaoh. The Holy One blessed be He said: ‘Whose [dance] shall I accept, of these or of those?’ At that moment, it entered His mind to destroy Jerusalem. That is what is written: “For this city has been a cause of My wrath [api] and of My anger [from the day that they built it until this day, to remove it from My presence]” (Jeremiah 32:31). Rabbi Hillel bar Hileni said: This is like one who passes a filthy place and wrinkles his nose. Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night. Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours. His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him. That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1); as Yerovam spoke [he aroused] the trembling of Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel! As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1). The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2). Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’ Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’ “It is not for kings, Lemoel” (Proverbs 31:4). Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4). “O” is written; woe [oi], because of wine. “Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].” Meḥukak is written [without a vav], and they are two hundred and forty-eight. Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).

“The Lord spoke to Moses and to Aaron, saying to them” (Leviticus 11:1). “The Lord spoke to Moses and to Aaron, saying to them.” Rabbi Pinḥas and Rabbi Yirmeya began: “An ear that heeds life’s rebuke…” (Proverbs 15:31). “An ear that heeds life’s rebuke,” these are the sons of Aaron. “Will abide among the wise” (Proverbs 15:31), as they were close to death, yet the divine speech was directed to them, to their father, and to their father’s brother during their lifetimes. That is what is written: “Moses inquired [darosh darash] about the goat of the sin offering [and, behold, it was burned, and he was angry with Elazar and with Itamar, the remaining sons of Aaron, saying]” (Leviticus 10:16). What is darosh darash? Two inquiries; he said to them: ‘If you slaughtered, why did you not eat? If you were not going to eat, why did you slaughter?’ Immediately, “he was angry with Elazar and with Itamar” (Leviticus 10:16). When he became angry, a halakha escaped him. Rabbi Huna said: In three instances, Moses became angry and a halakha escaped him, and these are: Regarding Shabbat, regarding metal vessels, and the acute mourner. Regarding Shabbat, from where is it derived? As it is stated: “People left from it until the morning…[and Moses became angry with them]” (Exodus 16:20). Because he became angry, he forgot to tell them the halakhot of Shabbat. He said to them: “It is what the Lord said…eat it today as it is Shabbat for the Lord” (Exodus 16:23, 25). Regarding metal vessels, from where is it derived? As it is stated: “Moses became angry at the commanders of the army” (Numbers 31:14). Because he became angry, the halakha escaped him; he forgot to tell them the halakhot of metal vessels. Since Moses did not say it, Elazar the priest said it in his stead, as it is stated: “Elazar the priest said to the people of the army: [This is the statute of the law that the Lord commanded Moses]” (Numbers 31:21). He said to them: ‘He commanded to Moses, my master, He did not command me.’ Regarding the acute mourner, from where is it derived? As it is stated: “He was angry with Elazar and with Itamar.” Because he became angry, the halakha escaped him that it is prohibited for an acute mourner to partake of consecrated foods. “The remaining...saying” (Leviticus 10:16). Rabbi Pinḥas and Rabbi Yehuda ben Rabbi Simon: He said to them: ‘You, too, did not remain.’ “Aaron [vaydaber] spoke to Moses” (Leviticus 10:19). He answered him with harsh speech [dibbur], as it is written: “The man, lord of the land, spoke [dibber] [harshly with us]” (Genesis 42:30). “Indeed, today they presented their sin offering and their burnt offering” (Leviticus 10:19). He said to him: ‘My sons died today, and today I will sacrifice an offering? Today they died, and I will eat consecrated foods today?’ Immediately, Aaron expounded an a fortiori inference to Moses: ‘If the lenient second tithe is prohibited for an acute mourner, is it not logical that the stringent sin offering will be prohibited for the acute mourner?’ Immediately, “Moses heard and he approved” (Leviticus 10:20). He dispatched a herald to the entire camp and said: ‘I was mistaken regarding the halakha, and Aaron my brother came and taught me.’ Elazar knew the halakha and was silent. Itamar knew the halakha and was silent. They merited and the divine speech was directed to them, to their father, and to their father’s brother in their lifetimes. That is what is written: “The Lord spoke to Moses and to Aaron, saying to them” – Rabbi Ḥiyya taught: To the sons, Elazar and Itamar. Rabbi Shimon ben Yoḥai began: “He stood and assessed the earth” (Habakkuk 3:6). The Holy One blessed be He assessed all the nations and did not find a nation that was worthy of receiving the Torah other than [the Israelites in] the generation of the Wilderness. The Holy One blessed be He assessed all the mountains and did not find a mountain that was worthy for the Torah to be received upon it other than Sinai. The Holy One blessed be He assessed all the cities and did not find a city in which the Temple should be built other than Jerusalem. The Holy One blessed be He assessed all the lands and did not find a land worthy to be given to Israel other than the Land of Israel. That is what is written: “He stood and assessed the earth. He saw and disbanded [vayater] [nations. Endless mountains exploded; eternal hills were laid low. The ways of the world are His]” (Habakkuk 3:6). Rav said: He permitted [hitir] the blood of the Canaanites and permitted [seizure of] their property. He permitted their blood: “You shall not allow a soul to remain alive” (Deuteronomy 20:16). He permitted their property, as it is stated: “You shall consume the spoils of your enemies” (Deuteronomy 20:14). Rabbi Huna said: He removed [hitir] their weapon belts, as it is written: “He loosened the bonds of kings” (Job 12:18). Ulla Bira’a said in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who went out to the threshing floor and his dog and his donkey were with him. He loaded five se’a onto his donkey and two se’a onto his dog. The donkey was walking and the dog was collapsing. He took one from it and placed it upon the donkey. Nevertheless, [the dog] was collapsing. He said to it: ‘When you are loaded, you collapse [and even] when you are not loaded you collapse.’ So too, when the descendants of Noah were unable to bear even the seven mitzvot that they received, He arose and unloaded them to Israel. Rabbi Tanḥum bar Ḥanilai said: This is analogous to a doctor who entered to visit two ill people, one [with a prognosis] to live and one [with a prognosis] to die. To the one [with a prognosis] to live, he said: ‘Eat this, do not eat that.’ Of the one [whose prognosis] was not to live, he said: ‘Give him anything that he wants.’ So too, of the idolaters, who are not destined for life in the World to Come, it is written: “Like green vegetation I have given you everything” (Genesis 9:3). But for Israel, who are destined to life in the World to Come: “This is the animal that you may eat” (Deuteronomy 14:4). Another matter, “this is the animal” – that is what is written: “Every saying of God is refined” (Proverbs 30:5). Rav said: The mitzvot were given to Israel only to refine mankind with them. Why to that extent? “He is a shield for all who rely on Him (Proverbs 30:5). Rabbi Yudan ben Rabbi Shimon said: The Behemoth and the Leviathan will engage in an animal fight before the righteous in the future. Anyone who was not a spectator at the animal fights of the nations of the world in this world, will merit to see it in the World to Come.⁠a How will they be slaughtered? The Behemoth will stab the Leviathan with its horns and tear it open, and the Leviathan will smash the Behemoth with its fins and stab it to death. The Sages say: Is this a valid ritual slaughter? But did we not learn: Everyone slaughters, and one may always slaughter, and one may slaughter with any item, except for the serrated side of the harvest sickle, a saw, the teeth of an animal, and a fingernail, because they strangle? Rabbi Avin bar Kahana said: The Holy One blessed be He said: “For [a new] Torah will emerge from Me” (Isaiah 51:4); a novel Torah ruling will emerge from Me. Rabbi Berekhya said in the name of Rabbi Yitzḥak: The Holy One blessed be He is destined to make a feast for His righteous servants in the future, and anyone who did not partake of unslaughtered carcasses in this world will be privileged to see it in the World to Come. That is what is written: “And the fat of an unslaughtered carcass and the fat of a mauled animal may be used for all labor; but you shall not eat it [ve’akhol lo tokheluhu]” (Leviticus 7:24). So that you will be able to partake of it in the future, therefore Moses cautions Israel and says to them: “These are the living beings that you may eat” (Leviticus 11:2). “Speak to the children of Israel saying: These are the living beings that you may eat from all the animals that are on the earth” (Leviticus 11:2). The Holy One blessed be He showed Moses the image of an [animal’s] skull of fire from beneath His Throne of Glory and said to him: ‘If the membrane around the brain is pierced even a minimal amount.’ The Rabbis say: “These are the living beings [ḥayya] that you may eat” – one that remains alive [ḥayya] after its mauling you may eat, one that would not remain alive after its mauling, you may not eat. Reish Lakish said: If you merit, you will consume, but if not, you will be consumed by the kingdoms. Rav Aḥa said: It is written: “If you are willing and heed, you will eat the goodness of the land, but if you refuse and are defiant, you will be devoured by sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [tochelu ḥaruvin], as Rabbi Aḥa said: When a Jew needs [to eat] carobs, he repents.⁠b Poverty is becoming for the Jews, like a red strap over the heart of a white horse. Rabbi Ḥiyya taught: [The word “these”] teaches that Moses was grasping the living beings, showing Israel, and saying to them: ‘This is permitted [for consumption] and this is forbidden.’ Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities. That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda. “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14). “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder. Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son. Alternatively, which flourished and multiplied and tormented His house. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3). Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest. When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid. “Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4). Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4). Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written, this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity, so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet. “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse, and this in one verse. Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it: Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11). “And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25). Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it. “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it. “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).

“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.” If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21). Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous. Reish Lakish said: When he was created, he was created with two faces. [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth? As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world? As it is stated: “You placed Your hand upon me.” Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day. According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man. Reish Lakish said: “Back” is the final day, “and front,” this is the first day. According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments. Even his praise came only last, as it is stated: “Beasts and all animals, creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.” Another matter, “when a woman conceives” – that is what is written: “I will project [esa] my opinion afar, and I will ascribe righteousness to my Maker” (Job 36:3). Rabbi Meir said: This term is employed in two senses; in the sense of song, and in the sense of speech. In the sense of song, regarding the praise of the righteous, and in the sense of speech, regarding the downfall of the wicked. “Afar’ is stated regarding the distant who drew near. “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Natan said: One contemplates the name of Abraham our patriarch, the one who came from afar. That is what is written: “Abraham lifted his eyes and saw the place from afar” (Genesis 22:4). Rabbi Ḥanina bar Pappa said: We contemplate the name of the Holy One blessed be He, as we were distant and He drew us near to Him. Rabbi Ḥagai said: Matters that are distant from us a journey of five hundred years, as people are asleep on their beds, and the Holy One blessed be He causes winds to blow, clouds to rise, rains to fall, and plants to grow, and he dries them and sets a table before each and every one. Rabbi Shmuel bar Idi said in the name of Rav Aḥa: This verse, if Elihu said it on his own, [he is entitled to] praise. If he said it inspired by the Divine Spirit, [he is entitled to] the praise of praises. Rabbi Levi said three things, [the first of which is]: The way of the world is that if a person deposits a purse of silver in private and [the other individual] returns a litra of gold in public, does he not feel a debt of gratitude toward him? So it is with the Holy One blessed be He, people deposit a putrid drop in private and the Holy One blessed be He returns completed, high quality human beings in public. Is this not worthy of praise? That is, “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and kindle a lamp for him there, would [the prisoner] not feel a debt of gratitude toward him? So it is with the Holy One blessed be He; the fetus is situated in his mother’s womb and the Holy One blessed be He kindles a lamp for him. That is what Job said: “When His lamp would shine over my head” (Job 29:3). Is this not praise? That is: “And I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and free him, and take him out of there, would [the prisoner] not feel a debt of gratitude toward him? So, the fetus is situated in his mother’s womb and the Holy One blessed be He comes and frees him and takes him out of there. Another matter, “when a woman conceives and bears a male child” – that is what is written: “You granted me life and grace, and Your command preserved my spirit” (Job 10:12). Rabbi Abba bar Kahana said three [things, the first of which is]: The way of the world is that if a person takes a purse of coins and places the opening facing downward, do the coins not scatter? But the fetus is situated in his mother’s womb and the Holy One blessed be He protects it so that it will not fall out and die. Is this not praise? That is, “You granted me life and grace.” Rabbi Abba bar Kahana said another: The way of the world is that the animal walks with its body horizontal and the fetus is situated inside its womb like a sack, but the woman walks erect and the fetus is situated inside her womb and the Holy One blessed be He protects it so that it will not fall out and die. That is, “You granted me life and grace.” Rabbi Abba bar Kahana said another: The way of the world is that the teats of an animal are in a place [near the entrance to] its womb, and the offspring suckles in the place of its shame. But the woman, her breasts are in a place of beauty, and the baby suckles in the place of her glory. Is that not life and grace? That is, “You granted me life and grace.” Rabbi Elazar said: If a person were to remain in hot water for a short while, would he not die? Yet the innards of a woman are boiling and the fetus is situated in her womb, and the Holy One blessed be He protects it so that it will not become a fetal sac, it will not become a placenta, and it will not become a sandal. Is that not life and grace? That is, “You granted me life and grace.” Rav Taḥlifa of Caesarea said: If a person eats slice after slice, does the second not force the first downward? The woman, how much food does she eat, how many drinks does she drink, but it does not force the fetus downward. Is that not life and grace? Rabbi Simon said: A woman’s womb is constructed compartments upon compartments, rings upon rings, bands upon bands. When she sits on the birthing stool, she does not cast it out all at once. In the parable it is said: One band is loosened, two bands are loosened. Rabbi Meir said: All nine months that the woman does not see blood, by right she should see. What does the Holy One blessed be He do? He diverts it upward to her breasts and transforms it into milk so that when the offspring emerges, he will have food to eat. This is especially if he is a male, as it is stated: “When a woman conceives and bears a male child.” Another matter, “when a woman conceives” – that is what is written: “Who dammed the sea with doors when it burst out and emerged from the womb” (Job 38:8). Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: Just as there are doors to a house, so there are doors to a woman. That is what is written: “For it did not shut the doors of my belly” (Job 3:10). Rabbi Yehoshua says: Just as there are keys [mafteḥot] to a house, the same is true of a woman. That is what is written: “God remembered Rachel, and God heeded her, and He opened [vayiftaḥ] her womb” (Genesis 30:22). Rabbi Akiva says: Just as there are hinges [tzirim] for a house, so there are hinges foe a woman. That is what is written: “She crouched and gave birth, as her pangs of labor [tzireha] overcame her” (I Samuel 4:19). “When it burst out and emerged from the womb” – it is because it arrogantly seeks to emerge. “When I placed a cloud as its garment” (Job 38:9), this is the fetal sac. “And fog as its swaddling” (Job 38:9), this is the placenta. “I imposed My limitations upon it” (Job 38:10), these are the first three months. “And I set a bar and doors” (Job 38:10), these are the three middle months. “I said: You shall come this far and not continue” (Job 38:11), these are the final three months. “And here the foam of your waves [bigeon galekha] will be set” (Job 38:11), Rabbi Aivu said: Due to your ordure [beon gelalekha], as when this fetus emerges, it emerges covered with ordure and all kinds of fetid substances, yet everyone hugs it and kisses it, especially if it is male. That is what is written: “When a woman conceives and bears a male child.” Another matter, “when a woman conceives” – that is what is written: “I was generated in iniquity (Psalms 51:7). Rabbi Aḥa said: Even if one would be the most pious of the pious, it is impossible that he will not have one aspect of iniquity. David said before the Holy One blessed be He: ‘Master of the universe, did my father Yishai intend to produce me; was his intention not for his pleasure? Know that it is so, for after they have fulfilled their needs, this one turns his face to here and that one turns her face to there, and you insert each and every drop that is in him.’ That is what David said: “For my father and my mother have forsaken me, but the Lord will take me” (Psalms 27:10). “In sin my mother conceived me” (Psalms 51:7). Rabbi Ḥiyya bar Abba said: A woman conceives only after her menstrual period and proximate to it, especially if it is a male. That is what is written: “When a woman conceives and bears a male child.” Another matter, “when a woman conceives” – that is what is written: “You discern [zerita] my path and my resting place; You are familiar with all my ways” (Psalms 139:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The Holy One blessed be He forms a person only from a refined drop. Rabbi Yoḥanan said: Zerita, like a person who winnows and places the straw by itself and the stubble by itself, until he ensures that the grain is pure. Rabbi Shimon ben Lakish said: Even so, he does not lose any part of the drop, but rather winnows part of the drop to [form] the brain, part of the drop to [form] the bones, and part of the drop to [form] the sinews. All the more so if it was a male. That is what is written: “When a woman conceives and bears a male child.” “On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3) Another matter, “when a woman conceives” – that is what is written: “Distribute a portion to seven, and to eight as well” (Ecclesiastes 11:2). “Distribute a portion to seven,” these are the seven days of menstruation. “And to eight as well,” these are the eight days of circumcision. The Holy One blessed be He said: ‘If you observed the days of menstruation, I will grant you a son and you will circumcise him at eight days.’ That is, “on the eight day the flesh of his foreskin shall be circumcised.” It is taught: What is the form of the fetus? At the beginning of its formation it is similar to a grasshopper. Its two eyes are like two drops, [like the eyes] of a fly. Its two nostrils are like two drops of a fly, and its two ears are like two drops of a fly. Its two arms are like two threads of crimson wool. Its mouth is like a grain of barley. Its member is like a lentil and the rest of its limbs are connected to it like an unshaped mass. In its regard it says: “You saw my unshaped mass” (Psalms 139:16). If it is a female, it is split lengthwise like a lentil. It does not have differentiation of arms and legs. How is the fetus situated in its mother’s womb? It is folded and placed like a ledger, its head lies between its knees, its two hands on its two temples, its two heels on its two buttocks, its mouth is closed, its navel is open, and it eats of what its mother eats, and it drinks of what its mother drinks. It does not produce waste lest it kill its mother. When it emerges into the air of the world, what was closed is opened and what was open is closed. Beit Shammai and Beit Hillel, Beit Shammai say: The formation of the fetus in this world is not like its formation in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones. But in the future, it begins with sinews and bones and concludes with skin, as it is written regarding the dead of Ezekiel: “I saw, and behold, there were sinews upon them, and flesh grew, and skin covered them from above, but there was no spirit in them” (Ezekiel 37:8). Rabbi Ḥiyya bar Abba said: The portion of Ezekiel is no proof. To what are the dead of Ezekiel comparable? To one who entered a bathhouse – what he removed last, he dons first. Beit Hillel say: Just as a fetus is formed in this world, it is formed in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones, and in the future it is likewise, as Job says: “Please, remember that You have fashioned me like clay” (Job 10:9). “Have You not liquefied [tatikheni] me like milk?” (Job 10:10). It does not say hitakhtani, but rather, tatikheni. “And curdled me [takpieni] like cheese” (Job 10:10); it does not say hikpetani, but rather, takpieni. “You clothed me [talbisheni] with skin and flesh” (Job 10:11); it does not say hilbashtani, but rather, talbisheni. “And covered me [tesokhekheni] with bones and sinews” (Job 10:11); it does not say sokhakhtani, but rather, tesokhekheni. That is, “You granted me life and grace” (Job 10:12). A woman’s womb is filled with blood, and from there it emerges and goes to the place of her menstruation. By the will of the Holy One blessed be He, a refined drop goes and falls into it; immediately the fetus is formed. This is analogous to milk that is situated in a bowl. If one places rennet into it, it congeals and sets, and if not, it remains loose. [This is analogous] to two painters, this one painted the image of that one, and that one painted the image of this one. The female is always from the man and the male is always from the woman. From where is it derived that the male is from the woman? As it is stated: “And his Judean wife bore Yered” (I Chronicles 4:18), and it is written: “And his concubine, and her name was Reuma, she too bore [Tevah, Gaham, Tahash, and Raama]” (Genesis 22:24). That is what is written: “When a woman conceives and bears a male child” (Leviticus 12:2). The female is from the man, as it is stated: “And Betuel begot Rebecca” (Genesis 22:23); “and Dina his daughter” (Genesis 46:15); “And the name of Asher’s daughter, Saraḥ” (Numbers 26:46). Rabbi Avin said: There is no barber who cuts his own hair. This is analogous to two who entered a bathhouse. The one who perspires first, emerges first. Rabbi Abahu said: The Holy One blessed be He performed a great favor for the woman in this world in that He did not begin formation of the fetus with sinews and bones. Had He so begun, it would have breached her belly and emerged. Although in this world, the woman gives birth in pain, in the future, what is written? “Before she begins labor, she will give birth; before a pang comes to her, [she will deliver a male child]” (Isaiah 66:7).

“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests” (Leviticus 13:2). “A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot” – that is what is written: “To set calibration of the wind and allocate water by measure” (Job 28:25). Rav Huna said: In three instances wind emerged without calibration, and it had the capacity to destroy the world. These are they: One in the days of Job, one in the days of Jonah, and one in the days of Elijah. In the days of Job, as it is stated: “And behold, a great wind came from across the wilderness” (Job 1:19). In the days of Jonah, as it is stated: “But the Lord cast a great wind toward the sea” (Jonah 1:4). In the days of Elijah, as it is stated: “He said: Go out and stand on the mountain [before the Lord]. And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains” (I Kings 19:11). Rabbi Yehuda ben Rabbi Shalom said: It was the same one [in the time] of Job, [in the time] of Jonah, [and in the time] of Elijah. The one [in the time] of Job was for that house. The one [in the time] of Jonah was for that ship. The one [in the time] of Elijah was for that action. But the greatest among them was the one of Elijah. That is what is written: “Go out and stand on the mountain [before the Lord].” Rabbi Tanḥum ben Rabbi Ḥiyya said, and some say it in the name of the Rabbis: The messianic king will come only after all the souls that [God] intended to create will be finished. These are those that are stated in the book of Adam the first man. That is what is written: “This is the book of the descendants of Adam” (Genesis 5:1). Rabbi Yehoshua ben Rabbi Ḥanina said: When the wind emerges from before the Holy One blessed be He, He breaks it on the mountains, weakens it on the hills, and says to it: ‘Be careful that you do not harm My creations,’ as it is stated: “For the wind will submit before Me and it is I who crafted their souls” (Isaiah 57:16); ‘For the sake of the souls that I crafted.’ “And allocate water by measure” – Rabbi Yudan bar Rabbi Shimon said: Even water that descends from above is given only by measure. That is what is written: “For He withholds [yegara] water drops” (Job 36:27), and it is written: “And it shall be deducted [venigra] from your valuation” (Leviticus 27:18). Another matter, “to set calibration of the wind [laruaḥ]” – Rabbi Aḥa said: Even the Divine Spirit [ruaḥ] that rests upon the prophets, rests only with calibration. Some prophesy one book, and some two. Rabbi Simon said: Be’eri prophesied two matters, but they did not suffice for a book, so they were subsumed in Isaiah. These are they: “If they will say to you: Seek the mediums and the oracles” (Isaiah 8:19), and its counterpart. “And allocate water by measure” – Rabbi Yehuda ben Rabbi Shmuel said: Even matters of Torah that were given from above, were given only by measure, and these are: Bible, Mishna, Talmud, halakhot, and aggadot. Some merit [to study] Bible, some [merit to study] Mishna, some [merit to study] Talmud, some [merit to study] aggada, and some [merit to study] them all. Another matter, “to set calibration of the wind” – the way of the world is that people say: So-and-so is broad of spirit; so-and-so is narrow of spirit, as a spirit of pettiness has been introduced into him. “And allocate water by measure” – a person is balanced, half of him water and half of him blood. When he merits, the water is not greater than the blood and the blood is not greater than the water. But when he sins, sometimes the water is greater than the blood and he is afflicted with dropsy, and sometimes the blood is greater than the water and he becomes a leper. That is what is written: “A man [adam],” or blood [o dam]. Another matter, “A man, if he will have on the skin of his flesh” – that is what is written: “Who cleaved a channel for the torrent [shetef]” (Job 38:25). There are places where they call hair shitfa. There was an incident involving a certain man who was sitting and expounding, and he said: ‘You do not have any hair for which the Holy One blessed be He did not create its own follicle, so that one would not derive benefit from that of another.’ His wife said to him: ‘Now you want to go out and seek your sustenance? Stay and your Creator will sustain you.’ He heeded her and stayed, and his Creator sustained him. “Or a path for the lightning of thunder” (Job 38:25); even for thunder that comes from the sky, the Holy One blessed be He crafts for it its own path. Why to that extent? So it will not go out and destroy the entire world. Alternatively, “or a path for the lightning of thunder” – Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring flows into it, its vegetables are dark. If the spring stops, its vegetables will grow pale. So too, if a person merits, “black hair grew in it; the scall healed, it is pure” (Leviticus 13:37). If not, “the hair in the mark turned white” (Leviticus 13:3). That is what is written: “A man [adam], if he will have,” or blood [o dam]. Another matter, “a man, if he will have on the skin of his flesh” – that is what is written: “Punishments are prepared for cynics” (Proverbs 19:29); sentences were prepared for cynics. The way of the world is that a person rides a donkey; sometimes it disobeys him and he strikes it, sometimes it is agreeable to him, and he strikes it. However, here, it is for the cynics that punishments and blows are prepared. This is analogous to a noblewoman who entered the king’s palace. When she saw the whips hanging, she was afraid. The king said to her: ‘Fear not, those are for the slaves and the maidservants, but you will eat, drink, and rejoice.’ When Israel heard the portion of leprosy, they were afraid. Moses said to them: ‘Fear not, these are for the nations of the world, but you will eat, drink, and rejoice,’ as it is stated: “There are many pains for the wicked, but one trusting in the Lord, kindness surrounds him” (Psalms 32:10). Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scroll of Lamentations on the eve of the ninth of Av that coincided with Shabbat, as it was getting dark, in the late afternoon. They did not complete one alphabetical acrostic. They said: ‘We will complete it tomorrow.’ When Rabbi ascended [to his house], he stumbled and hurt his small finger. He read in his regard: “There are many pains for the wicked.” Rabbi Yishmael said to him: ‘Had we not been engaged in the matter: “The breath of our nostrils, the anointed of the Lord, was captured in their traps” (Lamentations 4:20), I would have said this; now that we were engaged in it, all the more so.’ When he entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from his actions: The sponge does not absorb, but rather, it protects the wound. One may tie over it a reed from the house because it is prepared. And one may read the sacred Writings only from the afternoon onward; however, one may study its midrash and expound the verses. If it is necessary for a matter to be checked, one may take it and check it. Shmuel said: Any shard of earthenware, any reed. Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and the shards of [a broken barrel], it is permitted to handle them on Shabbat. But if one cast them into the garbage dump, it is prohibited to handle them. Rabbi Elazar and Rabbi Tanḥum of Basra in the name of Rabbi Yirmeya: Even one who was wicked but repented, the Holy One blessed be He accepts him, as it is stated: “But one trusting in the Lord, kindness surrounds him” (Psalms 32:10). What is written before this matter? “If a woman conceives and bears a male child” (Leviticus 12:2). What is written after it? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? Rabbi Tanḥum ben Rabbi Ḥanilai said: This is analogous to a female donkey that became ill and was cauterized and its foal emerged burned. What caused the foal to emerge burned? It is because its mother was cauterized. Likewise, what caused the offspring to be a leper? It is because its mother did not observe the days of her menstruation. Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring continues to flow into it in excess, it forms marshes. So too, one who consorts with his menstruant wife produces leprous offspring. Rabbi Avin read in his regard: “The fathers ate unripe grapes, and the children’s teeth will be damaged” (Jeremiah 31:29). They will read regarding their fathers: “Our fathers have sinned and are no more, and we suffer their sins” (Lamentations 5:7). Rabbi Avin said in the name of Rabbi Yoḥanan: It is written: “But if her means do not suffice for a lamb” (Leviticus 12:8). What is written after that? “A man, if he will have on the skin of his flesh.” What does one have to do with the other? The Holy One blessed be He said: ‘I said to you: Bring an offering for birth, but you did not do so. As you live, I will compel you to come to the priest,’ as it is stated: “He shall be brought to Aaron the priest.” Rabbi Yoḥanan said: Why is the passage of ḥalla juxtaposed to the passage of idol worship? It is to say to you that anyone who fulfills the mitzva of ḥalla, it is as though he abolished idol worship, and anyone who negates the mitzva of ḥalla it is as though he upheld idol worship. Rabbi Elazar said: “For due to a licentious woman one is brought to a loaf of bread” (Proverbs 6:26). What caused him to sin with a licentious woman? It is because he partook of her loaf that was not tithed. Rabbi Shimon ben Lakish said: It is written: “A man’s sacred items shall be his” (Numbers 5:10). What is written after that? “If any man’s wife shall stray” (Numbers 5:12). What does one have to do with the other? The Holy One blessed be He said: ‘I said: Give your gift to the priest but you did not do so. As you live, I will compel you to bring your wife to the priest,’ as it is stated: “The man shall bring his wife to the priest” (Numbers 5:15). Rabbi Levi said: Blessed actions bring blessing upon those responsible for them and cursed actions bring a curse upon those responsible for them: “You shall have a whole and just weight, [you shall have a whole and just measure]” (Deuteronomy 25:15). If you have done so, you will have something to take, something to give, something to buy, and something to sell. Cursed actions bring a curse upon those responsible for them: “You shall not have in your pouch different weights, large and small. You shall not have in your house different measures, large and small” (Deuteronomy 25:13–14). If you have done so, you will not have something to take, something to give, something to buy, and something to sell. The Holy One blessed be He said: ‘I said: Do not make large and small measures, and you did; as you live, that person [you] will not have enough even for a small one.’ Likewise, “You shall not make with Me gods of silver or gods of gold, [you shall not make for yourselves]” (Exodus 20:20). If you do so, as you live, there will not be enough even for those of wood and of stone. How is the examination of leprosy undertaken? The man is examined [as he stands], like one who is hoeing or like one who is harvesting olives; like one hoeing for the concealed area and like one harvesting olives, for the armpits. The woman, like one weaving, or like one nursing her child under the breast; like one weaving wool, for the right armpit. Rabbi Yehuda says: Like one spinning flax for the left arm. Just as it is examined for leprosy, so it is examined for shaving. It is taught: A person may examine any leprosy other than his own leprosy; Rabbi Meir says: Not even the leprosy of his relatives. Who examined Miriam’s leprosy? If you say Moses examined it, a non-priest does not examine leprosy. If you say Aaron examined it, a relative does not examine leprosy. The Holy One blessed be He said: ‘I am the priest, I quarantine her, I deem her ritually pure.’ That is what is written: “The people did not travel until Miriam was readmitted” (Numbers 12:15). If so, the people were with the Divine Presence and the Divine Presence was waiting for her. Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: Moses was greatly troubled by this matter: ‘Is this commensurate with the honor due my brother Aaron, for him to be examining leprosy?’ The Holy One blessed be He said to him: ‘Does he not benefit from it twenty-four priestly gifts?’ The parable says: One who eats hearts of palm will be wounded by the tree trunk. “A spot [se’et]” – this is Babylon, based on: “You will recite [venasata] this parable about the king of Babylon: How has the oppressor ceased, the arrogance been ended” (Isaiah 14:4). Rabbi Abba bar Kahana said: “The arrogance been ended [shaveta madheva]” – this is the kingdom that says: Measure and bring [medod vehaveh]. Rabbi Shmuel bar Naḥman said: The kingdom that turns the face of a person pale [madhevet] when he approaches it. The Rabbis say: It is on the basis of the golden head, “you are the golden head [di dahava]” (Daniel 2:38). “A scab [sapaḥat]” – this is Media, that produced the wicked Haman, who would strikes like a serpent, based on: “On your belly you shall go” (Genesis 3:14). “A bright spot [baheret]” – this is Greece, which would clearly state [mavheret] its edicts against Israel and say to them: Write on the horn of the ox that you have no portion in the God of Israel. “A mark of leprosy [nega tzaraat]” – this is Edom, which rose [to prominence]on the authority of the elder. “And it will become a mark of leprosy [nega tzaraat] on the skin of his flesh.” Although in this world, the priest examines leprosy, in the future, the Holy One blessed be He has said: ‘I will purify you.’ That is what is written: “I will sprinkle pure water on you and you will be purified” (Ezekiel 36:25).

“This shall be the law of the leper on the day of his purification: He shall be brought to the priest” (Leviticus 14:2). “This shall be the law of the leper.” That is what is written: “They are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). Rabbi Meir and the Rabbis, Rabbi Meir says: Six and seven are thirteen. The Rabbis say: There are a total of seven; “and seven” that is written is [referring to] the seventh, who is worse than all of them together. Which is this? It is “one who incites discord among brothers” (Proverbs 6:19). These are they: “Haughty eyes, a lying tongue, hands that shed innocent blood, a heart devising iniquitous thoughts, feet hastening to run to evil, he who utters lies as a false witness, and he who incites discord among brothers (Proverbs 6:17–19). Rabbi Yoḥanan said: All of them are afflicted with leprosy. “Haughty eyes,” from the daughters of Zion, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16), and it is written: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17). They would extend themselves, erect like spears, and walk haughtily. “They walk with outstretched necks,” one of them would wear her jewelry and would turn her neck in order to flaunt her jewelry. “And painted eyes,” Rabbi Manei of Caesarea said: They would paint their eyes with red paint. Reish Lakish said: With red eye balm. “They walk with dainty steps” (Isaiah 3:16). When one of them was tall she would bring two short ones, one on one side and one on the other side, so she would appear tall. When one of them was short, she would bring two short ones and would place a thick sole on her feet so she would appear tall. “And strut [te’akasna] their feet” – Rabbi Abba bar Kahana said: There was the form of a serpent on her shoes. The Rabbis say: She would bring an eggshell and fill it with balsam and place it under the heel of her shoe. When she would see a group of young men, she would stomp on it and the scent would spread through them like the venom of a serpent. The Holy One blessed be He would say to Isaiah: ‘What are these doing here? Let them rise and be exiled from here.’ Isaiah would say to them: ‘Repent before enemies set upon you!’ They would say: ‘If enemies set upon us, what will they be able to do,’ as it is stated: “[Woe to them…] who say: Let Him hurry, let Him hasten His action, so that we will see it” (Isaiah 5:18–19). ‘A commander will see me and abduct me. A governor will see me and abduct me. A general will see me and abduct me, and seat me in his carriage.’ That is, “let the counsel of the Holy One of Israel approach and be realized, and we will know it” (Isaiah 5:19); we will know whose counsel prevails, ours or His. When their sins became greater, the enemies came, and [the women] would adorn themselves and go out before them like prostitutes. A commander would see them and abduct them. A governor would see them and abduct them. A general would see them and abduct them and seat them in the carriage. The Holy One blessed be He said: ‘Will My counsel not prevail and theirs will prevail?’ What did he do? “The Lord afflicted the head of the daughters of Zion with scabs [vesipaḥ].” Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar says: He afflicted them with leprosy, as it is written: “And for the spot and for the scab [velasapaḥat]” (Leviticus 14:56). Rabbi Yosei ben Rabbi Ḥanina said: He brought up on their head swarms [mishpaḥot] upon swarms of lice. Rabbi Ḥiyya bar Abba said: He rendered them mekhudanot maidservants [shefaḥot]. What is mekhudanot? It is enslaved maidservants. Rabbi Ḥiyya and Rabbi Ḥilfa bar Idi said in the name of Rabbi Yosei: What is vesipaḥ? He protected their families so that the holy seed would not intermingle with the peoples of the lands. The Holy One blessed be He said: ‘I know that the nations of the world do not separate themselves from leprosy.’ What did He do? “The Lord will bare their private parts” (Isaiah 3:17). The Holy One blessed be He indicated to their uteruses, and [the woman] would discharge blood and fill the carriage with blood. The government official would pierce her with a spear and place her before the carriage. The carriage would go over them and trample them. That is what Jeremiah says: “Turn away [suru] impure one, [turn away, turn away [suru suru]], they shouted at them” (Lamentations 4:15). Rabbi Meir said: It is in the Greek language, stench [siron siron]. “A lying tongue” (Proverbs 6:17) from Miriam, as it is written: “Miriam and Aaron spoke against Moses” (Numbers 12:1). From where is it derived that she was afflicted with leprosy? As it is stated: “The cloud withdrew from upon the Tent, and behold, Miriam was leprous like snow” (Numbers 12:10). “Hands that shed innocent blood” (Proverbs 6:17), from Yoav, as it is stated: “The Lord will repay his blood upon his head” (I Kings 2:32). From where is it derived that he was afflicted with leprosy? As it is written: “It shall rest on the head of Yoav…those who suffer from discharge and lepers” (II Samuel 3:29). “A heart devising iniquitous thoughts” (Proverbs 6:18), from Uzziah, who sought to usurp the high priesthood. From where is it derived that he was afflicted with leprosy? As it is stated: “The Lord afflicted the king, and he was a leper until the day of his death” (II Kings 15:5). “Feet hastening to run to evil” (Proverbs 6:18), from Geḥazi, as it is stated: “Geḥazi, the lad of Elisha…said…[I will run after him and take something from him]” (II Kings 5:20). From where is it derived that he was afflicted with leprosy? As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27). “And he who incites discord among brothers” (Proverbs 6:19), from Pharaoh, who incited discord between Abraham and Sarah. From where is it derived that he was afflicted with leprosy? As it is stated: “The Lord afflicted [vaynaga] Pharaoh” (Genesis 12:17). Rabban Shimon ben Gamliel said: One time I was walking on the road between Tiberias and Tzippori. A certain elder encountered me and said to me: ‘There are twenty-four types of skin disease and none is more problematic for the conduct of sexual relations than raatan.’ Rabbi Pedat said: Pharaoh was afflicted with it. That is why Moses cautioned Israel: “This shall be the law of the leper [hametzora],” the defamer [hamotzi shem ra]. It is taught: Rabbi Yosei said: A certain elder from the men of Jerusalem said to me: ‘There are twenty-four types of skin disease and all of them are problematic for the conduct of sexual relations, but raatan is most problematic of them all.’ From what does one contract it? We learned: If one let his blood, and engaged in sexual relations, he will have epileptic children, etc. Rabbi Yoḥanan said: Be wary of flies that frequent sufferers of raatan. Rabbi Zeira would not sit in their midst. Rabbi Elazar would not enter their tents. Rabbi Ami and Rabbi Asi would not eat an egg of theirs. In that regard it is stated: “This shall be [the law of the leper [nametzora]]. Another matter, “this shall be the law of the leper.” That is what is written: “Who is the man who desires life?” (Psalms 34:13). There was an incident involving a certain peddler who would circulate in the towns adjacent to Tzippori and would proclaim and say: ‘Who seeks to purchase the elixir of life?’ [People] would crowd around him. Rabbi Yanai was sitting and interpreting verses in his study. He heard [the peddler] proclaiming: ‘Who seeks the elixir of life?’ He said to him: ‘Come in here and sell it to me.’ He said to him: ‘You and those like you do not require it.’ [Rabbi Yanai] pressed him and he came to him. [The peddler] took out the book of Psalms and showed him the verse: “Who is the man who desires life?” What is written after it? “Guard your tongue from evil…Turn away from evil and perform good” (Psalms 34:14–15). Rabbi Yanai said: ‘Solomon, too, proclaims and says: “One who guards his mouth and his tongue guards himself from troubles”’ (Proverbs 21:23). Rabbi Yanai said: ‘All my life I have been reading this verse, but I did not know how obvious it is until this peddler came and informed [me]: “Who is the man who desires life.”’ Therefore, Moses cautions Israel and says: “This shall be the law of the leper [hametzora],” the law of the defamer [hamotzi shem ra]. Another matter, “this shall be the law of the leper.” That is what is written: “Though his height [sio] ascends to the heavens, and his head reaches to the clouds [laav]” (Job 20:6); sio, to the heights, laav, to the clouds. “He will perish forever like his dung” (Job 20:7); just as dung is foul, so, too, he is foul. “They who see him will say: Where is he?” (Job 20:7). They see him but they do not recognize him, as it is written regarding Job’s comrades: “They lifted their eyes from a distance but they did not recognize him” (Job 2:12). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan says: It is prohibited to walk within four cubits to the east of a leper. Rabbi Shimon said: Even one hundred cubits. But they do not disagree. The one who said four cubits, that is when the wind is not blowing. The one who said one hundred cubits, that is when the wind is blowing. Rabbi Meir would not eat eggs from the alleyway of a leper. Rabbi Ami and Rabbi Asi would not enter the alleyways of the leper. Reish Lakish, when he would see one of them in the city, he would stone them with stones. He would say to him: ‘Go out to your place. Do not contaminate the people,’ as Rabbi Ḥiyya taught: “He shall dwell apart” (Leviticus 13:46); he shall dwell alone. Rabbi Elazar ben Rabbi Shimon, when he would see one of them, he would hide from him. [All this is] as it is written: “This shall be the law of the leper [hametzora],” of the defamer [hamotzi shem ra]. Another matter, “this shall be the law of the leper.” That is what is written: “But to the wicked one, God says: Who are you to speak of My statutes or to invoke My covenant?” (Psalms 50:16). Ben Azai was sitting and expounding and fire was blazing around him. They said to him: ‘Are you, perhaps, engaging in the protocols of the Chariot?’ He said to them: ‘No. I am, rather, connecting words of Torah to the Prophets, and Prophets to Writings, and the words of Torah are as joyous as the day they were given at Sinai. The essential giving of the Torah was in fire; that is what is written: “The mountain was burning with fire”’ (Deuteronomy 4:11). Rabbi Levi said: We found in the Torah, in the Prophets, and in the Writings that the Holy One blessed be He does not desire the praise of a wicked person. From the Torah: “He shall cover his upper lip, and shall cry: Impure, impure” (Leviticus 13:45). From the Prophets: “It was as he was telling the king that he had revived the dead…this is the woman, and this is her son whom Elisha revived” (II Kings 8:5). Perhaps she was standing just behind the gate? The Rabbis say: Even had she been at the ends of the earth, the Holy One blessed be He would have diverted her and brought her so that this wicked one would not speak in praise of the Holy One blessed be He. From the Writings: “But to the wicked one God says: Who are you to speak of My statutes?” (Psalms 50:16). Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: There are two hundred and forty-eight limbs in a person, some of them are recumbent and some of them are erect. The tongue is situated between two cheeks. An aqueduct passes beneath it and it is folded into several folds. Come and see how many fires it ignites; if it stood erect, all the more so. Therefore, Moses cautions Israel and says: “This shall be the law of the leper [hametzora],” of the defamer [hamotzi shem ra]. Another matter, “this shall be the law of the leper.” That is what is written: “Do not allow your mouth to cause your flesh to sin” (Ecclesiastes 5:5). Rabbi Yehoshua ben Levi interpreted the verse regarding those who pledge charity publicly but do not give. Rabbi Ḥanina bar Pappa said: It is referring to those who speak slander. Rabbi Binyamin ben Levi interpreted the verse regarding those who are pretenders in their devotion to Torah study. Rabbi Manei interpreted the verse regarding vows…, as it appears in the midrash of Kohelet. The Rabbis interpreted the verse regarding Miriam. “Do not allow your mouth to cause your flesh to sin,” do not allow one of your limbs to cause all your limbs to sin. “Do not say before the messenger” (Ecclesiastes 5:5), this is Moses; that is what is written: “He sent a messenger and took us out of Egypt” (Numbers 20:16). “It is unwitting” (Ecclesiastes 5:5), “as we have been foolish and we have sinned” (Numbers 12:11). “Why should God become angry at your voice?” (Ecclesiastes 5:5). At that voice, as it is stated: “The wrath of the Lord was enflamed against them and He departed” (Numbers 12:9). “And destroy your handiwork” (Ecclesiastes 5:5), Rabbi Yoḥanan said: She sinned with her mouth but all her limbs were afflicted. That is what is written: “The cloud withdrew from upon the Tent, [and behold, Miriam was leprous like snow]” (Numbers 12:10). Rabbi Yehoshua ben Levi taught: A word is worth a sela, but silence is worth two [sela], as we learned: Shimon his son said: All my days I grew among the Sages, but I found nothing for the body better than silence. Rabbi Yehoshua ben Levi said: “Torah” is written five times regarding a leper. “This is the law [torat] of the mark of leprosy” (Leviticus 13:59). “This shall be the law [torat] of the leper” (Leviticus 14:2). “This is the law [torat] of one in whom there is a mark of leprosy” (Leviticus 14:32). “This is the law [tora] for any leprous mark” (Leviticus 14:54). “This is the law [torat] of leprosy” (Leviticus 14:57). “This shall be the law [torat] of the leper [hametzora],” of the defamer [hamotzi shem ra], to teach you that anyone who speaks slander violates the five books of the Torah. That is why Moses cautions: “This shall be the law of the leper.” “The priest shall command, and one shall take for the one being purified two living pure birds, and cedar wood, and scarlet wool, and hyssop” (Leviticus 14:4). “The priest shall command, and one shall take for the one being purified [two living pure birds].” Rabbi Yehuda bar Simon said: These birds are noisy. The Holy One blessed be He said: ‘Let the voice come and atone for the voice.’ Rabbi Shimon ben Levi said: A free bird that eats of his food and drinks his water. Is the matter not an a fortiori inference? If birds that eat of his food and drink his water atone for him, a priest who benefits from Israel [by receiving] the twenty-four priestly gifts, all the more so. The parable says: One who eats hearts of palm will be wounded by the tree trunk. Rabbi Aḥa said: It is dependent upon a person to ensure that illnesses do not befall him. What is the source? It is as Rav Aḥa said: “The Lord will remove all illness [ḥoli] from you” (Deuteronomy 7:15); it is “from you” to ensure that illnesses do not befall you. Rabbi Avin said: This is the evil inclination, whose beginning is sweet but whose end is bitter. Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥama in the name of Rav said: “The Lord will remove all illness from you,” this is the [evil] eye, in accordance with the opinion of Rabbi Elazar, [who said]: Ninety-nine [die] due to the [evil] eye and one at the hand of Heaven. Rav and Rabbi Ḥanina, Rav [interpreted] in accordance with his opinion, as he said: Ninety-nine [die] due to the [evil] eye and one at the hand of Heaven. Rabbi Ḥanina [interpreted] in accordance with his opinion, as Rabbi Ḥanina and Rabbi Natan both said: Ninety-nine [die] due to cold and one at the hand of Heaven. Rav, because he resided in Babylon where the evil eye is prevalent; Rabbi Ḥanina, because he resided in Tzippori, and it was cold there. Antoninus said to our saintly Rabbi: ‘Pray on my behalf.’ He said to him: ‘May you be spared from cold.’ He said to him: ‘Add one garment and the cold is gone.’ He said to him: ‘May you be spared from the heat.’ He said to him: ‘Say that prayer on my behalf,’ as it is written: “None escapes its heat” (Psalms 19:7). Rabbi Yishmael ben Rabbi Naḥman said in the name of Rabbi Natan: Ninety-nine [die] due to heat and one at the hand of Heaven. The Rabbis say: Ninety-nine die [due] to negligence and one at the hand of Heaven. “The priest shall command and one shall slaughter the one bird in an earthenware vessel over springwater” (Leviticus 14:5). “The priest shall command and one shall slaughter the one bird.” Why does he slaughter one and leave one? It is to say to you: Just as it is impossible for the slaughtered one to return, so it is impossible for the leprosy to return. At that moment, the Holy One blessed be He summons His legions and says: ‘It was not for nothing that I struck him, but rather, “I became angry because of his sinful thievery; I struck him…[and he went waywardly in the way of his heart]”’ (Isaiah 57:17). Rabbi Abba bar Kahan said: The vomiter had returned to his vomit, just as it says: “Like a dog that returns to its vomit” (Proverbs 26:11). Rabbi Yehoshua ben Levi said: The fool returns to his path of folly, just as it says: “So a fool repeats his folly” (Proverbs 26:11). “I saw his ways and I will heal him; I will guide him and pay condolences to him and his mourners” (Isaiah 57:18); these are his limbs that mourn him. “Creator of the expression [niv] of the lips” (Isaiah 57:19), Rabbi Yehoshua ben Levi said: If a person’s lips produced [henivu] prayer, he is guaranteed that his prayer is heard. What is the source? “Creator of the expression of the lips: Peace, peace [for the distant and for the near said the Lord, and I will heal him]” (Isaiah 57:19). Rabbi Yehoshua bar Naḥmani says: If one focused [kiven] his heart in prayer, he is guaranteed that his prayer will be heard, as it is stated: “Prepare [takhin] their heart, incline your ear” (Psalms 10:17). When the punishment has been completed, he is absolved. “For the distant” (Isaiah 57:19), Rav Huna and Rav Yudan in the name of Rav Aḥa: This is the leper, who had been distant but has drawn near. “Said the Lord and I will heal him” (Isaiah 57:19), He will heal him Himself, as it is stated: “Heal me, Lord, and I will be healed; save me, and I will be saved…” (Jeremiah 17:14).

“When you will come to the land of Canaan, which I am giving to you as a possession, and I will place a mark of leprosy on a house in the land of your possession” (Leviticus 14:34). “When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18). “[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West, they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world. “I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked. “For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses, and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it. Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7). “They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.” That is what is written: “The increase of his house will be exiled, poured out [nigarot] on the day of His wrath” (Job 20:28). They will be dragging [gorerin] it and taking it out. When? It is on the day that the Holy One blessed be He will arouse [sheyigareh] his wrath against that man. How so? If a man says to another: ‘Lend me a kav of wheat,’ and he says: ‘I do not have.’ [He asks to borrow] a kav of barley, [and the man responds:] ‘I do not have.’ [He asks to borrow] a kav of dates, [and the man responds:] ‘I do not have.’ If a woman says to another: ‘Lend me a sifter,’ and she says: ‘I do not have.’ ‘Lend me a sieve,’ and she says: ‘I do not have.’ What does the Holy One blessed be He do? He brings leprosy upon the house. When he takes all of his utensils out, the people see and say: ‘Would he not say that he has nothing? See how much wheat there is here, how much barley, how many dates there are here. The house has been deservedly cursed with these curses.’ Rabbi Yitzḥak ben Elazar cites it from this verse: “recessed [shekaarurot]” (Leviticus 14:37); the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.” For ten matters leprosy comes: For idol worship, for forbidden sexual relations, for bloodshed, for desecration of the Name, for blaspheming of the Name, for one who robs the public, for one who steals what is not his, for the haughty, for slander, and for miserliness. For idol worship – [this is derived] from [the precedent of] Israel, who bore false witness against the Holy One blessed be He and said regarding the calf: “This is your god, Israel” (Exodus 32:4). From where is it derived that they were afflicted with leprosy? As it is stated: “Moses saw the people, that it was exposed [farua]” (Exodus 32:25); that there was an outbreak of leprosy in their midst. For forbidden sexual relations, from the daughters of Israel, as it is stated: “Because the daughters of Zion are haughty [and they walk with outstretched necks and painted eyes, they walk with dainty steps and strut their feet]” (Isaiah 3:16). From where is it derived that they were afflicted with leprosy? It is as it is stated: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17). For bloodshed, from Yoav, as it is stated: “It shall rest on the head of Yoav…[may there not be eliminated from the house of Yoav those who suffer from discharge and lepers]” (II Samuel 3:29). For desecration of the Name, from Geḥazi. “Geḥazi, the lad of…the man of God, said: [I will run after him and take something [me’uma] from him]” (II Kings 5:20). What is me’uma? It is from the blemish [min muma] that is in him. From where is it derived that he was afflicted with leprosy? As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27). For blaspheming of the name, from Goliath, as it is stated: “The Philistine cursed David by his gods” (I Samuel 17:43). From where is it derived that he was afflicted with leprosy? As it is stated: “This day, the Lord will deliver you [yasgirekha] into my hand” (I Samuel 17:46), and the word for delivery stated here is nothing other than an expression of leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:21). For one who robs the public, from Shevna, who would derive benefit from consecrated property. From where is it derived that he was afflicted with leprosy? As it is stated: “Behold, the Lord will rattle you a great rattling and He will wrap you up [veotekha ato]” (Isaiah 22:17). Veotekha ato is nothing other than leprosy, as it is stated: “And he shall cover [yateh] his upper lip” (Leviticus 13:45). For one who steals what is not his, from Uziyahu, as it is written: “King Uzziah was a leper until the day of his death” (II Chronicles 26:21). For haughtiness, as it is written: “But with his strengthening, his heart grew arrogant, until it became corrupt, and he trespassed against the Lord his God” (II Chronicles 26:16). For slander, from Miriam, as it is written: “Miriam and Aaron spoke against Moses” (Numbers 12:1). From where is it derived that she was afflicted with leprosy? As it is stated: “The cloud withdrew from upon the Tent, [and behold, Miriam was leprous like snow]” (Numbers 12:10). For miserliness, as it is stated: “The one to whom the house belongs [asher lo habayit] shall come” (Leviticus 14:35), one who designated his house for himself [lo] and does not wish to benefit others. Like what Rabbi Elazar said: “recessed [shekaarurot]” (Leviticus 14:37), the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.” Rav Huna in the name of Rabbi Yehoshua bar Avin and Rabbi Zekharya, son-in-law of Rabbi Levi, in the name of Rabbi Levi: The Merciful One does not afflict human beings first. From whom do you derive it? From Job, as it is stated: “The oxen were plowing [and the donkeys grazing beside them, and Sheba fell upon them and took them]” (Job 1:14–15). This teaches that the Holy One blessed be He showed him a sample of the World to Come, as it is stated: “The plowman will encounter the reaper” (Amos 9:13). “Sheba fell upon them and took them; [they smote the lads by the sword]” (Job 1:15). Rabbi Avin bar Kahana said: They went from the village of Kerainos, traveled through all the intervening towns, and arrived at the tower of Tzivaya and they died there. “Only [rak] I, alone, escaped to tell you” (Job 1:15). Rabbi Yudan said: Everywhere that rak is stated, it is a limitation. He, too, was broken and stricken. Rabbi Yudan said: “Alone,” and it was incumbent upon me alone to tell you. He, too, once he heard, he immediately died. “This one was still speaking, and that one came and said: The Chaldeans set three columns [and staged a raid against the camels and took them; they smote the lads by the sword and only I alone escaped to tell you]” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard this he immediately began mobilizing his armies for war. That is what is written: “Because I feared the great horde and the contempt of families breaking me” (Job 31:34). He said: ‘This nation is contemptible,’ as it is stated: “Behold, the land of the Chaldeans, this people that was not” (Isaiah 23:13) – that did not come other than to impose fear. Since it is stated: “A fire of God fell from the heavens” (Job 1:16), he said: ‘What can I do?’ “A voice fell from the heavens” (Daniel 4:28). ‘What can anyone do?’ “I would be silent and not go out of the entrance” (Job 31:34). “He took for himself a potsherd to scratch with it” (Job 2:8). The same is true in Egypt. “He delivered their livestock to hail, their cattle to bolts of lightning” (Psalms 78:48). Then, “it struck their vines and their fig trees, and it broke the trees of their border” (Psalms 105:33). Then, “He smote every firstborn in their land, the first fruits of all their vigor” (Psalms 105:36). The same is true of Maḥlon and Kilyon. Initially, the attribute of justice affected their property, and then, “both of them, Maḥlon and Kilyon, died” (Ruth 1:5). Regarding leprosy that befalls a person, initially it befalls his house. If he repents, it requires removal; if not, it requires demolition. It befalls his garments. If he repents, it requires laundering; if not, it requires burning. It befalls his body. If he repents, he is purified; if not, “he shall dwell in isolation” (Leviticus 13:46). Another matter, “when you will come to the land of Canaan.” They are seven nations, and you say “the land of Canaan”? The Rabbis say: It alluded to the fact that just as Ḥam castrated him and Canaan was punished; here, too, Israel sins and the land is cursed. Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: It is because Canaan was the progenitor of them all. That is what is written: “Canaan begot Sidon his firstborn, and Ḥet” (Genesis 10:15). The Rabbis say: It is because they were all merchants, just as it says: “Whose merchants are princes; whose peddlers are the eminent of the land” (Isaiah 23:8). Rabbi Yosei ben Dosa said: Eliezer is Canaan. But because he served that righteous one, he emerged from the category of cursed and came into the category of blessed. That is what is written: “He said: Cursed is Canaan” (Genesis 9:25), and it is written: “Come, blessed of the Lord” (Genesis 24:31). Rabbi Yaakov in the name of Rabbi Yehuda in the name of Rabbi Natan of Beit Guvrin employed this in requesting to take his leave. If Eliezer emerged from the category of cursed and came into the category of blessed because he served that righteous one; our brethren, Israel, who honor their prominent leaders, all the more so. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.” And it is written: “I will place a mark of leprosy.” Rabbi Ḥiyya taught: Is this good tidings for them, that leprosy will befall them? Rabbi Shimon ben Yoḥai taught: When the Canaanites heard that Israel was coming upon them, they arose and concealed their money in the houses and in the fields. The Holy One blessed be He said: ‘I promised their ancestors that I will take their descendants into a land full of everything good,’ as it is stated: “Houses full of everything good” (Deuteronomy 6:11). What does the Holy One blessed be He do? He brings leprosy in one’s house, and [the owner] demolishes it and finds the concealed cache. Who came and told the Canaanites that Israel was entering the land? Rabbi Yishmael bar Naḥman said: Joshua sent three missives to them. One who wishes to evacuate, let him evacuate. One who wishes to make peace, let him make peace. One who wishes to wage war, let him do so. The Girgashite stood and evacuated; therefore they were given a land as fine as their [previous] land. That is what is written: “Until I arrive and take you to a land like your land” (Isaiah 36:17); this is Africa. The Givonites made peace, as it is stated: “That the inhabitants of Givon had made peace” (Joshua 10:1). The thirty-one kings waged war and were defeated. “On a house in the land of your possession” (Leviticus 14:34), this is the Temple, as it is stated: “Behold, I am profaning My Temple, the pride of your strength” (Ezekiel 24:21). “The one to whom the house belongs shall come” (Leviticus 14:35), this is the Holy One blessed be He, as it is stated: “Because of My house that is destroyed” (Haggai 1:9). “And tell the priest” (Leviticus 14:35), this is Jeremiah, as it is stated: “Of the priests that are in Anatot” (Jeremiah 1:1). “Something like a mark appears to be in the house” (Leviticus 14:35), this is the filth of idol worship. Some say: This is the idol of Manasseh. That is what is written: “Behold, north of the altar gate, the image of provocation in the entry [babia]” (Ezekiel 8:5). What is babia? Woe, woe [bia bia] that the resident evacuates the owner from his house. Rabbi Berekhya said: It is written: “For the bedding is too short for stretching out” (Isaiah 28:20); the bed cannot hold a woman, her husband, and her paramour together. Rather, “the cover is too narrow for taking cover [kehitkanes]” (Isaiah 28:20); you have created a great rival for Him of whom it is written: “He gathers [kones] sea water like a mound” (Psalms 33:7). “The priest shall command and they shall empty the house” (Leviticus 14:36) – “He took the treasures of the House of the Lord” (I Kings 14:26). “He shall demolish the house” (Leviticus 14:45) – “He demolished this House” (Ezra 5:12). “He shall take it outside the city” (Leviticus 14:45) – “and exiled the people to Babylon” (Ezra 5:12). One might [think] it will be forever; the verse states: “They shall take other stones” (Leviticus 14:42), as it is stated: “Therefore, so said the Lord God: Behold, I am laying a foundation in Zion, a stone, a trial stone, a precious cornerstone of a sturdy foundation; the faithful will not hurry” (Isaiah 28:16).

“Speak to the children of Israel, and say to them: Any man, when he has a discharge from his flesh, his discharge is impure” (Leviticus 15:2). “Speak to the children of Israel, and say to them: Any man, when he has a discharge from his flesh…” That is what is written: “Remember your Creator in the days of your youth” (Ecclesiastes 12:1). We learned, Akavya ben Mahalalel says: Consider three matters and you will not come to sin: Know from where you came – from a putrid drop; where you are going – to dust, maggots, and worms; and before Whom you are destined to give a reckoning – before the King of kings, the Holy One blessed be He. Rabbi Abba bar Kahana said in the name of Rav Pappi, and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Rabbi Akiva expounded all three of them from a single verse. “Remember your Creator [bore’ekha]” – your well [be’erekha], putrid liquid. Your pit [borekha], this is maggots and worms. Your Creator [bore’ekha], this is the King of kings, the Holy One blessed be He, before Whom you are destined to give a reckoning. “In the days of your youth,” in the days of your youthfulness, when your strength is still with you. “Before the evil days will come” (Ecclesiastes 12:1), these are the days of dotage. “And the years arrive when you will say, I have no desire in them” (Ecclesiastes 12:1), these are the messianic days, in which there is neither merit nor liability. “Before the sun, the light, [the moon, and the stars] will darken” (Ecclesiastes 12:2). “The sun,” this is [a person’s] countenance. “The light,” this is the forehead. “The moon,” this is the nose. “And the stars,” these are the cheekbones. “The clouds will return after the rain” (Ecclesiastes 12:2). Rabbi Levi said two [explanations], one for the scholars and one for the ignoramuses. One to the scholars: When someone comes to weep, his eyes shed tears [copiously]. One to the ignoramuses: When someone comes to urinate, feces precede it. “On the day that the guards of the house will tremble, [the valiant men will be twisted, the grinders will cease because they have dwindled, it will be dark for the gazers through the windows]” (Ecclesiastes 12:3). “On the day that the guards of the house will tremble,” these are one’s knees. “The valiant men will be bent,” these are one’s ribs. Rabbi Ḥiyya bar Naḥman said: These are one’s arms. “The grinders will cease,” this is the stomach. “Because they have dwindled,” these are the teeth. “It will be dark for the gazers through the windows,” these are the eyes. Rabbi Ḥiyya bar Naḥman said: These are the nodes of the lungs from which the voice emerges. “The doors to the street will be shut” (Ecclesiastes 12:4), these are a person’s orifices that are like a door that opens and closes. “With the fading of the noise of the mill (Ecclesiastes 12:4), because the stomach no longer grinds. “And one will arise to the voice of a bird” – this elderly man, when he hears the sound of birds chirping, he says in his heart: Robbers are coming to overwhelm me. “And all the sources of music will be lowered” (Ecclesiastes 12:4), these are his lips. Rabbi Ḥiyya bar Neḥemya said: These are the kidneys, which think and the heart concludes. “They will also be fearful of heights, [and obstacles on the way; the almond tree will blossom, but the grasshopper will be burdened; the caper berry will fail. For the man goes to his eternal home, and the mourners will circle in the streets]” (Ecclesiastes 12:5). “They will also be fearful of heights,” this is the elderly man to whom they call: ‘Go to such and such place,’ and he says: ‘Are there ascents there, are there descents there?’ “And obstacles [veḥatḥatim] on the way,” Rabbi Abba bar Kahana and Rabbi Levi, Rabbi Abba bar Kahana: The fear [ḥitita] of the way descends upon him. The other said: He begins to delineate [matve] routes [teva’im]. He says until such and such place I can go, to such and such place I cannot go. “The almond tree will blossom,” these are the ankles. “But the grasshopper will be burdened,” this is the nut-sized bone attached to the spine. Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘From where will the Holy One blessed be He cause man to blossom in the future?’ He said to him: ‘From the nut-sized bone attached to the spine.’ He said to him: ‘From where can you prove this to me?’ He brought one before him. He placed it in water, but it did not dissolve. He ground it in a mill, but it was not ground. He placed it in fire, but it did not burn. He placed it on an anvil and began striking it with a hammer. The anvil divided and the hammer split, but it was to no avail. “The caper berry will fail,” this is the desire that promotes harmony between a man and his wife. Rabbi Shimon ben Ḥalafta would ascend and greet Rabbi [Yehuda HaNasi] each and every month. When he grew old, he sat and was unable to ascend. One day he ascended. [Rabbi Yehuda HaNasi] said to him: ‘With what are you occupied, that you do not ascend to me in the manner that you were accustomed?’ He said: ‘The far have become near, the near have become far, two have become three, and the promoter of harmony in the house is abolished.’ <Its meaning: The far have become near, these are the eyes that would see far; now they do not see even near. The near have become far, these ears that would hear the first time or the second time, now even after one hundred timed they do not hear. Two have become three, a cane and two legs. And the promoter of harmony in the house is abolished, this is the desire that promotes harmony between a man and his wife>. “For the man goes to his eternal home” – “the eternal home” is not stated, but rather “his eternal home.” This teaches that each and every righteous person has a world to himself. This is analogous to a king who enters the province, and with him are generals, governors, and soldiers. Even though they all enter a single gate, each and every one is accommodated according to his standing. So, too, even though everyone tastes the taste of death, each and every righteous person has a world to himself. “And the mourners will circle in the streets,” these are the worms. “Before the silver cord will be severed” (Ecclesiastes 12:6), this is the spinal column. “The golden bowl will be shattered” (Ecclesiastes 12:6), this is the skull. Rabbi Ḥiyya bar Neḥemya said: This is the esophagus that finishes the gold and expends the silver. “The pitcher will be broken at the spring” (Ecclesiastes 12:6); Rabbi Ḥiyya son of Rabbi Pappi and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Three days after [death], a person’s stomach bursts and passes [its contents] to the mouth and says to it: ‘Take for yourself what you robbed and pilfered and gave to me.’ Rabbi Ḥagai in the name of Rabbi Yitzḥak cited it from this verse: “I will scatter dung upon your faces, the dung of your festive offerings” (Malachi 2:3). Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: For the first three days, the soul hovers over the body, thinking that it will return to it. When it sees that the aura of the countenance has changed, it goes on its way, as it is written: “But his flesh [on him is painful, and his soul mourns over him]” (Job 14:22). Bar Kappara said: The full intensity of mourning remains for three days. Why? Because the form of the face is recognizable, as we learned: One may testify only regarding the countenance of the face with the nose…and one may testify only up to three days. “The wheel will be smashed into the cistern” (Ecclesiastes 12:6). Two amora’im, one said: Like those wheels of Tzippori. One said: Like the clods in Tiberias, as it is stated: “The clods of the stream are sweet to him” (Job 21:33). “The dust returns to the earth as it was, [and the spirit returns to God who bestowed it]” (Ecclesiastes 12:7). Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When will the spirit return to God who bestowed it? It is when the dust returns to the earth as it was. If not, “may He cast away the souls of your enemies …” (I Samuel 25:29). Rabbi Yishmael bar Naḥman taught in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who was meticulous regarding ritual purity, who gave a loaf of teruma bread to a priest who was negligent regarding ritual purity. He said to him: ‘Look, I am pure, my house is pure, and the loaf that I gave you is pure. If you give it [back] to me in the manner that I gave it to you, fine. If not, I will cast it before you.’ So too, the Holy One blessed be He says to each person: ‘Look, I am pure, My abode is pure, My attendants are pure, and the soul that I placed in you was pure. If you return it to me in the manner that I give it to you, fine. If not, behold, I will cast it before you.’ All this befalls him in the days of his dotage. But in the days of his youth, if he sins he is afflicted with discharges and leprosy. Therefore, Moses cautions Israel and says to them: “Any man, when he has a discharge from his flesh.” Another matter, “any man, when he has a discharge from his flesh,” this is what the verse said: “It is terrifying and awesome, from it will emerge its justice and its burden” (Habakkuk 1:7). “It is terrifying and awesome,” this is Adam the first man. Rabbi Yehuda bar Simon in the name of Rabbi Yehoshua ben Levi: When the Holy One blessed be He created Adam the first man, He created him such that he filled the whole world in its entirety. [He filled the world] from east to west, as it is stated: “Back and front You shaped me” (Psalms 139:5). From north to south, as it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). From where is it derived that [he filled] even the space of the world? The verse states: “You placed Your palm upon me” (Psalms 139:5). “From it will emerge its justice and its burden,” this is Eve. That is what is written: “The man said: The woman whom You gave to be with me, she gave me [from the tree, and I ate]” (Genesis 3:12). Another matter, “it is terrifying and awesome,” this is Esau. That is what is written: “Rebecca took the garments of Esau, her elder [hagadol] son” (Genesis 27:15). “From it will emerge its justice and its burden,” this is Obadiah. Rabbi Yitzḥak said: Obadiah was an Edomite convert and he prophesied regarding Edom: “There will be no survivor for the house of Esau” (Obadiah 1:18). Another matter, “it is terrifying and awesome,” this is Sennacherib, as it is written: “Who among all the gods of these lands has delivered their land from my hand?” (Isaiah 36:20). “From it will emerge its justice and its burden,” these are his sons. “It was as he was prostrating himself in the temple of Nisrokh, his god, that Adramelekh and Saretzer, his sons, smote him with the sword” (II Kings 19:37). Another matter, “it is terrifying and awesome,” this is Hiram king of Tyre, as it is written: “Son of man, say to the prince of Tyre: So said the Lord God: Because your heart became haughty” (Ezekiel 28:2). “From it will emerge its justice and its burden,” this is Nebuchadnezzar. Rabbi Simon said: There is an aggadic tradition that Hiram was the husband of Nebuchadnezzar’s mother. [Nebuchadnezzar] rose against him and killed him. That is what is written: “I took out a fire from your midst; it devoured you” (Ezekiel 28:18). Another matter, “it is terrifying and awesome,” this is Nebuchadnezzar. “You said in your heart: I will ascend to the heavens” (Isaiah 14:13). “From it will emerge its justice and its burden,” this is Evil Merodakh. They said: For all those seven years that passed for Nebuchadnezzar, they took Evil Merodakh and crowned him in his stead. When he returned, he took him and incarcerated him in prison. Anyone who entered prison in the days of [Nebuchadnezzar] would never emerge from there, as it is stated: “Who never released his prisoners homeward” (Isaiah 14:17). When [Nebuchadnezzar] died, they approached Evil Merodakh to crown him. He said to them: ‘I will not heed you. Initially, I heeded you, and he took me and incarcerated me in prison. Now, he will kill me.’ He did not believe them until they dragged [Nebuchadnezzar’s corpse] and cast him before him. That is what is written: “But you were cast from your grave” (Isaiah 14:19). Rabbi Avina said: Moreover, each and every enemy that he had would come and stab his [corpse] with the sword, to realize what was stated: “Clad in the garb of corpses, stabbed with a sword” (Isaiah 14:19). Another matter, “it is terrifying and awesome,” this is Israel, as it is written: “I had said: You are divine” (Psalms 82:6). “From it will emerge its justice and its burden,” they were afflicted with discharges and leprosy. Therefore, Moses cautions Israel and says to them: “Any man, when he has a discharge from his flesh.” Another matter, “any man, when he has a discharge from his flesh,” that is what the verse said: “On the day of your planting it will flourish, and in the morning your seed will blossom” (Isaiah 17:11). “On the day of your planting,” on the day that I planted you to be My people, you created waste, just as it says: “They have become the dross of silver” (Ezekiel 22:18). “It will flourish [tesagsegi]” – you distorted [shagishtun] the path. That is what is written: “[Ardent lips but an evil heart] are silver dross coating earthenware.” (Proverbs 26:23). Alternatively, tesagsegi, you deceived [shagishtum] Me. That is what is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, and they were not faithful to His covenant” (Psalms 78:36–37). “And in the morning your seed will blossom.” Rabbi Ḥama bar Ḥanina and Rabbi Yishmael bar Naḥman, Rabbi Ḥama bar Ḥanina said: This is analogous to one who had a furrow filled with vegetables. He awoke in the morning and found it stricken with chlorosis. Rabbi Yishmael bar Naḥman said: It is analogous to one who had a furrow filled with flax. He awoke in the morning and found it had become stalks. “The harvest will be lost [nad]” (Isaiah 17:11) – you brought [nidnadtem] upon yourselves the travails of the kingdom, the travails of suffering, and the travails of the angel of death, as Rabbi Yoḥanan said in the name of Rabbi Eiezer son of Rabbi Yosei Hagelili: When Israel stood at Mount Sinai and said: “Everything that God said we will perform and we will heed” (Exodus 24:7), at that moment, the Holy One blessed be He summoned the angel of death and said to him: ‘Even though I granted you dominion over people, you have no dealings with this nation. Why? Because they are My children.’ That is what is written: “You are children to the Lord your God” (Deuteronomy 14:1). And it says: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “Light rests with Him”? (Daniel 2:22). Rather, this is the angel of death, who is called darkness. That is what is written: “The tablets were the work of God [and the writing was the writing of God, engraved [ḥarut] on the tablets]” (Exodus 32:16). Do not read it as engraved [ḥarut], but rather, freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: Freedom from the angel of death. Rabbi Neḥemya said: Freedom from the kingdoms. The Rabbis say: Freedom from suffering. “On a day of inheritance [naḥala]” (Isaiah 17:11), on the day that I bequeathed [hinḥalti] you the Torah. “And mortal pain” (Isaiah 17:11), Rabbi Yoḥanan and the Rabbis, Rabbi Yoḥanan said: You brought upon yourselves an affliction that flows and exhausts. The Rabbis say: You brought upon yourselves an affliction that overwhelms and drains. Which is that? It is discharge and leprosy. Therefore, Moses cautions Israel and says to them: “Any man, when he has a discharge from his flesh.” Rabbi Shimon ben Yoḥai taught: When Israel stood at Mount Sinai and said: “Everything that God said we will perform and we will heed” (Exodus 24:7), at that moment there were not among them one who experienced a discharge, or [one who was] a leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile. Regarding that moment it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). Once they sinned, not even a brief time passed until those who experienced a discharge and lepers were found among them. Regarding that moment it says: “They shall expel from the camp every leper, and anyone with a discharge…” (Numbers 5:2). From what did Israel incur liability to [be struck with] discharge and leprosy? Rav Huna said in the name of Rabbi Hoshaya: It is because they would cast aspersions on their prominent leaders and say: ‘Does the family of so-and-so not include lepers?’ This is to teach you that leprosy comes only for slander. That is why Israel was liable for discharge and leprosy. Rabbi Tanḥuma says: It is because they would cast aspersions on the Ark and say: ‘This Ark kills its bearers.’ Leprosy comes only for slander; that is why Israel was liable for discharge and leprosy. The Rabbis say: It was because of the calf, as it is written: “Moses saw the people, that it was exposed [farua]” (Exodus 32:25), that leprosy blossomed in them, just as it says: “The hair of his head shall grow unchecked [farua]” (Leviticus 13:45). Rabbi Yehuda bar Rabbi Simon said: It was because of the complainers, as it is stated: “Until it comes out of your nose, and it shall be loathsome [lezara] for you” (Numbers 11:20). What is [the meaning of] loathsome [lezara]? Rabbi Huna said: It shall be for vomit [lezarna] and excrement. Reish Lakish said: It shall be for diphtheria [askera]. Rabbi Abba said: As a warning [azhara]. Rabbi Evyatar said: For ticks [lekarda]. Rabbi Shimon ben Yoḥai said: It is just that you distance it more than you [now] seek to draw it near. Rabbi Yehuda bar Rabbi Simon said: From here they became strangers [zarim] to the Tent of Meeting. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: A flesh and blood [king] imposes exile, and the Holy One blessed be He imposes exile, as it is stated: “Command the children of Israel and they shall expel from the camp” (Numbers 5:2). A flesh and blood [king] incarcerates in prison and the Holy One blessed be He incarcerates in prison, as it is stated: “The priest shall quarantine the leprous mark” (Leviticus 13:4). A flesh and blood [king] decrees banishment and the Holy One blessed be He decrees banishment: “He shall dwell in isolation, outside the camp is his dwelling” (Leviticus 13:46). A flesh and blood [king] administers flogging and the Holy One blessed be He administers flogging: “Forty he shall flog him, he shall not add” (Deuteronomy 25:3). A flesh and blood [king] collects fines and the Holy One blessed be He collects fines, “they shall penalize him one hundred silver pieces” (Deuteronomy 22:19). A flesh and blood [king] provides provisions and the Holy One blessed be He provides provisions, “behold I am raining food for you from the heavens” (Exodus 16:4). A flesh and blood [king] grants promotions and the Holy One blessed be He grants promotions, “take a census…” (Numbers 1:2). A flesh and blood [king] provides rations and the Holy One blessed be He provides rations, “an omer per person according to the number of your people” (Exodus 16:16). A flesh and blood [king] strikes a person due to [testimony] of witnesses, but the Holy One blessed be He strikes him Himself, “I crushed and I will heal” (Deuteronomy 32:39). Rabbi Berekhya said in the name of Rabbi Levi: A flesh and blood [king] strikes with a blade and heals with a bandage, but the Holy One blessed be He heals with that with which He strikes, as it is stated: “For I will bring a remedy for you, and from your wounds I will heal you” (Jeremiah 30:17).

“And a woman, if her bloody discharge will flow many days not at the time of her menstruation, or if it will flow beyond her menstruation; for all the days of the discharge of her impurity she shall be like during the days of her menstruation; she is impure” (Leviticus 15:25). “And a woman, if her bloody discharge will flow many days,” this is what the verse said: “His head is the finest gold; [his locks are curls, black as a raven]” (Song of Songs 5:11). “His head [rosho],” this is Torah, as it is written: “The Lord made me at the beginning [reshit] of His way” (Proverbs 8:22), as Rav Huna said in the name of Reish Lakish: The Torah preceded creation of the world by two thousand years, as it is stated: “I was with Him, as a protégé; [I was a delight day after day]” (Proverbs 8:30), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes [are like yesterday]” (Psalms 90:4). “The finest gold,” these are matters of Torah, as it is stated: “They are more desirable than gold, than quantities of fine gold” (Psalms 19:11). Matters that were created from the beginning were engraved in the finest gold. “His locks are curls [taltalim],” this is the scoring. “Black [sheḥorot] as a raven [kaorev],” these are the strokes of the letters – this is the statement of Rabbi Eliezer. Rabbi Yehoshua says: In whom are the piles [of halakhot] sustained? It is in one who begins early [mashḥir] and ends late [maariv] in their [study]. Rabbi Shmuel bar Ami said: Matters of Torah require beginning early and ending late, as it is stated: “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?” (Job 38:41). Learn from Elijah. Through his beginning early and ending late in Torah, did I not already appoint ravens for him, as it is stated: “The ravens would bring him bread and meat….” (I Kings 17:6). From where would they bring it to him? It was from the table of Yehoshafat. Rabbi Shmuel bar Ami said: Matters of Torah require beginning early and ending late. From where will sustenance come? “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?” So too, if a person does not become cruel to his body, to his children, and to his household, like this raven, he will not merit matters of Torah. Rabbi Asi was inquisitive. He saw a certain raven. It prepared a nest, produced eggs, produced fledglings. He took them and placed them in a new pot and sealed it over them for three days. After three days, he opened it to see what they were doing. He found that they had produced excrement, the excrement produced gnats, and [the ravens] were flying above them and eating them. He read this verse in their regard. “Who prepares for the raven its prey, [when its young cry to God, wandering without food]?” Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: The song of Torah is only at night, as it is stated: “Arise, sing out at night” (Lamentations 2:19). Reish Lakish said: During the day and at night, as it is stated: “You shall ponder it day and night” (Joshua 1:8). Reish Lakish was interpreting verses and when he would arrive at these verses: “She rises while it is yet night” (Proverbs 31:15), [and] “Arise, sing out at night” (Lamentations 2:19), he said: Rabbi Yoḥanan taught me well. He then said: Do you not see how my Torah study shines on my face? Why? It is because it is during the day and at night. Rabbi Ḥanin of Tzippori interpreted the verse regarding a mound of dirt. One who is foolish, what does he say? Who can remove this? One who is clever, what does he say? I will remove two basketsful today, two basketsful tomorrow, until I remove it all. So too, one who is foolish says: Who can study the Torah? Nezikin is thirty chapters,is thirty chapters. One who is clever, what does he say? I will study two halakhot today and two halakhot tomorrow, until I study all the Torah in its entirety. Rabbi Ami said: “Wisdom is lofty to a fool” (Proverbs 24:7). Rabbi Yoḥanan said: [This is analogous] to a loaf that is suspended in the air in a house. One who is foolish says: Who can take this down? One who is clever says: Did another not suspend it? He brings two reeds and attaches them to one another and takes it down. So too, one who is foolish says: Who can learn all the Torah that is in the heart of the Sage? One who is clever says: Did he not learn it from another? Rather, I will study two halakhot today and two tomorrow until I study all the Torah in its entirety. Rabbi Levi said: [This is analogous] to a perforated basket whose owner hired workers to fill it. One who is foolish, what does he say? What am I accomplishing? I fill it from here and it flows out from there. One who is clever, what does he say? Do I not receive a salary for each and every barrel? So too, one who is foolish, what does he say? What do I accomplish by studying Torah and forgetting it? One who is clever, what does he say? Does the Holy One blessed be He not give reward for effort? Rabbi Ze’ira said: Even matter that you see as dots [kotzim] in the Torah, they are heaps upon heaps [tilei tilim]; they have the capability to destroy the world and to render it a mound [tel], just as it says: “It shall be an eternal mound, it shall not be rebuilt” (Deuteronomy 13:17). Rabbi Alexandri bar Ḥagai said <in the name of> Rabbi Alexandri Kerova: If all the nations of the world were to assemble to whiten one wing of the raven, they would be unable to do so. So too, if all the nations of the world were to assemble to uproot one matter from the Torah, they would be unable to do so. From whom do you learn this? It is from Solomon. Because he sought to uproot one letter from the Torah, a prosecutor arose. Who prosecuted him? Rabbi Yehoshua ben Levi said: The yod of yarbeh prosecuted him. Rabbi Shimon taught: The book of Deuteronomy ascended and prostrated itself before the Holy One blessed be He. It said before Him: ‘Master of the universe, Solomon has uprooted me and rendered me an invalid document, as any document in which two or three matters are invalidated from it, it is completely invalidated. King Solomon sought to uproot a yod from me. It is written: “He shall not amass wives for himself” (Deuteronomy 17:17), but he amassed for himself. “He shall not amass horses for himself” (Deuteronomy 17:16), but he amassed horses for himself. “And silver and gold he shall not amass” (Deuteronomy 17:17), but he amassed silver and gold for himself.’ The Holy One blessed be He said to it: ‘Go; Solomon and one hundred like him will be void, and a yod from you will never be void.’ Rav Huna said in the name of Rav Aḥa: The yod that the Holy One blessed be He took from the name of Sarah, He divided it in two and gave half to Abraham and half to Sarah. Rabbi Yehoshua ben Korḥa said: The yod of Sarah ascended and prostrated itself before the Holy One blessed be He. It said before Him: ‘Master of the universe, You uprooted me from the name of that righteous woman.’ The Holy One blessed be He said to it: ‘Go; in the past you were in the name of a female at the end of the word, but now, I will place you in the name of a male at the beginning of the word.’ That is what is written: “Moses called Hoshea bin Nun, Joshua [Yehoshua]” (Numbers 13:16). “Hear Israel, the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4); if you render the dalet a reish, you destroy the world in its entirety. “For you shall not prostrate yourself to another [aḥer] god” (Exodus 34:14); if you render the reish a dalet, you destroy the world in its entirety. “You shall not profane [yeḥalelu] My holy name” (Leviticus 22:32); if you render the ḥet a heh, it will result in you destroying the world in its entirety. “Let all who breathe, praise [tehalel] the Lord, Halleluya” (Psalms 150:6); if you render the heh a ḥet, you destroy the world. “They have denied the Lord” (Jeremiah 5:12); if you render the bet a kaf, you destroy the world. “They have betrayed the Lord [baHashem]” (Hosea 5:7); if you render the bet a kaf, you destroy the world. “There is none sacred like the Lord [kaHashem]” (I Samuel 2:2); if you render the kaf a beit, you destroy the world. “There is none besides You [ein biltekha]” (I Samuel 2:2); Rabbi Abba bar Kahana said: Everything erodes [bala], but You do not erode. Ein biltekha, none outlasts You [ein levalotekha]. Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Torah scholars. One verse says: “Black like ravens” and one verse says: “His appearance is like Lebanon, choice like cedar” (Song of Songs 5:15), and it is written: “Their appearance is like torches, they dash like lightning” (Nahum 2:5). Rather, these are Torah personalities, who appear ugly and black in this world, but in the future, “their appearance is like torches.” Rabbi Shmuel bar Yitzḥak interpreted the verse regarding the portions of the Torah. Even though they appear as though they are too ugly and black to recite them in public, e.g., the halakhot of discharges, leprosy, a menstruating woman, and a woman who has given birth, the Holy One blessed be He said: ‘They are pleasant to Me,’ as it is stated: “The offering of Judah and Jerusalem will be pleasant to the Lord…” (Malachi 3:4). Know that it is so, as the portion regarding the male who experiences a discharge and the female who experiences a discharge were not stated as one; rather, this one by itself, and that one by itself. “Any man, when he has a discharge from his flesh” (Leviticus 15:2). “And a woman, if her bloody discharge will flow…” (Leviticus 15:25). Rabbi Kohen began: “Through slothfulness the ceiling sags [and through idleness of the hands the house leaks]” (Ecclesiastes 10:18). Because Israel was slothful from encamping before Mount Sinai in dispute, “the ceiling sags,” – “the Lord descended upon Mount Sinai” (Exodus 19:20); “He bent the heavens and descended” (Psalms 18:10). “And through idleness of the hands,” because Israel was idle from encamping in dispute, “the house leaks,” “the clouds, too, dripped water” (Judges 5:4). Another matter, “through slothfulness the ceiling sags,” because Israel was slothful in repenting during the days of Jeremiah, “the ceiling sags” – “He uncovered the covering of Judah” (Isaiah 22:8); He exposed what was concealed. “And through idleness of the hands,” because they were idle from repenting during the days of Jeremiah, “the house leaks” – “for, behold, the Lord commands, and He will shatter the great house into smithereens and the small house into fragments” (Amos 6:11). This shattering into smithereens is unlike the shattering into fragments. This shattering into smithereens, there are slivers from it, while the shattering into fragments, there are no slivers from it. They are not identical. Another matter, “through slothfulness the ceiling sags” – because a person is too slothful to cover his head properly, “the ceiling sags,” he becomes congested with a head cold. “And through idleness of the hands,” because a person is idle and does not dry his body properly, “the house leaks,” he develops infections. Rabbi Abahu interpreted the verse regarding a woman. Because a woman is too slothful to cover herself properly, “the ceiling sags,” that is what is written: “And he uncovered her nakedness, he has probed her source and she has exposed the source of her blood” (Leviticus 20:18). “And through idleness of the hands,” because a woman is idle and does not examine herself at her proper time, “the house leaks,” she will be inundated with blood. That is what is written: “And a woman, if her bloody discharge will flow many days.” Tavita, the maidservant of Rabban Gamliel, was examining barrels [of wine]. When she had a sensation, she sat. He said to her: ‘Are they sour?’ She said to him: ‘No.’ When he understood, he said: ‘Alas, the wine is lost!’ She said to him: ‘For each and every barrel I would examine myself, and I had a sensation only with this one.’ He said to her: ‘May the tranquility of your soul be given to you, just as you gave the tranquility of my soul to me.’ Another matter, “and a woman, if her bloody discharge will flow many days” – that is what the verse said: “For many days, Israel was without the true God, and without a teaching priest, and without Torah” (II Chronicles 15:3). Who prophesied this verse? Azarya ben Oded the prophet said: ‘Days are destined to befall Israel “without the true God,” as the attribute of justice will not be implemented in the world.’ “Without a teaching priest,” as the high priesthood is destined to be abolished. “And without Torah,” as the Sanhedrin is destined to be abolished. When that generation heard this, their hands weakened. A Divine Voice emerged and said: “Strengthen weak hands” (Isaiah 35:3). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: “Strengthen weak hands,” hands that appeared as though they are weak. “And support failing knees” (Isaiah 35:3), that appear as though they are failing. Rabbi Pinḥas said: “Strengthen weak hands,” as you have weakened yourselves with your wicked deeds. “And support failing knees,” as you have failed through your wicked deeds. “Say to the impetuous [lenimharei] of heart” (Isaiah 35:4), Rabbi Hoshaya Rabba said: To the brokenhearted, as it is stated: “They will destroy [yemaharu] its wall” (Nahum 2:6). Rabbi Yehoshua ben Levi said: Like those who seek to hasten the end, as it is stated: “She hastened [vatemaher] and lowered her jug” (Genesis 24:18). “Be strong, do not fear” (Isaiah 35:4) – Because Israel was saying: “My tears have been my bread day and night, when they say to me all day long: Where is your God?” (Psalms 42:4), a Divine Voice emerged and said to them: “Behold, your God will come with vengeance” (Isaiah 35:4). The One who is destined to give the nations of the world their just deserts, “the retribution of God, He will come and save you” (Isaiah 35:4). “For many days, Israel” (II Chronicles 15:3) – were they, in fact, many days? Rather, because they were days of suffering, he characterized them as many. Similarly, “Many days passed and the word of the Lord was with Elijah, in the third year, saying” (I Kings 18:1) – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Three months in the first [year], three months in the last, and twelve months in the middle; that is eighteen months. Were they, in fact, many days? Rather, they were days of suffering; therefore, he characterized them as many. Similarly, “It was during those many days” (Exodus 2:23); were they, in fact, many days? Rather, it is because they were days of suffering. Similarly, “many days, one hundred and eighty days” (Esther 1:4); were they, in fact, many days? Rather, it is because they were… And this verse, “And a woman, if her bloody discharge will flow many days…” – Rabbi Ḥiyya taught: “Days,” two; “many,” three. From then on, she is not a menstruant, but rather, afflicted. “The menstruant in her menstruation” is not written here, but rather, “one who is afflicted [hadava] in her menstruation” (Leviticus 15:33). Rabbi Simlai said: The Holy One blessed be He inflicted great suffering on this woman, who, after she observes the day of discharge, sits and observes seven days of menstruation. The Torah calls her a menstruant [nidda]; “one who is afflicted in her discharge” is not written here, but rather, “one who is afflicted in her menstruation.” Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: If this woman, because she withdraws for two or three days, the Torah calls her nidda, we, who have withdrawn from the House of our sanctity and our glory for numerous days and numerous years, numerous epochs and numerous eras, all the more so. Another matter, “and a woman, if her bloody discharge will flow.” Who fulfilled the mitzva of [separating from a woman at the time of her] discharge? It was Yekhonyahu son of Yehoyakim. They say that when Nebuchadnezzar ascended to destroy Jerusalem, he ascended and encamped at Daphne at Antioch, and the Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. But Yehoyakim rebelled against me. Give him to me and I will go.’ They came to Yehoyakim and said to him: ‘Nebuchadnezzar wants you.’ He said to them: ‘Is this how one acts? Does one disregard one life in favor of another life? Do [you] disregard my life in order to sustain your lives? It is written: “You shall not deliver a slave to his master”’ (Deuteronomy 23:16). They said to him: ‘Did your ancestor not do so to Sheva ben Bikhri?’ Since he did not heed them, they rose, took him, and lowered him to [Nebuchadnezzar]. How did they lower him? Rabbi Eliezer and Rabbi Shimon, Rabbi Eliezer ben Rabbi Natan said: They lowered him alive, just as it says: “They placed him in a cage with hooks [baḥaḥim]” (Ezekiel 19:9); “alive [baḥayim]” is written. Rabbi Shimon said: They lowered him to him dead, just as it says: “So that his voice would be heard no longer” (Ezekiel 19:9). Rabbi Yehoshua ben Levi said: I will uphold the statement of both of them. They lowered him alive, but he was delicate and he died at their hands. What did Nebuchadnezzar do to him? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: He took him and brought him around to all the cities of Judah, and he sat and judged him in a show trial and executed him. He tore open a donkey and placed him in it. That is what is written: “He will be buried in the burial of a donkey” (Jeremiah 22:19). Rabbi Neḥemya said: He took him and brought him to all the cities of Israel and executed him. He would cut from him [pieces of flesh the size of] olive bulks and cast them to the dogs. That is what is written: “He will be buried in the burial of a donkey.” Where is a donkey buried, is it not in the innards of a dog? It is he whom the prophet castigates and says: “The rest of the matters of Yehoyakim, and everything that he did” (II Kings 24:5). Rabbi Yoḥanan said: There were three amora’im; one said that he wore diverse kinds, one said that he pulled his foreskin, one said that he had a tattoo engraved on his flesh. Rabbi Yoḥanan said: It is that he consorted with his mother, his daughter-in-law, and his father’s wife, as Rabbi Yoḥanan said: The truth of the matter is that he entered the entrance through which he had emerged. Rabbi Yehoshua ben Levi said: It is that he settled biraniyot in Jerusalem. What are biraniyot? Empty [bairan] and bound [tzairan], as he would kill the husbands, ravage the wives, and place their money in the royal treasury. That is what is written: “He ravished its widows” (Ezekiel 19:7). Once Nebuchadnezzar killed him, he crowned his son, Yekhonya, in his stead and descended to Babylon. All the citizens of Babylon emerged to laud him. They said to him: ‘What did you do?’ He said to them: ‘Yehoyakim rebelled against me. I killed him and crowned his son Yekhonya in his stead.’ They said to him: ‘The parable says: Do not raise a good puppy from a bad dog, and a bad puppy from a bad dog, all the more so.’ Immediately, he heeded them and ascended and encamped at Daphne at Antioch. The Great Sanhedrin descended to greet him. They said to him: ‘Has the time arrived for this house to be destroyed?’ He said to them: ‘No. However, the one whom I crowned, give him to me and I will go on my way.’ They went and said to Yekhonya: ‘Nebuchadnezzar wants you.’ What did he do? He stood and collected all the keys to the Temple and ascended to the rooftop. He said: ‘Master of the universe, since we did not merit to be treasurers before You; until now we have been faithful custodians before You, from here on, here are Your keys before You.’ Two amora’im; one said,a sort of fiery hand descended and took them from him, and one said, from the moment that he threw them, they did not descend again. What were the youths of Israel doing? They were ascending to their rooftops and falling and dying. That is what is written: “A prophecy of the Valley of Vision: What, indeed, is with you, that you all went up to the roofs?” (Isaiah 22:1). What did Nebuchadnezzar do? He took him and incarcerated him in prison. Anyone who was incarcerated in his days would never emerge from there, based on: “Who never released his prisoners homeward” (Isaiah 14:17). Yehoyakhin was exiled and the Great Sanhedrin was exiled with him. That is what is written: “Is [this man Konya] a despised, shattered idol [ha’etzev]?” (Jeremiah 22:28). Rabbi Abba bar Kahana said: Like this bone [ka’etzem] with marrow, that once you shatter it, it is not good for anything…until “She’altiel” (I Chronicles 3:17). The Holy One blessed be He consulted [shaal] with His supernal court and they annulled His oath. At that moment, the Great Sanhedrin convened to deliberate and said: In our day, the kingdom of the House of David will cease, in whose regard it is written: “His throne will be as the sun before Me” (Psalms 89:37). What shall we do? Let us go and appease Gadelet, and Gadelet [will appease] the queen, and the queen [will appease] the king. They went and appeased Gadelet, and Gadelet, the queen, and the queen, the king. What was the name of Nebuchadnezzar’s wife? Rav Huna said: Her name was Shemiram. Rabbi Avin said: Her name was Shemiramot. The Rabbis say: Her name was Shemiraam, because she was born in thunder. When Nebuchadnezzar came to consort with her, she said to him: ‘You are a king; is Yekhonya not a king? You seek your position; does Yekhonya not seek his position?’ Immediately he issued a decree and they gave him his wife. How did they lower her to him? Rabbi Shabetai said: They lowered her to him through the skylights. The Rabbis say: They opened the roof and lowered her to him. When he came to consort with her, she said to him: ‘I saw [blood] like a red rose.’ He withdrew from her. Immediately, she went, counted, became purified, and immersed. The Holy One blessed be He said to him: ‘In Jerusalem you did not fulfill the mitzva of discharge, but now you are fulfilling it, as it is stated: “You too, for the blood of your covenant, I have released your prisoners from the pit” (Zechariah 9:11). You remembered that blood of Sinai; therefore, “I have released your prisoners.”’ Rabbi Shabetai said: He did not move from there until the Holy One blessed be He granted him atonement for him of all his iniquities. Regarding that moment it says: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). A Divine Voice emerged and said to them: “Return, wayward children, I will heal your deviances” (Jeremiah 3:22).

“The Lord spoke to Moses after the death of the two sons of Aaron, when they approached before the Lord, and they died” (Leviticus 16:1). “After the death of the two sons of Aaron.” Rabbi Shimon began: “Everything is as it is for everyone. There is one fate for the righteous and for the wicked” (Ecclesiastes 9:2). “For the righteous,” this is Noah, in whose regard it is stated: “A righteous man” (Genesis 6:9). Rabbi Yoḥanan said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: When Noah emerged from the ark, a lion bit him and maimed him, and he was unfit to offer sacrifices, and Shem, his son, offered in his stead. “And for the wicked,” this is Pharaoh Nekho. When he sought to sit on Solomon’s throne, he did not know its protocols; a lion bit him and maimed him. This one died limping, and that one died limping. That is what is written: “There is one fate for the righteous and for the wicked.” “For the good, for the pure, and for the impure” (Ecclesiastes 9:2). “For the good,” this is Moses, as it is stated: “She saw him, that he was good” (Exodus 2:2). Rabbi Meir said: That he was born circumcised. “For the pure,” this is Aaron, who was engaged in the purification of Israel, as it is stated: “He walked with Me in peace and uprightness and he returned many from iniquity” (Malachi 2:6). “For the impure,” these are the scouts. These spoke in praise of the Land of Israel and these spoke in its denigration. These did not enter and these did not enter. That is what is written: “For the good, for the pure and for the impure.” “For the one who sacrifices” (Ecclesiastes 9:2), this is Josiah, as it is stated: “Josiah donated to the members of the people from the flocks, lambs and goats” (II Chronicles 35:7). “And for the one who does not sacrifice” (Ecclesiastes 9:2), this is Ahab, who abolished offerings. That is what is written: “Ahab slaughtered for himself sheep and cattle in abundance” (II Chronicles 18:2). He slaughtered for himself, but not for offerings. This one died with arrows and that one died with arrows. That is what is written: “For the one who sacrifices and for the one who does not sacrifice.” “Like the good [katov], so is the sinner” (Ecclesiastes 9:2); “like the good,” this is David, as it is stated: “He sent and brought him. He was…of fine [tov] appearance” (I Samuel 16:12). Rabbi Yitzḥak said: “Of fine appearance,” regarding halakha. Anyone who saw him would remember his studies. “So is the sinner,” this is Nebuchadnezzar, as it is stated: “Redeem your sins with charity” (Daniel 4:24). This one built the Temple and reigned forty years, and that one destroyed the Temple and reigned forty years. That is, “there is one fate…” “One who takes an oath” (Ecclesiastes 9:2), this is Zedekiah, as it is stated: “He rebelled against King Nebuchadnezzar, too” (II Chronicles 36:13). “Like one who fears an oath” (Ecclesiastes 9:2), this is Samson, as it is stated: “Samson said to them: Take an oath to me that you will not smite me” (Judges 15:12). This one died with his eyes gouged, “and he blinded the eyes of Zedekiah” (II Kings 25:7); and that one died with his eyes gouged, “the Philistines seized him, and they gouged his eyes” (Judges 16:21). That is what is written: “There is one fate…for the one who takes an oath…” Another matter, “there is one fate,” these are the sons of Aaron, in whose regard it is written: “In peace and uprightness” (Malachi 2:6). “For the wicked,” this is the assembly of Koraḥ, in whose regard it is written: “Move, now [from the tents of these wicked men]” (Numbers 16:26). These entered to sacrifice in dispute and emerged burned, and these entered to sacrifice without dispute, and emerged burned. Another matter, “after the death [of the two sons of Aaron]” (Leviticus 16:1). Rabbi Levi began: “I said to the revelers [laholelim]: Do not revel” (Psalms 75:5); laholelim, to the confused, those whose hearts are filled with wicked thoughts. Rabbi Levi would call them woe-generators, because they bring woe to the world. “And to the wicked, do not raise your horn” (Psalms 75:5). The Holy One blessed be He said to the wicked: ‘The righteous did not rejoice in My world, and you seek to rejoice?’ Reish Lakish said in the name of Rabbi Shimon ben Menasya: The ball of the heel of Adam the first man would outshine the sun, all the more so the radiance of his face.⁠a Do not wonder, as the way of the world is that if a person crafts bowls, one for himself and one for a member of his household, whose does he craft more beautifully? Is it not his? So too, Adam the first man was created for the service of the Holy One blessed be He, and the sun was created for the service of the creations. Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: The Holy One blessed be He tied thirteen canopies for him in the Garden of Eden, as it is stated: “You were in Eden, the garden of God; every precious stone was your canopy: ruby, topaz and clear quartz, beryl, onyx and chalcedony, sapphire, carbuncle, emerald and gold; the craftsmanship of your settings and your sockets was in you, on the day of your creation they were prepared” (Ezekiel 28:13). Rabbi Shimon ben Lakish said there were eleven [canopies] and the Rabbis said there were ten. But they do not disagree. The one who considers them thirteen considers “every precious stone was your canopy” as three. The one who considers them eleven considers it as one. The one who considers them ten does not consider it as one. After all this praise, “for you are dust and to dust you will return” (Genesis 3:19). [God said to the wicked:] ‘Abraham did not rejoice in My world and you seek to rejoice?’ A son was born to him at the age of one hundred, and ultimately, the Holy One blessed be He said to him: “Take now your son…[and offer him up there for a burnt offering upon one of the mountains that I will tell you]” (Genesis 22:2). Abraham went on a three-day journey. After three days, he saw a cloud fixed on the mountaintop. He said to [Isaac]: ‘My son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ ‘What do you see?’ He said to him: ‘I see a cloud fixed on the mountaintop.’ He said to Ishmael and to Eliezer: ‘Do you see anything?’ They said to him: ‘No.’ He said to them: ‘Since you do not see anything, and this donkey does not see, “stay here with the donkey [im haḥamor]”’ (Genesis 22:5), [indicating they were] peoples comparable to the donkey [am hadomim laḥamor]. He took Isaac his son, took him up mountains and took him down hills. He took him up on one of the mountains, built an altar, arranged the wood, set the arrangement, and took the knife to slaughter him. Had it not been that an angel called him from the heavens, he would have already been slaughtered. Know that it is so, as Isaac returned to his mother and she said to him: ‘Where have you been, my son?’ He said to her: ‘My father took me, took me up mountains, took me down hills…’ She said: ‘Woe unto the son of that woman full of grief, had it not been for the angel you would have already been slaughtered.’ He said to her: ‘Yes.’ At that moment she cried out six cries, corresponding to six shofar blasts. They say that she did not complete them before she died. That is what is written: “Abraham came to lament Sarah and to weep over her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Abraham had been ruminating in his heart, saying that perhaps, God forbid, some disqualification was found in [Isaac] and [therefore] his offering was not accepted. A Divine voice emerged and said to him: “Go, eat your bread with joy” (Ecclesiastes 9:7). ‘Israel did not rejoice in My world.’ It does not say “Israel rejoiced in its Maker,” but rather: “Israel will rejoice in its Maker” (Psalms 149:2). They are destined to rejoice in the deeds of the Holy One blessed be He in the future. As it were, the Holy One blessed be He did not rejoice in His world. It does not say: “The Lord rejoiced in His works,” but rather: “will rejoice” (Psalms 104:31). The Holy One blessed be He is destined to rejoice in the actions of the righteous in the future. Elisheva bat Aminadav did not rejoice in the world when she saw five crowns [attained by her relatives] on one day. Her brother-in-law was king, her brother, a prince, her husband, High Priest, her two sons, the two deputy priests, her grandson Pinḥas anointed for war. When her sons entered to sacrifice and were burned, her joy was transformed into mourning. That is what is written: “After the death of the two sons of Aaron.” Rabbi Abba bar Kahana began: “Of laughter, I said it is confounded, [and of joy, what does it accomplish?]” (Ecclesiastes 2:2). If this laughter is confounded, of what use is joy? There was an incident involving one of the prominent leaders of Kavul, who was marrying off his son. On his Wednesday, he invited guests to join him. Once they ate, drank, and made their hearts merry, he said to his son: ‘Ascend and bring us a barrel [of wine] from the attic.’ When he ascended, he was bitten by a snake and he died. [The father] waited for him to descend, but he did not descend. He said: ‘I will ascend and see what the status of my son is.’ He ascended and found that a snake bit him and he died, and he was cast between the barrels. He waited until they finished their feast. He said to them: ‘My masters, did you not come to recite the blessing of the bridegrooms for my son? Recite over him the blessing of the mourners. Did you not come to bring my son into his wedding canopy? Come and bring him into his grave.’ Rabbi Zakkai of Kavul concluded: “Of laughter, I said it is confounded.” Rabbi Yudan of Gaul began: “Does the eagle ascend at your directive?” (Job 39:27). The Holy One blessed be He said to Aaron: ‘Did I rest My Divine Presence upon the Ark by the word of your mouth, or did I remove My Divine Presence from upon the Ark by the word of your mouth?’ “[On a rock it dwells and stays the night, on the crag of the rock and the stronghold” (Job 39:28).] “On a rock it dwells” – the first Temple; “and stays the night” – one lodging. The second Temple is “on the crag of the rock and the stronghold,” – many lodgings, as we learned there: When the Ark was removed, the foundation stone was there. Why was it called that? Rabbi Yosei ben Ḥalafta said: It is because from it, the world was founded. That is what is written: “From Zion, from the perfection of beauty” (Psalms 50:2). What was the prayer of the High Priest on Yom Kippur when he emerged from the Inner Sanctum? He said: ‘May it be Your will that this year will be rainy, hot, and dewy. A year of goodwill, a year of blessing, a year of inexpensiveness, a year of plenty, a year of commerce, and may Your people Israel not need one another. May Israel not exert authority upon one another. Do not turn to the prayers of the wayfarers.’ The Rabbis of Caesarea said, regarding our brethren in Caesarea: ‘May they not exert authority.’ The Rabbis of the south said, regarding our brethren in the Sharon region: ‘May their houses not become their graves.’ “From there it searches for food” (Job 39:29); from there he would search for food to take for all the days of the year. “Its eyes look afar” (Job 39:29); from the beginning of the year, he would know what would be at its end. How so? When he would look and see the smoke of the arrangement ascending to the south, he would know that the south would be satiated; ascending to the west, he would know that the west would be satiated; ascending to the east, he would know that the east would be satiated; and the same is true of them all. If it ascended to the center of the heavens, he would know that the entire world would be satiated. After all this praise, “its fledglings swallow blood” (Job 39:30) – he saw his fledglings wallowing on the ground and was silent. “Where the slain are” (Job 39:30), Nadav and Avihu; “there it is” (Job 39:30), the Divine Presence. Rabbi Yudan in the name of Rabbi Yehoshua ben Levi and Rabbi Berekhya in the name of Rabbi Ḥiyya bar Abba said: “Approach, carry your brethren from before the Sanctuary” (Leviticus 10:4); it does not say: “From before the Ark,” but rather “from before the Sanctuary,” like a person who says to another: ‘Move this corpse from before this mourner, how long must this mourner suffer?’ That is what is written: “After the death of the two sons of Aaron.” Rabbi Aḥa and Rabbi Ze’eira began: “Even at this my heart trembles veyitar from its place” (Job 37:1). What is veyitar? It is “and leaps,” just as it says: “To leap [lenater] with them from upon the earth” (Leviticus 11:21). The Holy One blessed be He said: ‘Will Aaron’s sons not be like his staff, that entered dry and emerged moist?’ The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, stabbed the curtain, and his sword emerged full of blood. He entered in peace and emerged in peace. Aaron’s sons entered to sacrifice and emerged burned. That is what is written: “After the death of the two sons of Aaron, [when they approached before the Lord and they died].” Rabbi Berekhya began: “To punish also the righteous is not good” (Proverbs 17:26). The Holy One blessed be He said: ‘Even though I punished Aaron and took his two sons from him, it “is not good.”’ However, “to strike the noble for their uprightness” (Proverbs 17:26); that is what is written: “After the death.” Rabbi Eliezer taught: Aaron’s sons died only because they issued halakhic rulings before Moses their teacher. There was an incident involving a certain disciple who issued a halakhic ruling before his teacher, Rabbi Eliezer. He said to Ima Shalom: ‘Woe to this one’s wife; he will not complete this week.’ His week did not end before he died. The Sages came to him and they said to him: ‘Are you a prophet?’ He said to them: ‘“I am neither a prophet nor the son of a prophet” (Amos 7:14), but this is a tradition I received; anyone who issues a halakhic ruling before his teacher is liable to be put to death.’ Rabbi Eliezer taught: It is prohibited for a disciple to issue halakhic rulings before his teacher until he is at a distance of twelve mil from him, corresponding to the camp of Israel. That is what is written: “They encamped along the Jordan, [from Beit Yeshimot until Avel Shitim]” (Numbers 33:49). How much is that? It is twelve mil. Rabbi Tanḥum ben Rabbi Yirmeya was in Ḥefer. They would ask him and he would issue halakhic rulings. They said to him: ‘Did you not teach us in the study hall that it is prohibited for a disciple to issue halakhic rulings before his teacher until twelve mil, and is your teacher, Rabbi Manei, not in Tzippori?’ He said to them: ‘May [punishment] come upon me if I knew.’ From that time he did not issue halakhic rulings. Bar Kappara said in the name of Rabbi Yirmeya ben Elazar: Due to four matters Aaron’s sons died: For drawing near; for sacrificing; for alien fire; and because they did not take counsel from one another. For drawing near, because they entered the innermost sanctum; for sacrificing, because they sacrificed an offering regarding which they were not commanded; for alien fire, they brought in fire from a stove; and because they did not take counsel from one another, as it is stated: “Each took his fire pan” (Leviticus 10:1), each on his own, as they did not take counsel from one another. Rabbi Yirmeya ben Elazar said: In four places, it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death it mentions their sin. Why to that extent? It is to inform you [of their sin], so that all who enter the world will not have pretext to say: ‘They had clandestinely committed corrupt actions and that was the reason they died.’ Rabbi Manei of She’av, Rabbi Yehoshua of Sikhnin, and Rabbi Yoḥanan in the name of Rabbi Levi said: Due to four matters Aaron’s sons died, and death is written regarding all of them. Because they were intoxicated with wine, and death is written in its regard, as it is stated: “You shall not drink wine or intoxicating drink, [you, nor your sons with you, upon your entry into the Tent of Meeting, that you not die]” (Leviticus 10:9). Because they were lacking vestments, and death is written in its regard, as it is stated: “They shall be on Aaron and his sons [whenever they enter the Tent of Meeting…so they will not bear iniquity and die]” (Exodus 28:43). What were they lacking? It was the robe, in whose regard death is written, as it is stated: “It shall be on Aaron to serve…[and he will not die]” (Exodus 28:35). Because they entered without washing hands and feet, as it is stated: “They shall wash their hands and their feet, and they will not die” (Exodus 30:21), and it is written: “When they come to the Tent of Meeting they shall wash in water” (Exodus 30:20). And because they did not have children, and death is written in its regard; that is what is written: “Nadav and Avihu died before the Lord…and they had no children” (Numbers 3:4). Abba Ḥanin says: It is because they did not have wives, as it is written: “And atone for himself and for his household” (Leviticus 16:6); “his household,” this is his wife. Rabbi Levi said: They were arrogant. Many women were sitting unmarried, waiting for them. What would they say? ‘Our father’s brother is king, our mother’s brother is a prince, our father is the High Priest, and we are the two deputy priests; what woman is worthy of us?’ Rabbi Menaḥama said in the name of Rabbi Yehoshua ben Neḥemya: “Fire devoured His young men, [and His virgins had no wedding celebration]” (Psalms 78:63). Why did fire devour His young men? Because “His virgins had no wedding celebration.” Moreover, from this: “To Moses, He said: Ascend to the Lord, [you and Aaron, Nadav and Avihu]” (Exodus 24:1). This teaches that Moses and Aaron were walking ahead, Nadav and Avihu were walking behind them, and all of Israel behind them. They were saying: ‘When will these two old men die, and we will assert authority over the public?’ Rabbi Yudan said in the name of Rabbi Aivu: They said it to one another with their mouths. Rabbi Pinḥas said: They contemplated it in their hearts. Rabbi Berekhya said: The Holy One blessed be He said to them: ‘“Do not glory in tomorrow” (Proverbs 27:1). Many young donkeys have died and their hides have been spread over their mothers.’ Moreover, from this: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11). Rabbi Pinḥas said: From here [it may be derived] that they were deserving of the hand being extended, as Rabbi Hoshaya said: Did cakes go up with them to Sinai, that it states: “They beheld God [and ate and drank]”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15). Rabbi Tanḥuma says: It teaches that they exposed their heads, acted with arrogance, and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is stated: “Moses concealed his face [because he feared to look at God]” (Exodus 3:6). And from where is it derived that he benefited from the Divine Presence? “Moses did not know that his face was radiant” (Exodus 34:29). In reward for “[Moses] concealed,” he was privileged in: “The Lord spoke to Moses face to face” (Exodus 33:11). In reward for “because he feared” (Exodus 3:6), he was privileged in: “They feared to approach him” (Exodus 34:30). In reward for “[feared] to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it. Moreover, from this: “Nadav and Avihu died before the Lord [when they presented strange fire before the Lord in the wilderness of Sinai, and they had no children; Elazar and Itamar served as priests in the presence of Aaron, their father]” (Numbers 3:4). Did they, in fact, die before the Lord? Rather, it teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their lifetimes. Rabbi Yudan of Yafo raised a question before Rabbi Pinḥas bar Rabbi Ḥama in the name of Rabbi Simon. Here it says: “Before the Lord” (Leviticus 10:2), “before the Lord” (Numbers 3:4) – twice. But there, it says: “Before Aaron, their father” (I Chronicles 24:2) – once. This teaches that it was difficult before the Holy One blessed be He, twice as much as for their father. “In the wilderness of Sinai” (Numbers 3:4), Rabbi Meir said: Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they took their death sentence from Mount Sinai. This is analogous to a king who was marrying off his daughter and found in one of the members of the wedding party a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come. It is preferable during my celebration and not during my daughter’s celebration.’ So too, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of My daughter. Tomorrow, My celebration will come.’ His daughter, this is the Torah. That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11). “On the day of his wedding,” this is Mount Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting. “They had no children” (Numbers 3:4). Rabbi Yaakov bar Avin said in the name of Rabbi Avin in the name of Rav Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as we learned elsewhere: Anyone who takes precedence for inheritance takes precedence for honor, provided that he conducts himself in the manner of his ancestors. “Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4). Rabbi Yitzḥak said: During his lifetime. Rabbi Ḥiyya bar Abba said: Upon his death. According to the opinion of Rabbi Ḥiyya bar Abba, who said, upon his death, here it is written: “The presence of [penei],” and there it says: “Abraham arose from the presence of [penei] his dead” (Genesis 23:3); just as there it was upon her death, here, too it was upon his death. According to Rabbi Yitzḥak, who said, during his lifetime, here it is stated: “In the presence of [al penei],” and there it is stated: “Ḥaran died in the presence of [al penei] Teraḥ his father” (Genesis 11:28); just as there it was during his lifetime, so, too, here, it was during his lifetime. If impurity befell Aaron, Elazar served. If it befell Elazar, Itamar served. There was an incident involving Shimon ben Kimḥit, who went to speak with the Arab king. Spittle sprayed from [the king’s] mouth onto [Shimon’s] garments and impurified him, and Yehuda, his brother, entered and served in the high priesthood in his stead. That day, their mother saw her two sons as High Priests. They said: Kimḥit had seven sons and all of them served in the high priesthood. They sent to her and said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘The beams of my house have never seen the hair of my head and the hem of my robe.’ They said: ‘All the flours are flour, but the flour of Kimḥit is fine flour.’ They read in her regard: “All the glory of the princess is within” (Psalms 45:14). According to Rabbi Ḥiyya bar Abba, who said, upon his death, when Aaron died, Elazar served. When Elazar died, Itamar served. Rabbi Abba bar Avina said: Why is the death of Miriam juxtaposed to the ashes of the heifer? It teaches that just as the ashes of the heifer atone, so the death of the righteous atones. Rabbi Yudan said: Why is the death of Aaron juxtaposed to the breaking of the tablets? It teaches that Aaron’s death was as difficult before the Holy One blessed be He as the breaking of the tablets. Rabbi Ḥiyya bar Abba said: On the first of Nisan, Aaron’s sons died. Why, then, does it mention their death on Yom Kippur? It teaches that just as Yom Kippur atones, so, too, the death of the righteous atones. From where is it derived that Yom Kippur atones? As it is stated: “For on this day he shall atone for you, to purify you” (Leviticus 16:30). From where is it derived that the death of the righteous atones? As it is written: “They buried the bones of Saul” (II Samuel 21:14), and it is written: “and God acceded to the entreaty of the land thereafter” (II Samuel 21:14).

“With this Aaron shall come into the Sanctuary: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3). “With this Aaron shall come” – that is what is written: “Of David. The Lord is my light and my salvation; whom shall I fear? [The Lord is the stronghold of my life; of whom shall I be afraid?]” (Psalms 27:1). Rabbi Elazar interpreted the verse regarding the sea. “My light” – at the sea, as it is stated: “It illuminated the night” (Exodus 14:20). “And my salvation” – “stand and see the salvation of the Lord” (Exodus 14:13). “Whom shall I fear?” – “Moses said to the people: Fear not” (Exodus 14:13). “The Lord is the stronghold [maoz] of my life” – “the Lord is my strength [ozi] and my song” (Exodus 15:2). “Of whom shall I be afraid?” – “may terror and fear descend upon them” (Exodus 15:16). “When evildoers approach me” (Psalms 27:2) – “Pharaoh approached” (Exodus 14:10). “To consume my flesh” (Psalms 27:2) – “the enemy said: I will pursue, [I will overtake…my desire shall be satisfied through them]” (Exodus 15:9). Rabbi Shmuel bar Naḥman said: The wicked one does not depart from the world until he utters his punishment from his mouth. “The enemy said: I will pursue...” – it does not say: “My hand will dispossess them [torishem]” but rather, “torishemo” (Exodus 15:9); I will bequeath [morish] my wealth and glory to them. “My foes and my adversaries are mine [it is they who stumble and fall]” (Psalms 27:2) – “He tossed Pharaoh and his army [in the Red Sea]” (Psalms 136:15). From here on, Israel said: “If a camp” (Psalms 27:3) of Egyptians “besieges me, my heart will not fear” (Psalms 27:3). If war” (Psalms 27:3) with Egypt “comes upon me, in this I will put my trust” (Psalms 27:3); in that which You promised me, as it is stated: “The Lord will wage war on your behalf” (Exodus 14:14). Rabbi Shmuel bar Naḥman interpreted the verse regarding the Philistines. “When evildoers approach me,” this is Goliath, as it is stated: “The Philistine approached every morning and evening” (I Samuel 17:16). “To consume my flesh” – “The Philistine said to David: Come to me and I will give your flesh to the birds of the heavens” (I Samuel 17:44). Rabbi Abba bar Kahana said: The land took hold of him. Rabbi Tanḥuma said: I will state a source; it does not say: “I will come to you,” but rather “come to me.” This teaches that the land took hold of him. Rabbi Yanai says in the name of Rabbi Shimon ben Rabbi Yanai: The Holy One blessed be He placed two hundred and forty-eight iron fetters on the two hundred and forty-eight limbs that are in a person. At that moment David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires. “Do not untie his muzzle” (Psalms 140:9); do not loosen it for him. “May they elevate, Selah” (Psalms 140:9); restrain his shoulders. Rabbi Yudan said: He lusted after David, who was: “With beautiful eyes and a lovely appearance” (I Samuel 16:12). Immediately, David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires, but rather, “grant the desire of the righteous” (Proverbs 10:24). The Rabbis say: [God] afflicted [Goliath] with leprosy, as it is stated: “The Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46), and this [term], yesagerkha, is nothing other than leprosy, just as it says: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:4). “My foes and my adversaries are mine” – “the stone penetrated his forehead” (I Samuel 17:49). From there on, David said before the Holy One blessed be He: “If a camp” – of Philistines – “besieges me, my heart will not fear.” “If war” – with the Philistines – “comes upon me, in this I will put my trust” (Psalms 27:3), “In this [bezot]” – Rabbi Levi said: In the testament that Moses dictated to us in the Torah when he said to the elders: “This is [vezot] for Judah” (Deuteronomy 33:7). Rabbi Yehoshua ben Levi interpreted the verse regarding the Amalekites. “When evildoers approach me,” these are the Amalekites, as it is stated: “The Amalekites had raided the South and Tziklag” (I Samuel 30:1). “To consume my flesh” – “David’s two wives were taken captive” (I Samuel 30:5). “My foes and my adversaries are mine” – “David smote them from twilight until evening of the next day [lemoḥoratam]” (I Samuel 30:17). What is lemoḥoratam? Rabbi Yehoshua ben Levi said: Two nights and one day. Who illuminated for him? The Holy One blessed be He, with shooting stars and lightning. That is what David said: “For You will illuminate my lamp” (Psalms 18:29). From here on, David said: “If a camp” – of Amalekites “besieges me, my heart will not fear.” If war” – with Amalekites – “comes upon me, in this [bezot] I will put my trust” (Psalms 27:3), Rabbi Levi said: In the testament that Moses dictated to us in the Torah, when he said to the elders: “This is [vezot] for Judah.” The Rabbis interpreted the verse regarding the New Year and Yom Kippur; “my light,” (Psalms 27:1) on the New Year, “and my salvation” (Psalms 27:1) on Yom Kippur. Whom shall I fear? [The Lord is the stronghold [maoz] of my life]” (Psalms 27:1) – “The Lord is my strength [ozi] and my song” (Exodus 15:2). “When evildoers approach me” (Psalms 27:2) – these are the guardian angels of the nations of the world. “To consume my flesh” (Psalms 27:2) – because the guardian angels of the nations of the world come and denounce Israel before the Holy One blessed be He, and say before Him: ‘Master of the universe, these are idol worshippers and those are idol worshippers. These engage in forbidden sexual relations and those engage in forbidden sexual relations. These are shedders of blood and those are shedders of blood. Why are these descending to Gehenna and those are not descending to Gehenna?’ “My foes and my adversaries are mine” (Psalms 27:2). There are three hundred and sixty-five days in the solar calendar. The numerical value of hasatan is three hundred and sixty-four. All the days of the year, the accuser [hasatan] denounces, but on Yom Kippur he does not denounce. Israel said before the Holy One blessed be He: “If a camp” – of Samael – “besieges me, my heart will not fear…[in this [bezot] I will put my trust]” (Psalms 27:2) – because you promised me: “With this [bezot] Aaron shall come into the Sanctuary” (Leviticus 16:3). “With this Aaron shall come” (Leviticus 16:3) – that is what the verse said: “For with stratagems [taḥbulot] you shall wage war for yourself” (Proverbs 24:6). Rabbi Natan and Rabbi Aḥa said in the name of Rabbi Simon: If you performed bundles [ḥavilot] of transgressions, perform bundles of mitzvot corresponding to them. [“Haughty eyes, a lying tongue, and hands that shed innocent blood, a heart devising thoughts of iniquity, feet hastening to run to evil, one who utters lies as a false witness, and one who incites discord among brethren” (Proverbs 6:17–19).] “Haughty eyes” (Proverbs 6:17) – “they shall be as ornaments between your eyes” (Deuteronomy 6:8). “A lying tongue” – “you shall teach them to your children” (Deuteronomy 11:19). “Hands that shed innocent blood” – “you shall bind them as a sign on your hand” (Deuteronomy 6:8). “A heart devising thoughts of iniquity” – “these matters [that I am commanding you today] shall be [upon your heart] (Deuteronomy 6:6). “Feet hastening to run to evil” – you shall run to perform circumcision, which is between the knees. “One who utters lies as a false witness” – “but you are My witnesses, said the Lord” (Isaiah 43:12). “One who incites discord among brethren” – “seek peace and pursue it” (Psalms 34:15). Rabbi Yoḥanan interpreted the verse regarding a ship captain [ḥovel], as Rabbi Yoḥanan said: A person should always render himself like a ship captain in determining how to perform a mitzva. Rabbi Benaa interpreted the verse regarding mishnayot, as Rabbi Benaa said: A person should always invest himself in the study of mishnayot, as if he were to be perplexed, they will open the way for him; if for Talmud, for Talmud, if for aggada, for aggada. Rabbi Elazar said in the name of Rabbi Yehoshua ben Levi: Mishna is the iron pillar. Rabbi Yudan interpreted the verse regarding the High Priest upon his entrance into the Holy of Holies. He has bundles upon bundles of mitzvot accompanying him. With the merit of the Torah, “this is [vezot] the Torah” (Deuteronomy 4:44); with the merit of circumcision, “this is [zot] My covenant” (Genesis 17:10); with the merit of Shabbat, “happy is the person who performs this…[who keeps the sabbath from its desecration]” (Isaiah 56:2); with the merit of Jerusalem, “this is [zot] Jerusalem” (Ezekiel 5:5); with the merit of the tribes, “this is [vezot] what their father spoke to them” (Genesis 49:28); with the merit of Judah, “this is [vezot] for Judah” (Deuteronomy 33:7); with the merit of Israel, “this [zot], your stature” (Song of Songs 7:8); with the merit of contributions, “this is [vezot] the contribution” (Exodus 25:3); with the merit of the tithes, “[bring all the tithes to the storehouses…] test me now with this [bazot]” (Malachi 3:10); with the merit of the offerings, “with this [bezot] Aaron shall come, […with a young bull as a sin offering, and a ram as a burnt offering].” What is written before this matter? “The Lord said to Moses: Speak to Aaron your brother” (Leviticus 16:2). Rabbi Avin said: He said to him: ‘Go and console him with words,’ just as it says: “Speak to the heart of Jerusalem” (Isaiah 40:2). “He shall not come at all times” (Leviticus 16:2), Rabbi Yehuda ben Rabbi Simon said: Moses had great anguish regarding this matter. He said: ‘Woe is me. Has Aaron my brother been expelled from His proximity?’ “At all times” – “time” can connote one hour; “he shall not come at all times.” “Time” can connote one day; “[Your food that you will eat will be twenty shekels a day by weight; you shall eat it from set time until set time.] You shall drink water by measure, [one-sixth of a hin; you shall drink from time to time]” (Ezekiel 4:10–11). “Time” can connote one year, as it is stated: “It was at the turn of the year, [at the time when kings go out]” (II Samuel 11:1). “Time” can connote twelve years: “Until the time His word came to pass” (Psalms 105:19). “Time” can connote seventy years, as it is stated: “To complete the term of the desolations of Jerusalem was seventy years” (Daniel 9:2), and it says: “until the time of his land comes” (Jeremiah 27:7). “Time” can connote eternity: “You placed joy in my heart from the time of their grain” (Psalms 4:8). The Holy One blessed be He said to Moses: ‘It is not as you think. It is not the time that connotes an hour, nor the time that connotes a day, nor the time that connotes a year, nor the time that connotes twelve years, nor the time that connotes seventy years, nor the time that connotes eternity. Rather, at any time that he wishes to enter, he may enter, provided that he enters with this protocol.’ Rabbi Yehuda ben Rabbi Ilai said: With thirty-six bells and thirty-six pomegranates. The Rabbis said: With seventy-two bells and seventy-two pomegranates. Rabbi Ḥananya ben Ḥakhinai and Rabbi Shimon ben Yoḥai went to study Torah with Rabbi Akiva in Bnei Brak. They remained there thirteen years. Rabbi Shimon ben Yoḥai would send [messages] and ascertain what was happening in his house. Rabbi Ḥananya would not send and ascertain what was happening in his house. His wife sent him [a message] and said to him: ‘Your daughter has grown; come and marry her off.’ Nevertheless, only when Rabbi Akiva foresaw through the Divine Spirit and said to them: ‘Anyone who has a grown daughter should go and marry her off,’ [Rabbi Ḥananya] knew what he was saying, rose, asked permission, and went. He sought to enter his house but found that he had turned to a different corner. What did he do? He went and sat near where the women were drawing water. He heard the voice of the young women saying: ‘Daughter of Ḥanina, fill your jug and go up.’ What did he do? He followed her until she entered his house. He entered after her suddenly and his wife just managed to see him and her soul departed. He said before Him: ‘Master of the universe, this poor woman, is this her reward after thirteen years that she waited for me?’ At that moment, her soul returned to her body. Rabbi Shimon ben Yoḥai said: There are four matters that the Holy One blessed be He hates, and I, too, do not like them: One who grasps the member and urinates; one who engages in marital relations naked; one who says intimate matters that are between him and his wife in public; and one who enters his house suddenly, and it goes without saying the house of another. Rav said: Do not enter the city suddenly and do not enter the house suddenly. If your daughter has grown, emancipate your slave and give her to him. Rabbi Yoḥanan, when he would enter to inquire after the welfare of Rabbi Ḥanina, he would make a sound, on the basis of: “Its sound shall be heard [when he goes into the Sanctuary before the Lord]” (Exodus 28:35). Another matter, “With this [bezot] Aaron shall come,” Rabbi Berekhya says in the name of Rabbi Levi: With this [bezot] the verse informs him that he will live four hundred and ten years. Did it enter your mind that Aaron lived four hundred and ten years? Rather, the first Temple, because they served there with integrity, eighteen High Priests served in it; he, his son, and his grandson. In the second Temple, because they would acquire [the high priesthood] with money, and some say they would kill each other with sorcery, eighty priests served; some say eighty-one, some say eighty-two, <some say eighty-three>, some say eighty-four, <and some say eighty-five>; and among them, Shimon HaTzadik [served] for forty years. When they reverted to acquiring it [the high priesthood] with money, their lives were truncated. There was an incident involving one who sent in the hand of his son two measures of silver, filled with silver, and their leveling instruments were silver. And one stood and sent in the hand of his son two measures of gold, filled with gold, and their leveling instruments were gold. They said: ‘The donkey overcame the candelabrum.’ Rabbi Aḥa read in their regard: “The fear of the Lord will add days” (Proverbs 10:27) – these are those who served in the First Temple; “but the years of the wicked will be shortened” (Proverbs 10:27) – these are those who served in the second Temple. Rabbi Ḥanina and Rabbi Yehoshua ben Levi, colleagues of the Rabbis, said: Why does the High Priest serve with eight vestments? It corresponds to circumcision, which is at eight days. That is what is written: “My covenant was with him, life and peace (Malachi 2:5). Rabbi Simon said in the name of Rabbi Yehoshua: Why does the High Priest not enter with the golden vestments? It is because a prosecutor does not become an advocate, so as not to afford the accuser a pretext to prosecute and say: Yesterday, they crafted golden gods, and now they are seeking to serve in golden vestments? Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: It is in order to spare the money of Israel. Rabbi Levi said: It is because [of the need to avoid] arrogance, as in [the verse]: “Do not glorify yourself before a king” (Proverbs 25:6). “With a young bull [ben bakar],” this is Abraham, as in: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “And a ram as a burnt offering,” this is Isaac, as in: “Behold, afterwards, there was a ram caught in the thicket” (Genesis 22:13). A goat, due to the merit of Jacob, as it is written: “Take for me from there two [fine] goat kids” (Genesis 27:9). “Fine,” Rabbi Berekhya said in the name of Rabbi Levi: It is fine for you and fine for your descendants. It is fine for you, as through them you will receive the blessings; it is fine for your descendants, as through them they will receive atonement on Yom Kippur. That is what is written: “For on this day shall atonement be made for you” (Leviticus 16:30). I have only the patriarchs, from where is it derived regarding the matriarchs? The verse states: “Each part shall be equal [bad bevad]” (Exodus 30:34). Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya: Like the service On High, so is the service below. Just as the service On High: “one man in their midst was clothed in linen” (Ezekiel 9:2), so, the service below: “He shall don a sacred linen tunic” (Leviticus 16:4). “Aaron shall come into the Tent of Meeting, [and shall remove the linen vestments that he donned with his entry into the Sanctum, and he shall leave them there] (Leviticus 16:23). Rabbi Ḥiyya taught: This teaches that they require interment and are not fit for another Yom Kippur. Rabbi Dosa said: They are fit for a common priest. “And no man shall be in the Tent of Meeting, [from his entry to atone in the Sanctum until his emergence]” (Leviticus 16:17). In the year Shimon HaTzadik died, he said to them: ‘This year, he will die.’ They said to him: ‘How do you know?’ He said to them: ‘Each and every year there has been a certain elder clothed in white and wrapped in white who would enter [the Holy of Holies] with me and emerge with me. This year, he entered with me but did not emerge with me.’ Rabbi Abahu said: ‘Who says that it was a person, was it not the Holy One blessed be He in His glory who would enter with him and emerge with him?’ Rabbi Abahu said: ‘Is the High Priest not a person? It is, rather, as Rabbi Pinḥas said: When the Divine Spirit was resting upon him, his face was aflame like torches upon him. That is what is written: “For the lips of the priest will safeguard knowledge…[as he is a messenger [malakh] of the Lord of hosts]”’ (Malachi 2:7).

“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat, in the camp, or who slaughters it outside the camp” (Leviticus 17:3). “Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat” – that is what is written: “The advantage of land is in every way” (Ecclesiastes 5:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Even matters that you consider to be superfluous for the world are beneficial for the world; palm fiber to make rope; a thorn bush to fence a garden, “A king is subservient to a field” (Ecclesiastes 5:8); even if he is king and he rules from one end of the world to the other, “he is subservient to the field.” If the field produces, he will be successful; if the field does not produce, there is nothing. Therefore, “one who loves silver will not be satisfied with silver” (Ecclesiastes 5:9); one who loves money will not be satisfied with money, “nor one who loves abundance, with produce…” (Ecclesiastes 5:9), as anyone who avidly pursues money, but has no land, what benefit does he have? Rabbi Yishmael ben Rabbi Tanḥum and Rabbi Ḥanin son of Rabbi in the name of Rabbi Yirmeya: It is written: “They will disembark from their ships…they will stand on the ground” (Ezekiel 27:29). Do we not know that they would stand on the ground? Rather, one whose ship sinks at sea and he has land on the shore, he will recover. If he does not have land, you do not have any greater futility. Rabbi Neḥemya said: “The advantage of land is in every way” – even matters that you consider superfluous to the giving of the Torah, e.g., the halakhot of ritual fringes, phylacteries, and mezuza; they, too, are included in the giving of the Torah, as it is stated: “The Lord gave me the two tablets of stone inscribed with the finger of God and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10). And it is written: “All the mitzva [hamitzva] that I [command you this day you shall take care to perform]” (Deuteronomy 8:1). Kol, kekhol; devarim, hadevarim; mitzva, hamitzva – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were stated to Moses from Sinai, as it is stated: “There is a matter regarding which one would say: See, this is new” (Ecclesiastes 1:10), his counterpart responds to him: “It has already been, in the ages [that were before us]” (Ecclesiastes 1:10). “A king is subservient to a field,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “King,” this is an expert in Talmud; “is subservient to a field,” this is an expert in Mishna, as he arranges the halakha before him. Rabbi Neḥemya says: “King,” this is an expert in Mishna; “is subservient to a field,” this is an expert in Talmud, as he receives the halakha before him. Therefore, “one who loves silver will not be satisfied with silver,” – one who loves Torah will not be satisfied with Torah. “Nor one who loves abundance, [with produce]” as anyone who avidly pursues Torah, but does not have Talmud, what benefit does he have? Rabbi Elazar says in the name of Rabbi Aḥa: One who studied but does not teach, you have no greater futility than this. The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1). “Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvot will not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations, what benefit does he have? Know that it is so, as Moses performed so many mitzvot and acts of righteousness and had many good deeds to his credit, and he had a mitzva fixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41). Another matter, “The advantage of land” – the Holy One blessed be He said to the prophets: ‘If you do not perform my mission, I have many messengers.’ That is, “the advantage of land”; I can accomplish My mission with anything. Rabbi Aḥa said: The Holy One blessed be He accomplishes His mission with anything, even by means of a snake, even by means of a frog, even by means of a scorpion, and even by means of a gnat. The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, and he stabbed the curtain. He took two prostitutes, spread a Torah scroll beneath them, and engaged in intercourse with them atop the altar. His sword came out [of the curtain] full of blood. There is one who says it was from the blood of offerings and there is one who says it was from the blood of the bull and the goat of Yom Kippur. He began cursing and blaspheming the One On High. He said: ‘There is no comparison between one who wages war with a king in the wilderness and defeats him, and one who wages war with a king in his own palace and defeats him.’ What did he do? He gathered all the Temple vessels, placed themwithin a certain net and descended to the ship. When he set sail, a wave struck him in the sea. He said: ‘It appears that this God has power only in the water. He exacted retribution against the generation of Enosh only with water, and likewise the generation of the Flood, and likewise Pharaoh and his army. I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here.’ The Holy One blessed be He said: ‘Wicked one, as you live, with the smallest creature that I created during the six days of Creation, I will exact retribution from you.’ Immediately, the Holy One blessed be He intimated to the sea, and it calmed from its raging. When [Titus] reached Rome, all the residents of Rome emerged and lauded him as capturer of the barbarians. Immediately, they heated the bathhouse for him and he entered and bathed. When he emerged, they blended him a cup of wine. The Holy One blessed be He sent a gnat for him; it entered into his nose and continued gnawing until it reached his brain. It began gnawing at its brain. [Titus] said: ‘Call doctors for him and they will split the brain of this man to ascertain with what the God of this nation exacted retribution from him.’ Immediately, they called the doctors, they split his brain, and found [a creature] like the fledgling of a dove, weighing two litra. Rabbi Elazar ben Rabbi Yosei said: I was there and they placed that dove on one side of the scale and two litra on one side and they balanced each other. They took it and placed it in a bowl; as the condition of this one changed, the condition of that one changed. The gnat flew away and the soul of the wicked Titus flew away. Another matter, “The advantage of land” – there was an incident involving a certain man who was standing on the bank of the river. He saw a frog laden with a scorpion and taking it across the river. He said: ‘This one is prepared to perform its mission.’ It took it across the river, and it went and performed its mission. [The frog] took it back to its place. The sound of wailing was heard in the city: A scorpion bit so-and-so, and he died. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was standing and digging in the Beit Shofarei Valley. He saw a shrub, gathered it, and fashioned it into a wreath for his head. A certain snake came, and he struck it and killed it. A certain snake charmer came, and stood and examined the snake. He said: ‘I wonder, who was it who killed this snake?’ That man said: ‘I killed it.’ He turned his face and saw the shrub with which he made the wreath on his head. He said to him: ‘Truly, I killed it.’ He said to him: ‘Could you lift that shrub off of your head?’ He said to him: ‘Yes.’ Once he lifted it, he said to him: ‘Can you touch this snake with this stick?’ He said to him: ‘Yes.’ When he approached that snake, his limbs immediately fell off. Rabbi Yanai was sitting and teaching at the city gate and he saw a certain snake raging and approaching. He would chase it away from this side, but it would return from that side. He said: ‘This one is prepared to perform its mission.’ Immediately, a report spread in the city: A snake bit so-and-so and he died. Rabbi Elazar was sitting and attending to his needs in the outhouse. A certain Roman came and made him stand up, and [the Roman] sat [in his stead]. [Rabbi Elazar] said: ‘This is not for naught.’ Immediately, a certain snake emerged, attacked [the Roman], and killed him. [Rabbi Elazar] applied to him the verse: “I placed a person in your stead” (Isaiah 43:4). Rabbi Elazar was standing on a certain crag over the sea at Caesarea. He saw a certain thighbone that was rolling and approaching. He would bury it, but it would roll out. He said: ‘This is prepared to perform its mission.’ Several days later, a certain courier passed by, and it rolled between his legs. He stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea. Rabbi Shimon would investigate phenomena. He had a certain orchard. One time, he was sitting in it and there was a certain tree stump in it. He saw this hoopoe that was making itself a nest in it. He said: ‘What does this non-kosher bird seek in this orchard?’ Rabbi Shimon went and destroyed that nest. The hoopoe went and repaired it. What did Rabbi Shimon do? He brought a board and placed it over the opening of that nest, and affixed it with one nail. What did that hoopoe do? It went and brought a certain herb, placed it on that nail, and burned it. What did Rabbi Shimon do? He said it would be best to hide that herb so thieves would not learn to do so and ruin mankind. Rabbi Yannai’s female donkey ate the herb and was blinded. It ate a different herb and recovered its sight. There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest along the way and eventually they ate from the herb. The one who was blind regained his sight and the one who was sighted became blind. They did not leave from there until the one who had been blind led the one who had been sighted. There was an incident involving a certain man who was ascending from Babylon. He sat to rest on the way and saw two birds fighting with one another, and one of them killed its counterpart. That other one went and brought an herb and placed it on [the dead bird] and revived it. [The man] said: ‘It would be good for me to take of this herb and revive with it the dead in the Land of Israel.’ When he ran and ascended, he saw a certain dead fox cast alongside the road. He said: ‘It would be good to test it on this fox.’ He placed it on it and revived it. He ascended until he reached the Promontory of Tyre. When he reached the Promontory of Tyre, he saw a certain dead lion cast alongside the road. He said: ‘It would be good to test it on this lion.’ He placed some of the herb on it and it was revived. It arose and devoured him. That is what people say: If you have performed good for the wicked, you have performed evil. Do not perform good for the wicked, and evil will not befall you. Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in Tiberias. It happened that at that moment the spring of Miriam rose, and he bathed and was cured. Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [hayeshimon]” (Numbers 21:20), as anyone who climbs to the peak of Mount Yeshimon and sees a small sieve-like item in the sea of Tiberias, this is the spring of Miriam. Rabbi Yoḥanan ben Nuri said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Tiberias. Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: The children of Israel sacrificed offerings on prohibited private altars in the wilderness [the way they did] before the Tabernacle was established, as we learned there: Until the Tabernacle was established, private altars were permitted and the service was [performed] by the firstborn. From when the Tabernacle was established, private altars were prohibited and the service was [performed] by the priests. The Israelites would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would say: ‘They worship in His name and He kills them.’ Therefore, the Holy One blessed be He said to Moses: ‘Go and tell them: “Any man of the house of Israel [who slaughters a bull or sheep…] and to the entrance of the Tent of Meeting he did not bring it […that man shall be cut off from among his people]” (Leviticus 17:3–4). Another matter, “any man from the house of Israel” – that is what is written: “One who slaughters a bull, smites a man; one who sacrifices a lamb, beheads a dog; one who presents a meal offering, it is the blood of a swine; one who brings frankincense, brings a gift of iniquity” (Isaiah 66:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Anyone who robs another the value of a peruta, the Torah ascribes to him as though he killed him, and there are many verses for this, as it is stated: “One who slaughters a bull, smites a man.” “He learned to maul prey, he devoured man” (Ezekiel 19:3), “So are the ways of every pursuer of ill-gotten gain; it takes the life of its owners” (Proverbs 1:19), “The robbery of the children of Judah, that they shed innocent blood in their land” (Joel 4:19), “They said to the king: The man who eliminated us, and who devised against us, so that we would be destroyed from standing within [the entire border of Israel]” (II Samuel 21:5). Did he kill them or devise against them? Rather, by destroying Nov, the city of priests, which would provide them with sustenance, the verse ascribes to him as though he killed them. Reish Lakish would transpose the verse: One who smites a man, slaughters a bull; one who beheads a dog, sacrifices a lamb; [one who offers] the blood of a swine, presents a meal offering; one who brings a gift of iniquity, brings frankincense. “They too chose their ways” (Isaiah 66:3). Rabbi Elazar asked Rabbi Ḥanina, and some say Rabbi Ḥanina asked Rabbi Elazar. Is it possible that the teacher asks the student? Rather, he asked him only to test him. He said to him: ‘What is this that is written: “Two I ask of You…. Distance vanity and falsehood from me; do not give me poverty or wealth; feed me my allotted bread, lest I become sated, and renounce, and say: Who is the Lord? And lest I become poor, and steal, and appropriate the name of my God” (Proverbs 30:7–9). Which of them is worse, the first or the second?’ He said to him: ‘We found that the Holy One blessed be He overlooked idol worship but did not overlook desecration of the Name. From where is it derived that the Holy One blessed be He overlooked idol worship? As stated: “You, house of Israel, so said the Lord God: Let each man go worship his idols” (Ezekiel 20:39). And it is written: “You shall not profane My holy name any more” (Ezekiel 20:39).’ Israel would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would see and say: They worship in His name and He kills them. Therefore, Moses cautions Israel and says to them: “Any man from the house of Israel who will slaughter…” (Leviticus 17:3). Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael said: This is a permit that emerges from a prohibition. Because it was prohibited for Israel to eat meat of desire in the wilderness, the verse comes and permits it for them only by means of slaughter. Rabbi Akiva says: This is a prohibition that emerges from a permit; because Israel would stab and eat in the wilderness, the verse came and prohibited it for them except for by means of slaughter. Rabbi Yishmael taught: Because it was prohibited for Israel to eat meat of desire in the wilderness, therefore, the verse cautioned them that they should bring their offerings to the priest, and the priest would slaughter and receive. Even if the owners sit and have intent all day, everything follows only the slaughterer. Why does the verse state two slaughters, “who will slaughter” (Leviticus 17:3), twice? It is taught in the name of Rabbi Yudan: They are two standards for slaughter: Most of two in an animal and most of one in a bird. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king’s son who was emboldened, and was accustomed to eat the flesh of animal carcasses and mauled animals. The king said: ‘This one will frequent my table, and on his own he will be restricted.’ So too, because Israel enthusiastically followed idol worship in Egypt, and they would bring their offerings to the satyrs, as it is stated: “They shall no longer slaughter their offerings to the satyrs [se’irim]” (Leviticus 17:7). These satyrs are nothing other than demons, as it is stated: “They would slaughter to demons” (Deuteronomy 32:17). These demons are nothing other than satyrs, as it is stated: “And satyrs [se’irim] will dance there” (Isaiah 13:21). They would sacrifice their offerings in violation of the prohibition of the private altar in the wilderness, and punishments would befall them. The Holy One blessed be He said: ‘At all times, let them sacrifice their offerings before me in the Tent of Meeting, and they will separate themselves from idol worship and will be saved.’ That is what is written: “Any man from the house of Israel…” Rabbi Yosei ben Rabbi Ḥanina said: The private altar is permitted only by means of a prophet. What is the source? “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13), but Elijah sacrificed during the period of the prohibition of private altars. Rabbi Simlai said: The Holy One blessed be He told him to, as it is stated: “And by Your word I have performed” (I Kings 18:36); by Your statement. Rabbi Yoḥanan ben Marei cites it from this: “Then Joshua built [an altar]” (Joshua 8:30). I have derived only regarding Gilgal, from where is it derived regarding Givon? It is as it is stated: “It was on that night that the Lord said to him: Take your father's large bull” (Judges 6:25). Rabbi Abba bar Kahana said: Seven transgressions were violated with Gideon’s bull: Ashera trees, invalid stones, designated a bull of worship, a non-priest, at night, and it was not at the proper time. I have derived only regarding Givon, from where is it derived regarding Shilo? “Samuel took one suckling lamb [and offered it up in its entirety as a burnt offering to the Lord]” (I Samuel 7:9). Rabbi Abba bar Kahana said: Three transgressions were violated with Samuel’s bull: It [was burned] with its hide, it was not at its proper time, and he was a Levite. Rabbi Yosei said: If it is from that verse, you cannot derive anything. Rather, derive it from this [proof brought] by Rabbi Shmuel bar Naḥmani: “His return was to Rama, as his home was there. [There he would judge Israel, and he built an altar there to the Lord]” (I Samuel 7:17). Another matter, “any man from the house of Israel” – that is what is written: “He performs justice for the exploited” (Psalms 146:7); this is Israel, in whose regard it is written: “So said the Lord of hosts: The children of Israel and the children of Judah are exploited” (Jeremiah 50:33). “He gives bread to the hungry” (Psalms 146:7), this is Israel, as it is written: He afflicted you and He starved you” (Deuteronomy 8:3). “The Lord releases [matir] the imprisoned [asurim]” (Psalms 146:7); what I prohibited [she’asarti] for you, I permitted [hitarti] for you. I prohibited the fat of a domesticated animal for you, but I permitted it for you in an undomesticated animal. I prohibited the sciatic nerve for you in an undomesticated animal, but I permitted it for you in birds. I prohibited for you birds without slaughter, but I permitted fish for you. Rabbi Abba and Rabbi Yonatan in the name of Rabbi Levi said: More than I prohibited for you, I permitted for you. I prohibited for you menstrual blood; I permitted for you hymenal blood. I prohibited for you a married woman; I permitted for you a captive woman. The brother’s wife, I permitted for you a levirate wife. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death. Wearing diverse kinds, I permitted for you a linen garment with ritual fringes. The flesh of a pig, I permitted for you a fish called shibuta. Animal fat [ḥelev], I permitted for you animal fat [shuman]. Blood, I permitted for you the spleen. Meat and milk, I permitted for you the udder. Rabbi Menaḥama, Rabbi Bevai, Rabbi Aḥa, and Rabbi Yoḥanan in the name of Rabbi Yonatan said: In exchange for what I prohibited for you, I permitted for you. In exchange for the prohibition of [forbidden] fish, the leviathan is a kosher fish. In exchange for the prohibition of [forbidden] birds, the ziz is a kosher bird. That is what is written: “I know every bird of the mountains; and the ziz of the field is with Me” (Psalms 50:11). Rabbi Yehuda ben Rabbi Simon said: When it spreads its wings it dims the disc of the sun. That is what is written: “Is it through your understanding that the hawk flies, stretches its wings to the south?” (Job 39:26). Why is it called ziz? It is because it has several varieties of taste, from this and from that [mizeh umizeh]. In exchange for the prohibition of animals, “animals on thousands of hills” (Psalms 50:10); Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan says: It is one animal that is lying on one thousand mountains, and one thousand mountains grow many varieties of grasses for it, and it eats, as it is stated: “For produce of mountains will be carried to it” (Job 40:20). Reish Lakish said: It is one animal lying on one thousand mountains, and one thousand mountains grow food for it, so it will be food for the righteous, and it eats. What is the source? “The Sharon will be a pasture for flocks” (Isaiah 65:10). The Rabbis say: It is one animal and it is lying on one thousand mountains, and one thousand mountains grow various types of animals for it, and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is that possible, that an animal [behema] eats an animal? Rabbi Tanḥuma said: God’s deeds are great, how extraordinary are the deeds of the Holy One blessed be He. From where does it drink? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Everything that the Jordan takes in over the course of six months, it swallows in one gulp. What is the source? As it is stated: “Behold, it can swallow a river, it need not rush” (Job 40:23). Rabbi Shimon ben Lakish said: Everything that the Jordan takes in over the course of twelve months, it swallows in one gulp. What is the source? “It is secure, even if it draws the Jordan into its mouth” (Job 40:23). It has enough just to wet the mouth. Rav Huna said in the name of Rabbi Yosei: It is not even enough just to wet the mouth. From where, then, does it drink? Rabbi Shimon ben Yoḥai taught: A river emerges from Eden and its name is Yuval, and it drinks from there, as it is stated: “And it shall spread its roots alongside a stream [yuval]” (Jeremiah 17:8). Rabbi Meir said: “But ask now animals, and they will teach you” (Job 12:7), this is the animals. “And the birds of the heavens, and they will tell you” (Job 12:7), this is the ziz of the field. “Or converse with the earth, and it will teach you” (Job 12:8), this is the Garden of Eden. “And the fish of the sea will relate to you” (Job 12:8), this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).

“You shall not act in accordance with the practices of the land of Egypt in which you lived, and you shall not act in accordance with the practices of the land of Canaan where I am bringing you, and you shall not follow their statutes” (Leviticus 18:3). “In accordance with the practices of the land of Egypt” – that is what is written: “Like a lily among the thorns” (Song of Songs 2:2). Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” (Genesis 25:20). If it is to teach that she was from Padan Aram, why does the verse state that she was the sister of Lavan the Aramean? Rather, her father was a deceiver [ramai] and the people of her locality were deceivers, and this righteous woman emerged from their midst. To what is she comparable? To a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went [to Padan Aram; to Laban, son of Betuel the Aramean]” (Genesis 28:5), he included them all in deceit. Rabbi Elazar interpreted the verse regarding the redemption from Egypt. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, so was the redemption of Israel difficult before the Holy One blessed be He to perform. That is what is written: “Or has a god sought to come and take for himself a nation from the midst of a nation, [with tribulations, with signs, and with wonders, and with war, and with a mighty hand, and with an outstretched arm, and with fearsome deeds, like everything that the Lord your God did for you in Egypt before your eyes?]” (Deuteronomy 4:34). These and those were uncircumcised. These grew long locks of hair and those grew long locks of hair. These wore diverse kinds and those wore diverse kinds; therefore, the attribute of justice would not allow Israel to ever be redeemed. Rabbi Shmuel bar Naḥmani said: Had it not been that the Holy One blessed be He had bound Himself with an oath, Israel would never have been redeemed. That is what is written: “Therefore [lakhen], say to the children of Israel, I am the Lord, [and I will take you out…I will rescue you…I will redeem you]” (Exodus 6:6). Lakhen is nothing other than an expression of oath, just as it says: “Therefore [lakhen], I have taken an oath to the house of Eli” (I Samuel 3:14). Rabbi Berekhya said: “With Your arm, You redeemed Your people” (Psalms 77:16) – with force. Rabbi Yudan said: From “to come and take for himself a nation from the midst of a nation” until “with fearsome deeds” are seventy-two letters. Were a person to day to you that there are seventy-five, say to him: Remove the second [usage of the word] “nation [goy],” as it is not included in the tally. Rabbi Avin said: He redeems them with His name, as the name of the Holy One blessed be He is seventy-two letters. Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who had an orchard planted with rows of fig trees, of grapevines, of pomegranates, and of apples. He entrusted it to a sharecropper and went. Some time later, the king came and looked at the orchard to ascertain what it had produced. He found it filled with thorns and thistles. He brought hewers to chop it down and he looked at the thorns and saw among them a single rose. He took it and smelled it and he was placated. The king said: ‘Due to this rose, the entire orchard will be spared.’ So too, the entire world was created only for the sake of the Torah. After twenty-six generations, the Holy One blessed be He looked at His world to ascertain what it had accomplished and He found it filled with water upon water; the generation of Enosh, water upon water; the generation of the Flood, water upon water; the generation of the Dispersion, water upon water, and He brought hewers to chop it down, as it is stated: “The Lord sat at the Flood” (Psalms 29:10). He saw one rose – this is Israel. He took it and smelled it, at the moment that He gave them the Ten Commandments, and He was placated. At the moment that they said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the entire orchard will be spared, due to the merit of Torah and Israel, the world will be spared.’ Rav Ḥanan of Tzippori interpreted the verse regarding the performance of acts of kindness. The way of the world is that ten men enter the house of a mourner and not one of them is able to open his mouth and recite the blessing of the mourners. When one of them opens his mouth and recites the blessing, he is comparable to “a lily among the thorns.” The way of the world is that ten men enter the synagogue and not one of them is able to recite the blessings before Shema and pass before the ark. When one of them knows, he is comparable to “a lily among the thorns.” Rabbi Elazar went to a certain place. They said to him: ‘Recite the blessings before Shema.’ He said to them: ‘I am not well-versed.’ ‘Pass before the ark.’ He said to them: ‘I am not well-versed.’ They said: ‘Is this Rabbi Elazar? Is this the one in whom you take pride? It is for naught that they call him rabbi.’ He turned pale and he went to his teacher Rabbi Akiva. [Rabbi Akiva] said to him: ‘Why does your face look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes.’ He taught him. Some time later, and he went to that place. They said to him: ‘Recite the blessings before Shema.’ He recited them. ‘Pass before the ark.’ He passed. They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong. Rabbi Yona would teach his students the blessing of the mourners, saying: They should be prepared in every circumstance. Rabbi Ḥanina son of Rabbi Abba interpreted the verse regarding the kingdoms. Just as the lily, when it is situated among the thorns, a north wind comes and bends it southward and the thorn pricks it, a south wind comes and bends it northward and the thorn pricks it, but, nevertheless, its core is directed upward, so it is with Israel. Even though they are forced to pay levies and engage in forced labor, their hearts are directed toward their Father in Heaven. What is the source? “My eyes are ever toward the Lord, for He draws my feet out of the net” (Psalms 25:15). Rabbi Aivu interpreted the verse regarding the future redemption. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, and what do they do? They bring fire and they burn around it and then pick it, so too, “the Lord has commanded for Jacob that his besiegers surround him” (Lamentations 1:17), e.g., Ḥalamish for Naveh, Jericho for Naaran, Susita for Tiberias, Gastera for Haifa, Lod for Ono. That is what is written: “This is Jerusalem, I have placed it in the midst of the nations” (Ezekiel 5:5). In the future, when the end of days will come, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “The peoples will be burnings of lime” (Isaiah 33:12). What is written of them [Israel]? “The Lord will guide them alone” (Deuteronomy 32:12). Rabbi Avin said: Just as the lily, when it is subject to heat it withers, and when dew emerges it blossoms, so too, as long as the shadow of Esau is extant, Israel, as it were, appears as though they are withered in this world, but in the future, Esau’s shadow will pass and Israel will become progressively damper. That is what is written: “I will be like dew for Israel [it shall blossom as a lily]” (Hosea 14:6). Just as the lily continues to exist only due to its fragrance, so too, Israel continues to exist only on the basis of Torah and mitzvot. Just as the lily is only for fragrance, so too, the righteous were created only for the redemption of Israel. Just as the lily ascends on the table of kings from beginning to end, so too, Israel, they are in this world and they are in the World to Come. Just as the lily is conspicuous among the grasses, so too, Israel is conspicuous among the nations, as it is stated: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9). Just as the lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption. Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When you were in Egypt, you were comparable to a “lily between the thorns.” Now that you are entering the land of Canaan, be like a lily among the thorns; make certain that you do not act in accordance with the practices of these, or in accordance with the practices of those.’ That is what is written: “[You shall not act] in accordance with the practices of the land of Egypt [in which you lived, and you shall not act in accordance with the practices of Canaan where I am bringing you].” Rabbi Yitzḥak interpreted the verse regarding a person who had two daughters from one mother, both of them from one father, both of them from one fetal sac, just as it says: “The sons of Ham: Kush, Egypt, Fut, and Canaan” (Genesis 10:6). Rabbi Ḥanina said: This is analogous to a king who had an only daughter and he settled her in a certain alleyway where they were all practitioners of licentiousness and practitioners of sorcery. He said to her: ‘Make certain that you do not act in accordance with the practices of these, and in accordance with the practices of those.’ So too, when Israel was in Egypt, the Egyptians were practitioners of licentiousness, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20). When they entered the land of Canaan, the Canaanites were practitioners of licentiousness and practitioners of sorcery, as it is stated: “Due to the great licentiousness of the harlot, blessed with grace, practitioner of witchcraft” (Nahum 3:4). The Holy One blessed be He said to them: ‘Make certain that you do not act in accordance with the practices of these, nor in accordance with the practices of those.’ That is what is written: “In accordance with the practices of the land of Egypt….” “Now they do not see the light” (Job 37:21). It is taught: One who sees the sun in its brightness, the moon in its roundness, the planets in their orbit, or the signs of the zodiac aligned in their order, recites: Blessed…Who performed the act of Creation. Rav Huna said: That which you said applies during the rainy season provided that it is after three days. “Now they do not see the light.” Rabbi Berekhya and Rabbi Yirmeya son of Rabbi Ḥiyya bar Abba said: Rabbi Levi bar Sisi expounded in Neherde’a: “They saw the God of Israel [and under His feet was like a configuration of sapphire brick and like the very heavens in purity]” (Exodus 24:10). This was before they were redeemed. However, once they were redeemed, it was placed in a location a brick would typically be placed. Rabbi Berekhya said: “A configuration of sapphire brick” is not written here, but rather, “like the configuration”; it and all its accessories were placed. It and its basket and its trowel were placed. Bar Kappara said: Before Israel was redeemed from Egypt, its imprint was in the sky. Once they were redeemed, it was no longer visible in the sky. What is the source? “Like the very heavens in purity,” when it is cloud free. Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4). Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice? It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices. The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females. Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began…. The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf. When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13). “I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived? Rabbi Shimon ben Gamliel said: They gave to Joseph from his own. His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42). His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43). There were three who fled from transgression and the Holy One blessed be He associated His name with them, and they are: Joseph, Yael, and Palti. Joseph, from where is it derived? As it is stated: “He established it as testimony for Joseph [Yehosef]” (Psalms 81:6). What is Yehosef? The Lord [Yah] attests in [Joseph’s] regard that he did not touch Potiphar’s wife. Yael, from where is it derived? “Yael emerged to meet Sisera…and she covered him with the semikha” (Judges 4:18). What is “with the semikha”? The Rabbis here say: With a cloak. The Rabbis there say: With a tub. Reish Lakish said: We reviewed the entire Bible and did not encounter a utensil whose name is semikha. What is semikha? It is: My name [shemi] is here [ko]; My name attests in her regard that that wicked one did not touch her. Palti, from where is it derived? One verse says: “But Saul had given Mikhal his daughter, David’s wife, to Palti” (I Samuel 25:44), and one verse says: “Paltiel” (II Samuel 3:15). It calls him Palti and it calls him Paltiel. Who married her? Palti. Who gave her back? Paltiel. Rather, I attest in his regard that he did not touch David’s wife. Rabbi Yosei said: There were three whose evil inclination attacked them and they took an oath against it; Joseph, David, and Boaz. Joseph, from where is it derived? As it is stated: “How can I perform this great wickedness [and sin against God]?” (Genesis 39:9). Rav Huna said in the name of Rabbi Idi: Is this verse lacking? “And sin against the Lord,” is not written here, but rather, “against God.” He took an oath against his evil inclination and said: ‘By God, I will not sin and I will not perform this great wickedness.’ David, from where is it derived? As it is stated: “David said: As the Lord lives, rather, the Lord will strike him” (I Samuel 26:10). To whom did he take an oath? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It was to his evil inclination that he took an oath. Reish Lakish said: It was to Avishai that he took an oath. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’ That is what is written: “David said to Avishai: Do not destroy him” (I Samuel 26:9). Boaz, from where is it derived? As it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yudan and Rabbi Ḥama, Rabbi Yudan says: All that night, his evil inclination was enticing him with words, and saying to him: ‘You are unmarried and she is unmarried. You seek a wife and she seeks a husband.’ To the evil inclination he took an oath: “As the Lord lives.” To the woman he said: “Lie until the morning.” Rabbi Ḥanina said: “A wise man has might” (Proverbs 24:5), this is Boaz. “And a man of knowledge exerts strength” (Proverbs 24:5), as he overcame his evil inclination with an oath. Another matter, “in accordance with the practices of the land of Egypt” – that is what is written: “The eye of the adulterer awaits the night [neshef], saying: No eye will behold me, and he directs his glance clandestinely” (Job 24:15). Reish Lakish said: So you will not say: Only one who acts with his body is an adulterer. One who is an adulterer with his eyes is [also] called an adulterer, as it is stated: “The eye of the adulterer.”⁠a This adulterer sits and waits: When will neshef come? When will evening come, as it is stated: “In the neshef, in the evening of the day” (Proverbs 7:9). But he does not know that the One who sits in the clandestine part of the world, this is the Holy One blessed be He, shapes all its features in order to publicize him. That is what Job says: “Is it good for You that You should exploit?” (Job 10:3). This one sustains and provides, and He shapes all its features in the image of another. Moreover, “that You should despise Your handiwork” (Job 10:3) – after You toiled for it for forty days, You then ruin it? Moreover, “and appear in the counsel of the wicked” (Proverbs 10:3) – is it befitting Your glory to stand among an adulterer and an adulteress? The Holy One blessed be He said to Job: ‘It would be proper for you to placate. Shall it be said, as you said: “Do You have eyes of flesh; [do You see as man sees”?’ (Job 10:4). Rather, the Holy One blessed be He said: ‘Behold, I will shape all its features in the image of its father in order to publicize him.’ Rabbi Levi said: This is analogous to the apprentice of a potter who stole a lump of potter’s clay, and his master became aware of his theft. What did he do? He stood and crafted it into a vessel and suspended it before him. Why to that extent? In order to make it known that his master became aware of his theft. The Holy One blessed be He said: ‘Behold, I will shape all its features in his image in order to publicize him.’ Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Levi ben Parta: It is written: “You forsook [teshi] the Rock [Tzur] who begot you” (Deuteronomy 32:18). You weakened [hitashtem] the strength of the craftsman [yotzer]. This is analogous to a sculptor who was sitting and sculpting an image of the king. When he finished it, they came and said to him: ‘The king has been replaced.’ Immediately, the strength of the sculptor’s hands weakened. He said: ‘Whose image shall I sculpt, that of the first or the second?’ So, all forty days, the Holy One blessed be He is engaged in forming the fetus. At the end of forty days, [the mother] goes and sins with another. Immediately, the hands of the Craftsman weaken. He says: ‘In whose image shall I form it, that of the first or the second?’ That is, “you forsook the Rock who begot you” – you weakened the strength of the craftsman. There is a small yod, and there is nothing like it in any verse. Rabbi Yitzḥak said: We find with all those who commit transgressions, the thief benefits and the victim of the theft loses. The robber benefits, the one who was robbed loses. However, here, both of them benefit. Who loses? It is the Holy One blessed be He who loses His dyes. Rabbi Menashya, son of the son of Rabbi Yehoshua ben Levi, said: We have found that anyone who sees a matter of licentiousness, but does not feast his eyes on it, will be privileged to greet the Divine Presence. What is the source? “And shuts his eyes from perceiving evil” (Isaiah 33:15). What is written after it? “Your eyes will behold a king in his beauty, they will see a distant land” (Isaiah 33:17).

“Speak to the entire congregation of the children of Israel, and say to them: You shall be holy, for I, the Lord your God, am holy” (Leviticus 19:2). “You shall be holy” – that is what is written: “The Lord of hosts will be exalted through justice” (Isaiah 5:16). It is taught: Rabbi Shimon ben Yoḥai said: When is the name of the Holy One blessed be He glorified in His world? It is when the Holy One blessed be He applies the attribute of justice against the wicked. It has many verses: “I will be glorified and I will be sanctified, and I will become known before the eyes of many nations, and they will know that I am the Lord” (Ezekiel 38:23). And it is written: “The Lord is known, He performs justice” (Psalms 9:17). “This time, I will inform them of My hand and of My might” (Jeremiah 16:21). “In order to know the righteous acts of the Lord” (Micah 6:5). And this one: “The Lord of hosts will be exalted through justice.” Rabbi Berekhya said in the name of Rabbi Levi: That is what is written: “You, Lord, are forever exalted” (Psalms 92:9). Your hand is always uppermost. The way of the world is that a flesh and blood king sits in judgment; when he issues a positive ruling, the entire people lauds him. When he issues a death sentence, there is no creature that lauds him because they know that there is impulsiveness in his ruling. But the Holy One blessed be He is not so; rather, whether with an attribute of goodness or with an attribute of punishment, “You, Lord, are forever exalted,” Your hand is always uppermost. Rav Huna said in the name of Rav Aḥa: It is written: “A psalm of David. I sing kindness and justice; to You, Lord, I sing praises” (Psalms 101:1). David said before the Holy One blessed be He: ‘Master of the universe, if You perform kindness with me, I sing; in any case I sing praises.’ Rabbi Tanḥum ben Rabbi Yudan said: It is written: “I praise the word of God; I praise the word of the Lord” (Psalms 56:11); whatever the case, I praise His word. The Rabbis say: It is written: “I will encounter distress and sorrow and I will call in the name of the Lord” (Psalms 116:3–4). “I will raise a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). I any case, I will call in the name of the Lord. Rabbi Yudan ben Rabbi Pilya said: That is what Job said: “The Lord has given, the Lord has taken, may the name of the Lord be blessed” (Job 1:21). When He gives, He gives with mercy; when He takes, He takes with mercy. Moreover, when He gave, He did not consult anyone, but when He took, He consulted with His heavenly court. Rabbi Elazar said: Everywhere that you find “and the Lord,” it is He and His court. The paradigm of them all: “And the Lord spoke ill of you” (I Kings 22:23). Rabbi Yudan said: “You [Lord] are [forever] exalted.” You practice exaltedness in Your world. You granted priesthood to Aaron forever: “It is an [everlasting] covenant of salt” (Numbers 18:19). You granted kingdom to David forever, as it is stated: “Do you not know that the Lord, God of Israel, gave kingship [over Israel to David forever]” (II Chronicles 13:5). You granted holiness to Israel forever, as it is stated: “You shall be holy” (Leviticus 19:2). Another matter, “you shall be holy” – that is what is written: “May He send you help from the Sanctuary” (Psalms 20:3). Rabbi Berekhya said in the name of Rabbi Simon: There was an incident involving Abba Yosei of Tzaitur, a villager, who was sitting and studying at the entrance to a spring. A certain spirit that dwelled there appeared to him. It said to him: ‘You know, how many years I have been dwelling here, and you and your wives come and go at night and in the morning, and you are not harmed. Now, you should know, that an evil spirit seeks to dwell here, and it harms people.’ He said to it: ‘What shall we do?’ It said to him: ‘Go and warn the residents of the city: Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let him come out here tomorrow at daybreak, and let him look at the water’s surface. When they see a whirlpool in the water, let them strike with their iron and say: Ours is victorious, and they shall not go from here until they see congealed blood on the water’s surface.’ He went and he warned the residents of the city, and said to them: ‘Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let them come out there tomorrow at daybreak, and let them look at the water. When you see a whirlpool in the water, strike with the iron and say: Ours is victorious, ours is victorious, and do not go from here until you see congealed blood on the water’s surface.’ Can the matters not be inferred a fortiori? If the spirits, that were not created to [require] assistance, require assistance, we who were created to [require] assistance, all the more so. That is, “may He send you help from the Sanctuary.” Another matter, “May He send you help from the Sanctuary” – Rabbi Levi said: all the goodness, blessings, and consolations that the Holy One blessed be He is destined to bestow upon Israel are only from Zion, as it is stated: “May the salvation of Israel emerge from Zion” (Psalms 14:7). Might [will come] from Zion, as it is stated: “The Lord will send your rod of might from Zion” (Psalms 110:2). Blessing [will come] from Zion, as it is stated: “May the Lord bless you from Zion” (Psalms 134:3). The shofar [will sound] from Zion, as it is stated: “Sound a shofar from Zion” (Joel 2:1). Dew, life, and blessing [will come] from Zion, as it is stated: “Like the dew of Hermon that falls upon the mountains of Zion, for there the Lord commanded the blessing of life, for eternity” (Psalms 133:3). Torah [will come] from Zion, as it is stated: “For Torah shall emerge from Zion” (Isaiah 2:3). Aid and assistance [will come] from Zion, as it is stated: “May He send you help from the Sanctuary [mikodesh]” (Psalms 20:3), from the sacred [mikidush] deeds that are in your hand. “And support you from Zion [mitziyon]” (Psalms 20:3), from the noteworthiness [mitziyun] of the deeds that are in your hand. The Holy One blessed be He said to Moses: ‘Go say to Israel: Just as I am abstinent, so you shall be abstinent; just as I am holy, so you shall be holy.’ That is what is written: “You shall be holy.” Rabbi Ḥiyya taught: This portion was stated in an assembly because most of the essential principles of the Torah are dependent upon it. Rabbi Levi said: Because the Ten Commandments are included in it. “I am the Lord your God” (Exodus 20:2), and it is written here: “I am the Lord your God” (Leviticus 19:2). “You shall have no [other gods before Me]” (Exodus 20:3), and it is written here: “Do not make molten gods for yourselves” (Leviticus 19:4). “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), and it is written here: “You shall not take an oath in My name falsely” (Leviticus 19:8). “Remember the Sabbath day to sanctify it” (Exodus 20:8), and it is written here: “And you shall observe My Sabbaths” (Leviticus 19:3). “Honor your father and your mother” (Exodus 20:12), and it is written here: “Each of you shall revere his mother and father” (Leviticus 19:3). “You shall not murder” (Exodus 20:13), and it is written here: “You shall not stand by the blood of your neighbor” (Leviticus 19:16). “You shall not commit adultery” (Exodus 20:13), and it is written here: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). “You shall not steal” (Exodus 20:13), and it is written here: “You shall not steal” (Leviticus 19:11). “You shall not bear [false witness]” (Exodus 20:13), and it is written here: “You shall not go as a gossip” (Leviticus 19:16). “You shall not covet” (Exodus 20:14), and it is written here: “You shall love your neighbor as yourself” (Leviticus 19:18). Rabbi Yudan said in the name of Rabbi Shimon ben Yoḥai: Moses our master gave us in writing three portions in the Torah in each of which there are sixty mitzvot. They are: The portion of Passover, the portion of damages, and the portion of “[you shall be] holy.” Rabbi Levi said in the name of Rabbi Shila of the village of Tamarta: Seventy in each of them. Rabbi Tanḥuma said: They do not disagree. The one who renders the portion of Passover seventy included with it the portion of phylacteries. The one who renders the portion of damages seventy, included with it the portion of the Sabbatical year. The one who renders the portion of “[you shall be] holy” seventy, included with it the portion of forbidden sexual relations. Rabbi Yehuda ben Pazi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint from forbidden sexual relations, you find holiness. This is consistent with another statement of Rabbi Yehuda ben Pazi, who said: Anyone who restrains himself from forbidden sexual relations is called holy. Rabbi Yehoshua ben Levi cites it from the Shunamite woman. That is what is written: “She said to her husband: Behold now, I know that the man of God is holy” (II Kings 4:9). Rabbi Yona said: He is holy, but his attendants are not holy. That is what is written: “Geiḥazi came to push her away [lehodfah]” (II Kings 4:27). Rabbi Yosei bar Ḥanina said: He pushed her away by the glory of her beauty [behod yofyah], by her breasts. Rabbi Aivun said: It teaches that he had never looked at her. The Rabbis say: [It teaches] that she never saw a drop of semen on his sheet. The maidservant of Rabbi Yishmael bar Rav Yitzḥak said: I would tend to the garments of my master, and never did I find anything untoward on the garments of my master. Rabbi Yehoshua ben Levi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint regarding forbidden sexual relations, you find holiness. There are many verses for this. “[They shall not marry] a licentious woman or a profaned woman” (Leviticus 21:7), [is followed by the verse]: “You shall sanctify him, for he offers the food of your God, [he shall be holy to you]” (Leviticus 21:8). “A widow or a divorcee, or a profaned woman, or a licentious woman, [these he shall not marry]…and he shall not profane his offspring” (Leviticus 21:14–15). And this: “Speak to the entire congregation of the children of Israel…” (Leviticus 19:2). Rabbi Yudan said in the name of Rabbi Shmuel bar Naḥman: This is analogous to a king who had an inner garment and would command his servant to shake it and fold it… Rabbi Shmuel bar Naḥman said: This is analogous to a High Priest who was walking along the way, and a non-priest happened before him. He said to him: ‘Allow me to walk with you.’ He said to him: ‘My son, I am a priest, and I walk on a ritually pure path. My way is not to walk between graves. If you walk with me, fine. If not, ultimately I will leave you and go on my way.’ So, Moses said to Israel: “As the Lord your God walks in the midst of your camp to deliver you” (Deuteronomy 23:15). What is “to deliver you [lehatzilekha]”? Two amora’im, one said: To protect you; “to be shade [tzel] over your head” (Jonah 4:6), and one said: To empty all the property of all the nations and give it to you, just as it says: “You will despoil [venitzaltem] Egypt” (Exodus 3:22). For the purpose of: “Your camp shall be holy and He will not see an unseemly matter [devar erva] among you” (Deuteronomy 23:15); unseemly speech [ervat dibur]. Rabbi Shmuel bar Naḥman said: This is obscene speech. Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who had a wine cellar. He placed guards there, some of them nazirites and some of them drunkards. At evening time, he came to give their wages. He gave the drunkards two portions and the nazirites one portion. They said to him: ‘Our master the king, did we not all guard as one? Why are you giving them two portions and us one portion?’ The king said: ‘They are drunkards and they are accustomed to drink wine; that is why I am giving them two portions and you one portion.’ So too, supernal beings, because they do not have an evil inclination, they have but one sanctity, as it is stated: “By the statement of the holy ones” (Daniel 4:14). But earthly beings, because the evil inclination dominates them, if only it would be that they withstand it with two sanctities. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy].” And it is written: “You shall sanctify yourselves, and you shall be holy” (Leviticus 20:7). Rabbi Avin said another [statement]: This is analogous to residents of a province who crafted three crowns for the king. What did the king do? He placed one upon his head and two upon the heads of his sons. So too, each and every day, the supernal beings crown the Holy One blessed be He with three sanctifications. What does the Holy One blessed be He do? He places one upon His head and two upon the head of Israel. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy,” and]: “You shall sanctify yourselves, and you shall be holy.” Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24). “When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone. Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings. Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’ So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel; rather, for those who grasp it. Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven. What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live? Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12). Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold, he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.” Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed. Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: The Holy One blessed be He is destined to craft shelter and canopies for those who perform mitzvot alongside the students of Torah in the Garden of Eden. This has three [supporting] verses: One, “for in the shelter of wisdom, in the shelter of money”; two, “happy is the man who does this, and the person who upholds it” (Isaiah 56:2); and this: “It is a tree of life for those who grasp it.” Shimon brother of Azarya said in his name –but was Shimon not greater than Azarya? Rather, because Azarya engaged in commerce and provided sustenance for Shimon; therefore, the halakha is cited with his name. Likewise, “And of Zebulun he said: Rejoice, Zebulun, on your journeys, and, Issachar, in your tents” (Deuteronomy 33:18). But was Issachar not older than Zebulun? Rather, because Zebulun would set sail from the settled areas and engage in commerce, and provide sustenance for Issachar, the Torah rewards him for his efforts. Therefore, the verse is called by his name, as it is stated: “Rejoice, Zebulun, on your journeys, and, Issachar, in your tents.” Rabbi Tanḥuma said: Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious. That is what is written: “From Zebulun, fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]” (I Chronicles 12:34). What is belo lev valev? It is that whether they focus or whether they do not focus, they emerge and are victorious. Rabbi Yehuda ben Pazi expounded: Who will remove dust from your eyes, Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla. Rav Huna said: When bar Kapara heard this, he said: Rabbi Yehuda, son of my sister, expounded well. That is what is written: “When you will come into the land and plant any food tree.” Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”? “And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”? Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.” Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “I expanded my projects: I built myself houses, planted myself vineyards” (Ecclesiastes 2:4). The Holy One blessed be He said to Moses: ‘Go and say to the first patriarchs, I have acted generously with your descendants regarding everything that I stipulated with you.’ “I built myself houses,” as it is stated: “Houses full of everything good” (Deuteronomy 6:11). “Planted myself vineyards,” as it is stated: “Vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made for myself pools of water” (Ecclesiastes 2:6), as it is stated: “And hewn cisterns that you did not hew” (Deuteronomy 6:11), and it is written: “Springs and aquifers” (Deuteronomy 8:7). “To irrigate from them a forest of growing trees” (Ecclesiastes 2:6); Rabbi Levi said: The Land of Israel did not lack even reeds for arrows. “I made for myself gardens and orchards” (Ecclesiastes 2:5), “a land of wheat and barley” (Deuteronomy 8:8). “And planted in them every fruit tree” (Ecclesiastes 2:5); that is what is written: “When you will come into the land and plant.” “Who set wisdom batuḥot?” (Job 38:36). What is batuḥot? In the innards. “Or who gave understanding to the sekhvi?” (Job 38:36). This is a hen. Rabbi Levi said: In Arabia, they call a hen sekhviya. This hen, when her chicks are small, she gathers them, places them under her wings, warms them, and digs before them. When they grow, if one of them seeks to approach her, she pecks at its head, and says to it, go and dig in your own garbage heap. So too, when Israel was in the wilderness for forty years, the manna was falling, the spring was rising for them, the quail was available for them, the clouds of glory were surrounding them, and the pillars of cloud was leading the way for them. Once Israel entered the Land, Moses said to them: ‘Let each one of you take his spade and go out and plant trees.’ That is what is written: “When you will come into the land and plant.” Hadrian, may his bones be crushed, was passing on those paths in Tiberias and saw a certain elderly man standing and digging holes to plant trees. [Hadrian] said to him: ‘Old man, old man; if you awoke early, you should not remain awake at night.’ He said to [Hadrian]: ‘I awoke early and I remain awake late, and what is good for the Master of Heaven, He will do.’ [Hadrian] said to him: ‘Old man, as you live, how many years old are you this day?’ He said to [Hadrian]: ‘One hundred years old.’ [Hadrian] said to him: ‘You are one hundred years old and digging holes to plant trees? Do you think you will eat from them?’ He said to [Hadrian]: ‘If I am privileged, I will eat. If not, just as my fathers toiled on my behalf, so I will toil on behalf of my children.’ [Hadrian] said to him: ‘If you are privileged to eat of them, inform me.’ Eventually, they produced figs. He said: ‘The time has come to inform the emperor.’ What did he do? He filled a basket with figs and ascended and stood at the palace gate. They said to him: ‘What is your business?’ He said to them: ‘To enter before the king.’ Once he entered, [Hadrian] said to him: ‘What is your business?’ He said to him: ‘I am the old man you passed as I was digging holes to plant trees and you said to me: If you are privileged to eat of them, inform me. I have been privileged and eaten of them, and these are figs produced by them.’ Hadrian said at that moment: ‘I command, give him a golden chair and let him sit.’ He said: ‘I command that you empty this basket of his and fill it with dinars.’ His servants said to him: ‘Will you honor this old Jewish man with all this honor?’ He said to him: ‘His Creator has honored him, will I not honor him?’ The wife of the [old man’s] neighbor was a lowly woman. She said to her husband: ‘Fool, see that this king loves figs and exchanges them for dinars.’ What did he do? He filled his sack with figs and went and stood before the palace. They said to him: ‘What is your business?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gate carrying his sack full of figs. We said to him: What is your business? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command that you stand him before the palace gate and anyone who enters or exits should throw it at his face.’ Before evening, they ejected him and he went home. He said to his wife: ‘I must repay you for all this honor.’ She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, and they were ripe and not unripe.’ Rav Huna bar Kapara said: Abraham our patriarch sat and expounded: Orla is stated regarding a tree and orla is stated regarding man. Just as orla that is stated regarding the tree is in the place where it produces fruit, so orla that is stated regarding man is in the place where he produces offspring. Rabbi Ḥanin ben Pazi said: Did Abraham already know a fortiori inferences and verbal analogies? Rather, He hinted it to him: “I will establish My covenant between Me and you [and will multiply you exceedingly]” (Genesis 17:2), [implying that it is in] the place from which he procreates. Rabbi Yishmael taught: The Holy One blessed be He sought to have the priesthood emerge from Shem, as it is stated: “Malkitzedek king of Shalem [brought out bread and wine and he was a priest of God, the Most High]” (Genesis 14:18). When he gave precedence to the blessing of Abraham over the blessing of the Omnipresent, Abraham said to him: ‘Does one give precedence to blessing the servant over blessing the master?’ The Holy One blessed be He removed it from him and gave it to Abraham, as it is stated: “The utterance of the Lord to my master” (Psalms 110:1) and it is written thereafter: “The Lord has taken an oath, and He will not renounce it; you are a priest forever by My decree [divrati], like Malkitzedek” (Psalms 110:4); due to the speech [diburo] of Malkitzedek. That is what is written: “Blessed is Abram to God, the Most High, master of heaven and earth” (Genesis 14:19). Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest; that is what is written: “The Lord has taken an oath, and He will not renounce it; you are a priest forever”; and it is written: “You shall circumcise the flesh of your foreskin” (Genesis 17:11). From where would he circumcise? If he would circumcise from the ear, he would remain ineligible to sacrifice. If he would circumcise from the heart, he would remain ineligible to sacrifice. If he would circumcise from the mouth, he would remain ineligible to sacrifice. From where would he circumcise and be eligible to sacrifice? One must say this is a mitzva of [the tip of] the body. Rabbi Akiva says: There are four instances of orla. Orla is stated regarding the ear: “Their ear is obstructed [arela]” (Jeremiah 6:10); orla regarding the mouth, as it is stated: “I am one of obstructed lips [aral sefatayim]” (Exodus 6:30); it is stated regarding the heart, as it is stated: “The entire house of Israel is of uncircumcised heart [arlei lev]” (Jeremiah 9:25). And it is written: “Walk before Me and be perfect” (Genesis 17:1). Where should he circumcise? If he would circumcise from the ear he would not be perfect. If he would circumcise from the mouth he would not be perfect. Where could he circumcise and be perfect? One must say this is the male organ. Nagda said: It is written: “And one who is eight days old [shall be circumcised]” (Genesis 17:12). From where should he be circumcised? If from the ear, he will not be able to hear. If from the mouth, he will not be able to speak. If from the heart, he will not be able to think. From where could he be circumcised and be able to hear, speak, and think? One must say this is the male organ. Rabbi Tanḥuma said: Nagda’s [reasoning] is the most logical. “An uncircumcised male who will not circumcise [the flesh of his foreskin]” (Genesis 17:14); Rabbi Yudan in the name of Rabbi Yitzḥak, and Rabbi Berekhya in the name of Rabbi Yitzḥak, and they taught it in the name of Rabbi Yosei ben Ḥalafta: “An uncircumcised male” – is there an uncircumcised female? Rather, at the place that one sees him and knows whether he is male or female, that is where one circumcises him. Rabbi Levi bar Sisi expounded: “You were licentious with the sons of Egypt, your neighbors, great of flesh” (Ezekiel 16:26). What is “great of flesh”? Does this one have one leg and that one three? It is, rather, that they were all uncircumcised. Likewise it says: “The uncircumcised male who will not circumcise the flesh of his foreskin.” Alternatively, they possessed large male organs. Rabbi Berekhya and Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Naḥmani: It is written: “He circumcised Israel at the hill of the aralot” (Joshua 5:3). Rabbi Levi said: The place [on the body] that is like a hill with the foreskin [orla]. “His calves [shokav] are pillars of marble [amudei shesh]” (Song of Songs 5:15). Shokav – this is the world., as it is founded upon the days of Creation, as it is written: “For in six [sheshet] days God made…” (Exodus 20:11). “Set on sockets of fine gold” (Song of Songs 5:15), these are the matters of Torah, just as it says: “They are more desirable than gold, than much fine gold” (Psalms 19:11). Another matter, “set on sockets of fine gold,” these are the portions of the Torah that are expounded with reference to what precedes them and what follows them. To what are they comparable? Rav Huna said in the name of bar Kappara: Like a pillar that has a base at the bottom and a capital at the top, so the portions of the Torah are expounded with reference to what precedes them and what follows them. They are expounded with reference to what precedes them: “When you will come into the land and plant any food tree” (Leviticus 19:24), and it is written: “A man, if he lies carnally with a woman” (Leviticus 19:20). How does this relate to that? Rather, when one weeds with [another person] he becomes like a member of his household. As a result of him coming and going in his house, he is suspected regarding his maidservant. He says: ‘Do I not incur liability to bring a sin offering, do I not incur liability to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.’ As Rabbi Yudan said in the name of Rabbi Levi: Those who act permissively regarding maidservants in this world are destined to be hanged by the tops of their heads in the future. That is what is written: “Indeed, God will shatter the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? All the people will say: Let that person walk in his guilt, let that person walk in his guilt. They are expounded with reference to what follows them, as it is stated: “For three years they shall be forbidden for you” (Leviticus 19:23), and it is written: “You shall not eat over the blood” (Leviticus 19:26). How does this relate to that? The Holy One blessed be He said to Israel: ‘You wait three years for orla, but you do not wait for your wife to observe her menstrual period? You wait three years for orla, but you do not wait for your animal until its blood is squeezed out?’ Who fulfilled the mitzva of the blood? “They told Saul, saying: Behold, the people are sinning against the Lord [by eating over the blood]…Saul said: Disperse among the people…and you shall slaughter them bazeh [and eat]…” (I Samuel 14:33–34). What is “bazeh”? The Rabbis say: He showed them a knife fourteen fingerbreadths long, bet – two, zayin – seven, heh – five. He said to them: ‘In accordance with this protocol you shall be slaughtering and eating.’ When did the Holy One blessed be He repay him? One must say that it was on the day of the Philistine war. That is what is written: “It was on the day of battle that neither sword [nor spear] was found” (I Samuel 13:22). Was it not found? But it says: “But was found [with Saul and with Yonatan his son]” (I Samuel 13:22). Who provided it to him? Rabbi Ḥagai said in the name of Rabbi Yitzḥak: An angel provided it to him. The Rabbis say: The Holy One blessed be He provided it to him. It is written: “Saul built an altar to the Lord; with this one he commenced to build an altar” (I Samuel 14:35). How many altars did the ancients build? Noah [built] one, Abraham one, Isaac one, Jacob one, Moses one, Joshua one, and you say: “With this one he commenced”? Rather, “with this one he commenced” to be the first among kings. Some say: Because he invested himself in this matter, the verse ascribed to him as though he was the first to build an altar to the Lord. Rabbi Shimon ben Lakonya said: In this world a person builds and another uses it, one plants trees and another eats. However, in the future, what is written: “They will not build and have another inhabit, they will not plant and have another eat…they will not toil in vain…” (Isaiah 65:22–23), and it is written: “Their descendants will be known among the nations” (Isaiah 61:9).

“The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them: None shall become impure from a corpse among his people” (Leviticus 21:1). “Speak to the priests, sons of Aaron.” Rabbi Tanḥum ben Rabbi Ḥanilai began: “The sayings of the Lord are pure sayings” (Psalms 12:7). “The sayings of the Lord are pure sayings,” but the sayings of flesh and blood are not pure sayings. The way of the world is that when a flesh and blood king enters a province, all the residents of the province laud him, and their lauding is pleasant to him. He says to them: ‘Tomorrow, I will construct for you public buildings and bathhouses, tomorrow I will bring you an aqueduct.’ If he then went to sleep and did not arise, where is he and where are his sayings? But the Holy One blessed be He is not so. Rather, “the Lord God is truth” (Jeremiah 10:10). Why is He truth? Rabbi Avin said: Because “He is a living God and eternal King” (Jeremiah 10:10). “Pure sayings” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Elazar, and Rabbi Yaakov of Kefar Ḥanin, all said in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He employed a circumlocution of eight letters and did not express a despicable matter from His mouth, as it is stated: “From the pure animal and from the animal that is not pure” (Genesis 7:8). In another place, He employed a circumlocution of two and three words in the Torah so as not to express a matter of impurity from His mouth. That is what is written: “And of the animals that are not pure” (Genesis 7:2). “The impure [hateme’a]” it does not say, but rather, “that are not pure [asher lo tehora hi].” Rabbi Yudan ben Menashe said: When He came to introduce to them the signs of the impure animal, as well, he began only with purity: “The camel, because it does not have split hooves” (Leviticus 11:4) is not written here, but rather, “because it brings up its cud” (Leviticus 11:4); “the hyrax, because it does not have split hooves” (Leviticus 11:5) is not written here, but rather, “because it brings up its cud” (Leviticus 11:5), and likewise with the hare, and likewise with the pig. Rabbi Yosei of Milḥaya and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: We found that there were children in the days of David, who, before they had tasted the taste of sin, knew how to expound the Torah such that [they could find] forty-nine reasons [something should be considered] impure, and forty-nine reasons [it should be considered] pure. David would pray on their behalf. That is what David said: “You, Lord, preserve them” (Psalms 12:8); preserve their Torah in their hearts. “Keep them secure from this generation, forever” (Psalms 12:8); from that generation that was deserving of elimination. After all this praise, they would go out to war and fall. It is because they had informers in their midst that they would fall. That is what David says: “I [lie] among lions” (Psalms 57:5) – “lions,” is [referring to] Avner and Amasa, who were lions in Torah. “I lie with those aflame [lohatim]” (Psalms 57:5) – this is [referring to] Doeg and Aḥitofel, who were enthusiastic [lehutin] regarding slander. “Among men whose teeth are spears and arrows” (Psalms 57:5) – these are the people of Ke’ila, in whose regard it is written: “Will the masters of Ke’ila deliver me into his hand?” (I Samuel 23:11). “Whose tongues are a honed sword” (Psalms 57:5) – these are the Zifites, in whose regard it is written: “When the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2). At that moment David said: ‘What is the Divine Presence doing on earth? “Rise above the heavens, God” (Psalms 57:6), remove Your Divine Presence from their midst.’ But the generation of Ahab, [although] they were all idolaters, because there were no informers among them, they would go out to war and emerge victorious. That is what Ovadya said to Elijah: “Was it not told to my lord what I did…[I concealed one hundred men of the prophets of the Lord]…and I provided them with bread and water?” (I Kings 18:13). If bread, why water? This teaches that water was more difficult to bring than bread. Elijah proclaims on Mount Carmel and says: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knew, but they did not inform the king. Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you situated among the fences?’ It said to them: ‘Because I breached the fence of the world.’ Rabbi Shimon ben Yoḥai taught: The serpent was the first to breach the fence of the world; therefore, it became the executioner of all those who breach fences. They said to it: ‘Why do you bite, what benefit do you derive? A lion tramples and eats, a wolf mauls and eats, and you bite and kill.’ It said to them: ‘“Does the serpent bite with no spell?” (Ecclesiastes 10:11). Is it possible for me to do anything unless it is said to me from above?’ They said to it: ‘Why do you bite one limb but your venom disseminates to all the limbs?’ It said to them: ‘Do you say this to me: “There is no advantage to the master of the tongue”?’ (Ecclesiastes 10:11). One sits in Rome and kills in Syria, in Syria, and kills in Rome. Why is it called third? It is because it kills three: The one who spoke it, the one who accepts it, and the one about whom it is spoken. There was an incident involving a man who had an evil daughter-in-law who constantly spoke slander. He would plead with her twice a day, once in the evening and once in the morning. He would say to her: ‘I implore you not to speak slander.’ What did she do? She went and told her husband: ‘This father of yours sought to have relations with me. If you do not believe me, come this evening and you will hear him sitting and pleading with me.’ He went and lay in wait for him and saw him standing bowed and speaking to her. He said: ‘The matter has proven true.’ What did he do? He struck his father and killed him. They took him to trial and he was sentenced to death. That woman who spoke slander about his father was also sentenced to death. It was thus found that the tongue killed the three of them. During the days of Saul, it killed four: Doeg, who spoke it; Saul, who accepted it; Aḥimelekh about whom it was spoken. Why was Avner killed? Rabbi Yehoshua ben Levi said: Avner was killed because he made a game of the blood of the lads. That is what is written: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Shimon ben Lakish said: Because he had his name precede the name of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). This is what he wrote to him: From Avner to David. The Rabbis say: Because Saul should have reconciled with David, but Avner did not let him, as David said to [Saul]: “My father, see, indeed, see [the corner of your robe in my hand, for when I cut off the corner of your robe, I did not kill you]” (I Samuel 24:12). [Avner] said to [David]: ‘What do you want with your boastfulness? It was severed on a thorn.’ When they came to the circle, he said to him: ‘“Will you not answer, Avner?” (I Samuel 26:14). Regarding the corner, you said it was severed by a thorn, were the spear and the flask severed by a thorn?’ Some say: Because he had the ability to object to Saul regarding Nov, but he did not object. Rabbi Tanḥum ben Rabbi Ḥanilai said: Moses gave us in writing two portions in the Torah and they are ritually pure. Through whom were they given? Through the tribe of Levi, in whose regard it is written: “Silver purified in the furnace of the earth” (Psalms 12:7), and it is written: “He will sit refining and purifying silver, and he will purify the sons of Levi, and purge them” (Malachi 3:3). Which are they? They are the red heifer and the portion of the corpse. “The Lord said to Moses: Speak to the priests, sons of Aaron.” That is what the verse said: “Day to day expresses utterance; [night to night renders understanding]” (Psalms 19:3). It is taught: On the day of the Nisan equinox and on the day of the Tishrei equinox the [length of the] day and the night are equal. From then on, the day borrows from the night and the night borrows from the day and they repay one another agreeably, all without a document and without a court ruling. That is, “day to day…” But below, how many documents and how many court rulings: “Their building encompasses the earth; [their words reach the end of the world]” (Psalms 19:5). Rav Shalom said in the name of Rabbi Aḥa son of Rabbi Zeira: This is analogous to one who took local hegemony from the king. Until he reached his boundaries, he would walk like a commoner. Once he reached his boundaries, he would walk with nobility. So too, until they emerge into the world, “there is no talk, nor are there words; [their voice is not heard]” (Psalms 19:4). Once they emerge into the world, how many documents, how many court rulings, “their building encompasses the earth; [their words reach the end of the world].” Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to an Israelite and a priest who were afflicted with epilepsy. They were given an expert doctor and he would give instructions to the Israelite and disregard the priest. The priest said to him: ‘Why do you give instructions to the Israelite and disregard me?’ He said to him: ‘This one is an Israelite, and he is accustomed to walk between the graves, but you are a priest and you are accustomed not to walk among the graves. That is why I give instructions to the Israelite and disregard you.’ So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]” Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron...” What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urim and Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’ They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’ So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7). “Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship. “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa. “They came to the woman at night” (I Samuel 28:8). Was it night? Rather, it teaches that the hour was dark for them like night. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10). ‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2), or from those who said: “Who is like You?”’ (Exodus 15:11). “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ: The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19). “Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.” Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13) Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3). Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’ Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so. “Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’ “I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’ He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition. When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’ Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.” The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord, and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27). “The Lord said to Moses: Speak to the priests, sons of Aaron [and say to them].” Wherever it says: “he said, he said,” it requires expounding. “King Aḥashverosh said and he said to Queen Esther: [Who is he…who is so presumptuous to do so?]” (Esther 7:5). Why “he said,” “he said” [twice]? He said to her: If it is he, fine, but if it is not he, say that it is he. Rabbi [Yehuda HaNasi] says: Before he was aware that she was Jewish, he would speak to her through a translator. When he became aware of her identity, he began speaking to her [directly]. On a similar note, “The man of God approached and said to the king of Israel, and he said: So said the Lord” (I Kings 20:28). “Said,” “he said” – when ben Hadad falls into your hands, do not spare him. In the second saying, he said to him: You should know how many snares and nets I spread for him until he came to your hand. Now, if he will be missing, “your life will be for his life, and your people for his people” (I Kings 20:42). On a similar note, “He said to the man clothed in linen, and he said: [Come to between the galgal beneath the cherub and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). The Holy One blessed be He spoke to the angel and the angel [then spoke] to the cherub. He said to him: ‘The Holy One blessed be He decreed upon me [to take the coals], but I do not have license to enter within your partition. Please perform an act of kindness for me and give me two of your coals, so I will not be burned.’ Immediately, “he carried it and placed it into the hands of the one clothed in linen” (Ezekiel 10:7). Rabbi Pinḥas said: He cooled them and gave them to him. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them down and uproot their source. The Holy One blessed be He said to him: ‘Gabriel, Gabriel, there are among them people who perform charitable acts for one another,’ as it is stated: “On the cherubs the form of a man’s hand was seen” (Ezekiel 10:8). Rabbi Abba said in the name of Rabbi Berekhya: What sustains the supernal and earthly worlds? It is the charitable acts [hatzedaka] that one performs with his hand. That is what is written: “For Your righteousness [vetzidkatekha], God, reaches the heavens…” (Psalms 71:19). Here, too, “speak to the priests, sons of Aaron, and say to them.” The first saying is that for a mitzva corpse he may become impure. The second is that for others, he may not become impure. That is why it is stated: “Speak…and say.” What is written after the matter? “The priest who is greater than his brethren” (Leviticus 21:10); why is he called the High Priest? It is because he is great regarding five matters: Wisdom, strength, beauty, wealth, and years. In beauty, that he is fairer than his brethren; in power, that he is physically strong. Come and see; when Aaron waved twenty-two thousand Levites, he waved them on one day. How did he wave them? He would wave to and fro [to each side], and raise and lower them; that is, that he was great in strength. In wealth, from where is it derived that if he was not wealthy, that his brethren, the priests, make him wealthy? There was an incident involving Pinḥas the stonemason, that they appointed him High Priest. His brethren, the priests, went out and saw him hewing stones. They filled the quarry before him with gold dinars. From where is it derived that his brethren elevate him if he does not have? As it is stated: “The priest who is greater than his brethren [me’eḥav].” Not only the High Priest, but the king is similar. Likewise, you find regarding King David, when he went to battle with Goliath, Saul said to him: “You are not able to go against this Philistine to fight with him, for you are but a youth” (I Samuel 17:33). David said to him: “Your servant was a shepherd for his father among the sheep, and the lion or the bear would come and carry off a lamb from the flock. I would go out after it, smite it, and save it from its mouth. It rose against me, but I grabbed its beard, smote it, and killed it. Both the lion and the bear, your servant smote, and this uncircumcised Philistine will be like one of them” (I Samuel 17:34–36). Saul said to him: ‘Who said to you that you are able to kill him?’ Immediately, David answered him: “The Lord who delivered me from the hand of the lion and from the hand of the bear, He will deliver me from the hand of this Philistine” (I Samuel 17:37). Immediately, “Saul dressed David in his garments” (I Samuel 17:38). It is written regarding Saul: “From his shoulders upward he was taller than any of the people” (I Samuel 9:2). When he dressed him in his garments and saw that they were appropriate for him, he immediately cast an evil eye on him. When David saw that Saul was humiliated, he said to him: “I will be unable to walk with these, as I am inexperienced. David removed them from upon him” (I Samuel 17:39). You learn that even if a person is short, and becomes king, he becomes taller. Why to that extent? It is because when one is anointed with the anointing oil, he becomes the most outstanding of all his brethren. David said: ‘I rejoice in the anointing oil with which I was anointed,’ as it is stated: “Therefore, my heart rejoices, my being exults; my flesh, too, rests securely” (Psalms 16:9).

“A bull, or a sheep, or a goat, when it is born, shall be seven days under its mother and from the eighth day on, it shall be accepted as a fire offering to the Lord” (Leviticus 22:27). “A bull, or a sheep, or a goat” – that is what is written: “Your righteousness is like mighty mountains” (Psalms 36:7). The mountains produce herbs and the righteous have good deeds. Alternatively, “Your righteousness is like mighty mountains” – just as mountains are fit to be sown and produce fruit, so, the righteous produce fruits for themselves and for others. To what is the matter comparable? To a golden bell whose clapper is of pearls; so, the righteous benefit themselves and benefit others, as it is stated: “Tell the righteous that it is good, as they will eat the fruit of their actions” (Isaiah 3:10). “Your judgments are vast depths” (Psalms 36:7), these are the wicked. Just as the depths cannot be sown and do not produce fruits, so, the wicked do not have good deeds and they do not produce fruits. Rather, they distress themselves and others, as it is stated: “Woe to the wicked, that he is evil” (Isaiah 3:11), evil for himself and evil for others. “Your righteousness [tzidkatekha] is like mighty mountains; [Your judgments are vast depths].” Transpose the verse and expound it: Your righteousness over your judgments is like mighty mountains over vast depths. Just as these mountains suppress the depths so they do not inundate the world, so too, charity [tzedaka] suppresses punishment so it will not come to the world. “Your righteousness is like mighty mountains” – just as these mountains are endless, so too, there is no end to the reward given to the righteous. “Your judgments are vast depths” – just as the depths are unquantifiable, so the punishment of the wicked in the future is unquantifiable. Another matter, “Your righteousness is like mighty mountains.” Rabbi Yishmael says: The righteous, who fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He performs with them charity like the mighty mountains. But the wicked, who do not fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He is exacting with them to the vast depths. Rabbi Akiva says: He is exacting with these and those. From the righteous He collects payment in this world for the small number of wicked deeds that they performed in this world in order to give them a good reward in the future, and He bestows peace upon the wicked and repays them for the small number of good deeds that they performed in this world in order to exact retribution from them in the future. Rabbi Meir says: The righteous were likened to their abode, as it is stated: “In good grazing land I will herd them, and on the mountains of the height of Israel will be their pasture” (Ezekiel 34:14). The wicked were likened to their abode, as it is stated: “So said the Lord God: On the day that he descended to the netherworld I caused mourning; I covered the depths for him” (Ezekiel 31:15). Rabbi Yehuda ben Rabbi said: This is analogous to the fact that one crafts a cover for an earthenware vat neither of silver, nor of gold, nor of other metals, but rather, of earthenware, because it is of the same kind. So, the Holy One blessed be He said: Gehenna is darkness, as it is written: “Let their way be dark and slippery” (Psalms 35:6); the depths are darkness, as it is stated: “Darkness was upon the surface of the depths” (Genesis 1:2); and the wicked are darkness, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). Let darkness come and cover darkness, as it is stated: “For he came in futility, and departs in darkness, and his name is covered in darkness” (Ecclesiastes 6:4). Another matter, “Your righteousness is like mighty mountains.” Rabbi Yehuda ben Rabbi Simon said: The righteousness that you performed on behalf of Noah in the ark “is like the mighty mountains,” as it is stated: “The ark rested on the mountains of Ararat” (Genesis 8:4). Your judgments that You performed with his generation, You were exacting with them to “the vast depths,” as it is stated: “On that day all the wellsprings of the vast depths were breached” (Genesis 7:11). When You remembered him, you did not remember him alone, but rather, “God remembered Noah and every beast” (Genesis 8:1). When Rabbi Yehoshua ben Levi went to Rome, he saw there marble pillars covered with tapestries so they would not crack in the heat or contract in the cold. He saw a certain poor man there with a reed mat beneath him and a reed mat on his back. Regarding the pillars he read: “Your righteousness is like mighty mountains.” Where You bestow, You bestow benevolently. Regarding the poor man he read: “Your judgments are vast depths.” Where You strike, You are very exacting. Alexander of Macedonia went to the king at the end of the earth, beyond the mountains of darkness. He went to a certain province named Carthage in which there were only women. They went out before him and said to him: ‘If you engage in battle with us and overcome us, your reputation will emerge to the world as one who destroyed a district of women. If we engage in battle with you and overcome you, your reputation will emerge to the world as one who was overcome by women, and you will no longer stand before kings.’ When he went out, he wrote on the gate of the city wall: ‘I, Alexander of Macedonia, was a fool until I came to the province of Carthage and learned counsel from women.’ He went to another province named Africa and they emerged before him with golden apples, golden pomegranates, and golden bread. He said: ‘What is this, is gold eaten in your land?’ They said to him: ‘Did you not have it in your land?’ He said to them: ‘I did not come to see your products, I came to see your judicial system.’ While they were sitting, two men came for judgment before the king. One said: ‘My master the king: I purchased a ruin from this man, and I dug, and I found buried treasure in it. I said to him: Take your treasure, as I purchased a ruin, I did not purchase treasure.’ The other said: ‘Just as you fear the punishment for robbery, so do I fear it. When I sold it to you, I sold you the ruin and everything in it.’ The king addressed one of them and said to him: ‘Do you have a son?’ He said to him: ‘Yes.’ He addressed the other, he said to him: ‘Do you have a daughter?’ He said to him: ‘Yes.’ He said to them: ‘Go and marry one to the other, and both of them can partake of the treasure.’ Alexander of Macedonia became astonished. The king said to him: ‘Why are you astonished? Did I not judge well?’ He said to him: ‘Yes.’ He said to him: ‘If this case had been in your land, what would you have done?’ He said to him: ‘Beheaded this one and beheaded that one and the treasure would have gone to the king’s palace.’ [The king] said: ‘Does the sun shine in your land?’ He said to him: ‘Yes.’ ‘Does rain fall in your land?’ He said to him: ‘Yes.’ He said to him: ‘Are there, perhaps, small domesticated animals in your land?’ [He said: ‘Yes.’] He said to him: ‘May that man despair, it is only thanks to the small domesticated animals that the sun shines upon you and the rain falls upon you. Due to the small domesticated animals you survive.’ That is what is written: “The Lord will save man and animal” (Psalms 36:7); man, thanks to animal, the Lord will save. Israel said: ‘Master of the universe, we are like man, save us like an animal, because we are drawn after You like an animal.’ That is what is written: “Draw me after you, we will run” (Song of Songs 1:4). To where are we drawn after you? To the Garden of Eden; that is what is written: “They are sated by the rich fare of Your House; You give them to drink from the stream of Your delights [adanekha]” (Psalms 36:9). Rabbi Elazar ben Rabbi Menaḥem said: Your Eden [ednekha] is not written here, but rather, Your Edens [adanekha]. This teaches that each and every righteous person has an Eden of his own. “The Lord will save man and animal.” Rabbi Yitzḥak said: The law of man and the law of animal are equal. The law of man: “On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3). The law of animal: “From the eighth day on, it shall be accepted [as a fire offering to the Lord].” Rabbi Tanḥuma began: “Who has given Me anything beforehand, that I shall pay? Everything beneath the heavens is Mine” (Job 41:3). This is an unmarried man who lives in the province and gives toward the salary of Bible teachers and Mishna teachers. The Holy One blessed be He says: ‘It is incumbent upon Me to pay his compensation and reward and to grant him a male offspring.’ Rabbi Yirmeya ben Rabbi Elazar said: A Divine Voice is destined to explode on the mountaintops and say: ‘Let anyone who acted with God come and take his reward.’ That is what is written: “Now, it shall be said of Jacob and of Israel [what God has wrought]” (Numbers 23:23). The Divine Spirit says: ‘“Who has given Me anything beforehand, that I shall pay?” Who lauded Me before I gave him a soul? Who spoke My name before I granted him a male offspring? Who constructed Me a fence before I gave him a roof? Who made a mezuza for My sake before I gave him a house? Who made a sukka for My sake before I gave him a place? Who made a lulav for My sake before I gave him money? Who made ritual fringes for My sake before I gave him a garment? Who separated the corner of his field [pe’a] for My sake before I gave him a field? Who separated teruma for My sake before I gave him a threshing floor? Who separated ḥalla for My sake before I gave him dough? Who separated an offering for My sake before I gave him an animal?’ That is what is written: “A bull, or a sheep, or a goat, [when it is born…from the eighth day and on it shall be accepted as a fire offering to the Lord].” Rabbi Yaakov bar Zavdi began: “It will no longer be a guarantor for the house of Israel, evoking iniquity” (Ezekiel 29:16), and it is written: “Seraphim were standing above Him, six wings to each one; with two it would cover its face and with two it would cover its legs and with two it would fly” (Isaiah 6:2). “With two it would fly,” for lauding. “With two it would cover its face,” so as not to look at the Divine Presence. “With two it would cover its legs,” so that they would not be seen by the Divine Presence, as it is written: “Their feet were like the foot of a calf” (Ezekiel 1:7) and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” We learned there: All shofarot are fit for use, except for the horn of a cow. Why except for the horn of a cow? It is only because it is the horn of a calf, and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” It is taught: Why does a sota not drink from the cup of her counterpart? It is so they will not say: So-and-so drank from this cup and died, in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” We learned: “[If a woman approaches any animal so that it will copulate with her] you shall kill the woman and the animal” (Leviticus 20:16). If the person sinned, what sin did the animal commit? Rather, because a calamity for a person came about by its means, the Torah said it shall be stoned, so that the animal would not pass in the street and they will be saying: ‘That is the animal because of which so-and-so was stoned,’ in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” “A bull, or a sheep, [or a goat, when it is born]” – is a bull born? Is it not a calf that is born? Rather, it is because: “They crafted for themselves a molten calf” – therefore the verse calls it a bull and not a calf. That is what is written: “A bull, or a sheep, or a goat.” Another matter, “a bull, or a sheep, or a goat” – that is what is written: “What was, already is” (Ecclesiastes 3:15). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says; Were a person to say to you: ‘Had Adam the first man not sinned and eaten from that tree, he would have lived and endured for eternity,’ you say to him: ‘There has already been Elijah, who did not sin, and he lives and endures for eternity.’ “What will be already was” (Ecclesiastes 3:15) – were a person to say to you: ‘The Holy One blessed be He is destined to revive the dead for us,’ you say to him: “It already was” – by means of Elijah, by means of Elisha, and by means of Ezekiel. Rav Aḥa said in the name of Rabbi Eliezer ben Ḥalafta: Everything that the Holy One blessed be He is destined to make and innovate in His world in the future, He has already made some of it by means of His righteous prophets in this world. The Holy One blessed be He said: ‘It is I who is destined to transform the sea into dry land. But did I not already do so by means of Moses? As it is written: “You, raise your staff…[and extend your staff over the sea and split it and the children of Israel will come into the sea on dry land]” (Exodus 14:16). It is I who is destined to remember the barren women. I have already done so: “The Lord remembered Sarah” (Genesis 21:1). It is I who am destined to cause kings to prostrate themselves to you, as it is stated: “Kings will be your caregivers, and their princesses, your wet nurses; [they will prostrate themselves before you]” (Isaiah 49:23). I have already done so by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). I open the eyes of the blind. I have already done so, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17), of Elisha.’ “God seeks the persecuted” (Ecclesiastes 3:15). Rav Huna said in the name of Rav Yosef: God always seeks the persecuted. If you find a righteous person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; even if a righteous person is persecuting a wicked person, in any case, “God seeks the persecuted.” Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always demands the blood of the persecuted from the persecuters. Know that it is so, as Abel was persecuted by Cain and the Holy One blessed be He chose Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was persecuted by his generation and the Holy One blessed be He chose only Noah, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Abraham was persecuted by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was persecuted by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “We have seen that the Lord is with you” (Genesis 26:28). Jacob was persecuted by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For Jacob, the Lord chose him” (Psalms 135:4). Joseph was persecuted by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph” (Psalms 81:6). Moses was persecuted by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen one” (Psalms 106:23). David was persecuted by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David, His servant” (Psalms 78:70). Saul was persecuted by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel is persecuted by the nations and the Holy One blessed be He has chosen Israel, as it is stated: “The Lord has chosen you to be His treasured people” (Deuteronomy 14:2). Rabbi Eliezer ben Rabbi Yosei ben Zimra said: It is so regarding offerings as well. The Holy One blessed be He said: ‘The bull is pursued by the lion, the goat by the leopard, the sheep by the wolf; do not sacrifice before Me from the pursuers, but rather, from the pursued.’ That is what is written: “A bull, or a sheep, or a goat, when it is born.” Another matter, “a bull, or a sheep, or a goat” – that is what is written: “My people, what have I done to you, and how did I exhaust you? Testify against Me” (Micah 6:3). Rav Aḥa said: “Testify against Me” and receive a reward, but “you shall not bear false witness against your neighbor” (Exodus 20:13) and [if you do, you will] receive for it a reckoning in the future. Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced and said: ‘Are they able to enter into dispute their Creator? Now He will eradicate them from the world.’ [One occasion was] when [the prophet] said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18). When the Holy One blessed be He saw that the nations of the world were rejoicing, He transformed it in [Israel’s] favor, as it is stated: “If your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18). At that moment, the nations were astounded and said: ‘Is this a response? Is this a rebuke? He has come only to play with His children.’ When He said to them: “Hear, mountains, the Lord’s quarrel” (Micah 6:2), the nations of the world rejoiced and said: ‘How can these [people] enter into dispute with their Creator? Now He will eradicate them from the world.’ When the Holy One blessed be He saw that the nations of the world were rejoicing, he transformed it in their favor, as it is stated: “My people, what have I done to you?” (Micah 6:3), “My people, remember now what Balak king of Moav devised” (Micah 6:5). They were all astounded and said: ‘Is this a response? Is this a rebuke? He has come only to play with His children.’ When [the prophet] said: “The Lord has a grievance with Judah, and will reckon with Jacob” (Hosea 12:3), they rejoiced and said: ‘How can these [people] enter into dispute with their Creator? Now he will eradicate them from the world.’ Immediately, he transformed it in their favor, as it is stated: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4). Rabbi Yudan ben Rabbi Shimon said: This is analogous to a widowed woman who complained about her son to a judge. When she saw that the judge was sitting and sentencing [people] to fire, tar, and rods, she said: ‘If I inform this judge about the misdeeds of this son of mine, he will kill him now.’ She waited until the judge finished [his previous cases]. When he finished, he said to her: ‘How has this son of yours mistreated you?’ She said to him: ‘Sir, when he was in my womb he would kick.’ He said to her: ‘Now has he done anything to you?’ She said to him: ‘No.’ He said to her: ‘Go, as that is no misdeed at all.’ So too, when the Holy One blessed be He saw that the nations of the world were rejoicing, He transformed it in their favor for them, as it is stated: “In the womb, he was at his brother’s heels.” Immediately, the nations of the world were astounded and said: ‘Is this a response? Is this a rebuke? This one after that one; He has come only to play with His children.’ “How did I exhaust you? Testify against Me.” Rabbi Berekhya said: This is analogous to a king who dispatched emissaries to a province and the residents of the province stood and served them with reverence, awe, quaking, and trembling. So, the Holy One blessed be He said to Israel: ‘I dispatched three emissaries to you, Moses, Aaron, and Miriam. Have they, perhaps, eaten from yours? Have they, perhaps, drank from yours? Have they, perhaps, imposed upon you? Is it not only by their merit that you are sustained? The manna is due to the merit of Moses, the spring is due to the merit of Miriam, the clouds of glory are due to the merit of Aaron.’ Rabbi Yitzḥak said: This is analogous to a king who sent a royal edict to a province. What did the residents of the province do? They stood on their feet, bared their heads, and read it with reverence, awe, quaking, and trembling. So, the Holy One blessed be He said to Israel: ‘Regarding this royal edict of Mine, I did not impose upon you and I did not say to you that you should recite Shema while standing on your feet or baring your heads, but rather: “While you are sitting in your house, and while you are walking on the way, and while you are lying down, and while you are rising”’ (Deuteronomy 6:7). Rabbi Yehuda bar Rabbi Simon said: The Holy One blessed be He said: ‘I have given you ten types of animals, three in your domain and seven that are not in your domain. Three that are in your domain: “An ox, a sheep, and a goat” (Deuteronomy 14:4). Seven that are not in your domain: “A deer, a gazelle, a fallow deer, a wild goat, an oryx, an aurochs, and a wild sheep” (Deuteronomy 14:5). I did not impose upon you to exhaust yourselves on the mountains in order to bring an offering from those that are not in your domain but rather, from what is in your domain and is raised from your trough.’ That is what is written: “A bull, or a sheep, or a goat.” Rabbi Levi began: “Behold, you are from nothing [me’ayin] and your actions are for naught [me’afa]” (Isaiah 41:24); me’ayin – from nothing, from a putrid drop. Me’afa – from the one hundred cries [pe’iyot] that a woman cries while she is seated on the birthing stool, ninety-nine for death and one for life. “Abomination shall he choose among you” (Isaiah 41:24). Even though this baby emerges from his mother’s womb dirty and filthy, covered with mucus and blood, everyone hugs him and kisses him, especially if he is male. Another matter, “behold [hen], you are from nothing” – Rabbi Berekhya said: In Greek hen is one. The Holy One blessed be He said: ‘You are one nation for Me among the nations of the world.’ “From nothing,” from among those in whose regard He wrote: “All the nations are as nothing before Him” (Isaiah 40:17). “Your actions are for naught [me’afeh]” – Rabbi Levi said: All the good and comforting actions that the Holy One blessed be He is destined to perform on behalf of Israel are only due to the cry that you cried out before Me at Sinai: “Everything that God has spoken we will perform and we will heed” (Exodus 24:7). “Abomination shall he choose among you” – that abomination in whose regard it is written: “They crafted for themselves a molten calf” (Exodus 32:8), from that abomination, bring an offering before Me, as it is stated: “A bull or a sheep.” “With their evildoing they gladden a king” (Hosea 7:3). What did He see that led Him to make the bull first of all the offerings? Rabbi Levi said: This is analogous to a queen in whose regard a bad rumor spread in connection with one of the prominent members of the royal court. The king investigated the matters and did not find them substantive. What did the king do? He made a banquet and seated that man at the head of those dining. Why to that extent? It was to make it known that the king had investigated the matters and did not find them substantive. So, the nations of the world antagonize Israel and say to them: ‘You crafted the calf.’ The Holy One blessed be He investigated the matters and did not find them substantive. That is why the bull became first of all the offerings. That is what is written: “A bull, or a sheep, or a goat.” Rabbi Huna and Rabbi Aivu in the name of Rabbi Shmuel bar Naḥman: Israel took no part in that action, as, had Israel crafted the calf, they would have said: “This is our God.” Rather, it was the proselytes who ascended with them from Egypt that crafted it, and they were taunting Israel and saying: “This is your God, Israel” (Exodus 32:4). Rabbi Yehuda bar Rabbi Simon said: It is written: “An ox knows its owner” (Isaiah 1:3), but they did not know? It is rather, that they trampled with the heel. Similarly, “for My people are stupid, they do not know Me” (Jeremiah 4:22). Did they not know? It is, rather, that they trampled with a heel. Similarly, “she did not know that I gave her” (Hosea 2:10). Did she not know? It is, rather, that she trampled with a heel. Another matter, “a bull, or a sheep, or a goat” – “a bull,” due to the merit of Abraham, as it is stated: “Abraham ran to the cattle” (Genesis 18:7); “a sheep,” due to the merit of Isaac, as it is written: “He saw, and behold, a ram” (Genesis 22:13); “a goat,” due to the merit of Jacob, as it is written: “Go to the flock and take for me from there two good goat kids” (Genesis 27:9). What is [implied by the word] “good”? Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is good for you and good for your descendants. Good for you, as by their means you will receive a variety of blessings. Good for your descendants, as by their means [their sins] will be atoned for on Yom Kippur. That is what is written: “For on this day it will be atoned for you” (Leviticus 16:30). “[A bull, a sheep, or a goat, when it is born,] shall be seven days under its mother.” Why seven days? So it can be examined, as if its mother gored it or if a blemish is found in it, it is unfit and it will not be fit for an offering, as we learned there: After the birth of an offspring by caesarean section, [the mother] does not observe days of impurity and days of purity, and she is not obligated to bring for it the offering. Rabbi Shimon said: It is considered naturally born. Another matter, “it…shall be seven days under its mother.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to a king who entered a province and issued an edict: ‘All the guests who are here shall not have an audience with me until they have an audience with the queen first.’ So, the Holy One blessed be He said: ‘Do not bring an offering before Me until Shabbat will pass for it, as there are no seven days without Shabbat, and there is no circumcision without Shabbat.’ That is what is written: “From the eighth day on, it shall be accepted.” Rabbi Yitzḥak said: The law of man and the law of animal are the same. The law of man: On the eighth day, the flesh of its foreskin shall be circumcised” (Leviticus 12:3). The law of animals: “From the eighth day on, it shall be accepted.” In other words, if you brought an offering before Me of your own volition and with good will, it is My offering. If it is by force and against your will, I will not ascribe to you as though you sacrificed before Me, but rather, as a “fire offering to the Lord” (Leviticus 22:27). Similarly, “Command the children of Israel, and say to them: My offering, My food, for My fires” (Numbers 28:2) – if you brought an offering before Me of your own volition and with good will, it is “My offering.” If it is by force, it is to “My fires” and not to the Name. “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). “A bull or a sheep, it and its offspring you shall not slaughter on one day.” Rabbi Berekhya said in the name of Rabbi Levi: “The righteous one knows the nature of his animal” (Proverbs 12:10), this is the Holy One blessed be He, as it is written in His Torah: “Do not take the mother with the fledglings” (Deuteronomy 22:6). “The mercy of the wicked is cruel” (Proverbs 12:10), this is Sennacherib, in whose regard it is written: “Mother and children were torn asunder” (Hosea 10:14). Alternatively, “the righteous one knows,” this is the Holy One blessed be He, in whose Torah it is written: “a bull, or a sheep, or a goat.” “The mercy of the wicked is cruel,” this is the wicked Haman, as it is written: “To destroy, to kill, and to eliminate [all the Jews, from lad to elder, women and children, on one day]” (Esther 3:13). Rabbi Levi said: Woe unto the wicked, who engage themselves in counsel against Israel and each and every one says: ‘My counsel is superior to yours.’ Esau said: ‘Cain was a fool that he killed his brother during his father’s lifetime, and he did not realize that his father would procreate [again]. I will not do so; rather, “Let the days of mourning for my father approach [and I will kill my brother Jacob]”’ (Genesis 27:41). Pharaoh said: ‘Esau was a fool, as he said: “Let the days of mourning for my father approach,” but he did not realize that his brother would procreate during his father’s lifetime. I will not do so; rather, when they are small, beneath their mothers’ birthing stools, I will strangle them.’ That is what is written: “When you see upon the birthing stool…every son that is born you shall cast him into the Nile” (Exodus 1:16, 22). Haman said: ‘Pharaoh was a fool, as he said: “Every son that is born you shall cast him into the Nile,” but he did not realize that the daughters would marry men and procreate from them. I will not do so, but rather, “to destroy, to kill, and to eliminate [all the Jews].”’ Rabbi Levi said: Gog and Magog, too, are destined to say so in the future: ‘The ancients were fools, as they engaged themselves in counsel against Israel, but they did not realize that they have a Patron in Heaven. I will not do that; rather, I will first confront their Patron and then them.’ That is what is written: “The kings of the earth will mobilize” (Psalms 2:2). The Holy One blessed be He says to him: ‘Wicked one, is it Me that you have come to confront? As you live, I will wage war against you.’ That is what is written: “The Lord will emerge like a warrior, He will arouse zealotry like a man of war” (Isaiah 42:13), and it is written: “The Lord will emerge and wage war against those nations” (Zechariah 14:3). What is written there? “The Lord will be King over all the earth” (Zechariah 14:9). “When you slaughter a thanks offering to the Lord, you shall slaughter it to garner favor for yourselves” (Leviticus 22:29). “When you slaughter a thanks offering to the Lord,” Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Gaul: In the future, all the offerings will be abolished, but the thanks offering will never be abolished. All forms of thanksgiving will be abolished, but thanksgiving through the thanks offering will never be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts, for the Lord is good” (Jeremiah 33:11); these are the forms of thanksgiving. “Bringing thanks offerings to the House of the Lord” (Jeremiah 33:11); this is the thanks offering. Likewise, David said: “I will fulfill the vows I made to You; I will offer thanks offerings [todot] to You” (Psalms 56:13). It does not say toda, but rather todot – thanksgiving and a thanks offering.

“Speak to the children of Israel, and say to them: When you come to the land that I am giving to you, and you reap its harvest, you shall bring a sheaf of the first of your harvest to the priest” (Leviticus 23:10). “Speak to the children of Israel…you shall bring a sheaf of the first of your harvest to the priest” – that is what is written: “What advantage is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). Rabbi Binyamin ben Levi said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth”? (Ecclesiastes 11:9). Moses said: “You shall not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “Follow the ways of your heart and the sight of your eyes” (Ecclesiastes 11:9). Is restraint to be slackened; is there no judgment and no Judge? When he said: “But know that for all of these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well. Rabbi Shmuel bar Naḥmani said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “What advantage is there for man [in all his toil that he toils under the sun?].” Is the implication [that this is so] even regarding toil in Torah? They then said: Had he said: “In all toil,” and was silent, we would have said that the implication is even regarding the toil of Torah. But he says only “in all his toil.” It is his own toil that is ineffective, but the toil of Torah is effective. Rabbi Yudan says: Under the sun he does not have [advantage], but above the sun he does have. Rabbi Levi and the Rabbis, Rabbi Levi says: For all that people do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He shines the sun for them, as it is stated: “The sun rises and the sun sets” (Ecclesiastes 1:5). The Rabbis say: For all that the righteous do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He renews their faces like the sun, as it is stated: “May all those who love Him be like the sun emerging in its might” (Judges 5:31). Rabbi Yanai said: The way of the world is that when a person purchases a litra of meat from the marketplace, how much exertion must he expend, and how much trouble must he experience until he has cooked it! But the people sleep in their beds and the Holy One blessed be He causes the winds to blow, causes the clouds to ascend, causes plants to grow, and the fruits to fatten, and they give Him only the wage of the omer. That is what is written: “You shall bring a sheaf of the first of your harvest to the priest.” Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much exertion must he expend until he dries it! But people sleep in their beds and the Holy One blessed be He releases a little wind and dries the land. Rabbi Avin said: Come and see how much Israel exerted themselves for the mitzva of the omer, as we learned there: They harvested [the barley] and placed it in the baskets, and they brought it to the Temple courtyard. And they would singe it in the fire in order to fulfill the mitzva of parched grain. This is the statement of Rabbi Meir. The Rabbis say: They would beat it with reeds and with cabbage stalks so that it would not be crushed. They placed it into a hollow vessel, and this vessel was perforated so that the fire would take hold of it in its entirety. They would spread it in the Temple courtyard, and the wind would blow upon it. They would bring it a mill for grits. Why all this? In order to produce from it one-tenth of an ephah [of barley flour] that was sifted through thirteen sifters. Rabbi Levi said: You plowed, sowed, hoed, trimmed, reaped, sheaved, threshed, and placed the grain in piles, but if the Holy One blessed be He would not release a little wind to winnow, from where would you derive sustenance? That is, you give Me only the wage for the wind. That is, “What is the advantage for he who toils for the wind?” (Ecclesiastes 5:15). Rabbi Shimon ben Rabbi [Yehuda HaNasi] married a woman. Rabbi [Yehuda HaNasi] invited all the rabbis, but he did not invite bar Kappara. [Bar Kappara] wrote on the gate of [Rabbi Yehuda HaNasi’s] house: ‘After your rejoicing you die. What profit is there for your rejoicing?’ Rabbi [Yehuda HaNasi] went out and looked at it. He said: ‘Who is it that we did not invite who wrote these words?’ They said to him: ‘Bar Kappara.’ He said: ‘Tomorrow, I will make a feast for him.’ He made a feast and invited him. When the guests entered they sat down to eat. When the food would be brought in, [bar Kappara] would say three hundred parables about the fox, and [the food] would grow cold and the guests would not eat anything. Rabbi [Yehuda HaNasi] said to his attendants: ‘Why is the food going out but [the guests] are not eating?’ They said to him: ‘There is a certain elder there, and when food is brought in, he says three hundred parables about the fox and it grows cold.’ Rabbi [Yehuda HaNasi] went up to him and said to him: ‘Why are you not allowing the guests to eat?’ He said: ‘So you would not say that I came to eat. Rather, it is because you did not invite me with my colleagues.’ Rabbi Elazar said: It is written: “They did not say in their heart: Let us now fear the Lord our God, [who gives rain, the early rain and the late rain at its appointed time; the set weeks of the harvest, He will maintain for us]” (Jeremiah 5:24). He has given you everything; do you not need Him now? “The set weeks of the harvest, He will maintain for us” – He will protect us from harmful winds and harmful dew. When? It is during the seven weeks between Passover and Shavuot. Rabbi Ḥiyya taught: “Seven weeks, they shall be complete” (Leviticus 23:15). When are they complete? When Israel performs the will of the Omnipresent. Rabbi Yehoshua said: ‘I am your Watchman; will you not give Me payment for my watching?’ Rabbi Berekhya said: ‘I am your Cook; will you not allow Me to taste your cooked items, to know what they need, whether dew or rain?’ “You release rain abundantly, God” (Psalm 68:10); David said before the Holy One blessed be He: ‘Master of the universe, if it needs rain, [give it] “abundantly [nedavot]”; if it needs dew, release it, God.’ Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When I would give you manna, I would give an omer to each and every one of you. That is what is written: “An omer per person” (Exodus 16:16). Now that you are giving Me the omer, I have only one omer from all of you. Moreover, it is not of wheat, but of barley.’ Therefore, Moses cautions Israel and says to them: “You shall bring a sheaf [omer].” Another matter, “You shall bring a sheaf [omer]” – that is what is written: “His harvest, the hungry eat” (Job 5:5). “His harvest,” this is Nimrod. “The hungry eat,” this is Abraham our patriarch, of blessed memory. “And put into baskets [ve’el metzinim]” (Job 5:5) – not with weapons and not with shields, but rather, with prayer and supplications. That is what is written: “Abram heard that his brother had been taken captive, and he marshaled his retainers, born in his house, three hundred and eighteen” (Genesis 14:14). Reish Lakish said in the name of bar Kappara: It was only Eliezer, as the name of Eliezer is three hundred and eighteen. “The thirsty imbibe their wealth” (Job 5:5); who appropriated all Nimrod’s wealth? Abraham and all who joined him. Another matter, “his harvest,” this is Pharaoh. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” not with weapons and not with shields, but rather, with prayer and supplications. That is what is written: “The Lord said to Moses: Why are you crying out to Me?” (Exodus 14:15). “The thirsty imbibe their wealth” – who appropriated all Pharaoh’s wealth? Moses and all who joined him. Another matter, “his harvest,” this is Siḥon and Og. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” that is what is written: “The Lord said to Moses: Do not fear him” (Numbers 21:34). “The thirsty imbibe their wealth” – who appropriated all the wealth of Siḥon and Og? Moses, Aaron, and all who joined them. Another matter, “his harvest,” this is Sisera. “The hungry eat,” this is Deborah and Barak. “And put into baskets [ve’el metzinim]” – “from the heavens they battled” (Judges 5:20). “The thirsty imbibe their wealth” – who appropriated all the wealth of Sisera? Deborah and Barak and all who joined them. Another matter, “his harvest,” this is Sennacherib. “The hungry eat,” this is Isaiah and Hezekiah. “And put into baskets [ve’el metzinim]” – “King Hezekiah and the prophet Isaiah son of Amotz prayed” (II Chronicles 32:20). “The thirsty imbibe their wealth,” – who appropriated all the wealth of Sennacherib? Isaiah and Hezekiah and all who joined them. Another matter, “his harvest,” this is Haman. “The hungry eat,” this is Mordekhai and Esther. “And put into baskets [ve’el metzinim]” – “Sackcloth and ashes were draped by the masses” (Esther 4:3). “The thirsty imbibe their wealth” – who appropriated all the wealth of Haman? Mordekhai and Esther and all who joined them. Another matter, “his harvest,” these are the thirty-one kings [of Canaan]. “The hungry eat,” this is Joshua. “And put into baskets [ve’el metzinim]” – “The Lord said to Joshua: Arise” (Joshua 7:10). “The thirsty imbibe their wealth” – who appropriated all the wealth of the thirty-one kings? Joshua and all who joined him. By what merit did Israel inherit the land? One must say: It was due to the merit of the mitzva of the omer, in whose regard it is written: “When you come [to the land]” (Leviticus 23:10). Therefore, Moses cautions Israel and says to them: “When you come to the land…you shall bring a sheaf [omer].” “He shall wave the sheaf [omer] before the Lord, for acceptance on your behalf; on the day after the sabbath the priest shall wave it” (Leviticus 23:11). “He shall wave the sheaf [omer] before the Lord.” How would he wave it? Rabbi Ḥama bar Ukva said in the name of Rabbi Yosei ben Rabbi Ḥanina: He would wave it to and fro and raise and lower it. He would wave it to and fro, to the One to Whom the entire world belongs. He would raise and lower it, to the One to whom the heavenly and the earthly belong. Rabbi Simon ben Rabbi Yehoshua said: He would wave it to and fro to eliminate harmful winds. He would raise and lower it to eliminate harmful dews. Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda ben Rabbi Simon: It is a dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. Rabbi Yoḥanan says: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, Abraham merited to inherit the land of Canaan. That is what is written: “I will give to you and to your offspring after you” (Genesis 17:8) – provided that “you will observe My covenant” (Genesis 17:9). Which is that? It is the mitzva of the omer. Reish Lakish said: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, the Holy One blessed be He made peace between a man and his wife. That is to say: Due to the merit of barley flour. Rabbi Abahu, Rabbi Simon, and Rabbi Yehoshua ben Levi said: It was this that stood them in good stead in the days of Gideon, as it is stated: “Gideon came, and behold, a man was relating a dream to another, saying: Behold, I dreamed a dream, and behold, a loaf of barley bread [tzelil leḥem seorim] [was tumbling in the camp of Midyan, and it came to a tent and struck it, and it fell, and it overturned it, and the tent fell]” (Judges 7:13). What is tzelil leḥem seorim? The Rabbis said: It is because that generation became clear [tzalal] of the righteous. By what merit were they saved? It was by the merit of the barley bread. What is that? It is the mitzva of the omer. Rabbi Shmuel bar Naḥman said: It was this that stood them in good stead in the days of Hezekiah. That is what is written: “It will be that with the passage of the staff on every established place that the Lord will place upon it, there will be drums and harps, and He will wage war against them with the waving of the hand [tenufa]” (Isaiah 30:32). Was there a war involving the waving of the hand in that generation? You must say it is the mitzva of the omer. The Rabbis say: It was this that stood them in good stead in the days of Ezekiel. That is what is written: “You, take for you wheat and barley, [beans and lentils, millet and spelt, and put them in one vessel, and make them for you into bread]” (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta said: He included a large proportion of barley. Rabbi Shmuel bar Naḥman said: He included a large proportion of items that quicken the function of the intestines. Shmuel said: There they say: They prepared it for the dog, but it did not taste it. A certain noblewoman asked Rabbi Yosei, she said to him: ‘How much did that righteous one suffer! How many servants and maidservants did he have, who would prepare him food and drink.’ He said to her: ‘Why to that extent? It is to inform you that as long as Israel is suffering, the righteous among them are with them in suffering.’ Rabbi Levi said: It was this that stood them in good stead in the days of Haman, as Rabbi Levi said: When Mordekhai saw Haman approaching him with the horse in his hand, he said: ‘It seems to me that this wicked one is coming only to kill me.’ His students were sitting and studying before him. He said to them: ‘Get up and flee so that you will not be burned in my coal.’ They said to him: ‘Whether for death or for life, we are with you and we will not forsake you.’ What did he do? He wrapped himself in his prayer shawl and stood in prayer before the Holy One blessed be He, and his students were sitting and studying. [Haman] said to them: ‘In what are you engaged?’ They said to him: ‘In the mitzva of the omer that Israel would offer in the Temple on this day.’ He said to them: ‘That omer, what was it, of gold or of silver?’ They said to him: ‘Of barley.’ He said to them: ‘What was its monetary value, ten silver kantars?’ They said: ‘Ten maot was sufficient.’ He said to them: ‘Arise, as the ten [maot] of yours have overcome ten thousand silver kantars.’ When Esther heard this, she dispatched a herald throughout the city and said: ‘Let no person open his store in the marketplace, let all the people go outside, a leader of the Jews must be hanged.’ When [Mordekhai] finished praying, Haman said to Mordekhai: ‘Don this royal garment, place this crown on your head, and go up and ride this horse.’ He said to him: ‘You great fool, do you not know that I have come from sackcloth and ashes? Is there any person who would wear the king’s royal garment who did not bathe? What, do you seek to demean the kingdom?’ [Haman] went for a bathhouse attendant but did not find one. What did he do? He tied the filthy garment on himself, warmed the water and scrubbed the bath and went in and bathed him. When [Mordekhai] finished, he donned the royal garment. [Haman] said to him: ‘Place this crown of the king on your head.’ He said to him: ‘Is there a person who would place the king’s crown on his head without a haircut? Why do you seek to demean the kingdom?’ [Haman] went for a barber but did not find him. What did he do? He took the haircutting tools and sat and cut his hair. While he was sitting and cutting his hair, he began sighing. [Mordekhai] said to him: ‘What [ails] you?’ He said: ‘Woe unto this person what has befallen him. The one who appointed court officials, the one who appointed officers, the one who appointed palace officials, should become a bathhouse attendant and a barber?’ He said: ‘Do I not know the father of this man, may his bones be crushed, who was a bathhouse attendant and a barber in the village of Kerinus, and these are his haircutting implements?’ When he finished cutting his hair, he said to him: ‘Go up and ride this horse.’ He said to him: ‘I do not have the strength, as I am an old man.’ He said to him: ‘Am I not an old man?’ He said to him: ‘But did you not bring it upon yourself?’ He said to him: ‘Stand, I will lower my neck for you, step on me, and go up and ride the horse,’ in fulfillment of what is stated in your Bible: “Your enemies will deceive you and you will tread on their backs”’ (Deuteronomy 33:29). When he was riding on the horse, he began lauding the Holy One blessed be He: “I extol You, Lord, for You lifted me… Lord my God, I cried out to You, and You healed me. Lord, You lifted my soul from the grave” (Psalms 30:2–4). What did his students say? “Sing to the Lord, His pious ones, and give thanks in remembrance of His holy name. For His anger is but a moment…” (Psalms 30:5–6). What did that wicked one [Haman] say? “I had said in my tranquility: [I will never stumble]. Lord, by Your will You put in place mighty mountains; [You hid Your face, and I was terrified]” (Psalms 30:7–8). What did Esther say? “To You, Lord, I called…. What gain is in my blood, in my descending into the pit? Can the dust thank You? Can it declare Your truth?” (Psalms 30:9–10). What did Israel say? “Hear me, Lord, and be gracious to me…. You transformed my mourning into dancing” (Psalms 30:11–12). Rabbi Pinḥas said: He was engaged in the reciting of Shema and he did not stop, as it is stated: “So that he may sing praises of glory [unceasingly to You. Lord my God, I will give thanks to You forever]” (Psalms 30:13).

“Speak to the children of Israel, saying: In the seventh month, on the first of the month, shall be a rest for you, a remembrance by means of a blast, a holy convocation” (Leviticus 23:24). “In the seventh month, on the first of the month” – that is what is written: “Forever, Lord, Your word stands in the heavens” (Psalms 119:89). It is taught in the name of Rabbi Eliezer: On the twenty-fifth of Elul, the world was created. Rav’s statement is in accordance with what Rabbi Eliezer taught, as we learned in the tekiata of Rav: This day is the beginning of Your works, a commemoration of the first day. “For it is a statute for Israel, [a law of the God of Jacob]” (Psalms 81:5). Regarding the countries, it will be said: Which is for the sword and which is for peace, which is for famine and which is for plenty. The people will be remembered on it, to be ascribed for life or for death. In conclusion, you say: On the day of Rosh HaShana, in the first hour it entered His thoughts, in the second [hour] He consulted with the ministering angels, in the third He gathered his dust, in the fourth He kneaded it, in the fifth He shaped it, in the sixth He made it into a lifeless body, in the seventh He breathed a soul into him, in the eighth He brought him into the Garden, in the ninth he was commanded, in the tenth he transgressed, in the eleventh he was sentenced, in the twelfth he emerged with a pardon. The Holy One blessed be He said to Adam: ‘This is a portent for your descendants. Just as you stood trial before Me this day and emerged with a pardon, so your descendants are destined to stand trial before Me on this day and emerge before Me with a pardon.’ When? It is “in the seventh month, on the first of the month.” Rabbi Naḥman began: “You, have no fear, My servant Jacob” (Jeremiah 30:10) – it is speaking of Jacob, as it is written: “He dreamed, and behold, a ladder was set on the ground…[God’s angels were ascending and descending on it]” (Genesis 28:12). Rabbi Shmuel bar Naḥman said: These are the guardian angels of the nations of the world, as Rabbi Shmuel bar Naḥman said: It teaches that the Holy One blessed be He showed him the guardian angel of Babylon ascending seventy rungs, [the guardian angel] of Media [ascending] fifty–two, [the guardian angel] of Greece [ascending] one hundred and eighty, and [the guardian angel] of Edom ascending, but [Jacob] did not know how many.⁠a At that moment, Jacob our patriarch grew fearful. He said: ‘Is it possible that this one has no descent?’ The Holy One blessed be He said to him: ‘“You, have no fear, My servant Jacob,” even if it ascends and sits near Me, I will bring it down from there.’ That is what is written: “If you raise yourself like the eagle, or place your nest among the stars, [from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shimon ben Yoḥai said in the name of Rabbi Meir: It teaches that the Holy One blessed be He showed Jacob the guardian angel of Babylon ascending and descending, of Media ascending and descending, of Greece ascending and descending, and of Edom ascending and descending. The Holy One blessed be He said to Jacob: ‘You, too, will ascend.’ At that moment, Jacob our patriarch grew fearful and said: ‘Perhaps, God forbid, just as there was descent for these, so it will be for me.’ The Holy One blessed be He said to him: ‘“You, have no fear,” if you ascend, there will be no descent for you forever.’ He did not believe, and he did not ascend. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shimon ben Yoḥai said: Rabbi Meir would expound: “Nonetheless, they continued to sin and did not believe in His wonders” (Psalms 78:32), this is Jacob our patriarch, who did not believe and did not ascend. The Holy One blessed be He said to him: ‘Had you believed and ascended, you would never have descended. Now that you did not believe and did not ascend, your descendants will be subjugated by the four kingdoms in this world with land taxes, produce taxes, animal taxes, and head taxes.’ At that moment, Jacob grew fearful. He said before the Holy One blessed be He: ‘Master of the universe, is it, perhaps, forever?’ He said to him: “Do not be afraid, Israel, as, behold, I will save you from afar” (Jeremiah 30:10). Just as it says: “They came to me from a distant land, from Babylon” (Isaiah 39:3). “And your descendants from the land of their captivity” (Jeremiah 30:10), that is from Gaul, from Spain, and from its allies. “And Jacob will return” (Jeremiah 30:10) from Babylon, “and be calm” (Jeremiah 30:10), from Media, “and tranquil” (Jeremiah 30:10), from Greece, “and there is none to cause trembling” (Jeremiah 30:10), from Edom. “For I will bring annihilation upon all the nations to which I dispersed you” (Jeremiah 30:11), upon the nations of the world who reap their entire fields, I will bring annihilation. “But I will not bring annihilation upon you” (Jeremiah 30:11); but upon Israel, who do not reap their entire fields, as it says: “You shall not reap the corner of your field” (Leviticus 23:22), I will not bring annihilation. “I will chastise you with justice” (Jeremiah 30:11), I will afflict you with suffering in this world in order to cleanse you of your iniquities in the future. When? It is in the seventh month. Rabbi Yehuda ben Rabbi Naḥman began: “God ascends with a blast, the Lord with the sound of a shofar” (Psalms 47:6). When the Holy One blessed be He sits and ascends on the throne of justice, He ascends in justice. What is the source? “God [Elohim] ascends with a blast.” When Israel take their shofars and sound them before the Holy One blessed be He, He rises from the throne of justice and sits on the throne of mercy, as it is written: “The Lord with the sound of a shofar.” When? In the seventh month. Rabbi Yoshiya began: “Happy are the people who know the blast; they walk, Lord, in the light of Your countenance” (Psalms 89:16). Rabbi Abahu interpreted the verse regarding five elders who convene to intercalate the year. What does the Holy One blessed be He do? He leaves His Heavenly Council on High and contracts His Divine Presence in their midst below. The ministering angels say: ‘Is this the Mighty? Is this the Mighty? Is this the God? Is this the God? Does He, in whose regard it is written: “The Almighty is revered in the great assembly of the holy” (Psalms 89:8), leave His Heavenly Council on High and contract His Divine Presence in their midst below?’ Why to that extent? So that if they err regarding a matter of halakha, He will illuminate their countenance. That is what is written: “They walk, Lord, in the light of Your countenance.” Rabbi Yoshiya said: It is written: “Happy are the people who know the blast.” Are there no nations of the world who know how to sound a blast? How many horns do they have? How many trumpets do they have? How many bugles do they have? Yet you say: “Happy are the people who know the blast”? It is, rather, that they know how to appease their Creator with the blast. He rises from His throne of justice and becomes filled with mercy toward them and transforms the attribute of justice to the attribute of mercy. When? In the seventh month. Rabbi Berekhya began in the name of Rabbi Yirmeya: “The path of life goes upward for the intelligent” (Proverbs 15:24). “The path of life” is nothing other than Torah, just as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). Alternatively, “The path of life goes upward for the intelligent,” just as it says: “Rebukes of admonition are the path of life,” (Proverbs 6:23). “Upward for the intelligent,” this is to one who looks at the mitzvot of the Torah. What is written before this matter? “You shall not reap the corner of your field” (Leviticus 23:22). Rabbi Berekhya began: “Sound the shofar at the New Moon [at the covering of our festive day]” (Psalms 81:4). Are all the months not the New Moon? “At the covering,” – is [the moon] not covered [at the beginning] of all months? Rather, “of our festive day.” But is Nisan also not a month that is covered and has its own festival? Rather, which is the month that is covered, has a festival, and its festival is on that day? You find it only in the month of Tishrei. In this month, renew your actions. “The shofar” – in this month, improve [shaperu] your actions. The Holy One blessed be He said to Israel: ‘If you have improved your actions, I will become like this shofar for you. Just as this shofar takes in from this side and lets out from that side, so I rise from My throne of justice and sit on My throne of mercy and transform the attribute of justice to the attribute of mercy.’ When? In the seventh month. Rabbi Levi in the name of Rabbi Ḥama ben Rabbi Ḥanina began: “So said the Lord, your Redeemer, Holy One of Israel: I am the Lord your God, who teaches you [melamedkha] for your benefit, [Who guides you on the way you should go]” (Isaiah 48:17). He goads you with a prod the way a cattle prod pokes a cow. [The cattle prod] has three names: Malmad, marde’a, dorvan. Malmad, as it teaches [melamed] the cow to plow so it can give life to its owner. Marde’a, as it imparts knowledge [moreh daat] to the cow. Dorvan, as it imparts understanding [moreh bina] to the cow. The Holy One blessed be He said: ‘If for his cow a person crafts a goad, for one’s evil inclination, which expels him from this world and the one to come, all the more so.’ “Who guides you on the way you should go” (Isaiah 48:17) – Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: This is analogous to the son of kings who stood trial before his father. His father said: ‘If you seek to be exonerated before me in judgment on this day, appoint as your advocate so-and-so and you will be exonerated before me in judgment.’ So the Holy One blessed be He said to Israel: ‘My children, if you seek to be exonerated in judgment before Me on this day, mention the merit of the patriarchs and you will be exonerated before Me in judgment.’ “On the first [of the month],” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24). “A remembrance by means of a blast,” this is Isaac, as it is stated: “He saw, and behold, a ram” (Genesis 22:13). “A holy convocation [mikra kodesh],” this is Jacob, as it is stated: “Listen to Me Jacob, Israel who was called by Me [mekora’i]” (Isaiah 48:12). When will you mention the merit of the patriarchs and be exonerated before Me in judgment? In the seventh month. Rabbi Ḥiyya bar Abba in the name of Rabbi Levi began: “People are nothingness; men are but deceit; they rise together on a scale, lighter than nothingness” (Psalms 62:10). According to the way of the world, what do people say? So-and-so man shall marry so-and-so woman – [but] “people are nothingness.” So-and-so woman will be married to so-and-so man – but “men are but deceit.” “They rise together on a scale, lighter than nothingness.” Rabbi Ḥiyya said: While they are still nothingness in their mother’s womb, they are together. Rav Naḥman said: All the acts of vanity and deceit that the descendants of Abraham our patriarch perform in this world, he is worthy to atone for all of them. That is what is written: “The greatest man among giants” (Joshua 14:15). “They rise together on a scale,” on the scale he atones for them, in the month whose constellation is Libra. Which is that? It is the month of Tishrei. You will atone [tishrei] and forgive all the sins of Your people. When? In the seventh month. Alternatively, “in the seventh [hashevi’i] month,” as it is plentiful [mesuba] in all respects; the wine presses and olive presses are [active] in it, there are blessings in it. Yom Kippur is in it, sukka is in it, lulav and arava are in it. Another matter, “in the seventh month” – Rabbi Berekhya would call it the month of the oath, for in it the Holy One blessed be He took an oath to Abraham our patriarch of blessed memory. That is what is written: “He said: I have taken an oath by Myself, the utterance of the Lord” (Genesis 22:16). What need was there for an oath? Rav Beivai bar Abaye said in the name of Rabbi Yoḥanan: Abraham our patriarch stood in prayer and supplication before the Holy One blessed be He and said before Him: ‘Master of the universe, it is revealed and known before You that when You said to me: “Take now your son, your only one” (Genesis 22:2), I had in my heart what to answer You, and I had in my heart what to say: Yesterday You said to me: “For it is through Isaac that offspring will be considered yours” (Genesis 21:12), and now You say to me: “Offer him up there as a burnt offering”? (Genesis 22:2). However, just as I had what to answer You, but I suppressed my evil inclination and did not answer You, “Like one who is deaf, who does not hear; like a mute who does not open his mouth” (Psalms 38:14), so when Isaac’s descendants engage in transgressions and wicked deeds, recall for them the binding of Isaac their patriarch, and rise from the throne of justice to the throne of mercy, become filled with mercy upon them, have mercy upon them, and transform the attribute of justice to the attribute of mercy on their behalf.’ When? In the seventh month. “Abraham lifted his eyes and saw that behold, there was a ram, after it had been entangled in the thicket by its horns” (Genesis 22:13), this teaches that the Holy One blessed be He showed Abraham our patriarch the ram freeing itself from one thicket and becoming entangled in another thicket. The Holy One blessed be He said to Abraham: ‘Thus your descendants are destined to be caught in iniquities and entangled in troubles and ultimately, be redeemed with the horns of a ram.’ That is what is written: “The Lord God will sound the shofar” (Zechariah 9:14). Rabbi Huna ben Rabbi Yitzḥak said: It teaches that the Holy One blessed be He showed Abraham our patriarch the ram freeing itself from one thicket and becoming entangled in another thicket. The Holy One blessed be He said to Abraham: ‘Thus your descendants are destined to be caught among the nations, entangled in troubles, and drawn from kingdom to kingdom: From Babylon to Media, from Media to Greece and from Greece to Edom. They will ultimately be redeemed by the horns of a ram.’ That is what is written: “The Lord will appear over them, and His arrow will emerge like lightning; and the Lord God will sound the shofar” (Zechariah 9:14). Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All the days of the year, Israel is engaged in their labor and on Rosh HaShana they take their shofars and sound them before the Holy One blessed be He. He rises from the throne of justice to the throne of mercy and becomes filled with mercy for them. When? In the seventh month. All the sevens are forever beloved. Above, the seventh is beloved: Shamayim, shemei shamayim, rakia, sheḥakim, zevul, maon, and aravot, and it is written: Praise Him Who rides in the aravot, with His name, the Lord” (Psalms 68:5). Regarding lands, the seventh is beloved: Eretz, adama, arka, gai, tziya, neshiya, tevel, and it is written: “He will judge the universe [tevel] in righteousness, the nations with uprightness” (Psalms 9:9). Regarding generations, the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Ḥanokh, and it is written: “Hanokh walked with God” (Genesis 5:24). Regarding our ancestors, the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses, and it is written: “Moses ascended to God” (Exodus 19:3). Regarding sons, the seventh is beloved, as it is stated: “David was the seventh” (I Chronicles 2:15). Regarding kings, the seventh is beloved: Saul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, and it is written: “Asa cried out to the Lord” (II Chronicles 14:10). Regarding years, the seventh is beloved, as it is stated: “But in the seventh, you shall let it rest and leave it fallow” (Exodus 23:11). Regarding Sabbatical years, the seventh is beloved, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). Regarding days, the seventh is beloved, as it is stated: “God blessed the seventh day” (Genesis 2:3). Regarding months, the seventh is beloved, as it is stated: “In the seventh month, on the first of the month.” Rabbi Yoḥanan and Reish Lakish were sitting, deliberating, and saying: ‘We learned: On the festival day of Rosh HaShana that coincides with Shabbat, they would sound the shofar in the Temple but not in the outlying areas. If it is a matter of Torah law, it should override even in the outlying areas. If it is not a matter of Torah law, it should not override even in the Temple.’ While they were sitting and deliberating, Kahana passed. They said: ‘The master of the halakha has come, let us go and ask him.’ They went and asked him. He said to them: ‘One verse says: “A remembrance by means of a blast” (Leviticus 23:24), and one verse says: “A day of a blast” (Numbers 29:1). How so? When it coincides with Shabbat, “a remembrance by means of a blast,” – one mentions it but does not sound the shofar.’ Rabbi Shimon ben Yoḥai said: Let it override in the Temple, where they know the time of the New Moon, but let it not override in the outlying areas, where they do not know the time of the New Moon, as Rabbi Shimon ben Yoḥai said: It shall be a day of the blast, you shall perform a fire offering; in the place where the offerings are sacrificed. Rabbi Taḥlifa of Caesarea said: Regarding all the additional offerings it is written: “You shall sacrifice,” but here it is written: “You shall perform a fire offering,” how so? The Holy One blessed be He said to Israel: ‘My children, today I ascribe to you as though today you were formed before Me, as though today I created you as a new creation. That is what is written: “For just as the new heavens and the new earth [that I will make will remain before Me…so your descendants and your name will remain]”’ (Isaiah 66:22).

“You shall take for you on the first day the fruit of a pleasant tree, branches of date palms, and a bough of a leafy tree, and willows of the brook, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). “You shall take for you on the first day” – Rabbi Abba bar Kahana began: “Take my admonishment, and not silver” (Proverbs 8:10) – take the admonishment of Torah and not silver. “Why do you weigh out silver not for bread?” (Isaiah 55:2) – why do you weigh out silver for the descendants of Esau? “Not for bread” – it is because you did not get your fill of the bread of Torah. “And your exertion for no satisfaction” (Isaiah 55:2) – why do you exert yourselves while the nations of the world are satisfied? “For no satisfaction” – it is because you did not get your fill of the wine of Torah, as it is written: “Drink of the wine that I mixed” (Proverbs 9:5). Rabbi Berekhya and Rabbi Ḥiyya his father said in the name of Rabbi Yosei ben Nehorai: It is written: “I will reckon with all his oppressors” (Jeremiah 30:20), even charity collectors, other than for the wages of Bible teachers and Mishna teachers, who do not collect wages, but rather reimbursement for lost time. But wages for [teaching even] one matter of Torah, no person is able to pay its wages. It is taught: From Rosh HaShana, a person’s sustenance is determined, with the exception of his expenditures for Shabbatot, festivals, and the New Moon, and the expenditures of taking the children to school. If he increases, it is increased for him; if he decreases, it is decreased for him. Rabbi Yoḥanan was strolling, ascending from Tiberias to Tzippori, and Rabbi Ḥiyya bar Abba was supporting him. They arrived at a certain field. He said: ‘This field was mine and I sold it in order to acquire Torah.’ They arrived at a certain vineyard. He said: ‘This vineyard was mine and I sold it in order to acquire Torah.’ They arrived at a certain olive grove. He said: ‘This olive grove was mine and I sold it in order to acquire Torah.’ Rabbi Ḥiyya began weeping. Rabbi Yoḥanan said: ‘Why are you weeping?’ He said to him: ‘Because you did not leave anything for your old age.’ [Rabbi Yoḥanan] said to him: ‘Is it insignificant in your eyes what I did, that I sold an item that was created in six days and acquired an item that was given in forty days, as it is stated: “He was there with the Lord forty days and forty nights” (Exodus 34:28), and it is written: “I stayed on the mountain forty days and forty nights” (Deuteronomy 9:9)?’ When Rabbi Yoḥanan died, his generation read in his regard: “If a man would give all the wealth of his house for love” (Song of Songs 8:7), the love that Rabbi Yoḥanan had for the Torah, “he would be scorned [boz yavuzu lo].” When Rabbi Hoshaya of Tireya died, they saw his bier floating in the air. His generation read in his regard: “If a man would give all the wealth of his house for the love” that the Holy One blessed be He loved Rabbi Hoshaya of Tireya, he would be scorned. When Rabbi Elazar ben Rabbi Shimon died, his generation read in his regard: “Who is this coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, and with all the powders of the merchant?” (Song of Songs 3:6). What is “with all the powders of the merchant”? It is that he was a master of Bible, of Mishna, liturgy, and homiletics. Rabbi Abba bar Kahana said: From the reward for taking you derive the reward for taking. In Egypt, it is written: “You shall take a bundle of hyssop” (Exodus 12:22). How much was its price? It was four maot, and it led to Israel taking possession of the plunder at the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings [of Canaan]; the palm branch that costs a person a considerable sum of money and includes several mitzvot, all the more so. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Another matter: “You shall take for you” – that is what is written: “Inform me of the way of life, abundant joy” (Psalms 16:11). David said before the Holy One blessed be He: Inform me which gate leads directly to life in the World to Come. Rabbi Yudan said: The Holy One blessed be He said to David: If it is life that you need, you need suffering [yisurin], as it is written: “Rebukes of admonition [musar] are the way of life” (Proverbs 6:23). “Abundant joy [sova semaḥot]” (Psalms 16:11) – He satisfied us [sabenu] with five joys [semaḥot]: Bible, Mishna, Talmud, Tosefta, and aggada. Alternatively, “abundant joy in Your presence” (Psalms 16:11) – these are the seven groups of righteous people who are destined to receive the Divine Presence, and their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies, and the pure candelabrum that was in the Temple. To the sun, from where is it derived? As it is stated: “Pure like the sun” (Song of Songs 6:10). The moon, from where is it derived? As it is stated: “Fair like the moon” (Song of Songs 6:10). The firmament, from where is it derived? As it is stated: “The wise will shine like the radiance of the firmament” (Daniel 12:3). The stars, from where is it derived? As it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). Lightning, from where is it derived? As it is stated: “Their appearance is like torches, they romp like lightning” (Nahum 2:5). Lilies, from where is it derived? As it is stated: “For the conductor, for lilies” (Psalms 45:1). The pure candelabrum, from where is it derived? As it is stated: “He said to me: What do you see? I said: I saw, and behold, a candelabrum of gold in its entirety” (Zechariah 4:2). “Eternal pleasure [ne’imot] is by Your right hand” (Psalms 16:11). Who will inform us which group is the most beloved and delightful [hane’ima] among them? There are two amora’im; one said: The one that comes from the power of Torah and from the power of mitzvot. The other said: These are the Bible teachers and the Mishna teachers, who teach children accurately, as they are destined to stand to the right of the Holy One blessed be He. That is what is written: “Eternal pleasure is by Your right hand.” Another matter: “Sova semaḥot” (Psalms 16:11) – do not read it so, but rather, as “seven [sheva] celebrations [semaḥot]”; these are the seven mitzvot of the festival of Sukkot, and these are: The four species of the palm branch, sukka, the festival peace offerings, and the peace offerings of rejoicing. If [one brings] festival offerings, why [also] offerings of rejoicing; if offerings of rejoicing, why festival offerings? Rabbi Avin said: This is analogous to two [litigants] who came before a judge and we do not know who prevailed. But if one comes and takes palm branches in his hand we know that he is the one who prevailed. So, Israel and the nations of the world litigate before the Holy One blessed be He on Rosh HaShana, and we do not know who prevailed. But when Israel emerges from before the Holy One blessed be He with their palm branches and their citrons in their hands, we know that it is Israel that emerged victorious. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Another matter: “You shall take for you on the first day” – that is what is written: “He has heeded the prayer of the destitute; He did not despise their prayer” (Psalms 102:18), as Israel prevailed at trial, and their iniquities were atoned; and they say: Israel prevailed [natzeḥu], as it is stated: “Moreover, the Eternity [netzaḥ] of Israel will not lie and will not regret” (I Samuel 15:29). That is what David said to Israel: ‘If you have fulfilled the mitzva of the palm branch, which is called delightful [ne’ima],’ as it is stated: “Eternal pleasure [ne’imot] is by Your right hand,” ‘you will be informed that you have prevailed over the nations of the world,’ as it is stated: “Moreover, the Eternity [netzaḥ] of Israel.” Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rabbi Avin said: “He has heeded the prayer of the destitute” (Psalms 102:18) – and Rabbi Avin said: We are unable to ascertain David’s nature; sometimes he calls himself poor, sometimes he calls himself king. How [is this to be understood]? When he would gaze and see that righteous individuals were destined to emerge from him, such as Asa, Yehoshafat, Hezekiah, and Yoshiya, he would call himself king, as it is stated: “Endow the king with Your justice, God” (Psalms 72:1). But when he would gaze [and see] wicked individuals emerging from him, such as Aḥaz, Menashe, and Amon, he would call himself poor, as it is stated: “The prayer of a poor man, when he feels overwhelmed” (Psalms 102:1). Rabbi Alexandri interpreted the verse regarding this laborer, just as this laborer sits and waits for when he takes a short break from his labor and ultimately finishes it later, just as it says: “The atufim will be for Lavan” (Genesis 30:42). What are “the atufim”? Rabbi Yitzḥak ben Rabbi Ḥilkiya: The late ones. Another matter: “He has heeded the prayer of the destitute [haarar]; [He did not despise their prayer]” (Psalms 102:18) – it should have said: “He did not despise his prayer.” If it says: “He did not despise their prayer,” it should have said: “He has heeded the prayer of the destitute [haararim].” Rather, “He has heeded the prayer of the destitute” – this is the prayer of Menashe king of Judah, who was destitute of good deeds. “He did not despise their prayer” – this is his prayer and the prayer of his ancestors, as it is written: “He prayed to Him, and He acceded to his entreaty” (II Chronicles 33:13). What is “He acceded to his entreaty [vaye’ater lo]”? Rabbi Elazar bar Rabbi Shimon said: In Arabia, they call digging [ḥatirata] atirata. He restored him to Jerusalem to his kingdom” (II Chronicles 33:13) – how did He restore him? He restored him with the wind, just as it is said: He causes the wind to blow. At that moment, “Menashe knew that the Lord, He is God” (II Chronicles 33:13). At that moment, Menashe said: There is justice, and there is a Judge. Rabbi Yitzḥak interpreted the verse regarding these generations that have neither a king nor a prophet, neither a [High] Priest nor the Urim and the Tumim, and they have nothing other than prayer alone. David said before the Holy One blessed be He: ‘Master of the universe, do not despise their prayers. “Let this be written for the generation to come”’ (Psalms 102:19) – from here [it may be inferred] that the Holy One blessed be He accepts penitents. “And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He creates them as a new creation. Another matter: “Let this be written for the generation to come” (Psalms 102:19) – this is the generation of Hezekiah, which was on the verge of death. “And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He created them as a new creation. Alternatively, “let this be written for the generation to come” – this is the generation of Mordekhai, which was on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that He created them as a new creation. Alternatively, “let this be written for the generation to come,” refers to these generations, which are on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that the Holy One blessed be He is destined to create them as a new creation. What is incumbent upon us to do? To take a palm branch and a citron and laud the Holy One blessed be He. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Another matter: “You shall take for you on the first day” – that is what is written: “The fields and everything within them will exult” (Psalms 96:12). “The fields will exult” – this is the world, as it is stated: “It came to pass when they were in the field” (Genesis 4:8). “And everything within them” – these are the creatures, just as it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). “Then the trees of the forest will sing” (I Chronicles 16:33) – Rabbi Aḥa said: “[The trees of] the forest [will sing]”; “all the trees of the forest [will sing]” (Psalms 96:12). “The forest” – these are trees that produce fruit. “All the trees of the forest” – these are trees that do not produce fruit. Before whom [will they sing]? “Before the Lord” (Psalms 98:9). Why? Because “He comes” (Psalms 98:9) on Rosh HaShana and Yom Kippur. To do what? “He will judge the world with righteousness and peoples with uprightness” (Psalms 98:9). Another matter: “You shall take for you on the first day” – that is what is written: “I wash my hands in purity” (Psalms 26:6) – with a transaction and not with robbery, as we learned there: A lulav that was stolen or that is dry is unfit; of an ashera tree or from a city incited to idolatry, is unfit. “I circle Your altar, Lord,” (Psalms 26:6) – as we learned there: Each day they would circle the altar one time and say: “Lord, please save us” (Psalms 118:25), Lord, please save us. Rabbi Yehuda says: Ani vaho, please save us. And on that day, they would circle the altar seven times. “Proclaiming thankfulness” (Psalms 26:7) – these are the offerings. “Relating all Your wonders” (Psalms 26:7) – Rabbi Avin said: This is Hallel; it contains [thanks] for the past, it contains [thanks] for the future, it contains [thanks] for these generations, it contains [thanks] for the messianic era, and it contains [thanks] for the days of Gog and Magog. “When Israel departed from Egypt” (Psalms 114:1) – for the past; “not for us, Lord” (Psalms 115:1) – for these generations; “I love that the Lord hears [my voice and my supplications]” (Psalms 116:1) – for the messianic era. “All the nations surrounded me” (Psalms 118:10) – for the days of Gog and Magog; “You are my God and I will thank You; my God, and I will exalt You” (Psalms 118:28) – for the future. Another matter: “You shall take for you” – Rabbi Ḥiyya taught: With a transaction and not with robbery; “for you” – for each and every one of you; “for you” – from what is yours and not what is stolen. Rabbi Levi said: One who takes a stolen palm branch, to what is the matter comparable? To a bandit who is sitting at a crossroads and robbing the passersby. One time, a legionnaire passed by him to collect the taxes for the province, and he rose before him, robbed him, and took everything that was in his possession. Sometime later, the bandit was apprehended and incarcerated in prison. The legionnaire went to him and said to him: ‘Give me what you robbed from me, and I will advocate on your behalf before the king.’ He said to him: ‘From everything that I have robbed and from everything that I have taken, this man has nothing other than this rug that is beneath me, and it is from what was yours.’ He said to him: ‘Give it to me, and I will advocate on your behalf before the king.’ He said to him: ‘Take it.’ He said to him: ‘You should know that tomorrow when you enter before the king to stand trial and he asks and says to you: Do you have a person who will advocate on your behalf, say to him: I have so-and-so legionnaire who will advocate on my behalf. He will send and summon me, and I will come and advocate on your behalf before him.’ The next day, they stood him on trial before the king. The king asked him, saying to him: ‘Do you have a person who will advocate on your behalf?’ He said to him: ‘I have so-and-so legionnaire who will advocate on my behalf.’ The king sent and summoned him and said to him: ‘Do you know anything in favor of this man?’ He said to him: ‘I know that when you sent me to collect the taxes of that province, he rose before me and took everything that was in my possession. This rug that was from what was mine attests in his regard.’ All the people were crying out and saying: ‘Woe unto this one whose advocate became his prosecutor.’ So, a person takes a palm branch in order to accrue merit, but if it is stolen, it cries out before the Holy One blessed be He and says: ‘I was obtained by robbery; I was obtained by villainy!’ The ministering angels say: ‘Woe unto this one, whose advocate became his prosecutor.’ “On the first day” – this is the fifteenth [of Tishrei], and you say “on the first day”? Rabbi Mana of She’av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to a province that owed tax to the king. The king went to collect it. [When he came] within ten mil, all the prominent people of the province emerged and lauded him. He forgave them one-third of their tax debt. [When he came] within five mil, the province’s middle class emerged and lauded him, and he forgave them another third. When he entered the province, all the residents of the province, men, women, and children, emerged and lauded him, and he forgave them everything. The king said to them: ‘What has passed has passed; from here we will begin a new account.’ So, on the day before Rosh HaShana the prominent leaders of the generation fast, and the Holy One blessed be He forgives [the public] one-third of their iniquities. From Rosh HaShana until Yom Kippur [many] private individuals fast, and the Holy One blessed be He forgives [the public] one-third of their iniquities. On Yom Kippur everyone fasts, men, women, and children, and the Holy One blessed be He says to Israel: ‘What has passed has passed; from here we will begin a new account.’ From Yom Kippur until the festival of Sukkot, all of Israel is engaged in mitzvot; this one is engaged with his sukka, and that one with his palm branch. On the first day of the festival, all of Israel stand before the Holy One blessed be He with their palm branches and their citrons in [honor of] the name of the Holy One blessed be He. He says to them: ‘What has passed has passed; from here we will begin a new account.’ Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rav Aḥa said: “For forgiveness is with You” (Psalms 130:4) – from Rosh HaShana, forgiveness is in abeyance with you. Why to that extent? “So You will be feared” (Psalms 130:4) – in order to impose fear of You upon Your creations. “On the first day” – during the day but not at night; during the day, and even on Shabbat; “on the first day” – only the first day alone overrides Shabbat. “The fruit of a pleasant [hadar] tree” – Rabbi Ḥiyya taught: A tree that the taste of its trunk and its fruit are equal; this is the citron. “Hadar” – ben Azai said: It dwells [hadar] on its tree from year to year. Aquila the proselyte translated hadar: that it dwells [dar] on the water. “Branches of [kapot] date palms” – Rabbi Tarfon says: Bound [kafut]; if it was separated, one should bind it. “A bough of a leafy tree” – whose leaves cover its branch; one must say this is a myrtle. “Willows of the brook” – I have derived only of the brook; of the valley and of the mountains, from where is it derived? The verse states: “Willows of the brook.” Abba Shaul says: “Willows of the brook” – two; a willow branch for the palm branch and a willow branch for the Temple. Rabbi Shimon says: “The fruit of a pleasant tree” – one; “branches [kapot] of date palms” – one; “a bough of a leafy tree” – three; “willows of the brook” – two boughs. And [of the three myrtle branches, there must be] one that is not severed. Rabbi Tarfon says: Even if the three of them are severed [they remain valid]. Another matter: “The fruit of a pleasant [hadar] tree” – this is the Holy One blessed be He, in whose regard it is written: “You are clothed in splendor and glory [hadar]” (Psalms 104:1). “Branches of date palms” – this is the Holy One blessed be He, in whose regard it is written: “The righteous blossoms like a date palm” (Psalms 92:13). “A bough of a leafy tree” – this is the Holy One blessed be He, as it is written: “He stands among the myrtle shrubs” (Zechariah 1:8). “Willows of [ve’arvei] the brook” – this is the Holy One blessed be He, in whose regard it is written: “Praise Him who rides in the highest heavens [baaravot], whose name is the Lord” (Psalms 68:5). Another matter: “The fruit of a pleasant [hadar] tree” – this is Abraham our patriarch, whom the Holy One blessed be He glorified [shehidero] with old age, as it is stated: “Abraham was old, advanced in years” (Genesis 24:1). “Branches of [kapot] date palms” – this is Isaac, who was tied [kafut] and bound upon the altar. “A bough of a leafy tree” – this is Jacob; just as the myrtle is teeming with leaves, so Jacob was teeming with sons. “Willows of the brook” – this is Joseph. Just as this willow withers before the other three species, so Joseph died before his brothers. Another matter: “The fruit of a pleasant [hadar] tree” – this is Sarah, whom the Holy One blessed be He glorified [shehidera] with old age, as it is stated: “Abraham and Sarah were old” (Genesis 18:11). “Branches of date palms” – this is Rebecca; just as the date palm has edible fruit and has thorns, so Rebecca produced a righteous one and a wicked one. “A bough of a leafy tree” – this is Leah; just as the myrtle is teeming with leaves, so Leah was teeming with sons. “Willows of the brook” – this is Rachel; just as this willow withers before the other three species, so Rachel died before her sister. Another matter: “The fruit of a pleasant [hadar] tree” – this is the Great Sanhedrin of Israel, whom the Holy One blessed be He glorified [shehideram] with good old age, as it is stated: “You shall rise before the elderly [and show deference [vehadarta] to the old]” (Leviticus 19:32). “Branches of [kapot] date palms” – these are Torah scholars, who humble [shekofin] themselves to learn from one another. “A bough of a leafy tree” – these are the three rows of students who sit before them. “Willows of the brook” – these are the two judges’ scribes who stand before them and record the words of those who acquit and the words of those who convict. Another matter: “The fruit of a pleasant [hadar] tree” – this is Israel; just as the citron has taste and has fragrance, so Israel has people among them who have Torah and have good deeds. “Branches of date palms” – this is Israel; just as the date palm has taste but has no fragrance, so Israel has people among them who have Torah but do not have good deeds. “A bough of a leafy tree” – this is Israel; just as the myrtle has fragrance but has no taste, so Israel has people among them who have good deeds but do not have Torah. “Willows of the brook” – this is Israel; just as the willow has no taste and has no fragrance, so Israel has people among them who do not have Torah and do not have good deeds. What does the Holy One blessed be He do to them? To eradicate them is not possible. Rather, the Holy One blessed be He said: Let them all be bound together in a single bundle and they will atone for one another. If you do so, at that moment, I will be ascendant [mitaleh]. That is what is written: “Who built His upper chamber [maalotav] in the heavens” (Amos 9:6). When is He ascendant? When they are made into a single group, as it is stated: “And established His group upon earth” (Amos 9:6). Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rabbi Yehuda in the name of Rabbi Shimon ben Pazi began: “Hear, my son, and take my sayings” (Proverbs 4:10) – I [God] have commanded you many acts of taking in order to accord you merit. I said to you: “They shall take to you a completely red cow” (Numbers 19:2). Was it, perhaps, for My benefit? No, it was for your benefit, to purify you, as it is written: “The pure person shall sprinkle upon the impure person” (Numbers 19:19). I said to you: “They shall take Me a gift [veyikḥu li teruma]” (Exodus 25:2), so that I will dwell in your midst. “They shall make Me a sanctuary” (Exodus 25:8) – as it were, the Holy One blessed be He said: Take Me and I will reside in your midst. It does not say: They shall take a gift [veyikḥu teruma], but rather, “they shall take Me [veyikḥu li].” It is I that you are taking. I said to you: “They shall take to you pure olive oil” (Leviticus 24:2) – do I require your light? But is it not written: “The light rests with Him” (Daniel 2:22)? It is, rather, in order to accord you merit and to atone for your souls, which are likened to a lamp, as it is stated: “The spirit of man is the lamp of the Lord; He searches all the chambers of the belly” (Proverbs 20:27). Now that I have said to you: “You shall take for you on the first day,” it is in order to accord you merit so I will cause rain to fall for you. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rabbi Mani began: “All my bones will say: Lord, who is comparable to You” (Psalms 35:10) – this verse is stated only for the sake of the palm branch. The spine of the palm branch resembles the spine of a person, the myrtle resembles the eye, the willow resembles the mouth, and the citron resembles the heart. David said: There are none among the limbs greater than these, as they are equal in significance to the entire body. That is, “all my bones will say.” Another matter: “You shall take for you on the first day” – after all that wisdom that is written regarding Solomon: “Wisdom and knowledge is granted to you” (I Chronicles 2:12), “Solomon’s wisdom exceeded [the wisdom of all the people].… He became the wisest of all people” (I Kings 5:10–11), he sat and wondered regarding these four species, as it is stated: “There are three things that are beyond me” (Proverbs 30:18). “There are three things” – the paschal offering, unleavened bread, and bitter herbs. “And four I do not know” (Proverbs 30:18) – these are the four species of the palm branch that he sought to ascertain. “The fruit of a pleasant tree” – who will say that it is a citron? All trees produce pleasant fruit. “Branches of date palms” – the Torah said: Take two branches of date palms with which to praise, but one takes only the lulav, from the heart of the date palm. “A bough of a leafy tree” – who will say that this is a myrtle? It says elsewhere: “Go out to the mountain and bring olive branches, [pine branches, myrtle branches, date palm branches, and branches of a leafy tree, to make sukkot]” (Nehemiah 8:15). “Willows of the brook” – all trees grow with water. “And four I do not know” – he again mentioned them another time, as it is stated: “There are three that are accomplished [striders, and four accomplished walkers]” (Proverbs 30:29) – these are the four species that each and every individual of Israel goes, runs, and takes of them for himself to praise the Holy One blessed be He. They appear insignificant in the eyes of man, but they are significant before the Holy One blessed be He. Who clarified for Israel regarding these four species that they are the citron, palm branch, myrtle, and willow? It was the Sages, as it is stated: “[They are four that are small upon the earth], but they are exceedingly wise” (Proverbs 30:24). Rabbi Berekhya said in the name of Rabbi Levi: By the merit of “you shall take for you on the first day,” I [God] will be revealed to you first, and I will exact retribution from the first, that is, the wicked Esau, in whose regard it is written: “The first emerged” (Genesis 25:25). I will build for you the first; this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). I will bring to you the first; this is the messianic king, in whose regard it is written: “The first to Zion, behold, they are here, and to Jerusalem I will provide a herald” (Isaiah 41:27).

“Command the children of Israel, and they shall take to you pure virgin olive oil for the lighting, to kindle a lamp continually” (Leviticus 24:2). “Command the children of Israel, and they shall take to you…olive oil…” – that is what is written: “Your righteousness, God, reaches on High” (Psalms 71:19). Rabbi Ami asked Rabbi Shmuel bar Naḥman; he said to him: ‘Because I heard about you that you are a master of aggada, what is [the meaning of the verse]: “Your righteousness [vetzidkatekha], God, reaches on High”?’ He said to him: ‘Just as the earthly beings need charity [tzedaka] from one another, so the supernal beings need charity from one another.’ That is what is written: “He said to the man clothed in linen” (Ezekiel 10:2) and the entire introduction at the beginning of the portion: “Speak to the priests” (Leviticus 21:1). “For You have performed great deeds” (Psalms 71:19) – these are the two great lights, as it is stated: “The two great lights” (Genesis 1:16). “God, who is comparable to You?” (Psalms 71:19) – who is comparable to You among the supernal beings, who is comparable to You among the earthly beings? Who is comparable to You, in that You subdue the attribute of justice? You illuminate for the supernal and for the earthly. You illuminate for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.” Rabbi Yitzḥak began: “Your saying is exceedingly pure, and Your servant loves it” (Psalms 119:140) – like the goldsmith who inserts the gold into the crucible two or three times until he purifies it, so this portion was stated, repeated, and repeated a third time. The matters can be inferred a fortiori: If this small portion in the Torah is stated, repeated, and repeated a third time, the rest of the portions in the Torah, all the more so. “Command the children of Israel” – that is what is written: “Call and I will answer You” (Job 14:15), just as it says: “Then you will call, and the Lord will answer” (Isaiah 58:9). “So that You will long [tikhsof]” – so that Your soul will long for Your handiwork, just as it says: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30). Job said before the Holy One blessed be He: Master of the universe, the supernal and the earthly are under Your authority, and You long for Your handiwork? Rather, You tend to Your handiwork. That is, “command the children of Israel.” Another matter: “Command the children of Israel” – bar Kappara began: “For You light my lamp” (Psalms 18:29). The Holy One blessed be He said to Adam: ‘Your lamp is in My hand, and My lamp is in your hand.’ Your lamp is in My hand, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). My lamp is in your hand, “to kindle a lamp continually.” The Holy One blessed be He said: ‘If you illuminate My lamp, I will illuminate your lamp.’ That is, “command the children of Israel.” Another matter: “Command the children of Israel” – that is what is written: “Your head [roshekh] is upon you like the Carmel, and the locks of your head are like purple wool” (Song of Songs 7:6) – the indigent [harashim] among you are as dear to Me as Elijah, who ascended the Carmel. That is what is written: “Elijah ascended to the peak [rosh] of the Carmel, and he knelt to the ground, and he put his face between his knees” (I Kings 18:42). Why did he put his face between his knees? He said before the Holy One blessed be He: Master of the universe, if we have no merit, look to the covenant of circumcision. “And the locks of [vedalat] your head are like purple wool” (Song of Songs 7:6). The Holy One blessed be He said: The destitute [hadalim] among you are as dear to Me as David, as it is stated: “The weak among them on that day will be like David” (Zechariah 12:8). Some say: Like Daniel, in whose regard it is written: “They clad Daniel in purple wool” (Daniel 5:29). “The king bound in tresses [barehatim]” (Song of Songs 7:6) – as the Holy One blessed be He bound Himself by oath that He would rest His Divine Presence within the panels [rahitin] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana said: By the merit of Abraham our patriarch, as it is written: “Abraham ran to the cattle” (Genesis 18:7). Rabbi Levi said: By the merit of Jacob, in whose regard it is written: “He displayed the rods that he peeled in the receptacles [barehatim]” (Genesis 30:38). Rabbi Berekhya said: “The king bound in tresses” (Song of Songs 7:6) – this is Moses, in whose regard it is written: “He became king in Yeshurun” (Deuteronomy 33:5). “Bound in tresses” – as the Holy One blessed be He decreed against him that he would not enter the Land of Israel. For what reason? It is due to the receptacles [rehatim] of the waters of dispute. That is what is written: “These are the waters of dispute, where the children of Israel quarreled” (Numbers 20:13). Rabbi Yehuda presented a parable; to what is the matter analogous? To a king who decreed and said: Anyone who gathers and eats Sabbatical Year produce will be led around the arena. There was a certain well-born woman who went, gathered, and ate Sabbatical Year produce. They began leading her around in the arena, and she was screaming and saying: ‘Please, I implore you, my lord, the king: Hang these unripe figs around my neck so the people will not say: It appears to us that they discovered in her a matter of sexual immorality or a matter of sorcery. Rather, by seeing the unripe figs on my neck, they will know that it is due to them that I am being led around.’ So, Moses said before the Holy One blessed be He: ‘Master of the universe, write in Your Torah the reason that I am not entering the Land, so Israel will not say: It seems to us that Moses falsified the Torah or said a matter that he was not commanded.’ The Holy One blessed be He said to him: ‘As you live, I will write that it was due only to the water.’ That is what is written: “Because you defied My directive in the wilderness of Tzin…[They are the waters of dispute in Kadesh]” (Numbers 27:14). Rabbi Shimon presented a parable; to what is the matter analogous? To a king who was going on the way and his son was with him on the carriage. When they reached a narrow place, the carriage overturned onto his son. His eye was blinded, his arm was severed, and his leg was broken. When the king would reach that place, he would mention it, saying: ‘Woe is me. Here my son was injured, here his eye was blinded, here, his arm was severed, here his leg was broken.’ So, the Holy One blessed be He mentions the waters of dispute three times in His Torah, as though to say, here I killed Moses, here I killed Aaron, here I killed Miriam. That is what is written: “Their judges slip down by the rock; they will hear My words, for they are pleasing” (Psalms 141:6). Rav Naḥman said: “King” (Song of Songs 7:6) – this is Moses, as it is written: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel. It is the way of a king to issue edicts and [that] others fulfill them, so you shall issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Aḥa: “A wise man ascends against the city of the mighty [giborim]” (Proverbs 21:22) – gevarim is written, as they are all males [gevarim] and there is no female among them. “A wise man ascends” – this is Moses, as it is stated: “Moses ascended to God” (Exodus 19:3). “And removes the might of its stronghold” (Proverbs 21:22) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: “Might” – this is Torah. “Its stronghold [mivtaḥa]” – as the certitude [bitḥonan] of the angels was that the Torah was to be given to them, until the Holy One blessed be He said to them: “It is not found in the land of the living” (Job 28:13). Rabbi Neḥemya says: “Might” – this is Torah; “its stronghold [mivtaḥa]” – its assurance [bitḥona] is in it, and that there is reward given for it is [stated] at its side. The Rabbis say: “Might” – this is Torah; “its stronghold [mivtaḥa]” – as anyone who toils in it may be certain [batuaḥ] that he will issue edicts and others will fulfill them. So, the Holy One blessed be He said to Moses: ‘You toiled extensively in the Torah, so you will issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.” Another matter: “Command the children of Israel” – Rabbi [Yehuda HaNasi] and the Rabbis: Rabbi [Yehuda HaNasi] says: One verse says: “Is there a number to His troops?” (Job 25:3), and another verse says: “Thousands upon thousands will serve Him” (Daniel 7:10), and another verse says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). Rather, this is the number in one troop, but there is no number to His troops. The Rabbis say: One verse says: “Is there a number to His troops?” and another verse says: “Thousands upon thousands will serve Him.” Rather, until the Temple was destroyed, the lauding of the Holy One blessed be He would ascend in completeness. When the Temple was destroyed, the Holy One blessed be He, as it were, reduced His entourage. The Holy One blessed be He said: It is not right for My lauding to ascend as it used to ascend. “On whom will His light not rise?” (Job 25:3) – who from all who entered the world can come and say: The sun did not illuminate for me during the day and the moon did not illuminate for me in the night? You illuminate for the supernal, the earthly, and for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.” Rabbi Ḥanina said: There were windows in the Temple through which its light would emerge to the world, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). “Recessed narrowing” – they were narrow from within and wide from without in order to bring out its light to the world. Rabbi Levi said an analogy: [If] a king were to build a great hall, he would make its windows narrow from without and wide from within so that light would enter it. But the windows of the Temple were not so, but rather, they were narrow from within and wide from without in order to bring out great light. Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman: ‘Because I have heard about you that you are a master of aggada, from where did light emerge to the world?’ He said to him: ‘The Holy One blessed be He wrapped Himself [in light] as in a cloak, and the entire world shone from the aura of His glory’; he said to him in a whisper. He said to him: ‘It is an explicit verse, as it is stated: “Enveloping with light as if with a cloak, He spreads the heavens like a sheet” (Psalms 104:2), and you say it to me in a whisper?’ He said to him: ‘Just as [my teachers] said it [to me] in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded it publicly, it would not have been possible to say it. Beforehand, what would they say? Rabbi Berekhya said in the name of Rabbi Yitzḥak: From the place of the Temple, from there light would emerge to the world. That is what is written: “Behold, the glory of the God of Israel was coming from the direction of the east, and its sound was like the sound of many waters, and the earth shone with His glory” (Ezekiel 43:2). “His glory” is nothing other than the Temple, just as it says: “Throne of glory, exalted from the beginning, the place of our Temple” (Jeremiah 17:12). Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants, and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I <created> commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously. Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2). What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said… The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’ The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light? Rav said: When the orb of the sun and the moon enter to ask permission from before the Holy One blessed be He, their eyes dim from the aura of the Divine Presence. They seek to emerge and illuminate the world, but they do not see anything. What does the Holy One blessed be He do for them? He shoots arrows before them and they proceed by their light. That is what is written: “The sun, the moon stand in their abode; by the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). And it is written: “The sun and the moon were darkened, and the stars withdrew their shine” (Joel 2:10). Rabbi Hoshaya son of Rabbi Simlai of Caesarea in the name of Rabbi Yitzḥak bar Ze’eira: The orb of the sun never sets until it becomes like a round spot of blood. What is the source? “[In a tent within He placed the sun,] which, like a bridegroom leaving his bridal chamber, rejoices like a warrior running his course [oraḥ]” (Psalms 19:5–6), and oraḥ is only that of women, just as it says: “The manner [oraḥ] of women had ceased for Sarah” (Genesis 18:11). Rabbi Levi said: Each and every day, the Holy One blessed be He sits in judgment of the orb of the sun and the moon, which do not wish to emerge and illuminate the world. What do they say? The people indict us, the people prostrate themselves to us. Rabbi Yusta bar Shunem said: What does the Holy One blessed be He do to them? He sits in judgment of them, and they emerge and illuminate the world against their will. That is what is written: “Each morning He brings His judgment to light; it does not fail [lo nedar]” (Zephaniah 3:5). What is [the meaning of the phrase] “lo nedar”? It does not cease. “But the unjust knows no shame” (Zephaniah 3:5) – they have no shame, but rather, they prostrate themselves to them, they see them stricken, but have no shame. That is what is written: “They shall take to you…olive oil.” Rabbi Ḥiyya taught: Olive oil, but not sesame oil, nor walnut oil, nor turnip oil, nor almond oil, but rather, olive oil from your olive trees. Rabbi Avin said: This is analogous to a king whose legions revolted against him. One legion of his did not revolt. The king said: That legion that did not revolt against me will be appointed commanders, lieutenants, and military governors. So, the Holy One blessed be He said: This olive tree brought light to the world in the days of Noah; that is what is written: “The dove came to him at evening time and, behold, a plucked [taraf] olive leaf was in its mouth” (Genesis 8:11). What is “taraf”? Killed, just as it says: “Joseph was mauled [tarof taraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it, it would have become a great tree. From where did it bring it? Rabbi Abba bar Kahana said: It brought it from the Mount of Olives. Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what they say: The Land of Israel was not stricken with the Flood waters. That is what the Holy One blessed be He said by means of Ezekiel: “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 Yoḥanan said: Even the lower millstone was obliterated in the waters. Rabbi Berekhya said; The gates of the Garden of Eden opened before it, and it brought it from there. Rabbi Aivu said: Had it brought it from the Garden of Eden, was there not a more exceptional item to bring, e.g., cinnamon or balsam? Rather, it [brought the olive leaf] as an indication to him, saying: My master, Noah, [I prefer something] bitter like this from the hand of the Holy One blessed be He, and not something sweet from your hand. “Outside the curtain of the testimony, in the Tent of Meeting, Aaron shall arrange it from evening until morning before the Lord continually; an eternal statute for your generations” (Leviticus 24:3). “Outside the curtain of the testimony, in the Tent of Meeting, ]Aaron[ shall arrange [yaarokh] it” – Rabbi Elazar ben Shamua said: Due to the merit of [what Aaron] “shall arrange [yaarokh],” you will be delivered from: “For [an inferno] is arranged [arukh] from yesterday” (Isaiah 30:33). Rabbi Ḥanin said: Due to the merit of “to kindle a lamp continually” (Leviticus 24:2), you will merit to greet the lamp of the messianic king. What is the source? “There I will cause the horn of David to grow; I have prepared [arakhti] a lamp for My anointed one” (Psalms 132:17). And it says: “I rejoiced when they said to me: Let us go to the House of the Lord” (Psalms 122:1).

“The son of an Israelite woman, and he was the son of an Egyptian man, went out among the children of Israel; and the son of the Israelite woman and an Israelite man fought in the camp. The son of the Israelite woman blasphemed the Name and cursed; they brought him to Moses. And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:10–11). “The son of an Israelite woman…went out” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: That is what is written: “Around the wicked will walk” (Psalms 12:9) – the righteous walk around the wicked. How so? When the righteous emerge from the Garden of Eden and see the wicked being judged in Gehenna, their soul is joyous within them. That is what is written: “They will emerge and see the corpses of the people who betray Me” (Isaiah 66:24). At that moment, they give praise and thanks to the Holy One blessed be He for the suffering that He inflicted upon them in this world. That is what is written: “You will say on that day: I thank You, Lord, that You were angry with me; Your wrath has turned against” (Isaiah 12:1) the nations of the world, and “You comfort me” (Isaiah 12:1) through them. When? “As lowliness is lifted up [kerum]” (Psalms 12:9) – when the Holy One blessed be He will exalt a lowly vineyard [kerem] in His world. The vineyard of the Holy One blessed be He is none other than Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel and the people of Judah, the plant of His delight” (Isaiah 5:7). Rabbi Neḥemya said to him: Until when are you going to distort the Bible for us? Rather, the wicked walk around the righteous, as it is written: “Around, the wicked will walk” (Psalms 12:9). How so? When the wicked ascend from Gehenna and see the righteous sitting tranquilly within the Garden of Eden, their soul diminishes within them. That is what is written: “The wicked one sees and is angered” (Psalms 112:10). When? “As lowliness is lifted up ” – when the Holy One blessed be He will exalt the mitzvot that are treated with contempt. ‘Why are you going out to be stoned?’ ‘Because I circumcised my son.’ ‘Why are you going out to be burned?’ ‘Because I observed Shabbat.’ ‘Why are you going out to be beheaded?’ ‘Because I ate unleavened bread.’ ‘Why are you being lashed with a whip?’ ‘Because I made a sukka, because I took a palm branch, because I donned phylacteries, because I placed sky-blue wool [on my garment], because I performed the will of my Father in Heaven.’ That is what is written: “One will say to him: What are those wounds?” (Zechariah 13:6). [He will answer:] ‘These wounds caused me to be beloved to my Father in Heaven.’⁠a Another matter: When is “as lowliness is lifted up [kerum]” – when the Holy One blessed be He will publicize the origin [karman] of the mamzerim. They were already publicized by Moses, as it is stated: “Take out the blasphemer” (Leviticus 24:14). “Even in your thought do not curse a king” (Ecclesiastes 10:20) – Rabbi Avin said: Do not curse and blaspheme before Me with the intelligence that I granted you beyond that of the animal, beast, and bird. I created two eyes for you, and they have two eyes; you have two ears, and they have two ears. I made you similar to them, as it is stated: “He is comparable to animals, which perish [nidmu]” (Psalms 49:21). Nidme is nothing other than silence. I silenced them in your honor. How many favors have I performed for you, but you do not understand, as it is stated: “Man, in honor, does not understand” (Psalms 49:21). Another matter: “Even in your thought, do not curse a king” (Ecclesiastes 10:20) who is before you. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is before you. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yirmeya ben Elazar said: This is the raven and the art of bird divination. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Levi said: There are ears on the road and ears to the wall. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) who is in your generation. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is in your generation. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yehuda bar Simon said: The Holy One blessed be He said to David: ‘Should you have said this: “My enemies will be exceedingly ashamed and frightened” (Psalms 6:11)? Who was your enemy? Was it not Saul? Is it not written: “On the day the Lord saved him from the hands of all his enemies and from the hand of Saul” (Psalms 18:1)?’ At that moment, David said before the Holy One blessed be He: ‘Master of the universe, do not tally it among my intentional sins, but rather among my unwitting sins [shegagot].’ That is what is written: “A meditation [shigayon] by David” (Psalms 7:1). Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – do not curse the King of the universe. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – the Wealthy One of the universe. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Levi said: There is a beneficial sound that emerges and a detrimental sound [that emerges]. A beneficial [sound]: “The Lord heard the sound of your words as you spoke to me, [and the Lord said to me: I heard the sound of the words of this people that they spoke to you; they did well in everything that they spoke]” (Deuteronomy 5:25). What is: “They did well [hetivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: One said: It is like the preparation of [hatavat] the lamps, and one said: It is like the preparation of the incense. There is a detrimental sound: “The Lord heard the sound of your words, and He was enraged and took an oath, saying” (Deuteronomy 1:34). Rabbi Taḥlifa said: The Holy One blessed be He said: For them it is rage, but for Me, what rage is there? “That I took an oath in My wrath” (Psalms 95:11) – I took an oath in My wrath, but changed My mind. “That they would not come to My resting place” (Psalms 95:11) – they will not come to this resting place, but they will come to another resting place. Rabbi Levi said in the name of bar Kappara: This is analogous to a king who grew angry at his son and decreed that he shall not enter the palace with him. What did the king do? He stood and demolished it, rebuilt it, and brought his son into the palace with him. The result is that he observed his oath and brought in his son. So, the Holy One blessed be He said: “That I took an oath in My wrath that they would not come to My resting place” – they will not come to this resting place, but they will come to another resting place. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Avin said: When a person is asleep, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, the cherub to the winged creature, “and a winged creature will tell the matter”; before whom? Before the One who spoke and the world came into being. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – this is Moses, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – this is Moses. From where did Moses become wealthy? Rabbi Ḥanin said: The Holy One blessed be He created a sapphire mine for him in his tent, and it is from there that he became wealthy. That is what is written: “Carve [pesol] for yourself [two tablets of stone]” (Exodus 34:1) – the waste [pesolet] shall be for you. At that moment, Moses said: The blessing of the Lord, it will make wealthy” (Proverbs 10:22). “As the birds of the heavens” (Ecclesiastes 10:20) – as he flew like a bird and ascended heavenward. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – as it was told to Moses at Sinai: “Take out the blasphemer” (Leviticus 24:14). “The son of an Israelite woman…went out” – from where did he go out? Rabbi Levi said: He went out of his world, just as it says: “The champion went out” (I Samuel 17:4). Rabbi Berekhya said: He went out of the previous portion and said: It is written: “You shall take fine flour and you shall bake it” (Leviticus 24:5). It is the way of a king to eat hot bread. Is it perhaps to eat cold? It is as we learned there: The showbread is eaten no fewer than nine days and no more than eleven days [after it is baked]. How so? It is baked on the day before Shabbat and eaten on [the following Shabbat], on the ninth [day from when it was baked]. If a Festival occurs on the day before Shabbat it is eaten on the tenth day. If the two festival days of Rosh HaShana occur it is eaten on the eleventh, as it appears in Tanḥuma. Rabbi Ḥiyya taught: He went out from the portion of the lineage. He sought to pitch his tent in the camp of Dan. They said to him: ‘What leads you to pitch your tent in the camp of Dan?’ He said to them: ‘I am from one of the daughters of Dan.’ They said to him: ‘It is written: “Each man by his banner with the insignias of his patrilineal house” (Numbers 2:2) – and not his matrilineal house.’ He entered the court of Moses and lost his case. He stood and blasphemed. “And he was the son of an Egyptian man” – the Rabbis and Rabbi Levi: The Rabbis say: Even though there were no mamzerim at that time, he was a mamzer. Rabbi Levi said: He was a full-fledged mamzer. How [did it come to pass]? The taskmasters were Egyptian, and the foremen were Israelites. A taskmaster was appointed over ten foremen, and a foreman was appointed over ten men. The result is that a taskmaster was appointed over one hundred men. One time, a taskmaster went early to a foreman; he said to him: ‘Go and gather your group.’ When he entered, his wife flirted with him. He said: She is mine. He went and concealed himself behind the ladder. When her husband left, he sinned with her. [The husband] looked behind him and saw [the taskmaster] emerging from his house. Once [the taskmaster] knew that he saw him, he went to him and was beating him that entire day. He said to him: ‘Work well, work well’; he intended to kill him. At that moment the Divine Spirit inspired Moses. That is what is written: “He turned this way and that” (Exodus 2:12). What is “this way and that”? He saw what [the taskmaster] had done to him in the house and in the field. He said of him: Is it not enough that he sinned with his wife, but he seeks to kill him? Immediately, “he saw that there was no man” (Exodus 2:12) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: He saw that there was no one to stand and be zealous in the name of the Holy One blessed be He and kill him. Rabbi Neḥemya says: He saw that there was no one to stand and invoke the name of God against him and kill him. The Rabbis say: He saw that there was no hope destined to emerge from him, from his sons, and from the descendants of his sons until the end of all the generations. Immediately, “he smote the Egyptian” (Exodus 2:12). Rabbi Yitzḥak said: He killed him with a fist, just as it says: “To smite wickedness with a fist” (Isaiah 58:4). Rabbi Levi said: He killed him with the secret of Israel, just as it says: “The number of the children of Israel will be like the sand of the sea” (Hosea 2:1). Another matter: “The son of an Israelite woman…went out” – that is what is written: “A locked garden is my sister, my bride; a locked fountain, a sealed spring” (Song of Songs 4:12). Rabbi Pinḥas said: “A locked fountain” – these are the virgins. “A locked garden” – these are the married women. “A sealed spring” – these are the males. It is taught in the name of Rabbi Natan: “A locked garden,” “a locked fountain” – these are two forms of intercourse, typical and atypical. Another matter: Rabbi Pinḥas said in the name of Rabbi Ḥiyya bar Abba: “A locked garden” (Song of Songs 4:12) – because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt. As a result, “your branches [shelaḥayikh]” (Song of Songs 4:13) – your being sent out [shiluḥayikh], just as it says: “It was when Pharaoh sent out [beshalaḥ]” (Exodus 13:17). Rabbi Huna said in the name of Rabbi Ḥiyya bar Abba: Sarah our matriarch descended to Egypt and restrained herself from licentiousness, and all the women restrained themselves by her merit. Joseph descended to Egypt and restrained himself from licentiousness, and all of Israel restrained themselves by his merit. Rabbi Ḥiyya bar Abba said: The restraint from licentiousness was itself sufficient for Israel to have been redeemed on its account. Rav Huna said in the name of bar Kappara: Due to four matters, Israel was redeemed from Egypt: Because they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness. They did not change their name; Reuben and Simeon descended [to Egypt], and Reuben and Simeon ascended. They did not call Judah Rupa, nor Reuben Luleyani, nor Joseph Leisteis, and nor Benjamin Alexandri. They did not change their language. There it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here: “They said: The God of the Hebrews called upon us” (Exodus 5:3); and it is written: “That it is my mouth that is speaking to you” (Genesis 45:12) – in the sacred tongue. They did not speak slander, as it is stated: “Speak now in the ears of the people, [and they shall ask each man from his neighbor and each woman from her neighbor, silver vessels and gold vessels]” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them informed on another. And there was not one among them who was found to be steeped in licentiousness. Know that it was so, as there was one, and the verse publicized her, as it is stated: “And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11). “Shelomit” – as Rabbi Levi said: She was very talkative in greetings: Greetings to you, greetings to you. “Daughter of Divri” – that she caused a matter [davar] to befall her son. “Of the tribe of Dan” – it is a disgrace for him, a disgrace for his family, a disgrace for the tribe from which he emerged. Rav said: A mamzer never lives more than thirty days. Rabbi Ḥunai said: Once in seventy years the Holy One blessed be He brings a great plague to the world and eradicates the mamzerim and takes the upright with them. What is the source? “He too is wise, and He brings misfortune” (Isaiah 31:2). The verse should have said: “He brings good.” Rather, it is to teach you that even when the Holy One blessed be He brings misfortune to the world, He does so with wisdom. “He does not retract His words [devarav]” (Isaiah 31:2) – He does not remove His plague [devaro]. Why is this necessary? “He will rise up against the house of evildoers” (Isaiah 31:2). This is like that which Reish Lakish said: “In the place where the burnt offering is slaughtered the sin offering shall be slaughtered” (Leviticus 6:18). Why is this necessary? It is so the sinners will not be publicized. Reish Lakish said: There are those whom one mentions and blesses, and there are that one mentions and curses. One mentions and blesses, “Betzalel, son of Uri, son of Ḥur, [of the tribe of Judah]” (Exodus 31:2). One mentions and curses Akhan, son of Karmi, son of Zarḥi (see Joshua 7:1). One mentions and blesses, “count the children of Levi” (Numbers 3:15). One mentions and curses, “remember what Amalek has done to you” (Deuteronomy 25:17). One mentions and blesses, “there was a man of Judah […and his name was Mordekhai]” (Esther 2:5). One mentions and curses, “a man who is and adversary and an enemy, [this wicked Haman]” (Esther 7:6). One mentions and blesses, “because Mordekhai of Judah” (Esther 10:3). One mentions and curses, “because Haman son of Hamedata” (Esther 9:24). One mentions and blesses, “David son of an Efratite” (I Samuel 17:12). One mentions and curses, “Yerovam, son of Nevat, an Efratite” (I Kings 11:26). One mentions and blesses, “there was a certain man from Ramatayim…[and his name was Elkana]” (I Samuel 1:1). One mentions and curses, “there was a certain man from the Ephraim highlands, and his name was Mikhaihu” (Judges 17:1). One mentions and blesses, “and with him was Oholiav [son of Aḥisamakh of the tribe of Dan]” (Exodus 38:23). One mentions and curses, “and the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11). Rabbi Zeira, when he ascended to here, he would hear voices calling mamzer and mamzeret. He said: Has what Rav Huna said: A mamzer does not live more than thirty days, gone away? Rabbi Yaakov bar Rav Aḥa said: It is like that which Rava and Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? In a case where [his status] is not public knowledge; but if it becomes public knowledge, he lives. In the days of Rabbi Berekhya, a certain Babylonian ascended to here, and Rabbi Berekhya knew that he was a mamzer. He went to [Rabbi Berekhya] and said to him: ‘Garner merit through me.’ Rabbi Berekhya said: ‘Go on your way and come tomorrow, and I will give you a stipend from the public fund.’ He went to him the next day and found him sitting and speaking in the synagogue. He waited until he finished. When he finished his sermon, he went to him. Rabbi Berekhya said to them: ‘My brethren, garner merit through this man, who is a mamzer.’ They provided him with a stipend. When they left there, he said to him: ‘Rabbi, I asked you for temporal life, and you have cut short the life of this man.’ He said to him: ‘As you live, I have granted you life, as Rava and Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? In a case where [his status] is not public knowledge; but if it becomes public knowledge, he lives.’ Another matter: “The son of an Israelite woman…went out” – that is what is written: “I again saw all the oppressed” (Ecclesiastes 4:1). Daniel the tailor interpreted the verse regarding mamzerim. “Behold the tears of the oppressed” (Ecclesiastes 4:1) – the parents of these performed transgressions, and these miserable ones, why is it their concern? So, the father of this one consorted with a forbidden woman; what did this one do, and why is it his concern? “But there is no comforter for them” (Ecclesiastes 4:1). “And power from the hand of their oppressors” (Ecclesiastes 4:1) – from the hand of the Great Sanhedrin of Israel that comes upon them by the authority of the Torah and distances them, because of: “A mamzer shall not enter into the assembly of the Lord” (Deuteronomy 23:3). “But there is no comforter for them” (Ecclesiastes 4:1) – the Holy One blessed be He says: It is incumbent upon Me to comfort them, as in this world they are tainted, but in the future, Zechariah said: I see it and it is all pure gold. That is what is written: “I saw, and behold, a candelabrum of gold in its entirety, with a gula at its top” (Zechariah 4:2). Two amora’im: One said: Exile [gola], and one said: Its redeemer [go’alah]. The one who said gola: As they were exiled to Babylon and the Divine Presence was exiled with them, as He said: “For your sake I sent to Babylon” (Isaiah 43:14). The one who said: Go’alah, its Redeemer: As it is stated: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4). And it is written: “The one who breaches went up before them; they breached and passed the gate…their king passed before them, and the Lord is at their head” (Micah 2:13).

“The Lord spoke to Moses at Mount Sinai, saying” (Leviticus 25:1). “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, you shall not wrong one another” (Leviticus 25:14). “The Lord spoke to Moses…if you sell a sale item to your counterpart.” That is what is written: “Death and life are in the power of the tongue” (Proverbs 18:21). Aquila translated it regarding a spoon-knife; death from here and life from there. Bar Sira said: If one has a coal before him, if he blows on it, it burns; if he spits on it, it is extinguished.⁠a Rabbi Yanai said: If there was an untithed loaf; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Ḥiyya bar Abba said: If there was a basket of figs before him; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Shimon ben Gamliel said to Tavi his servant: ‘Go out and purchase a good cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘Go out and purchase a bad cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘What is this, that when I said to you: Purchase a good cut of meat, you bought me tongue, and when I said to you: Purchase a bad cut of meat, you bought me tongue?’ He said to him: ‘Good comes from it and bad comes from it. When it is good, there is nothing better than it. When it is bad, there is nothing worse than it.’ Rabbi [Yehuda HaNasi] made a feast for his disciples. He brought soft tongues and hard tongues before them. They began selecting the soft ones and leaving the hard ones. He said to them: ‘Know what you are doing; just as you are selecting the soft and leaving the hard, so your tongues should be soft toward one another.’ Therefore, Moses cautions Israel: “If you sell a sale item.” Another matter, “if you sell a sale item…[you shall not wrong [tonu] one another]” – that is what is written: “Behold, the Lord standing beside a level [anakh] wall” (Amos 7:7), beside a wall of exploitation [deunita]. “With a plumb line in His hand” (Amos 7:7), like a creditor standing with a promissory note in his hand. Similarly, “a new king arose” (Exodus 1:8), like a creditor standing with a promissory note in his hand. Similarly: “The Lord said to me: What do you see, Amos? I said: A plumb line [anakh]” (Amos 7:8). This is the Great Sanhedrin, whose number is anakh. “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said: This pot is sustained only by means of its tin coating [anakha]. So, the Holy One blessed be He said: ‘I will give you a protective coating of suffering in this world, but in the World to Come, “I will not continue to be enraged by them any longer”’ (Amos 7:8). Rabbi Yitzḥak ben Elazar and Rabbi Tavyomei in the name of Rabbi Yirmeya: Regarding all [other] iniquities it is written: “[Who is a God like You,] who pardons iniquity?” (Micah 7:18), but here it is written: “I will not continue to forbear them any longer” (Amos 7:8). “I saw the Lord standing upon the altar [mizbe’aḥ]” (Amos 9:1); He was standing over the generation to slaughter it [lezovḥo]. “He said: Strike the apex and the thresholds will quake” (Amos 9:1); “strike the apex,” this is Josiah; “and the thresholds will quake,” these are his legal advisers. “Shatter those [uvtzaam] who are at the head of them all” (Amos 9:1); Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: This is analogous to a se’a container that was filled with iniquities. Which of them prosecutes? It is robbery. Rabbi Yudan in the name of Rabbi Yoḥanan: This is analogous to people among whom were those who engage in idolatry, sexual immorality, and bloodshed; yet robbery is equivalent to them all. Rabbi Yaakov bar Idi in the name of Rav Aḥa: Ezekiel enumerated twenty-four sins, and of them all, he concluded only with robbery. That is what is written: “Behold, I struck My hand due to your ill-gotten gain” (Ezekiel 22:13). Therefore, Moses cautioned Israel: “If you sell a sale item...[you shall not wrong one another].” That is what is written: “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners” (Numbers 2:34). Where was Aaron? Rabbi Yehoshua bar Neḥemya, Rabbi Levi bar Ḥayata, and Rabbi Abba in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, they abused him verbally, saying to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of your sons. Elazar your son, to whom is he married? Is it not to the daughter of Putiel?’ That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He began establishing his lineage. That is what is written: “Pinḥas son of Elazar son of Aaron the priest” (Numbers 25:11); priest son of a priest, zealot son of a zealot, one who turned back wrath son of one who turned back wrath, as it is stated: “Has turned back My wrath…therefore, say: Behold, I am giving him […a covenant of eternal priesthood, because he was zealous for his God and he atoned for the children of Israel]” (Numbers 25:11–13). That is why the Holy One blessed be He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the descendants of Aaron and Moses” (Numbers 3:1) – it is not written here Moses and Aaron, but rather, Aaron and Moses. Therefore, Moses cautioned Israel: “If you sell a sale item.” Another matter, “if you sell a sale item” – that is what is written: “Aviya and his people smote them a great blow” (II Chronicles 13:17). What is “a great blow”? Rabbi Abba bar Kahana said: It is that he marred the facial features of Israel. That is what is written: “The features of their faces speak against them” (Isaiah 3:9). Shmuel bar Ami said: It is that he deployed guards for three days until their form deteriorated, as we learned there: One may testify only about the countenance of the face with the nose, even though there are distinguishing marks on his body and his personal belongings…and one may testify only up to three days. That is what is written: “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him” (II Chronicles 13:20). Rabbi Shmuel bar Naḥmani said: Do you think that Yerovam was afflicted? It was none other than Aviya who was afflicted. Why was he afflicted? Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he humiliated them in public. That is what is written: “You are a great multitude, and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he demeaned Aḥiya the Shilonite by calling him wicked. That is what is written: “Idle and wicked men gathered around him” (II Chronicles 13:7). The Rabbis said: Because he happened upon idol worship and he did not eradicate it. That is what is written: “Aviya pursued Yerovam and he conquered cities from him, Beit El…” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be inferred a fortiori: If the verse indicates a punishment of a king for having insulted a fellow king; one who insults his counterpart, all the more so. Therefore, Moses cautioned Israel: “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, [you shall not wrong one another].” Another matter, “if you sell a sale item” – Rabbi Ḥiyya son of Rabbi Ada of Yafo said: “If you sell” – you are destined to be sold to the nations of the world, but you should be partners with your Creator, just as Ḥananya, Mishael, and Azarya were, who said to Nebuchadnezzar: “We have no need to reply to you in this matter…Behold our God, whom we worship…He is able to save us…Behold, if not, let it be known to you, king, [that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected]” (Daniel 3:16–18). “Nebuchadnezzar spoke, saying to them: Hatzeda, Shadrakh, Meshakh, and Aved Nego, [you do not worship my gods, and you do not prostrate yourselves to the golden image that I have erected?]” (Daniel 3:14). What is hatzeda? Rabbi Abba bar Kahana said: Truth. Rabbi Yosei ben Rabbi Ḥanina said: Emptiness [tzadu]. What, have you come to render my idol worship emptiness? The translation of “emptiness and disorder” (Genesis 1:2) is tzadeya. Rabbi Yoḥanan said two [statements], Rabbi Yehuda ben Rabbi Simon said two, Shmuel bar Naḥman said two, and the Rabbis said one. Rabbi Yoḥanan said two [statements]: He said to them: ‘Does not the source of idol worship come from you? Is it not written: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and you have come here to render my idol worship emptiness?’ Rabbi Yoḥanan said another: He said to them: ‘When you were in your land you would send to us and acquire nails, hair, and bones of idol worship in order to carve them, to realize what is written: “Idols of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said two [statements]: [Nebuchadnezzar] said to them: ‘When you were in your land, you would divide into sects for idol worship, just as it says: “You made your beauty an abomination and spread your legs for every passerby” (Ezekiel 16:25), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said another. He said to them: ‘When you were in your land, you would gather in multitudes for idol worship.’ That is what is written: “The sound of a peaceful multitude was within it” (Ezekiel 23:42). “Muva’im” (Ezekiel 23:42) – from Canossa, “Sava’im” (Ezekiel 23:42) – exceedingly inebriated. “They put bracelets on their hands” (Ezekiel 23:42), Rabbi Yehuda ben Rabbi Simon said: Prostitutes, just as it says: “I said of one who is labala by adulteries” (Ezekiel 23:43). What is labala? Aquila translated: A worn-out prostitute. Rabbi Yehuda ben Rabbi Simon said: Labala is nothing other than an expression of idol worship, just as it says: “I will reckon with Bel in Babylon” (Jeremiah 51:44). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said two [statements]: [Nebuchadnezzar] said to them: ‘Your idol worship was of silver and gold, just as it says: “Their silver and their gold they made into idols for themselves” (Hosea 8:4), but my idol worship is pure gold in its entirety.’ That is what is written: “King Nebuchadnezzar made an image [of gold]” (Daniel 3:1). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said another. [Nebuchadnezzar] said to them: ‘Did Moses not write for you in the Torah: “You will serve gods [elohim] there, the handiwork of man”?’ (Deuteronomy 4:28). They said: ‘My lord the king, it is not to prostrate ourselves, but rather, to pay tribute with land taxes, produce taxes, animal taxes, and head taxes,’ as Rabbi Shmuel bar Naḥman said: There they call kings elohim. The Rabbis said one. [Nebuchadnezzar] said to them: ‘Did Jeremiah not write for you: “It will be the nation and the kingdom that will not serve Nebuchadnezzar [king of Babylon…with the sword and with famine and with pestilence I will reckon with that nation]”?’ (Jeremiah 27:8). He said to them: ‘Either you fulfill the beginning of this verse, or I will fulfill its end.’ Immediately, “Shadrakh, Meshakh, and Aved Nego spoke, saying to King Nebuchadnezzar, [we have no need to reply to you in this matter]” (Daniel 3:16). If “king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “king”? Rather, regarding tribute with land taxes, produce taxes, animal taxes, and head taxes, you are king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and Nebuchadnezzar is your name. You and a dog are equivalent for us. Nebuchadnezzar barks [navaḥ] like a dog, inflates like a leather jug [kad], and chirps [natzar] like a cricket. Immediately, he barked like a dog, inflated like a leather jug, and chirped like a cricket, as it is stated: “I keep the king's command [and the word of an oath to God]” (Ecclesiastes 8:2). Rabbi Levi said: I will keep the command of the King of kings, the Holy One blessed be He, the mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2). “And the word of an oath to God,” a reference to: “God spoke all these matters” (Exodus 20:1). “An oath to God,” a reference to: “You shall not take [the name of the Lord…in vain]” (Exodus 20:7), because in this world Israel is enslaved to the nations of the world, and in the future, what is written? “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). For in this world the nations of the world torment Israel, but in the future, the Holy One blessed be He says: “I am destined to feed them from their own flesh and make them inebriated from their own blood, as from sweet wine” (Isaiah 49:26).

“If your brother will become poor, and his means fail in proximity to you; you shall support him, stranger or resident alien, and he shall live with you” (Leviticus 25:35). “If your brother will become poor” – that is what is written: “Happy is one who attends to the indigent; the Lord will deliver him on a day of evil” (Psalms 41:2). Abba bar Yimeya said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination. Isi said: This is one who gives a peruta to the poor. Rabbi Yoḥanan said: This is one who buries an unattended corpse. The Rabbis say: This is one who extricates himself from the tyrants. Rav Huna said: This is one who visits the ill, as Rav Huna said: Anyone who visits the ill, they subtract one-sixtieth of his illness. They raised an objection to Rav Huna: ‘If so, let sixty enter and he will descend with them to the marketplace.’ He said to them: ‘Sixty [would relieve him of his illness], provided that they love him as themselves; but in any case, they benefit him.’ According to the opinion of Abba bar Yimeya, who said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination, [the proof is] as it is written: “The Lord will protect him” (Psalms 41:3) – from the evil inclination. According to the opinion of Isi, who said: This is one who gives a peruta to the poor, [the proof is] as it is written: “And will sustain him” (Psalms 41:3). According to the opinion of Rabbi Yoḥanan, who said: This is one who buries an unattended corpse, it is as it is written: “He will be made happy in the earth” (Psalms 41:3). According to the opinion of the Rabbis, who said: This is one who extricates himself from the tyrants, it is as it is written: “You will not submit him to the will of his enemies” (Psalms 41:3). According to the opinion of Rav Huna, who said: This is one who visits the ill, it is as it is written: “The Lord will support him on a sickbed” (Psalms 41:4). Rabbi Yona said: “Happy is one who gives to the indigent” is not written here, but rather, “happy is one who attends to the indigent” – look at him [in order to ascertain] how to benefit him. Rabbi Yona, when he would see a well-born individual who became impoverished, and was ashamed to take [charity], he would go to him and say to him: ‘Because I heard that an inheritance has come to you overseas, here is this object; when your financial situation eases, you will give it back to me.’ When he would come to give it back to him, he would say to him: ‘I gave it to you as a gift.’ Rabbi Levi said in the name of Rabbi Ḥama bar Rabbi Ḥanina: Twenty-two times it is written: “Happy [ashrei].” And of them all, only this one receives a reward. What reward does he receive? “The Lord will deliver him” (Psalms 41:2). Therefore, Moses cautions them: “If your brother will become poor.” Another matter, “if your brother will become poor” – that is what is written: “He who cares for the poor lends to the Lord” (Proverbs 19:17). Rabbi Elazar said: It is written: “He gives food to all flesh” (Psalms 136:25). This one came and snatched the mitzva from Him. The Holy One blessed be He said: ‘It is incumbent upon Me to pay him his reward.’ That is what is written: “And He will pay his reward” (Proverbs 19:17). Rabbi Tanḥuma said it in the name of Rabbi Ḥiyya bar Abba, Rabbi Naḥman said it in the name of Rabbi Yudan ben Rabbi Shimon, and the Rabbis in the name of Rabbi Shimon ben Lakish: Were the verse not written, it would be impossible to say it. As it were, it is the way of a borrower to be a servant to the lender. That is what is written: “A borrower is a servant to a man who lends” (Proverbs 22:7). Rabbi Pinḥas said in the name of Rabbi Reuven: Anyone who gives a peruta to a poor man, the Holy One blessed be He gives him perutot. Is it a peruta that he is giving him?I Is he not giving him his very soul? How so? If a loaf was worth ten perutot and a poor man was standing in the marketplace and he had only nine, if one comes and gives him a peruta and he acquires a loaf and eats it, his soul is thereby calmed. The Holy One blessed be He says to him: ‘You, too, when your soul cries out to leave the body, I will return it to you.’ Therefore, Moses cautions them: “If your brother will become poor.” Another matter, “if…will become poor” – that is what is written: “The man of kindness does good for himself” (Proverbs 11:17), this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform a mitzva.’ They said to him: ‘What mitzva is this?’ He said to them: ‘To bathe in the bathhouse.’ They said to him: ‘Is that a mitzva?’ He said to them: ‘Yes. If the statues of kings that are placed in theaters and circuses, the one who is appointed over them scrubs them and washes them, and they provide him with sustenance, and moreover, he is exalted among the prominent leaders of the kingdom; I who was created in the likeness and image [of God], as it is written: “For in the image of God, He made man” (Genesis 9:6), all the more so.’ Another matter, “The man of kindness does good for himself,” this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform an act of kindness with the guest inside the house.’ They said to him: ‘Every day you have a guest?’ He said to them: ‘And is this wretched soul not a guest inside the body; one day it is here, the next day it is not here.’ Another matter, “The man of kindness does good for himself, and one who abuses his flesh is cruel” (Proverbs 11:17). Rabbi Alexandri said: This is one who has a reason to celebrate, but he does not invite his relatives to be with him due to poverty. Rabbi Naḥman said: It is written: “For it is due to [biglal] this matter” (Deuteronomy 15:10), it is a cycle [galgal] that recurs in the world. Therefore, Moses cautions them: “If your brother will become poor.” Another matter, “if your brother will become poor” – that is what is written: “The poor man and the deceitful man [ve’ish tekhakhim] meet” (Proverbs 29:13); “wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). “Poor,” this is one who is poor in Torah. Ve’ish tekhakhim, this is one who studies one or two orders. If the poor man stands with the middling man and says to him: ‘Teach me one chapter,’ and he teaches him, then “the Lord enlightens the eyes of both of them” (Proverbs 29:13); they acquire this world and the World to Come. “Wealthy and poor meet” – one who is wealthy in Torah and one who is poor in Torah. If that poor man said to the wealthy man: ‘Teach me one chapter,’ but he does not teach him, [but instead] he says to him: ‘What, am I supposed to sit and teach you in: One may irrigate, or: From when? Study Bible and study Mishna with those who are like you.’ “The Lord is the Maker of them all” – the One who made this one a wise man can make him a fool, and the One who made that one a fool can make him a wise man. Another matter, “poor,” this is one who is poor in terms of property; “ish tekhakhim,” this is one who works for a living. If the poor man stands with the one who earns a living and says to him: ‘Give me a mitzva,’ and he gives him; “the Lord enlightens the eyes of both of them.” This one acquired life in this world, and this one acquired life in the World to Come. “Wealthy and poor,” – “wealthy,” this is one who is wealthy in terms of property. “Poor,” – this is one who is poor in terms of property. If the poor man stands with the wealthy man and says to him: ‘Give me a mitzva,’ but he does not give to him, “the Lord is the Maker of them all,” the One who made this one a poor man can make him a wealthy man, and the One who made that one a wealthy man can make him a poor man. If the wealthy man says to that poor man: ‘Do you not go and toil and eat? Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’ The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’ Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13). From everything that he has, he will not leave anything to his son, and he brings a blemish upon himself. Therefore, Moses cautions them: “If your brother will become poor.” Rabbi Tanḥum ben Rabbi Ḥiyya began: “On a day of good, enjoy, and on a day of bad, see: God made this corresponding to that” (Ecclesiastes 7:14). If misfortune befell another, see how you can benefit him and sustain him in order to receive reward. So would Rabbi Tanḥum ben Rabbi Ḥiyya do when his mother would purchase a litra of meat from the market; she would purchase two for him, one for him, and one for the poor, on the basis of: “This corresponding to that” – the Holy One blessed be He made the poor and the wealthy so that they would benefit each other. Therefore, Moses cautions them: “If your brother will become poor.” Another matter, “if your brother will become poor” – that is what is written: “Many times He rescued them, but they were defiant in their counsel, sinking low in their iniquity” (Psalms 106:43). In the days when the judges judged, Israel would engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed. They would again engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed. To what extent? Two amora’im, one said: Until they were impoverished [shedalu] from mitzvot. The other said: Until their property dwindled [nidaldelu] to the extent that they did not have enough in the possession of any of them to bring even the offering of the poor, just as it says: “If he is impoverished, and his means do not suffice…” (Leviticus 14:21). There are eight terms for a poor person: Ani, evyon, misken, rash, dal, dakh, makh, helekh. Ani, in its plain sense; evyon, who desires [shemeta’ev] everything; misken, because he is scorned by all, as it is stated: “The wisdom of the poor man [hamisken] is scorned” (Ecclesiastes 9:16). Rash, from property;, his property is depleted [meduldal]; dakh, depressed [medukhdakh], he sees an item but does not eat, he sees an item but does not taste and does not drink; makh, as he is lowly [makh] before all, he is like the lowest threshold. Therefore, Moses cautions them: “If your brother will become poor [yamukh].” Rabbi Ze’eira said: Even the conversation of the residents of the Land of Israel is Torah. How so? A person says to another: ‘Gain through me, be exalted through me, gain for yourself through me.’ Rabbi Ḥagai said: ‘Consider me, look at me.’ Consider what I was and look at what I am, as Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is written: “That wealth was lost in an ill-fated matter” (Ecclesiastes 5:13), because he responded to that poor man in an ill-fated manner, and said to him: ‘Do you not go and toil and eat? Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’ The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’ Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13), from everything that he had. Rabbi Simon in the name of Rabbi Elazar says four approaches in this regard: Who was it who performed kindness with those who were not in need? Abraham, with the ministering angels. It is written: “He stood over them beneath the tree, and they ate” (Genesis 18:8). Were they eating? Rabbi Yudan said: They appeared as though they were eating and drinking, and each course disappeared in turn. How did the Holy One blessed be He reward his descendants? The manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them. The matters can be inferred a fortiori. For one who performed kindness for those who were not in need of kindness, the Holy One blessed be He rewarded his descendants; one who performs kindness for those who are in need, all the more so. Rabbi Simon in the name of Rabbi Elazar said another approach in this regard: Who was it who did not perform kindness for those who were not in need of kindness? The Amonites and Moavites, with Israel, as it is written: “Because they did not greet you with bread and with water” (Deuteronomy 23:5). Did Israel need them? Is it not so that all those forty years that Israel was in the wilderness, the manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them? Rather, it is common courtesy that those who come from the way, one greets them with food and drink. How did the Holy One blessed be He repay them as a result? “An Amonite or a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). The matters can be inferred a fortiori. For those who did not perform kindness for those who were not in need of kindness, see how He repaid them in punishment; one who does not perform kindness for one who is in need of kindness, all the more so. Rabbi Simon in the name of Rabbi Elazar says another approach in this regard: Who was it who performed kindness with one to whom he was beholden? Yitro, with Moses. “He said: Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: He fed him for his wages, as it is written: “He drew water for us” (Exodus 2:19). Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew water for us and for our ancestors. Rabbi Neḥemya said: He drew water for us and for the shepherds. The Rabbis said: He drew water for us due to the merit of our ancestors, and for the shepherds in order to make peace. When did the Holy One blessed be He pay his reward? Rabbi Yoḥanan says in the name of Rabbi Yosei HaGelili: In the days of Saul. That is what is written: “Saul said to the Kenite: Go, withdraw and descend [from the midst of the Amalekites, lest I destroy you with them, and you acted with kindness with all the children of Israel when they came up from Egypt]” (I Samuel 15:6). Did he perform kindness for all Israel? Did he not perform kindness only for Moses alone? Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, it is ascribed to him as though he performed kindness for all Israel. The matters can be inferred a fortiori. For one who performed kindness for one to whom he was beholden, see how the Holy One blessed be He repaid him one who performs kindness for one to whom he is not beholden, all the more so. Rabbi Simon in the name of Rabbi Elazar says another approach in this regard. He said: Who was it who performed kindness with one who was in need of kindness? It was Boaz, with Ruth. That is what is written: “Boaz said to her at mealtime: Come here” (Ruth 2:14); draw near. “Eat of the bread” (Ruth 2:14); of the bread of the reapers. “Dip your morsel in vinegar” (Ruth 2:14); as it is the way of the reapers to dip their morsel in vinegar during the dry heat. Rabbi Yoḥanan said: From here [it may be derived] that one takes out food containing vinegar to the threshing floors. “She sat alongside the reapers” (Ruth 2:14); in its plain sense. “He handed her a pinch of toasted grain” (Ruth 2:14); he gave her a minute pinch with his fingertips. But is it not written: “She ate, she was satisfied, and she left over”? (Ruth 2:14). Rabbi Yitzḥak said: We derive from this one of two matters: Either a blessing rested on the hand of that righteous man, or a blessing rested in the innards of that righteous woman. But from what is written: “She ate, she was satisfied, and she left over,” we know that a blessing rested in the innards of that righteous woman. Rabbi Yitzḥak said: The Torah teaches you etiquette. When a person performs a mitzva, he should do so with a joyous heart. Had Reuben known that the Holy One blessed be He would dictate in his regard: “Reuben heard and he rescued him from their hand” (Genesis 37:21), he would have carried him and taken him to his father. Had Boaz known that the Holy One blessed be He would dictate in his regard: “He handed her a pinch of toasted grain,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua ben Rabbi Simon said in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would record it, but now, when a person performs a mitzva, who records it? It is Elijah and the messianic king, and the Holy One blessed be He signs it for them, like that which is written: “Then those who fear the Lord spoke one to another, and the Lord listened and heeded; a book of remembrance was written before Him” (Malachi 3:16). Rabbi Yehoshua taught: More than what the homeowner does for the poor person, the poor person does for the homeowner, as Ruth says to Naomi: “The name of the man for whom I acted today is Boaz” (Ruth 2:19). “Who acted for me” is not written here, but rather, “for whom I acted.” She said to her: ‘I performed many actions and favors with him today for the piece of bread that he gave me.’ Rabbi Kohen said: “[The land shall be forsaken of them and shall be repaid for its sabbaths in its desolation from them, and they shall repay their iniquity] because [yaan uvyaan] [they rejected My ordinances]” (Leviticus 26:43). Yaan is a poor person [ani]. Rabbi Shila of Navha said: “[Beware, lest there be a wicked thought in your heart…and your eye will be miserly toward your brother who is] indigent” (Deuteronomy 15:9), give your wealth to this poor person, for it is his. Rabbi Avin said: This poor person is standing at your doorway, and the Holy One blessed be He is standing to his right, as it is written: “For He stands at the right of the indigent” (Psalms 109:31). If you give to him, know Who is standing to his right, and He will reward you. And if you do not give to him, know Who is standing to his right, and He will repay you, as it is written: “To deliver him from those who judge him” (Psalms 109:31). Rabbi Aivu said: It is written: “You shall give him” (Deuteronomy 15:10). Rabbi Naḥman said: “For it is due to this matter” (Deuteronomy 15:10). This world is like a water wheel; the bucket that is full empties and the empty one is filled. It is taught in the name of Rabbi Eliezer: Vengeance against Israel is in the hand of the poor, as it is written: “He will cry out to the Lord against you and it will be a sin for you” (Deuteronomy 15:9). The vengeance of Edom is in the hand of Israel, as it is stated: “I will place My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14). Rabbi Abahu said in the name of Rabbi Eliezer: We must be grateful to the deceivers among them, as were it not for the deceivers among them, when one of them would demand [charity] from a person and he would refuse him, he would be punishable by death, as it is stated: “He will cry out to the Lord against you [and it will be a sin for you]” (Deuteronomy 15:9). And it is written: “The soul that sins, it will die” (Ezekiel 18:20). Rabbi Yoḥanan and Reish Lakish descended to bathe in a certain bathhouse in Tiberias. A certain poor person encountered them. He said to them: ‘Gain through me.’ They said to him: ‘When we emerge we will gain through you.’ They emerged and found him dead. They said: ‘Since we did not tend to him in his lifetime, we will tend to him in his death.’ When they were washing him, they found a purse with six hundred dinars hanging around his neck. They said: ‘Blessed is He who chose the Sages and their words. Did Rabbi Abahu not say in the name of Rabbi Elazar: We must be grateful to the deceivers…’ Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Let the mitzva of [charity to] the poor not be insignificant in your eyes, as its failure engenders twenty-four curses, and its reward is twenty-four blessings. Its failure engenders twenty-four curses; it is written: “Appoint a wicked one over him…when he is judged, may he be found guilty…may his days be few…may his children be fatherless…may his children wander and beg…may creditors seize all that he has…may there be no one to offer him kindness…may his legacy be cut off…may the iniquity of his fathers be remembered by the Lord…may these be before the Lord continually…he loved curses…may he be clothed in curses” (Psalms 109:6–15, 17–18), and the entire content of the psalm. Why to that extent? “For he did not remember to practice [kindness]” (Psalms 109:16). Its reward is twenty-four blessings: It is written: “Is it not slicing your bread for the hungry?” (Isaiah 58:7). Rabbi Simon said: “Will you not slice [tifros]” is not written here, but rather, “slicing [paros]” – it is already sliced [parus], as on Rosh Hashanah it is decreed regarding a person, what he will earn and what he will lose. Rabbi Shimon ben Yoḥai, when he was sleeping on the night of Rosh Hashanah, saw in his dream his sister’s children being sued by the kingdom for six hundred dinars. He forced them to be appointed charity fund administrators. They said to him: ‘From whose money will the expenditures come?’ He said to them: ‘You expend [the necessary funds] and record it, and at the end of the year, if you have a deficit, I will pay you.’ At the end of the year, slander was spoken about them. While they were sitting and engaging in the silk trade, a man from the government came and said to them: ‘Either you craft a royal garment for the king, or you will be fined six hundred dinars.’ He took them and incarcerated them in prison. When Rabbi Shimon ben Yoḥai heard, he went to them and said to them: ‘What did you expend?’ They said to him: ‘This is the ledger.’ He began reading the ledger and found that they had expended six hundred dinars, less six dinars. He said to them: ‘Give me six dinars and I will get you out.’ They said to him: ‘Do you see that old man? He is suing us for six hundred dinars, and you say: Six dinars and I will get you out?’ He said to them: ‘Give me six dinars and you need not be concerned.’ They gave him six dinars in his clenched hand, he went and gave it as a bribe to that old man so he would not say anything to the king, and he got them out of there. They said to him: ‘Did you perhaps know that we would be summoned?’ He said to them: ‘As you live, from Rosh Hashanah eve I knew that you would be sued for six hundred dinars.’ They said to him: ‘Had you told us, would we not have given even the six dinars for a mitzva?’ He said to them: ‘Had I told you, you would not have believed me. Moreover, I distracted you so you would perform the mitzva for its own sake.’ “And offer [your soul] to the hungry” (Isaiah 58:10); if you merit, [you will give] to the hungry of Jacob; if not, to the sated of Esau. “And bringing home the wretched poor” (Isaiah 58:7), these are the poor from their youth. Rabbi Yitzḥak said: Like that blind person that they call full of light. That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are homeowners who lost their dignity and their property. What caused them to become impoverished? It is because they did not extend their hand to the poor and did not fulfill the will of their Father in heaven. That is why it is stated: “And bringing home the wretched poor.” Alternatively, “wretched poor,” these are mourners and embittered souls, whose spirits are forlorn. What gladdens them? It is wine, as it is written: “Give intoxicating drink to the desolate and wine to embittered souls” (Proverbs 31:6). That is why it is stated: “And bringing home the wretched poor.” Another matter, “and bringing home the wretched poor,” these are Torah scholars who enter the homes of the ignorant and saturate them with matters of Torah. That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are Torah scholars and their disciples who teach Israel ritual impurity and purity, what is prohibited and permitted, and they teach them to perform the will of their Father in Heaven. That is why it is stated: “And bringing home the wretched poor.” Rabbi Avin said: Anyone who hosts a Torah scholar in his house, the verse ascribes it to him as though he offered first fruits. “Bringing [tavi]” is stated here, and “bring” is stated there: “You shall bring [tavi] to the house of the Lord your God” (Exodus 23:19). Just as there it is first fruits, so too, here, it is first fruits. “When you see the naked, you clothe him” (Isaiah 58:7). Rabbi Ada bar Ahava, Rav, and Rabbi Yoḥanan, one said: One investigates regarding garments, but one does not investigate regarding food. The Sages say: Even regarding garments one does not investigate, due to the covenant of Abraham our patriarch. “Do not disregard your own flesh” (Isaiah 58:7). Bar Kappara said: See his flesh as your flesh. Bar Kappara taught: There is no one who does not come to this condition; if not him, his son, if not his son, his grandson. Another matter, “do not disregard your own flesh.” Rabbi Yaakov said in the name of Rabbi Elazar: This is one’s divorcee. Rabbi Yosei HaGelili had an evil wife and she would demean him before his disciples. His disciples said to him: ‘Our teacher, leave this woman, as she does not accord you the appropriate honor.’ He said to them: ‘Her marriage contract is too much for me, and I do not have enough to give her.’ One time, he and Rabbi Elazar ben Azarya were sitting and studying. When they concluded, [Rabbi Yosei] said to him: ‘My master, listen to me and let us go up to my house.’ He said to him: ‘Okay.’ When they went up, she looked down in anger and exited. [Rabbi Yosei] saw a certain pot on the stove. He said to her: ‘Is there anything in that pot?’ She said to him: ‘There are cooked vegetables in it.’ He went and uncovered it and he found chicken in it. Rabbi Elazar ben Azarya realized that she did not live in harmony with her husband. When they sat to eat, [Rabbi Yosei] said to her: ‘Did you not say cooked vegetables? I found chicken in it.’ She said: ‘They are the product of a miracle.’ When they ate what they ate, [Rabbi Elazar] said to him: ‘Leave this woman, as she does not accord you the appropriate honor.’ He said to him: ‘Her marriage contract is too much for me, and I do not have enough to give her.‘ He said to him: ‘We will pay her marriage contract. Leave her.’ They did so for him. They paid her marriage contract and he left her and married a different woman who was better than she. The sins of that woman caused her to go and marry the town watchman. Sometime later, suffering befell him, and that man went blind. His wife would lead him throughout the city. She would go to all the neighborhoods, but to the neighborhood of Rabbi Yosei HaGelili she would not go. That man was well acquainted with the city. He said to her: ‘Why do you not lead me to the neighborhood of Rabbi Yosei HaGelili, as I hear that he performs mitzvot?’ She said to him: ‘I am his divorcee and I cannot bring myself to see his face.’ It happened one time that they came to the neighborhood of Rabbi Yosei HaGelili. He began striking her, and their disgraced voices spread throughout the city. Rabbi Yosei HaGelili looked and saw them being disgraced in the street. He took them and situated them in a house that belonged to him, and he supported them all the days of their lives, due to “do not disregard your own flesh.” In the days of Rabbi Tanḥuma, Israel needed rain. They came to him and said to him: ‘Rabbi, decree a fast so that rain will come.’ He decreed a fast one time, and a second, but rain did not fall. The third time, he stood and addressed them and said: ‘Let the entire people distribute [money] for a mitzva. A certain man stood, took what he had in his house, and went out to distribute it. His divorcee encountered him and said to him: ‘Gain through this woman, who from the day that she left your house, has not seen goodness.’ When he saw her in tattered clothing and in great distress, he became filled with mercy for her, and he gave it to her, due to “do not disregard your own flesh.” A certain man saw this, and he went and said to Rabbi Tanḥuma: ‘Rabbi, you are here and sin is here.’ He said to him: ‘What did you see?’ He said to him: ‘I saw so-and-so man, who was speaking to his divorcee. Moreover, he gave her coins. If not that he was suspect in her regard, he would not have given her.’ Rabbi Tanḥuma sent and had him brought. He said to him: ‘My son, you know that the world is in distress and the people are in distress, and you went and spoke with your divorcee? Moreover, you gave her coins. If not that you were suspect in her regard, you would not have given her.’ He said to him: ‘Did you not address [us and say]: “Do not disregard your own flesh.” You said: Let the entire people distribute [money] for a mitzva. I stood to distribute for a mitzva. My divorcee encountered me and said to me: Gain through this woman, who from the day that she left your house, has not seen goodness. When I saw her in tattered clothing and in great distress, I became filled with mercy for her, and I gave her, due to “do not disregard your own flesh.”’ At that moment Rabbi Tanḥuma lifted his face heavenward and said before the Holy One blessed be He: ‘Master of the universe, if this one, who is flesh and blood and cruel, and was not obligated in her sustenance, he became filled with mercy for her and gave her, we, who are the children of Your children, the descendants of Abraham, Isaac, and Jacob, and our sustenance is incumbent upon You, all the more so, that You should become filled with mercy for us.’⁠a At that moment, rain fell and the world was relieved. “Then your light will burst out like the dawn [and your healing [vaarukhatekha] will quickly grow]” (Isaiah 58:8). Rabbi Yirmeya ben Elazar said: Even the one in whose regard it is written: “You will prolong [vehaarakhta] your days” (Deuteronomy 22:7), “will quickly grow.” “Your justice [tzidkekha] will go before you” (Isaiah 58:8); all of your toil is for yourself. Therefore, “the glory of the Lord will accompany you” (Isaiah 58:8), “then you will call and the Lord will answer” (Isaiah 58:9). “If you remove the yoke [mota] from your midst,” (Isaiah 58:9), these are repaid promissory notes. “Finger-pointing and evil speech” (Isaiah 58:9), if you see another who is fleeing from oppressors, if he went on this path, say that he went on that path; if he did not go on this path, say that he did go on this path. “And offer your soul to the hungry” (Isaiah 58:10), Rabbi Levi said: If you do not have anything to give him, comfort him with words. Say to him: ‘My soul goes out to you, as I do not have anything to give to you.’ “And satisfy the afflicted soul” (Isaiah 58:10): if you do so, “your light will shine in the darkness and your blackness will be like the noon” (Isaiah 58:10); “the Lord will guide you always; He will satisfy your soul in brightness and strengthen your bones” (Isaiah 58:11). Rabbi Tavyomei said: If you do so, you will be like your Creator, in whose regard it is written: “My beloved is clear and ruddy” (Song of Songs 5:10). “And strengthen [yaḥlitz] your bones,” – He will rescue, strengthen, save you, and give you rest, just as it says: “She shall remove [veḥaletza] his shoe from his foot” (Deuteronomy 25:9); just as it says: “As a vanguard [ḥalutzim] you shall pass” (Deuteronomy 3:18). Save, just as it says: “Save me [ḥaletzeni], Lord, from evil people” (Psalms 140:2). And give you rest; from here, the Sages established to say: May it please You to give us rest [vehaḥalitzenu] on Shabbat. “You shall be like a saturated garden” (Isaiah 58:11), this is the Garden; “and a water source whose water never fails” (Isaiah 58:11), this is Eden. “Through you, ancient ruins will be rebuilt; you will reestablish generations-old foundations” (Isaiah 58:12). Rabbi Tarfon gave Rabbi Akiva six hundred silver talents and said to him: ‘Go and purchase for us property so we can toil in Torah and support ourselves from it.’ He took them and distributed them to Bible teachers, Mishna teachers, and those who toil in Torah. Sometime later, [Rabbi Tarfon] was standing with him and said to him: ‘Did you purchase that property for us that I said to you?’ He said to him: ‘Yes.’ He said to him: ‘Are you able to show it to me?’ He said to him: ‘Yes.’ He took him and showed him the Bible teachers, Mishna teachers, and those who toil in Torah. He said to him: ‘Is there a person who gives something for nothing; where is the documentation?’ He said to him: ‘It is with David, king of Israel, of whom it is written: “He gives freely to the needy; his righteousness stands forever”’ (Psalms 112:9). “You will be called: Repairer of the breach” (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berekhya: The Holy One blessed be He said: ‘It was incumbent upon Me to repair this breach, but you stood and repaired it. As you live, I ascribe to you [credit] like the one of whom it is written: “Were it not for Moses, His chosen one, who stood before Him in the breach”’ (Psalms 106:23). “Restorer of paths for habitation” (Isaiah 58:12); Rabbi Yehuda ben Rabbi Simon said: This poor person sits and says resentfully: ‘How am I different from so-and-so? He sleeps on his bed, and I sleep here; so-and-so sleeps in his house, and I, here. And you stood and gave to him. As you live, I will ascribe to you as though you made peace between him and Me.’ That is what is written: “Then He will strengthen my stronghold, will make peace for me, will make peace for me” (Isaiah 27:5). “If you restrain your foot because of the Sabbath” (Isaiah 58:13); the Rabbis taught: A person may not walk in the city on Shabbat so that immediately when it gets dark he will bathe in the bathhouse. “Pursuing your needs on the day of My holiness” (Isaiah 58:13); from here [it is derived] that it is prohibited for a person to go out into his field on Shabbat to ascertain what it needs. There was an incident involving a certain pious person who went out into his vineyard to ascertain its needs, and found a certain breach and considered on Shabbat to repair it. He said: ‘I will not repair it because I considered it on Shabbat.’ What did the Holy One blessed be He do? He provided a caper bush and it grew and repaired it, and he drew sustenance from it all his days. “And you call the Sabbath a delight” (Isaiah 58:13); this is the Shabbat of Genesis. “The sacred of the Lord, honored (Isaiah 58:13); this is Yom Kippur. “And you shall honor it” (Isaiah 58:13); this is a festival day. “By refraining from engaging in your business” (Isaiah 58:13); these are the intermediate days of the festival. “From seeking your needs” (Isaiah 58:13); from here it is [derived] that it is prohibited for a person to demand his needs on Shabbat. Rabbi Ze’ira asked before Rabbi Ḥiyya bar Abba, he said to him: ‘What about those who say: Our shepherd, feed us, support us, on Shabbat?’ He said to him: ‘That is the formula of the blessing.’ “And from speaking of matters” (Isaiah 58:13); the mother of Rabbi Shimon ben Yoḥai, when she would speak extraneous words on Shabbat, he would say to her: ‘It is Shabbat,’ and she would be silent. “Then you will delight in the Lord and I will mount you onto the heights of the earth” (Isaiah 58:14); these are fourteen. The other ten are written regarding Jacob, as it is written: “I will feed you the inheritance of Jacob your forefather” (Isaiah 58:14), and these are: “God will give you from the dew of the heavens, and from the fat of the earth…” (Genesis 27:28).

“If you follow My statutes, and observe My commandments, and perform them” (Leviticus 26:3). “If you follow My statutes” – that is what is written: “I consider my ways, and I direct my feet to Your precepts” (Psalms 119:59). David said: ‘Master of the universe, each and every day, I would calculate and say: I am going to this place and that residence, but my legs would take me to synagogues and study halls.’ That is what is written: “And I direct my feet to your precepts.” Rav Huna said in the name of Rabbi Aḥa: I calculated the reward given for mitzvot and the loss incurred for transgressions, “and I direct my feet to your precepts.” Rabbi Menaḥem, the son-in-law of Rabbi Elazar bar Avina, said: I calculated what You wrote for us in the Torah: “If you follow My statutes”; what is written there? “I will grant peace in the land” (Leviticus 26:6). “But if you will not heed Me” (Leviticus 26:14); what is written there? “I will chastise you further” (Leviticus 26:18). Rabbi Abba son of Rabbi Ḥiyya said in the name of Rabbi Yonatan: I calculated blessings, I calculated curses; the blessings are from alef through tav, the curses are from vav through heh. Moreover, they are reversed. Rabbi Avin said: [God says:] ‘If you merit, I will transform the curses into blessings for you. When? When you observe My Torah.’ That is what is written: “If you follow My statutes.” Another matter, “if you follow My statutes” – that is what is written: “Now, sons, heed me, as happy are those who observe my ways” (Proverbs 8:32). This is speaking of Jacob, in whose regard it is written: “Jacob took a vow saying” (Genesis 28:20). The Rabbis and Rabbi Asi, the Rabbis say: The Holy One blessed be He responded to him regarding everything [that he requested], but regarding sustenance, He did not respond to him. [Jacob said:] “If God will be with me” (Genesis 28:20); [God] said to him: “Behold I am with you” (Genesis 28:15). [Jacob said:] “And He will keep me” (Genesis 28:20); [God] said to him: “And I will keep you” (Genesis 28:15). [Jacob said:] “On this path that I am going” (Genesis 28:20); [God] said to him: “Wherever you will go” (Genesis 28:15). [Jacob said:] “And I will return in peace to my father’s house” (Genesis 28:21); [God] said to him: I will return you to this land” (Genesis 28:15). But regarding sustenance, He did not respond to him. Rabbi Asi said: He responded to him even regarding sustenance, as it is written: “For I will not forsake you” (Genesis 28:15), and the expression of forsaking is nothing other than an expression of sustenance, just as it says: “I was a youth, and I have grown old, and I have not seen a righteous man forsaken, and his offspring seeking bread” (Psalms 37:25). Alternatively, even though his offspring and children are seeking bread, I have not seen that righteous man, their father, forsaken of his fear of the Holy One blessed be He. Rabbi Hoshaya said: Happy is the one born to a woman who hears this from his Creator. Rabbi Ḥanina bar Pappa said: [God said:] ‘I am happy and you are happy when all these conditions that I stipulated with you are fulfilled.’ Rabbi Aḥa said: He said so to his descendants as well, as it is stated: “Now, sons, heed Me, [as happy are those who observe My ways]” (Proverbs 8:32). ‘I am happy and you are happy when you fulfill all these conditions that I stipulated with you. When? When you observe My Torah,’ as it is stated: “If you follow My statutes.” Rabbi Elazar said: The way of the world is that a king issues a decree; if he wishes to fulfill it, he fulfills it, and if not, ultimately he has others fulfill it. But the Holy One blessed be He is not so, but rather, He issues a decree and He fulfills it first. That is what is written: “You shall rise before the aged, show deference to the elderly, and you shall fear your God, I am the Lord” (Leviticus 19:32). It is I who first fulfilled the mitzva of standing before the elderly; “if you follow My statutes.” “Statutes [ḥukim]” with which I set the heavens and the earth, as it is stated: “If My covenant with day and night would not be, had I not set the statutes of heaven and earth” (Jeremiah 33:25). Statutes with which I set the sun and the moon, as it is stated: “So said the Lord, who gives the sun for light of day, and the statutes of the moon and stars for light of night” (Jeremiah 31:35). Statutes with which I set the sea, as it is stated: “When He set His statute for the sea” (Proverbs 8:29). Statutes with which I set the sand, as it is stated: “For I set the sand as the boundary of the sea [an eternal statute]” (Jeremiah 5:22). Statutes with which I set the depths, as it is stated: “When He set [beḥuko] a circle on the surface of the depths” (Proverbs 8:27); statute [ḥok] and circle [ḥug] for a verbal analogy. Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: [They are called] statutes [ḥukim] because they are engraved [ḥakukim] [in order to defeat] the evil inclination. That is what is written: “Woe the engravers of evil inscriptions” (Isaiah 10:1). Rabbi Levi said: This is analogous to a place of desolation that is troubled by bands of robbers. What did the king do? He deployed a royal garrison to protect it. So, the Holy One blessed be He said: ‘Torah is called stone and evil inclination is called stone.’ Torah is called stone, as it is stated: “I will give you the stone tablets and the Torah and the mitzva” (Exodus 24:12). The evil inclination is called stone, as it is written: “I will remove the heart of stone from your flesh” (Ezekiel 36:26). The Torah is stone, the evil inclination is stone; let the stone protect from the stone. Rabbi Aḥa ben Elyashiv said: Inscriptions [ḥukim] that bring a person to life in the World to Come. That is what is written: “It will be that he that is left in Zion and he that remains in Jerusalem shall be called holy, everyone that is written for life in Jerusalem” (Isaiah 4:3). This is one who engages in Torah, which is the tree of life, as it is stated: “It is a tree of life” (Proverbs 3:18). It is taught in the name of Rabbi Elazar: The sword and the book were given intertwined from Heaven. The Holy One blessed be He said to them: ‘If you observe what is written in this book, you will be saved from the sword, and if not, ultimately, it will kill you.’ Where is there an indication of these matters? 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). “The path,” this is proper conduct, and then, “the tree of life,” this is Torah. It is taught in the name of Rabbi Shimon ben Yoḥai: The loaf and the rod were given intertwined from Heaven. He said to them: ‘If you observe the Torah, here is a loaf to eat, and if not, here is a rod to be stricken with.’ Where is there an indication of this matter? “If you are willing and heed, you will eat the goodness of the land. But if you refuse and are defiant, you will be devoured by the sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [ḥaruvin tokhelu]. Rabbi Aḥa said: When Israel needs the carob, they repent. Rabbi Akiva said: Poverty is as becoming for the daughter of Jacob as a red strap on the head of a white horse. “And observe My commandments, and perform them” – Rabbi Ḥama ben Rabbi Ḥanina said: If you observe the Torah, I ascribe it to you as though you instituted them. “And perform them [otam]” – Rabbi Ḥanina bar Pappa said: He said to them: ‘If you observe the Torah, I ascribe it to you as though you made yourselves.’ “And perform them” – Rabbi Ḥiyya taught: One who studies in order to perform, not one who studies in order not to perform. One who studies not to perform, it would be preferable for him had he not been created. Rabbi Yoḥanan said: One who studies not to perform, it would be preferable had his afterbirth overturned onto his face and he did not emerge to the air of the world.⁠a Rabbi Aḥa said: One who studies in order to perform merits to receive the Divine Spirit. What is the source? “So that you will take care to act in accordance with everything that is written in it, as then your way will prosper, and then you will succeed [taskil]” (Joshua 1:8). Taskil is nothing other than the Divine Spirit, just as it says: “Maskil by Eitan the Ezrahite” (Psalms 89:1). “I will give your rains at their time, and the land shall yield its produce, and the tree of the field shall yield its fruit” (Leviticus 26:4). “I will give your rains at their time.” Rabbi Yonatan said: Three things were given as a gift to the world: Torah, the luminaries, and rains. Torah, from where is it derived? As it is stated: “When He finished…He gave to Moses [the two tablets of the Testimony]” (Exodus 31:18). The luminaries, from where is it derived? As it is stated: “God set them [in the firmament of the heavens]” (Genesis 1:17). Rains, from where is it derived? As it is stated: “I will give your rains at their time.” Rabbi Azarya says in the name of Rabbi Shimon ben Lakish: Peace, as well, as it is written: “I will give peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Neḥemya said: Salvation, as well, as it is written: “You gave me the shield of Your salvation” (Psalms 18:36). Rabbi Yitzḥak ben Rabbi Maryon said: Passage through the high sea, as well, in regard to which it is written: “So said the Lord, who makes a way through the sea” (Isaiah 43:16), as were it not so, when a person descends into it, he would immediately die. Rabbi Tanḥuma said: The Land of Israel, as well, as it is written: “He gave them the lands of the nations” (Psalms 105:44). The Rabbis say: Mercy, as well, as it is written: “He gave them mercy [before all their captors]” (Psalms 106:46). Some say: The vengeance against Edom, as well, as it is written: “I will give My vengeance against Edom at the hand of My people Israel” (Ezekiel 25:14). Another matter, “I will give your rains at their time” – on Wednesdays. Do you say on Wednesdays, or is it even on Fridays? They said: Even if the years are like the years of Elijah, and rain falls on Fridays, it is nothing other than a cursed omen. How, then, do I realize: “I will give your rains at their time”? It is on Wednesdays. Another matter, “I will give your rains at their time,” at night. In the days of Herod, the rains would fall at night. In the morning, the wind would blow, the clouds would disperse, the sun would shine, the land would dry, and the laborers would go out and engage in their labor knowing that their actions were pleasing to their Father in Heaven. Another matter, “I will give your rains at their time,” on Shabbat nights. There was an incident in the days of Shimon ben Shataḥ and in the days of Queen Shlamtza, that the rains would fall on Shabbat nights until the wheat became like kidneys, barley like olive pits, and lentils like gold dinars. The Sages collected from them and left them for future generations, to inform them the extent of the effect of sin, to realize what is stated: “Your iniquities have diverted these, and your sins have withheld good from you” (Jeremiah 5:25). Another matter, “I will give your rains at their time” – not the rains of all the lands. How do I fulfill: “All the families of the earth will be blessed through you and your descendants”? (Genesis 28:14). It is that there will be plenty in the Land of Israel, and famine in all the lands, and all the lands will come and purchase produce from you and make you wealthy with their money, like the matter that is stated: “Joseph gathered all the money” (Genesis 47:14). It is written: “Like your days, so will be your flow” (Deuteronomy 33:25); that the money of all the lands will flow as they bring it to the Land of Israel. How many rains must fall for the earth to produce fruits? Rabbi Meir says: At least two. Rabbi Yosei says: At least three. According to the opinion of Rabbi Meir, who said at least two, “the early rain and the late rain” (Deuteronomy 11:14); “the early rain” in Marḥeshvan and “the late rain” in Nisan. According to the opinion of Rabbi Yosei, who said at least three, “the early rain” in Kislev, “the late rain” in Nisan, and a rainfall in between, that is three. Rabbi Dostai ben Rabbi Yanai said: That is what is written: “For He says to the snow: Be on the earth, and the rain He pours down [vegeshem matar vegeshem] (Job 37:6), these are three; “the downpour of the rain [mitrot]” (Job 37:6), two, these are five. The Rabbis say: Seven; these five and “the early rain and the late rain,” – “the early rain” in Marḥeshvan, and “the late rain” in Nisan; these are seven. Rabbi Abahu said: I was passing before the synagogue of the coppersmiths of Lod, and I heard the voice of Rabbi Shmuel bar Naḥmani, who was sitting and expounding: The Rabbis said in the name of Ḥizkiya: When Israel performs the will of the Holy One blessed be He, He remembers the earth once and immediately it produces. What is the source? “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10); that it produces one-tenth for you. Rabbi Berekhya, Rabbi Ḥelbo, and Rav Pappi said in the name of Rabbi Elazar: Sometimes He does so [brings rain] for the sake of a single person, for the sake of a single blade of grass, or for the sake of a single field, and the three of them are in a single verse, as it is stated: “Ask rain of the Lord at the time of the late rain: the Lord makes lightning and He will give them a rain shower; for a man, there will be grass in the field” (Zechariah 10:1), “for a man,” but not for men, for grass, but not for grasses, for a field, but not for fields. “Bring all the tithe to the storehouse, [and let it be food in My house. Test Me now with this…if I will not open for you the windows of heaven, and pour out] an endless blessing [ad beli dai] [for you]” (Malachi 3:10). What is ad beli dai? Rabbi Yona bar Abba said in the name of Rabbi Yoḥanan: A matter regarding which it is impossible to say enough [dai]; this is blessing. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Abba bar Kahana said in the name of Rav: Until your lips will be worn out [yivlu] from saying, it is enough for us [dayenu]. For in this world, rains trouble the world, wayfarers are troubled by them, seafarers are troubled by them, as well as treaders in winepresses and roofers. But in the future, the Holy One blessed be He will transfer them into a blessing. What is the source? “I will render them and the surroundings of My hill a blessing, and I will cause the rain to fall in its season; rains of blessing will they be” (Ezekiel 34:26).

“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1). Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool. Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source: “You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created. Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid. That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another. In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another. In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another. But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another. Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9). Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10). Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2). Just as this grapevine is lower than all the trees but dominates all the trees, the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other. Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4). Just as this grapevine, its leaves cover the grape clusters, so, Israel, the ignoramuses among them cover the Torah scholars. Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other. Just as this grapevine requires three blessings, so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26). Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada. Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge. Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt, so, Israel, anyone who comes and aligns with them will be rewarded through them. Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom. Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11). Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed. Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42). That is what is written: “One hand to another will not be absolved from evil, [but the descendant of the righteous will escape]” (Proverbs 11:21). Bar Kappara said: Aḥaz and all the wicked kings of Israel have no portion in the World to Come, as it is stated: “All their kings have fallen, none of them calls to me” (Hosea 7:7). But he is enumerated among the tally of the years of kings, as it is stated: “In the days of Uziyahu, Yotam, Aḥaz, Hezekiah, kings of Judah” (Isaiah 1:1). Rav Aḥa in the name of Rabbi Elazar and Rabbi Yosei in the name of Rabbi Yehoshua ben Levi said: It is because he had humility. How so? When the prophet came to rebuke him, he would go out to a place of impurity saying that the Divine Presence does not rest in a place of impurity. That is what is written: “The Lord said to Isaiah: Go out now to Aḥaz, you and She’ar Yashuv your son, to the end of the channel of the upper pool, on the path of the launderer’s field [sede khoves]” (Isaiah 7:3). Do not read it as khoves, but rather, as lower [khovesh]. How so? When the prophet would come to rebuke him, he would lower his face [in shame]. Rabbi [Yehuda HaNasi] said: It is because he was tormented over his firstborn son. That is what is written: “Zikhri, a mighty warrior of Ephraim, killed Maaseyahu the king’s son, and Azrikam chief official of the house, and Elkana the viceroy” (II Chronicles 28:7). Rabbi Hoshaya the Great said: It is because his father was a righteous man. That is what Hezekiah says: “Behold, with peace, it is very bitter for me [mar li mar]” (Isaiah 38:17). It is bitter [mar] for me from before me, from Aḥaz; it is bitter for me from after me, from Menashe. Rather, Menashe’s father was righteous and his son was wicked, but Aḥaz’s father was righteous and his son was righteous. Rabbi Simon said: “But the descendant of the righteous [tzaddik] will escape” is not written here, but rather, “the descendant of the righteous [tzaddikim]” – one who is inserted between two righteous men will escape. Rabbi Pinḥas said: Anyone who performs a mitzva and seeks to take his reward for it, “one hand to another will not be absolved from evil” (Proverbs 11:21), he is wicked and will not leave anything to his children. Rabbi Simon said: Like a man who says: ‘Here is the sack, here is the sela, here is the se’a; arise and take.’ So, had the early patriarchs demanded to receive their reward for the minor mitzvot that they performed in this world, from where would merit remain for their descendants after them, as it says: “I will remember My covenant with Jacob.” Another matter, “I will remember My covenant with Jacob” – that is what is written: “Now, so said the Lord, your Creator, Jacob, and your Fashioner, Israel” (Isaiah 43:1). Rabbi Pinḥas said in the name of Rabbi Reuven: The Holy One blessed be He said to His world: ‘My world, My world, I will tell you who created you and who fashioned you. Jacob created you and Jacob fashioned you,’ as it is written: “Your Creator, Jacob, and your Fashioner, Israel.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Behemoth was created only due to the merit of Jacob. That is what is written: “Behold now the behemoth that I made with you” (Job 40:15). Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Ḥanina ben Rabbi Yitzḥak: Heavens and earth were created only due to the merit of Jacob, as it is written: “He set a testimony in Jacob” (Psalms 78:5), and the testimony that is stated here is nothing other than heavens and earth, just as it says: “I call today to the heavens and the earth to bear witness to you” (Deuteronomy 30:19). Rabbi Berekhya said: Heavens and earth were created only due to the merit of Israel, as it is written: “In the beginning [bereshit], the Lord created [the heavens and the earth]” (Genesis 1:1), and reshit is nothing other than Israel, as it is stated: “Israel is sacred to the Lord, the first [reshit] of His crop” (Jeremiah 2:3). Rabbi Aḥa said: Heavens and earth were created only due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself [as there the lawgiver’s portion is hidden]” (Deuteronomy 33:21). Rabbi Abbahu said: Everything was created only due to the merit of Jacob. That is what is written: “Not like these is the Portion of Jacob; for He is the fashioner of everything” (Jeremiah 10:16); for the sake of Jacob, He fashioned everything. Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Abraham was rescued from the fiery furnace only due to the merit of Jacob. This is analogous to one who was standing in judgment before the ruler and he was sentenced by the ruler to be burned. The ruler gazed by means of astrology, and saw that he was destined to beget a daughter who would marry the king. He said: ‘He is worthy to be spared due to the merit of the daughter that he is destined to beget.’ So, Abraham was sentenced by Nimrod to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘He is worthy to be spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham” (Isaiah 29:22). The Rabbis say: Abraham himself was created only due to the merit of Jacob. That is what is written: “For I know him, so that he shall 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), and there is no “righteousness and justice” other than from Jacob, as it is stated: “You wrought justice and righteousness in Jacob” (Psalms 99:4). Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account. Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar. Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob? It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac. But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs? The verse states: Et…et…et.refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31). Why does it mention the merit of the patriarchs and mention the merit of the Land with them? Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.” Until when does the merit of the patriarchs endure? Rabbi Tanḥuma said in the name of Rabbi Ḥiyya bar Menaḥama, and some say Rabbi Berekhya bar Ḥelbo [said it] in the name of Rava bar Zavda: Until Yehoaḥaz. That is what is written: “But the Lord showed them favor and had mercy on them…until now” (II Kings 13:23) – until now the merit of the patriarchs endured. Rabbi Yehoshua ben Levi said: Until Elijah. That is what is written: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, [and he said: Lord, God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel]” (I Kings 18:36). Shmuel said: Until Hosea. That is what is written: “Now I will reveal her repulsiveness in the eyes of her paramours, and no man will deliver her from My hand” (Hosea 2:12). The man stated here is no one other than Abraham, just as it says: “Now, restore the man’s wife” (Genesis 20:7). And “man” is non other than Isaac, as it is stated: “Who is that man?” (Genesis 24:65). And “man” is none other than Jacob, as it is stated: “Jacob was a complete man” (Genesis 25:27). Rabbi Yudan said: Until Hezekiah, just as it said: “For abundant authority and for unending peace…[from now, forever; the zealotry of the Lord of hosts will accomplish this]” (Isaiah 9:6). Rabbi Yudan said in the name of Rabbi Berekhya: If you see that the merit of the patriarchs has failed and the merit of the matriarchs has faltered, go and cleave to acts of kindness. That is what is written: “For the mountains will move, and the hills will collapse” (Isaiah 54:10); the mountains are the patriarchs and the hills are the matriarchs, and then: “My kindness will not be moved from you, [My covenant of peace shall not collapse]” (Isaiah 54:10). Rabbi Aḥa said: The merit of the patriarchs endures forever. Forever, we mention and say: “For the Lord your God is a merciful God, He will neither forsake you, nor destroy you, nor forget the covenant of your patriarchs” (Deuteronomy 4:31).

“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2). “If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea. Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow, he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7). Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33). Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane, and: You shall not delay, so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.” Another matter: “If a man articulates” – that is what is written: “For He repays a person for his actions, and according to the conduct of a man He will provide for him” (Job 34:11). There was an incident involving a certain man who had two sons, one of whom performed the mitzva [of giving charity] and one who did nothing at all. The one who performed a mitzva sold his house and sold everything that was his, and he spent [the money] on the mitzva. One time, on the day of the hoshana, his wife gave him ten shekels. She said to him: ‘Go out and purchase something from the market for your children.’ When he went out to the market, the charity collectors encountered him. They said: ‘Here comes the master of mitzvot.’ They said to him: ‘Give your portion for this mitzva, as we are buying a coat for a certain orphan girl.’ He took those ten shekels and gave them to them, and he was ashamed to go to his home. He went to the synagogue and saw there some of the citrons that the children [throw and] ruin on the day of the hoshana, as we learn there: Immediately, children drop their palm branches and eat their citrons. He took some of them and filled a sack, and embarked on a voyage in the Mediterranean Sea until he reached the province of the king. When he arrived there, it happened to be that the king had an intestinal illness. They said to him in a dream: ‘Your cure is to eat from those citrons with which the Jews pray on the day of the hoshana, and you will be cured.’ At that time, they searched all the ships and all the provinces, but could not find any. They went and found that man sitting on the sack. They said to him: ‘Do you have anything?’ He said to them: ‘I am a poor man and I have nothing to sell.’ They searched the sack and found those citrons. They said to him: ‘What are they?’ He said to them: ‘From those with which the Jews pray on the day of the hoshana.’ They loaded the sack and took it in before the king. The king ate those citrons and he was cured. They emptied the sack and filled it with dinars. The king said to him: ‘Make another request, and I will fulfill it.’ He said to him: ‘I request that my properties be restored to me and that all the people come out to greet me.’ He did so for him. When he arrived at [his home] province, a herald went out before him and all the people came out to greet him. His brother and his brother’s son went out to greet him, but as they were passing through a certain river, a current came and washed them away. It turned out that when he entered his home, he inherited his brother’s properties, to realize what is stated: “For He repays a person for his actions.” Another matter: “For He repays a person for his actions” – this is Moses, as it is written: “It was in those days, when Moses was grown up, that he went out to his brethren and he saw their burdens” (Exodus 2:11). What did he see? He saw the burden of a man on a woman, the burden of an adult on a child, and the burden of a lad on an old man. He then rearranged their burdens between man and woman, between adult and child, between lad and old man. The Holy One blessed be He said to him: ‘You resolved the burdens of My children; as you live, you are destined to explain and clarify for My children their vows, [differentiating] between man and woman, between adult and child, between lad and old man. That is what is written: “The Lord spoke to Moses…saying: Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:1–2). Rabban Gamliel was strolling from Akko to Keziv. Tavi, his servant, was walking before him and Rabbi Ilai behind him. He saw a certain loaf cast on the road, and he saw a certain gentile. He said to him: ‘Mabegai, take the loaf.’ He took it and he joined him. Rabbi Ilai said to him: ‘What is your name?’ He said to him: ‘Mabegai.’ He said to him: ‘Have you ever in your days greeted Rabban Gamliel?’ He said to him: ‘No.’ He said to him: ‘Where are you from?’ He said to him: ‘From these towns of huts.’ We learned three matters: That the leavened bread of a gentile is permitted after Passover; that [Rabban Gamliel] saw by means of the Divine Spirit that his name was Mabegai; and that one may not pass by food. Rabbi Yaakov bar Zavdi in the name of Rabbi Abbahu: That which you said was [true] initially, but now, one passes by food due to sorcery. They entered Keziv. Once they had eaten and drank, one came to him to request that [Rabban Gamliel] dissolve his vow. Rabban Gamliel said to Rabbi Ilai: ‘Do you estimate a quarter-log of Italian wine?’ He said to him: ‘Yes.’ He said to the requester: ‘Stroll with us until we cause the effects of my wine to wear off.’ He began strolling after them until they reached the Promontory of Tyre. When he reached there, Rabban Gamliel dismounted from the donkey, wrapped himself in his prayer shawl, and seated himself. We learned numerous matters on that day: A quarter-log of wine causes drunkenness, a journey causes the effects of wine to wear off, and one may not issue a halakhic ruling while intoxicated with wine. And we learned from him three matters: That one may not dissolve a vow while intoxicated with wine, while riding, or standing; only seated and wrapped in a prayer shawl. What opening did he suggest for him? Rabbi Yoḥanan said: With this language he suggested an opening for him: “There is one who expresses like stabbings of a sword, but the tongue of the wise is a cure” (Proverbs 12:18) – by right, anyone who voids vows should be stabbed with a sword. What is his remedy? “But the tongue of the wise is a cure” – he goes to Sages and they dissolve his vow. That is why Moses cautions Israel and says to them: “If a man articulates a vow.” Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftaḥ; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please…[it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14). The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is she You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to [come to] him. Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16). The Holy One blessed be He responded to him: Had a Canaanite, a mamzer, or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua 15:17). Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25). The Holy One blessed be He said: Had an Amonite, a mamzer, or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal. Yiftaḥ made an unreasonable request, as it is stated: “It will be, that whatever emerges from the doors of my house […I will offer it up as a burnt offering]” (Judges 11:31). The Holy One blessed be He said: Had a camel, a donkey, or a dog emerged, would you have presented it as a burnt offering? The Holy One blessed be He responded to him unfavorably and arranged for his daughter [to emerge] for him. “It was upon his seeing her that he rent his garments” (Judges 11:35) – he could have had his vow dissolved and gone to Pinḥas. He said: I am a king; shall I go to Pinḥas? Pinḥas said: I am the High Priest and the son of a High Priest; shall I go to this ignoramus? In the meanwhile, that miserable one died, and both of them were liable for her blood. Pinḥas, the Divine Spirit left him. That is what is written: “Pinḥas son of Elazar had been the chief official over them in the past; the Lord was with him” (I Chronicles 9:20). Yiftaḥ’s limbs fell off one by one and were buried. That is what is written: “He was buried in the cities of Gilead” (Judges 12:7). It is not written, “In the city of Gilead,” but rather, “in the cities [of Gilead].” It teaches that his limbs fell off one by one, and he was buried in many places. Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Reish Lakish said: He was obligated to give money and to sacrifice upon the altar. Rabbi Yoḥanan said: He was not obligated to give money, as we learned: An item that is fit to be sacrificed atop the altar, shall be sacrificed; an item that is not fit to be sacrificed atop the altar, shall not be sacrificed atop the altar. Moreover, anyone who vows and fulfills his vow, merits to pay his vow in Jerusalem. That is what is written: “I will pay my vows to the Lord” (Psalms 116:18). Where? “In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluya” (Psalms 116:19), and it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:1).