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Bamidbar Rabbah

Sefaria · Midrash > Aggadah > Midrash Rabbah · 444 sections

1. 7.9

   “The children of Israel did so, and sent them outside the camp. As the Lord spoke to Moses, so the children of Israel did” (Numbers 5:4). “The children of Israel did so, and sent them outside the camp” – to inform of the praiseworthiness of Israel that just as Moses said to them, so they did. “As the Lord spoke to Moses, so the children of Israel did” – Rabbi Elazar ben Rabbi Shimon says: This indicates only that the senders did not require [compulsion]. From where is it derived that those who were sent out also did not require [compulsion]? The verse states: “As the Lord spoke to Moses, so the children of Israel did” – of their own volition, and they did not require that Moses and Aaron would compel them.

2. 7.10

   Another matter: “Command the children of Israel” (Numbers 5:2) – the Rabbis interpreted that the verse refers to exile. “Command the children of Israel” – because they violated the mitzvot, they incurred liability to be banished; this is exile. That is what is written: “They shall send out from the camp” (Numbers 5:2); “they shall send out” is nothing other than an expression of exile, just as it says: “Send them out from My Presence, and let them go” (Jeremiah 15:1). “From the camp” – this is the Land of Israel, as the Divine Presence dwells there. “Every leper and every zav, and every one impure by means of a corpse” (Numbers 5:2) – He implied to them that if Israel violates these three transgressions, idol worship, illicit sexual relations, and bloodshed, they will incur liability to be exiled. “Leper” – this is idol worship. Just as a leper impurifies through entry, so idol worship impurifies through entry.36If a leper enters a house everything in the house becomes impure; if something which was offered to an idol is under a roof, everything under the roof becomes impure (see Ḥullin 13b). “Zav” – this is illicit sexual relations. These and those are impurified by means of a seminal emission.37Illicit sexual relations impurify the land. See Leviticus 18:24–28. “Impure by means of a corpse” – these are murderers, who impurify themselves and impurify the land with bloodshed. We learned that it is so:38Mishna Avot 5:12. Exile comes to the world for idol worship, for illicit sexual relations, for bloodshed, and for failure to leave the land fallow.39During the Sabbatical Year. For idol worship, how so? It says: “I will destroy your private altars, [and eliminate your sun-stones, and I will cast your carcasses on the carcasses of your idols]” (Leviticus 26:30). And it is written: “And you I will scatter among the nations…” (Leviticus 26:33). The Omnipresent said to Israel: Since you desire idol worship, I will exile you to a place where there is idol worship. That is why “I will destroy your private altars.” For illicit sexual relations, how so? Rabbi Yishmael ben Rabbi Yosei said: Whenever Israel are steeped in illicit sexual relations [arayot], the Divine Presence departs from them, as it is stated: “And He will not see a shameful matter [ervat davar]40Erva is the singular of arayot. in your midst, and turn from behind you” (Deuteronomy 23:15) For bloodshed how so? It is as it is stated: “You shall not pollute the land [in which you are, as the blood will pollute the land.… And do not impurify the land]” (Numbers 35:33–34). The verse tells that bloodshed impurifies the land, and the Divine Presence departs. It is due to bloodshed that the Temple was destroyed and Israel was exiled from their land. These matters were in the first Temple, and that is why they were exiled and the Temple was destroyed, as Rabbi Yoḥanan ben Toreta said: Due to what reason was the first Temple destroyed? It was due to the fact that there were three matters in it: Idol worship, illicit sexual relations, and bloodshed. Idol worship, as it is written: “For the bedding is too short for stretching [mehistare’a]…” (Isaiah 28:20). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: This bed is too short for two counterparts [re’im] to dominate [mehistarer] as one.41Mehistare’a is a portmanteau of mehistarer and re’a. “And the covering [vehamasekha] is too narrow [tzara] for taking shelter [kehitkannes]” (Isaiah 28:20) – Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan would reach this verse, he would weep and say: For the One in whose regard it is written: “He gathers [kones] waters of the sea together as a mound” (Psalms 33:7), will the idol [masekha] became a rival [tzara]? Illicit sexual relations, as it is written: “The Lord says: Because the daughters of Zion are haughty [and walk with outstretched necks and wanton eyes]” (Isaiah 3:16). Bloodshed, as it is written: “Moreover, Menashe shed very much innocent blood…” (II Kings 21:16). That is why the Holy One blessed be He brought upon them three calamities corresponding to the three transgressions that they performed, as it is stated: “Therefore, due to you, Zion will be plowed as a field; [Jerusalem will become heaps, and the Temple Mount into forested heights [bamot]] (Micah 3:12).42The term bamot also refers to private altars, and in many instances, altars of idol worship, which were regularly built in elevated locations. This sending43“They shall send out from the camp” (Numbers 5:2). is stated regarding the Babylonian exile. “Male and female alike you shall send out” (Numbers 5:3) – that is stated corresponding to the exile of Media, as they went from Babylon to Media. Because they did not depart from the Land of Israel when they were exiled to Media, that is why “camp” is not stated here. Why is “male and female alike” written regarding the exile of Media? He implied to them that the kingdom of Media was destined to issue edicts upon them, “male and female alike,” as it is stated: “The scrolls were sent in the hand of the couriers to all the king’s provinces: To destroy, [to kill, and to eliminate all the Jews, from lad to elder, children and women]” (Esther 3:13). “Outside the camp you shall send them” (Numbers 5:3) – this is stated corresponding to the exile of Edom,44Edom refers to the Roman Empire. who destroyed the Temple and exiled Israel from their land. Why is the exile of Edom juxtaposed to the exile of Babylon? It is because just as Babylon destroyed the Temple and exiled Israel, so did the Edomites. Likewise it says: “Daughter of Babylon, marked for devastation” (Psalms 137:8) – the verse characterizes Edom as the daughter of Babylon;45The previous verse states: “Remember, Lord, the day of Jerusalem against the sons of Edom” (Psalms 137:7). even though the exile of Media is interposed between them in this verse,46“Male and female alike you shall send out” separates between the allusion to Babylon and the allusion to Edom. it is only because the exile of Media comes as an extension of the exile of Babylon, as when they were exiled to Media they departed from Babylon. “They shall not impurify their camp” (Numbers 5:3) – that is stated corresponding to the subjugation to Greece. This is why “sending” is not stated in its regard, as they did not exile them from their land. This is the reason that impurity is stated in its regard, as the Greeks impurified the Sanctuary with their idols. “In which I dwell in their midst” (Numbers 5:3) – He implied to them that in every place they were exiled, the Divine Presence was with them. It is taught: Rabbi Natan says: Israel are beloved, as every place they were exiled, the Divine Presence was with them. They were exiled to Egypt; the Divine Presence was with them, as it is stated: “Did I not appear to your father's house, [when they were in Egypt]” (I Samuel 2:27). They were exiled to Babylon; the Divine Presence was with them, as it is stated: “For your sake, I sent to Babylon…” (Isaiah 43:14). They were exiled to Elam; the Divine Presence was with them, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38). They were exiled to Edom; the Divine Presence was with them, as it is stated: “Who is this coming from Edom…” (Isaiah 63:1). When they are scattered, the Divine Presence is with them, as it is stated: “The Lord your God will return [veshav] your returnees…” (Deuteronomy 30:3). It is not written here: Will restore [veheshiv], but rather, “will return [veshav].” And it says: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8). “The children of Israel did so, and sent them outside the camp” – when they sinned, they were exiled. “As the Lord spoke to Moses, so the children of Israel did” – what did the Holy One blessed be He speak to Moses? It is that if they will repent in the kingdoms where they will be, the Holy One blessed be He will gather them, as it is stated: “It will be when all these matters will come upon you, the blessing and the curse [that I have placed before you, you shall restore to your heart among all the nations that the Lord your God has banished you there. And you will return to the Lord your God].… The Lord your God [will bring you to the land]… The Lord your God will circumcise [your heart]…” (Deuteronomy 30:1–2, 5–6). “So the children of Israel did [asu]” – that Israel is destined to repent [laasot teshuva] at the end of days and they would be redeemed, as it is stated: “With repose [beshuva] and stillness you will be saved” (Isaiah 30:15). Just as a leper, a zav, and one impure due to a corpse will never be purified until they enter pure water, so, the Holy One blessed be He is destined to sprinkle pure water upon them and to purify them, as it is stated: “I will sprinkle pure water upon you, and you will be purified…” (Ezekiel 36:25).

3. 8.1

   “Speak to the children of Israel: A man or woman, when they will perform any sin of a person, to commit a trespass against the Lord, and that individual shall be guilty” (Numbers 5:6). “A man or woman, when they will perform any sin…” – Rabbi Abbahu says: “Those who dwell in His shadow will return” (Hosea 14:8) – these are the proselytes, who come and take refuge in the shadow of the Holy One blessed be He. “They will give life to grain” (Hosea 14:8) – in the Talmud;1The midrash interprets the verse to mean, “they will be given life through grain,” and understands “grain” as an allusion to the Talmud (Etz Yosef). Just as grain nourishes the body, the Talmud nourishes the soul (Maharzu). “and will blossom like the vine” (Hosea 14:8) – in aggada.2Aggada is considered sweet like wine. “Their repute is like the wine of Lebanon” (Hosea 14:8) – the Holy One blessed be He said: The names of the proselytes are dear to me like the wine that is poured as a libation upon the altar. Why does He call it3The Temple. Lebanon? It is because it whitens [malbin] the sins of Israel like snow, as it is stated: “[Let us go now and reason together, says the Lord;] if your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18). Rabbi Shimon ben Yoḥai says: It is because all the hearts [halevavot] are joyous in it. That is what is written: “Beautiful in its view, joy of all the world” (Psalms 48:3). The Rabbis say: It is after: “My eyes and My heart [velibi] will be there always.” (I Kings 9:3). Another matter: “[Those who dwell in His shadow4This is interpreted as referring to proselytes. See Vayikra Rabba 1:2. will return] They will give life to grain” (Hosea 14:8) – they [the proselytes] will become of primary importance like Israel, just as it says: “The grain of the young men” (Zechariah 9:17).5Just as Israel are called grain in Zechariah, similarly the proselytes are called grain in the verse in Hosea. “And will blossom like the vine” (Hosea 14:8) – like Israel, just as it says: “You transported a vine from Egypt” (Psalms 80:9). Likewise, you find that just as a portion is written in the Torah regarding an Israelite and his counterpart, if he commits a trespass against him, he incurs liability to bring an offering, as it is stated: “A person who shall sin, and commit a trespass [against the Lord, and lies to his counterpart]” (Leviticus 5:21); so, the Holy One blessed be He wrote a portion in the Torah regarding an Israelite and the proselytes, that if a person of Israel robs a proselyte, his legal status is like one who robs an Israelite. You find that sin is written regarding this one: “a person who shall sin,” and sin is written regarding one who robs a proselyte: “Any sin of a person.” Regarding this one, it is written: “And commit a trespass against the Lord,” and regarding that one, it is written: “To commit a trespass against the Lord.” Regarding this one, it is written: "It shall be when he will sin and is guilty” (Leviticus 5:23), and regarding the proselyte, it is written: “And that individual shall be guilty.” Regarding this one, it is written: “He shall repay its principal” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall make restitution for his guilt in its principal” (Numbers 5:7). Regarding this one, it is written: “He shall add its one-fifth to it” (Leviticus 5:24), and regarding the proselyte, it is written: “He shall add its one-fifth to it” (Numbers 5:7). Regarding this one, it is written: “He shall bring his guilt offering to the Lord” (Leviticus 5:25), and regarding robbery from a proselyte, it is written: “Besides the ram of atonement” (Numbers 5:8). We have learned that the proselytes are of primary importance like Israel. That is, “they will give life to grain and will blossom [like the vine]” (Hosea 14:8).

4. 8.2

   “A man or woman...” – that is what is written: “The Lord loves the righteous. [The Lord protects proselytes]” (Psalms 146:8–9). This is what the Holy One blessed be He said: “I love those who love Me” (Proverbs 8:17); likewise He says: “For I will honor those who honor Me” (I Samuel 2:30) – they love Me, and I too love them. Why does the Holy One blessed be He love the righteous? It is because it is not an inheritance and it is not familial. You find that the priests are a patrilineal house; the Levites are a patrilineal house, as it is stated: “The house of Aaron, bless the Lord; the house of Levi, bless the Lord” (Psalms 135:19–20). If a person seeks to become a priest, he cannot; to be a Levite, he cannot. Why? It is because his father was neither a priest nor a Levite. However, if a person seeks to become righteous, even if he is a gentile, he can, as it is not a patrilineal house. That is why it says: “Those who fear the Lord, bless the Lord” (Psalms 135:20). “The house of those who fear the Lord” is not stated, but rather: “Those who fear the Lord.” They are not a patrilineal house, but of their own initiative they volunteered and loved the Holy One blessed be He. That is why the Holy One blessed be He loves them. That is why it is stated: “The Lord loves the righteous…” The Holy One blessed be He loves the proselytes very much. To what is the matter comparable? It is to a king who had a flock, and it would go out to the field, and in the evening it would enter. So it was every day. One time, a certain gazelle entered with the flock. It went to the goats and was grazing with them. The flock entered the pen; it entered with them. They went out to graze; it went out with them. They said to the king: ‘This gazelle is accompanying the flock and is grazing with them. Each and every day, it goes out with them and enters with them.’ The king loved it. When it would go out to the field, he would command that it be given good pasture as it would want. ‘No person shall strike it; be careful with it.’ When it would enter with the flock, as well, he would say, ‘give it to drink.’ He loved it very much. They said to him: ‘My master, how many goats, you have, how many sheep you have, how many kids you have, and you do not admonish us; but regarding this gazelle you admonish us each and every day?’ The king told them, ‘The flock, whether it wants to or not, it is accustomed to graze in the field all day, and in the evening to come and sleep in the pen. The gazelles sleep in the wilderness; they are not accustomed to enter settlements inhabited by people. Shall we not appreciate one that forsook the great and broad wilderness, the habitat of all the beasts, and came and settled in the courtyard?’ So, do we not need to appreciate the proselyte, who forsook his family and his patrilineal house and forsook his nation and all the nations of the world, and came to be with us? That is why He increases their protection, as He cautioned Israel to restrain themselves and not harm them. As it says: “You shall love the proselyte” (Deuteronomy 10:19); “You shall not mistreat a proselyte, [and you shall not oppress him]” (Exodus 22:20). Just as the Torah obligated one who robbed from another [to give] a monetary payment and an offering of a ram of atonement, it also obligated one who robbed a proselyte to pay him his money and to bring a ram offering, as it is written: “Speak to the children of Israel: A man or woman,” and this portion speaks of one who robs a proselyte. As it is written: “The Lord protects proselytes” (Psalms 146:9). He increased their protection so they would not return to their evil ways. Proselytes are beloved, as the verse everywhere likens them to Israel, as it is stated: “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham,6“Descendants of Abraham” is interpreted here as referring to proselytes. who loved me]” (Isaiah 41:8). Love is stated regarding Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2), and love is stated regarding proselytes, as it is stated: “And loves the proselyte, to give him food and garment” (Deuteronomy 10:18). Israel are called slaves, as it is stated: “For to Me the children of Israel are slaves” (Leviticus 25:55); proselytes are called slaves, as it is stated: “[I am the Lord your God, who took you out of the land of Egypt] from being slaves to them” (Leviticus 26:13).7Israel were strangers [gerim] in Egypt, and just as God chose them, He chooses the proselytes [gerim]. Acceptance is stated regarding Israel, as it is stated: “It shall be on his forehead always, for acceptance [for them before the Lord]” (Exodus 28:38), and acceptance is stated regarding proselytes, as it is stated: “Their burnt-offerings and their peace-offerings shall be for acceptance on My altar…” (Isaiah 56:7). Service is stated regarding Israel, as it is stated: “And you will be called priests of the Lord; [it will be said of you: Servants of our God]” (Isaiah 61:6); and service is stated regarding proselytes, as it is stated: “Also the aliens who accompany [the Lord to serve Him]” (Isaiah 56:6). Protection is stated regarding Israel, as it is stated: “The Lord is your protector” (Psalms 121:5), and protection is stated regarding proselytes, as it is stated: “The Lord protects proselytes” (Psalms 146:9). Likewise you find regarding the four groups that stand before the Omnipresent. It is stated: “This one will say: I am the Lord’s…” (Isaiah 44:5). “This one will say: I am the Lord’s” – he is totally devoted to the Omnipresent, and he is untainted by sin. “That one will call himself by the name of Jacob” (Isaiah 44:5) – these are the righteous proselytes. “This one will write with his hand: To the Lord” (Isaiah 44:5) – these are the penitents. “And will call himself by the name of Israel” (Isaiah 44:5) – these are those who fear Heaven. We have learned that the proselytes are like Israel. That is why this portion, “A man or woman…,” is stated.

5. 8.3

   “A man or woman...” – this is what is written: “For I will honor those who honor Me, but those who scorn Me will be dishonored” (I Samuel 2:30). Rabbi Yosei taught: Anyone who honors the Torah, his body is honored by the people, and anyone who scorns the Torah, his body is scorned by the people, as it is stated: “For I will honor those who honor Me…” Another matter: “For I will honor those who honor Me” (I Samuel 2:30) – this is Pharaoh, who accorded honor to He who spoke and the world came into being and [who] went out at the head of his entourage, as it is stated: “And Pharaoh drew near” (Exodus 14:10). His servants said to him: Our master, all the kings go out only after their entourage. You, why are you going out at the head of your entourage? He said to them: Am I going out before flesh and blood? Behold, I am going out to receive the presence of the King of kings, the Holy One blessed be He. That is why the Holy One blessed be He accorded honor to him and exacted retribution against him by Himself, as it is stated: “To My mare among Pharaoh’s chariots…” (Song of Songs 1:9).8See Shir HaShirim Rabba 1:4. “But those who scorn Me will be dishonored” (I Samuel 2:30) – this is Sennacherib, king of Assyria, as it is stated: “By means of your messengers you blasphemed the Lord…” (II Kings 19:23). That is why the Holy One blessed be He treated him with scorn and exacted retribution against him only by means of an angel, as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp…” (II Kings 19:35). Another matter: “For [I will honor] those who honor Me” (I Samuel 2:30) – it is speaking of the proselytes. They honor the Holy One blessed be He, as they forsake their evil deeds and come and find shelter beneath the wings of the Divine Presence. The Holy One blessed be He honors them, to teach you that anyone who renders his ways upright honors the Holy One blessed be He, as it is stated: “One who sacrifices a thanks offering honors Me; [and I will show [vesam] one who sets his path]” (Psalms 50:23),9The midrash reads the word vesam as vesham, meaning evaluate or measure. and it says: “Give honor to the Lord your God before it grows dark [and before your feet stumble]” (Jeremiah 13:16). “But those who scorn Me will be dishonored” (I Samuel 2:30) – these are the wicked; because they stray from following the Omnipresent, the Holy One blessed be He dishonors them. Who were those who scorned the Holy One blessed be He? These were the worshippers of the calf. What scorning did He do to them? He arranged for them that they would be stricken with leprosy and with zivut, and He sent them out of the camp, as it is stated: “And they shall send out from the camp [every leper, and every zav]” (Numbers 5:2). What honor did the Holy One blessed be He accord to the proselytes? It is that after the portion of sending out the impure, the portion of the prohibition regarding proselytes10This is the prohibition against robbing the proselyte. is written, to teach you that the Omnipresent distanced the sinners of Israel, but the Omnipresent drew near the proselytes who came in His name, as he rendered their legal status as stringent as the legal status of Israel, as anyone who robs them it is as though he robbed an Israelite. That is, “for I will honor those who honor Me.”

6. 8.4

   “A man or woman...” – this is what is written: “All the kings of the earth will praise You [yodukha], Lord, as they heard the words of Your mouth” (Psalms 138:4). Rabbi Pinḥas said: The kings of the nations of the world heard three matters from the Holy One blessed be He, and they stood from their thrones and praised [vehodu]. When the Holy One blessed be He gave the Torah to Israel and said: “I am the Lord your God” (Exodus 20:2), the kings of the nations of the world said: He is saying as we would. What king would want another to reject him? Likewise, the Holy One blessed be He, when He said: “You shall have no [other gods]” (Exodus 20:3), they said: What king would want to have a partner? Likewise, when He said: “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), they said: What king would want people taking oaths in his name and lying? Likewise, the Holy One blessed be He, when He said: “Remember the Shabbat day” (Exodus 20:8), they said: What king would want people not to honor the day that he rested? But when He said: “Honor [your father and your mother]” (Exodus 20:12), they said: According to our protocols, anyone who registers himself to be subservient to the king, he renounces his parents; but this One declares and says: “Honor your father and your mother”? They arose from their thrones and praised him.11All the more so they praised him regarding the prohibitions against murder, adultery, stealing, bearing false testimony, and coveting. When the Holy One blessed be He said: “For what he misappropriated from the sacred he shall pay” (Leviticus 5:16), they said: According to our protocols, anyone who misappropriates a spinning hook from the emperor must give him the blade of a plow,12He is punished much more severely than a person who stole from a commoner, whereas the punishment for one who steals from the sacred (Leviticus 5:16) and one who steals from a commoner (Leviticus 5:24) is the same. but this One declares and says: “For what he misappropriated from the sacred he shall pay”? Moreover, He was more stringent regarding [sins against] with the commoner than He was regarding [sins against] the Most High, as regarding the Most High it is written: “A person who will commit a trespass, [and sins unwittingly]…” (Leviticus 5:15), and regarding a commoner it is written: “A person who shall sin, [and commit a trespass against the Lord]” (Leviticus 5:21); the Torah renders it as though it were intentional.13Although in both cases, one incurs liability to bring an offering only if the act was unwitting, regarding the trespass against the commoner, the word unwitting is not mentioned. Moreover, regarding this one, it precedes trespass to sin, while regarding that one, it precedes sin to trespass. This is true not only regarding an Israelite, but it is so even regarding one who robs a proselyte. Who is a God like this who loves those who love Him, and draws near the distant like those who come near in His name? They stood from their thrones and praised him. Do not say it is only righteous proselytes who converted for the sake of Heaven that the Holy One blessed be He draws near; but even those who converted not for the sake of Heaven, the Holy One blessed be He demands an accounting for the affront to them. That is what is written: “There was a famine in the days of David [for three years, year after year, and David entreated of the Lord. The Lord said: For Saul, and for the bloody house, in that he put the Givonites to death]” (II Samuel 21:1). What is “year after year”? It teaches that they were three consecutive years. When David saw that the famine began to come in his days, he said: Due to the iniquity of five matters rain does not fall: It is due to the iniquity of idolaters, of engagers in illicit relations, of shedders of blood, of pledgers of charity in public who do not give, and due to the iniquity of those who do not distribute their tithes properly. Due to the iniquity of idolaters, from where is it derived? It is as it is stated: “Beware, lest your heart be seduced [and you stray and serve other gods]” (Deuteronomy 11:16), and it says: “The wrath of the Lord will be enflamed against you, [and He will restrain the heavens and there will be no rain]” (Deuteronomy 11:17). Due to the iniquity of engagers in illicit relations, from where is it derived? It is as it is stated: “You defiled the land with your licentiousness…” (Jeremiah 3:2), and it says: “Raindrops were withheld and [there was no] late rain” (Jeremiah 3:3). Due to the iniquity of shedders of blood, from where is it derived? It is as it is stated: “For blood defiles [yaḥanif] the land” (Numbers 35:33); blood will cause wrath to settle [yiḥan af] upon the land.14From the previous derivation, the result of wrath is: ”And He will restrain the heavens and there will be no rain.” Due to the iniquity of pledgers of charity in public who do not give, from where is it derived? It is as it is stated: “Clouds and wind but no rain” (Proverbs 25:14). Why? [Because of] “a man who glories in a false gift” (Proverbs 25:14). Due to the iniquity of those who do not distribute their tithes properly, from where is it derived? It is as it is stated: “Bring all the tithe to the storehouse…[test Me now with this…if I will not open for you the windows of heaven and pour out an endless blessing for you]” (Malachi 3:10). During the first year, David began admonishing his generation during the pilgrimage festival, and he said to them: Are there, perhaps, people among you who are idolaters, as the heavens are restrained from having rain fall only due to that iniquity? They went out and sought, but did not find. The second year, he said to them: Are there, perhaps, illicit sexual relations among you, as the heavens are restrained only due to that? They went out and sought, but did not find. The third year, he said to them: Are there, perhaps, shedders of blood, pledgers of charity in public who do not give, or withholders of tithes among you, as the heavens are restrained only due to them? They went out and sought, but did not find. From then on, David said: The matter is dependent solely upon me. He began consulting the Urim and the Tumim. That is what is written: “David entreated of the Lord” (II Samuel 21:1). Rabbi Shimon ben Lakish said: That [indicates] he consulted the Urim and the Tumim. Rabbi Elazar said that the source of Rabbi Shimon ben Lakish is that he derives a verbal analogy: penei, penei. Here it is written: “David entreated of the Lord [penei Hashem],” and there it is written: “Before [velifnei] Elazar the priest he shall stand, and he will inquire for him [regarding the judgment of the Urim before the Lord]” (Numbers 27:21). The Holy One blessed be He said to him: David, you are protected from sin; rather, it is due to Saul and the bloody house. That is what is written: “The Lord said: For Saul, and for the bloody house, [in that he put the Givonites to death]” (II Samuel 21:1). “For Saul” – because you did not perform kindness with him and he was not eulogized properly. The Holy One blessed be He said to him: David, is he not Saul who was anointed with the anointing oil? Is he not Saul, who, during his reign, no idol worship was performed in Israel? Is he not Saul, whose portion is with Samuel the prophet, and you are in the land [of Israel] and he is outside the land?15He is buried in Yavesh Gilad, which is located east of the Jordan River. “And for the bloody house in that he put the Givonites to death” (II Samuel 21:1) – Where do we find that he put the Givonites to death? Rather, due to the fact that he killed [the residents] of Nov, the city of priests, to whom they would supply water and food, the verse ascribes to him as though he put them to death.16The Givonites would earn their livelihood by supplying food and water to Nov. Rabbi Elazar said: It is written: “Seek the Lord, all you humble of the earth, who have performed his judgment” (Zephaniah 2:3). What is “who performed his judgment”? It is that he implements His judgment and His reward for performance simultaneously. You find the Holy One blessed be He demanding justice for the Givonites from Saul, and remembering Saul’s deeds in order to pay him a good reward. At that moment, David said: Is it on behalf of these proselytes that the Holy One blessed be He did so to His people? The Holy One blessed be He said to him: If you distance the distant, ultimately, you will distance those who are near. Come and learn from your master Joshua, who, when the Givonites said: “Come up to us quickly, and save us and help us” (Joshua 10:6), Joshua said: Will we burden the community on behalf of these proselytes? The Holy One blessed be He said to Joshua: If you distance the distant, ultimately, you will distance those who are near. Go out and learn from where are your origins? Are they not from strangers, as it is stated: “To Joseph in the land of Egypt were born…[Manasseh and Ephraim]” (Genesis 46:20), and it is written: “For the tribe of Ephraim, Hoshea17Hoshea is Joshua (Numbers 13:16). son of Nun (Numbers 13:8)? Immediately, “the king summoned the Givonites and spoke with them. The Givonites [were not of the children of Israel…and the children of Israel had taken an oath to them]” (II Samuel 21:2). “The Givonites were not of the children of Israel” – how is this matter relevant here? Rather, this is what the verse is saying: Because David summoned the Givonites and spoke with them, but they did not accept it18His offer of compensation. from him, that is why “the Givonites were not of the children of Israel,” as David arose and distanced them that they may not marry with the congregation [of Israel]. That is what we learned: The netinim19This is a reference to the Givonites, based on the verse: “Joshua rendered them [vayitnem] that day hewers of wood and drawers of water” (Joshua 9:27). may not enter the congregation.20See Mishna Yevamot (78:2). At that moment, David said: The Holy One blessed be He gave three gifts to Israel: Being merciful, self-effacing, and performers of acts of kindness. Merciful, as it is stated: “He will give you mercy, and He will be merciful to you, and He will increase you” (Deuteronomy 13:18). Self-effacing, as it is written: “So that His fear will be on your faces, so that you will not sin” (Exodus 20:17) – this is a sign for the self-effacing that they do not sin. Anyone who does not have the quality of self-effacement, it is a certainty that his ancestors did not stand at Mount Sinai. Performers of acts of kindness, as it is stated: “So that he shall command his children and his household [after him…to perform righteousness and justice]” (Genesis 18:19), and it is written: “The Lord your God will maintain for you the covenant and the kindness” (Deuteronomy 7:12). And these have none of these qualities in them. Immediately, he arose and distanced them. That is what is written: “The Givonites were not of the children of Israel” – they are not worthy to become intermingled with them. Even though they are proselytes, their ancestors did not stand at Mount Sinai, because they are considered to be of the Canaanites. That is what is written: “But rather from the remnant of the Emorites” (II Samuel 21:2). What is written in their regard? “You shall not marry them” (Deuteronomy 7:3). These too, like them, are not worthy to cleave to Israel. One verse says: “The men of Israel said to the Hivites…” (Joshua 9:7), but here, it calls them Emorites. Rather, they were from the Emorites. Why, then, does it call them Hivite? It is because they performed the act of the serpent.21Serpent is ḥivya in Aramaic. The serpent said: I know that the Holy One blessed be He said to you: “As on the day that you eat of it you will die” (Genesis 2:17). Rather, I will go and deceive them. They will eat and be punished, and I will inherit the earth for myself. The Givonites did the same. They said: We know that the Holy One blessed be He said to Israel: “Rather, you shall destroy them, the Hittites, the Emorites…” (Deuteronomy 20:17), “You shall not make a covenant with them…” (Deuteronomy 7:2). Rather, we will go and deceive them, and they will make a covenant with us. Perforce, either they will put us to death and will violate the oath or they will sustain us and will violate the decree. In any case they will be punished, and we will inherit the land for ourselves. Therefore, when Joshua saw that this was so, he said to them: “Why did you deceive us…?” (Joshua 9:23). Joshua said to them: You performed the act of the serpent; therefore, you will receive the retribution of the serpent. Rabbi Elazar said: He cursed them like the serpent, as it is written: “Now, you are accursed” (Joshua 9:23), just as it is written regarding the serpent: “You are more accursed than all the animals” (Genesis 3:14). What is, “the children of Israel took an oath to them” (II Samuel 21:2)? David said: When the children of Israel took an oath to them, they left the matter dependent upon me, so that if I wish to distance them or to draw them near, I have license to do so. I am distancing them. From where is it derived that they left the matter dependent upon David? It is written: “Joshua rendered them that day hewers of wood and drawers of water [for the congregation and for the altar of the Lord to this day, in the place that He would choose]” (Joshua 9:27). Rabbi Ami said in the name of Rabbi Yehoshua ben Levi: After it said: “For the congregation and for the altar of the Lord,” what need was there to say: “In the place that He would choose [yivḥar]”? Rather, Joshua left it dependent upon David. He said: I will neither draw them near nor distance them. Rather, the one who is destined to build the Temple [beit habeḥira], if he arrives at the decision to draw them near, he will draw them near; to distance them, he will distance them. When David came and saw that they were cruel, he distanced them. Ezra, too, distanced them, as it is written: “The netinim lived in the Ofel…” (Nehemiah 11:21).22They were distinct from the rest of Israel. In the future, too, the Holy One blessed be He will distance them, as it is stated: “Those who labor in the city,23The midrash is explaining that “those who labor in the city” refers to the Givonites, who were drawers of water and hewers of wood for the altar in Jerusalem. will till it [yaavduhu], from all the tribes of Israel.” (Ezekiel 48:19) – they will be eradicated [ye’abeduhu] from all the tribes of Israel. “Saul sought to smite them” (II Samuel 21:2) – even though he did not smite them, they acted cruelly toward him. This is to teach you that David did not distance them for naught. “In his zeal on behalf of the children of Israel and Judah” (II Samuel 21:2) – even though Saul became angry at them only due to the zeal that he had on behalf of Israel and Judah, and he did so not due to hatred that he hated them. Nevertheless, they did not have mercy on his offspring. What is that zeal? It is due to the fact that they did not reveal to him where David was hiding. Immediately, David sent and summoned them: What is with you and the house of Saul? They said to him: It is because he put an end to our livelihood, and he put seven of our people to death; two hewers of wood, two drawers of water, an official, a scribe, and an attendant. He said to them: What do you seek now? That is what is written: “David said to the Givonites: “What shall I do for you? With what shall I atone, so that you will bless the inheritance of the Lord” (II Samuel 21:3)? He said to them: What benefit will there be for you if you kill a person from the house of Saul? Rather, tell me with what remedy shall I provide you so you will be placated? How much silver and gold shall I give you as ransom for your lives? “With what shall I atone [akhaper],” just as it says: “When ransom [kofer] is imposed upon him, he shall give redemption of his life” (Exodus 21:30), so that the famine will cease? That is what is written: “So that you will bless the inheritance of the Lord”; just as it says: “Jacob blessed Pharaoh” (Genesis 47:7), he blessed him that the famine would cease. “The Givonites said to him: We have [lanu] no silver or gold with Saul or with his house” (II Samuel 21:4) – li is written, but it is read lanu.24Li means “I have,” whereas lanu means “we have.” Why is it so? David said to them: ‘What benefit would there be for you in their being killed? Take silver and gold for yourselves.’ They said to him: ‘We do not seek silver and gold from Saul and from his house. He did not owe us any money so that we should take money from him, but rather, he owes us lives and we seek lives.’ David said: Perhaps this half of them is intimidated by the other half. He took each one separately and sought to placate him by himself. He said to him: ‘What benefit would there be for you in their being killed? Take money.’ He said to him: ‘I have no silver or gold with Saul or with his house. We have no interest in seeking any others, but only him, as his servants did not wish to extend their hand against the priests, nor against us,’ as it is stated: “But the king's servants were unwilling to extend their hand to harm the priests of the Lord” (I Samuel 22:17). That is, “We would not have any man in Israel put to death” (II Samuel 21:4). When David saw that they did not accept it from him, he said to them: ‘What do you say that I should do for you? If it is lives that you seek, I will do it.’ That is what is written: “What do you say that I shall do for you?” (II Samuel 21:4). When David said that to them, they said to him: ‘We do not seek to exact retribution against him for his full measure. He sought to destroy us all, so we would have no standing within the entire boundary of Israel; we are not demanding all his offspring, but only seven, corresponding to the seven that he killed from us.’ That is what is written: “They said to the king: The man who eradicated us [asher kilanu], and who devised against us, [so that we would be destroyed from standing within the entire border of Israel]” (II Samuel 21:5). Asher kilanu contains seven letters, corresponding to the seven people among them whom he put to death. “Let seven men of his offspring be given to us, and we will impale them before the Lord in Giva of Saul, chosen of the Lord” (II Samuel 21:6) – so that the entire world will see, will be afraid, and will no longer continue to mistreat proselytes. That is why it is written: “Before the Lord,” as He commanded to treat proselytes well, but he mistreated them. Why in Giva of Saul? So that they will know that if the Holy One blessed be He did not show favor to the king, all the more so to commoners. “Chosen of the Lord” (II Samuel 21:6)? They are denouncing him and calling him “chosen of the Lord”? Rather, they said: “In Giva of Saul,” and a Divine Voice emerged and said: “Chosen of the Lord.” When David saw that his problem was a problem, he told them: ‘I will give.’ That is what is written: “The king said: I will give” (II Samuel 21:6). “The king had compassion for Mefivoshet son of Yonatan [son of Saul]” (II Samuel 21:7) – because he was a great Torah personality, David set his sights on rescuing him from their hand. David said: I will pass them before the altar. Anyone whom the altar accepts will be under its auspices. He passed them before the altar and prayed on his behalf, and the altar went and accepted him. That is what is written: “I cry out to God Most High, to the Almighty who accomplishes for me” (Psalms 57:3); the Holy One blessed be He agreed with David. “The king took the two sons of Ritzpa daughter of Aya, whom she bore to Saul…[and the five sons of Mikhal daughter of Saul, whom she bore to Adriel son of Barzilai the Meḥolatite]” (II Samuel 21:8). But is it not written: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23)? And where is Merav?25Merav was married to Adriel (I Samuel 18:19). Say now that they were the sons of Merav, but Mikhal raised them and they are attributed to her name. “He gave them into the hand of the Givonites, and they impaled them on the mountain before the Lord. The seven of them [shevatam] fell together” (II Samuel 21:9). Shevatam is written without a yod;26As opposed to shivatayim. this is Mefivoshet, who was spared, who was lacking from the seven. “And they were put to death during the first days of harvest, at the beginning of barley harvest” (II Samuel 21:9) – it teaches that they were killed on the sixteenth of Nisan, the day on which the omer is sacrificed. “Ritzpa daughter of Aya took sackcloth, and spread it for herself over the rock [hatzur]” (II Samuel 21:10) – what is “over the rock”? Rabbi Hoshaya said: “As she would say: “The Rock, His deeds are perfect” (Deuteronomy 32:4). “From the beginning of harvest until water dripped upon them from the heavens” (II Samuel 21:10) – Rabbi Aḥa bar Zevina said in the name of Rabbi Hoshaya the Great: Sanctifying the Name is greater than profaning the Name. Regarding profaning the Name, it is written: “His corpse shall not remain overnight upon the tree” (Deuteronomy 21:23).27Leaving a corpse hanging on the tree for an extended time is considered to be profaning the Name. See Rashi on Deuteronomy 21:23. Regarding sanctifying the Name, it is written: “From the beginning of harvest until water dripped upon them from the heavens.”28The sanctification of the Name caused by leaving them on the tree for an extended period outweighs the profanation of the Name caused by leaving them. It teaches that they remained hanging from the sixteenth of Nisan until the seventeenth of Marḥeshvan. But is it not written: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers]” (Deuteronomy 24:16)? But sons died for the sin of their father. Rabbi Ḥiyya bar Abba said in the name of Rabbi Yoḥanan: It is preferable for one letter to be uprooted from the Torah than to have the name of Heaven profaned in public. The nations of the world were saying: The Torah of these is fraudulent; it is written in their Torah: “His corpse shall not remain overnight” (Deuteronomy 21:23), and these are hanging for seven months. It is written in their Torah: Two are not sentenced on one day,29Mishna Sanhedrin 45b. and these seven were [sentenced] together. It is written in the Torah: “Fathers shall not be put to death for sons, [and sons shall not be put to death for the fathers],” but these were killed for the sin of their fathers. They were asking: What did these do that the attribute of justice was altered in their regard? Israel would say to them: ‘It is because their ancestors extended their hand to mistreat unsought proselytes.’ They said to them: ‘What is their nature?’ They [Israel] said to them: ‘These are the proselytes who converted in the days of Joshua.’ They said to them: ‘It is on behalf of these accursed unsought proselytes that the Holy One blessed be He did so to His people? If this is so for the sons of kings, all the more so for commoners. If for these who did not convert for the sake of Heaven, see how the Holy One blessed be He exacted punishment for their blood, one who converts for the sake of Heaven, all the more so. Certainly, there is no god like their God, and there is no nation like their nation, and we should cleave only to this nation, whose God is greater than any god.’ Immediately, many proselytes converted from the nations of the world, at that moment, one hundred fifty thousand, as it is stated: “Solomon counted all the proselytes who were in the Land of Israel, after the count that David his father counted them; and they were found to be one hundred fifty-three thousand six hundred” (II Chronicles 2:16). Solomon rendered from among them seventy thousand porters and eighty thousand quarriers in the mountains, as it is stated: “Solomon counted seventy thousand porters [and eighty thousand quarriers in the mountains.]” (II Chronicles 2:1). Why to that extent? It is to inform that the Holy One blessed be He draws the distant near and supports the distant like the near. Moreover, he gives precedence to the distant over the near, as it is stated: “Peace, peace, for the distant and the near” (Isaiah 57:19). That is, “until water dripped upon them from the heavens” (II Samuel 21:10). What is “she did not allow the birds of the heavens to rest upon them” (II Samuel 21:10)? Come and see the kindness that Ritzpa daughter of Aya performed on their behalf, as she protected them during the day from the birds of the heavens and at night from the beasts of the field, for seven months. Although the Holy One blessed be He had said to David that it was for Saul, because he was not eulogized properly and he is buried outside the land, David was dilatory regarding the eulogy, as he said: Twelve months of the year have passed already, and it is not customary to mourn for him. When they told him of the actions of Ritzpa daughter of Aya, he reasoned an a fortiori inference himself: If she, who is a woman, acted so in performance of kindness, I, who am king, all the more so. Immediately, he went to perform kindness for them. That is what is written: “It was reported to David what [Ritzpa daughter of Aya] had done.… David went and took the bones of Saul [and the bones of Yonatan his son].… He took up from there the bones of Saul [and the bones of Yonatan his son, and they collected the bones of the impaled]’ (II Samuel 21:11–13). What did David do? He stood and assembled all the elders of Israel and the eminent among them, and they crossed the Jordan and came to Yavesh Gilad. They located the bones of Saul and Yonatan, placed them in a coffin, and crossed the Jordan, as it is stated: “They buried the bones of Saul and Yehonatan his son [in the land of Benjamin in Tzela, in the grave of Kish his father. They did everything that the king commanded]” (II Samuel 21:14). What is “in Tzela, in the grave of Kish his father”? It teaches that they brought him to the border of Jerusalem and buried him there, as Tzela is alongside Jerusalem, as it is stated: “And Tzela, HaElef, and the Yevusite, which is Jerusalem…” (Joshua 18:28). “They did everything that the king commanded” (II Samuel 21:14) – what did the king command? He commanded that they should circulate Saul’s coffin to each and every tribe. The tribe into which Saul’s coffin entered would emerge, they, their wives, their sons, and their daughters, and they performed kindness for Saul and his sons, so that all of Israel would fulfill their obligation with the performance of acts of kindness. They did so until they reached his ancestral land, to the border of Jerusalem. When the Holy One blessed be He saw that all of Israel had performed acts of kindness for him and had executed justice for the Givonites, He immediately became filled with mercy and provided rain on the land, as it is stated: “God acceded to the entreaty of the land thereafter” (II Samuel 21:14). We learned the extent to which the Holy One blessed be He draws the distant near, even though they converted not for the sake of Heaven, and it goes without saying regarding righteous proselytes. That is, “all kings of the earth will praise You, Lord…” (Psalms 138:4).

7. 8.5

   “Speak to the children of Israel” – it is taught: “Speak to the children of Israel” – it is by means of Israel that one confesses, but one does not confess30One does not add a fifth and bring a guilt offering for stealing from a gentile or a resident. by means of gentiles or by means of a resident.31This refers to a gentile who committed to perform the seven Noahide laws. “A man or woman” – this is to equate woman to man regarding all sins and damages in the Torah. “When they will perform any sin of a person” – why is this portion stated? Because it says: “A person who shall sin [and commit a trespass against the Lord by lying to his counterpart]” (Leviticus 5:21), but regarding one who robs a proselyte we did not hear in the entire Torah. That is why it is stated: “A man or woman, when they will perform any sin of a person.” The verse came and taught regarding one who robs a proselyte and takes an oath to him32The thief takes a false oath denying the theft. that he pays the principal and one-fifth to the priests, and a guilt offering to the altar. This is a principle in the Torah: Any matter that was stated in one place and one element was lacking in it, and it is then taught elsewhere, it is taught it only because it was lacking one element. “When they will perform” – they thought to perform but did not perform. It is to teach you that an action that a person thinks to sin is like a trespass against the Omnipresent. “Any sin of a person” – this is regarding what is between him and another, regarding thefts, robberies, and evil speech. “To commit a trespass against the Lord” – this is to include one who took an oath in the Name of God falsely, and the blasphemer. Another matter: “Any sin of a person, to commit a trespass against the Lord” – why is it stated? Because it says: “A person who shall sin, [and commit a trespass against the Lord, and lies to his counterpart with regard to a deposit, or with regard to a loan, or with regard to robbery, or exploited his counterpart]. Or found a lost item [and lied in its regard, and took a false oath]” (Leviticus 5:21–22) – I have learned only regarding one who lied regarding these, that the Torah ascribes to him as though he lies to the Omnipresent. Regarding all matters, from where is it derived? The verse states: “When they will perform any sin of a person, to commit a trespass against the Lord…” “To commit a trespass” – trespass everywhere is nothing other than lying. Likewise it says: “They trespassed against the Lord” (I Chronicles 5:25); and it says: “The children of Israel committed a trespass regarding the proscription” (Joshua 7:1); and it says: “Saul died on account of the trespass that he committed [against the Lord]” (I Chronicles 10:13); and it says regarding Uziya: “Leave the Temple, because you have trespassed” (II Chronicles 26:18); and it says: “And she committed a trespass against him” (Numbers 5:12). “And that individual shall be guilty” – from where do you derive regarding one who robs a proselyte and takes a [false] oath to him, and he goes to bring the money and the guilt offering, but did not manage to bring it before he died, that the heirs will be exempt? The verse states: “And that individual shall be guilty.”33Only that individual, not his heirs, shall be guilty. Or, just as they are exempt from bringing the guilt offering, so are they exempt from the principal? The verse states: “He shall give it to the one to whom he is guilty” (Numbers 5:7). “And that individual shall be guilty” – everyone is indicated; men, women, and proselytes are indicated. Does it indicate these and also include the minor? You say: If in the stringent case of idol worship the minor is exempted, all the more so regarding all the mitzvot in the Torah. “They shall confess their sin that they had committed, and he shall make restitution for his guilt in its principal, and he shall add its one-fifth to it, and he shall give it to the one to whom he is guilty” (Numbers 5:7). “And that individual shall be guilty. They shall confess” (Numbers 5:6–7) – why is it stated? Because it says: “He shall confess regarding what he sinned” (Leviticus 5:5), I know only that a sin offering requires confession; from where is it derived regarding a guilt offering? The verse states: “And that individual shall be guilty. They shall confess.” Rabbi Natan says: This is a paradigm for all those who are put to death, that they require confession. This indicates only confession in the land;34Offerings are brought only in the Temple, in the Land of Israel. from where is it derived that there is confession in the Diaspora as well? It says: “They will confess their iniquity and the iniquity of their forbearers…” (Leviticus 26:40).35It states in the previous verse: “The survivors among you will waste away in their iniquity in the lands of your enemies, and also in the iniquities of their forbearers they will waste away with them.” Likewise Daniel says: “With You, Lord, is the righteousness, [and with us the shame…in all the lands where You have driven them]” (Daniel 9:7). Why? It is because “we sinned against You” (Daniel 9:8). “They shall confess the sin that they committed” – but not that his father performed, as if one said to him: ‘Give me the deposit that I deposited with your father,’ and he says: ‘You did not give a deposit.’ ‘ I administer an oath to you,’ and he says: ‘Amen,’ but later, he remembers. Do I learn from here that he is liable? The verse states: “They shall confess the sin that they committed,” but not that his father committed. “He shall make restitution for his guilt in its principal” – why is it stated? Because it says: “He shall repay it in its principal” (Leviticus 5:24), I have learned only the principal sum. From where is the one-fifth derived? The verse states: “He shall make restitution for his guilt in its principal, and [he shall add] its one-fifth.” “In its principal, and he shall add its one-fifth” – when it is in its principal one brings one-fifth and a guilt offering, but one does not bring one-fifth and a guilt offering for double payment and the payment four and five times the principal.36Sometimes a thief has to pay a double payment or four or five times the principal. If he falsely takes an oath that he does not have to pay the double payment he does not have to add a fifth and bring a guilt offering. “He shall add its one-fifth to it” – it and its one-fifth shall be five.37This means that “one-fifth” refers to one-fifth of the total amount, that is, of the principal plus the one-fifth payment. In other words, “one-fifth” is one-fourth of the principal. “He shall give it to the one to whom he is guilty” – to the one from whom it was robbed. Rabbi Natan says: If the one who was robbed owed one hundred dinars to another and he came to court, but [the robber] did not manage to pay it before the creditor of the one who was robbed was located, from where is it derived that one removes it from the possession of the robber and gives it to the creditor of the one who was robbed? The verse states: “He shall give it to the one to whom he is guilty” – in any case.38In this case, “the one to whom he is guilty” refers to the one to whom the one who was robbed is guilty. “But if the man has no redeemer to whom restitution can be made, the restitution that is returned is to the Lord, to the priest; besides the ram of atonement, with which he will atone for it” (Numbers 5:8). “But if the man has no redeemer” – I have derived only a man, from where is a woman derived? The verse states: “To whom restitution can be made, [the restitution that is returned…]”39The two restitutions are one for a man and one for a woman. “The restitution [asham] that is returned is to the Lord, to the priest.” The verse is speaking of monetary payment. Or is it perhaps speaking only about the guilt offering? When it says: “Besides the ram of atonement,” it is stated of the guilt offering. What is it that the verse states: “The asham that is returned is to the Lord”? The verse is speaking of monetary payment. “The asham” – this is the principal; “that is returned” – this is the one-fifth; “to the Lord” – to render it forbidden to non-priests. Or is it perhaps consecrated? The verse states: “To the priest” – the Lord acquired it and gave it to the priests, to a priest that is one of the members of the priestly watch. “Besides the ram of atonement” – from here they said: The priestly watch that acquired the money acquires the ram. Regarding which ram is the verse speaking? It is regarding the ram stated elsewhere regarding the denier of a deposit and robbery: “His restitution he shall bring to the Lord, an unblemished ram from the flock…[as a guilt offering, to the priest]” (Leviticus 5:25). “He will atone” – he must have the monetary payment precede the guilt offering;40This is based on the fact that “will atone” is in future tense. “with which” – to the exclusion of a ram that died.41If the ram died before it was sacrificed, he has to bring another ram for a guilt offering. “For it” – Rabbi Akiva would say: If one robbed another, took an oath to him, paid money to the members of the priestly watch, went to bring the guilt offering, but did not manage to bring it until he died, from where is it derived that his heirs are exempt from bringing a ram of atonement in his place? It is stated: “With which he will atone for it,” excluding this one whose life has atoned for him.

8. 8.6

   “Every gift of all the sacred items of the children of Israel that they will present to the priest shall be his” (Numbers 5:9). “Every gift [teruma]” – the verse tells regarding teruma that it is in effect regarding everything.42Meaning, everything that grows from the ground. “Of all the sacred items of the children of Israel” – this includes other unspecified sacred items that are not explicitly mentioned here, that they go to the priests, and no part of them is for the Lord, just as it is stated: “That is returned” (Numbers 5:8), regarding robbery from a proselyte.43The robbery from a proselyte is given in its entirety to the priests. I wonder, what else do I include? Ḥalla, dedications, hides, firstborns, redemption of the firstborn son, and redemption of a firstborn donkey. “That they will present” – Rabbi Yishmael said: Does one sacrifice [makrivin] teruma? Why does the verse state: “That they will present [yakrivu]”?44Yakrivu can also mean, “they will sacrifice.” The midrash is asking why the verse uses the word “sacrifice” with regard to teruma. Because it says: “The choicest first fruits [of your land you shall bring to the house of the Lord your God]” (Exodus 23:19), but we did not hear what shall be done with them. The verse states: “That they will present to the priest, shall be his” – the verse comes and teaches regarding first fruits that they are given in their entirety to the priests.

9. 8.7

   “A man’s sacred items shall be his; a man who gives to the priest, it shall be his” (Numbers 5:10). “A man’s sacred items shall be his” – why is it stated? Because it says: “All the gifts of the sacred items that the children of Israel separate [for the Lord, I have given you and your sons and your daughters with you, as an eternal portion]” (Numbers 18:19). Do I hear that they may take it by force? The verse states: “A man’s sacred items shall be his.” This tells that the allotment of sacred items is at the discretion of their owners. “A man’s sacred items shall be his” – the sacred items of the Israelite shall be for the Israelite: the money of his tithe, the tithe of his animal, peace offerings, fourth-year saplings, a thanks offering, and his paschal offering. The sacred items of the priest shall be for the priest: his sin offering, his guilt offering, his tithe,45The teruma of the tithe that the Levite gives to the priest from the first tithe. and his firstborn. “A man who gives to the priest, it shall be his” – because they said: The priestly watch that acquired the money acquires the ram; one who gave money to the priest but did not manage to bring the ram before he died, will we take the money from the priest and return it to the man’s heirs? The verse states: “A man who gives to the priest, it shall be his.” Rabbi Elazar bar Rabbi Shimon said: This was the mishna of Rabbi Akiva until he came from Zeifirin. When he came from Zeifirin, he said: What is it to me whether Yehoyariv takes the money or Yedaya takes the money. If he gave the money to Yehoyariv but did not manage to bring the ram before Yedaya entered,46The week of the priestly watch of Yehoyariv concluded and the week of Yedaya’s watch began. may he, perhaps, take the money from Yehoyariv and give it to Yedaya? He said: “A man who gives to the priest, it shall be his.” It says: The gift of an adult man is a gift, but the gift on a minor is not a gift. I have derived only the gift of a man. From where is it derived to include the gift of a woman and the heirs of a minor? It says: “A man who gives to the priest, it shall be his.”47The gift in this passage is referring to teruma. “A man’s sacred items shall be his” – if one measured for a priest on the ground48The midrash is referring to a case in which anything that is placed on the ground belongs to the priest. and other priests joined them, do I perhaps read in their regard: “A man’s sacred items shall be his”?49In which case, all of them would share in the teruma. The verse states: “A man who gives to the priest, it shall be his.” Or perhaps even if he measured for him in a basket50A basket belonging to the owner of the field. and others joined them, do I perhaps read in their regard: “A man who gives to the priest, it shall be his”? The verse states: “A man’s sacred items shall be his.” Rabbi Yosei says: If one redeemed his son within thirty days and he [the son] died, do I perhaps read in his regard: “A man who gives to the priest, it shall be his”? The verse states: “A man’s sacred items shall be his.” After thirty days, one does not remove it from the possession of the priest, and I read in his regard: “A man who gives to the priest, it shall be his.”

10. 8.8

    Another matter: “A man who gives to the priest, it shall be his” – what is written before it? “Every gift of all the sacred items of the children of Israel [that they will present to the priest shall be his]” (Numbers 5:9). The Holy One blessed be He said: Anyone who gives teruma and consecrated items to the priest properly, he will be privileged to marry his daughters into the priesthood, and his descendants will partake of consecrated items. In this regard, it is stated: “A man’s sacred items shall be his,” as his descendants will partake of consecrated items due to the merit of the teruma, tithes, and consecrated items that he generously gave to the priest.

11. 8.9

    Another matter: “A man’s sacred items shall be his” – that is what is written: “Happy are all who fear the Lord, who follow His ways” (Psalms 128:1). It does not say: “Happy are Israelites, happy are priests, happy are Levites,” but rather, “happy are all who fear the Lord.” These are the proselytes who fear the Lord, as they are included in “happy,” just as it is stated regarding Israel: “Happy are you, Israel” (Deuteronomy 33:29). That is why it is stated in their regard: “Happy are all who fear the Lord.” Regarding which proselyte is “happy” stated? It is regarding a proselyte who is a righteous proselyte, but not those Samaritans, in whose regard it is written: “They would fear the Lord and worship their gods” (II Kings 17:33). Rather, it is regarding a proselyte who fears the Holy One blessed be He and follows the ways of the Holy One blessed be He. That is what is written: “Who follow His ways.” “When you eat of the labor of your hands” (Psalms 128:2) – this is the proselyte, as he does not have the merit of ancestry. So he will not say: Woe is me, as I do not have the merit of ancestry, for all the good deeds that I will amass, I will have reward only in this world. That is why the verse makes known to the proselytes that based on his own merit, he will eat in this world and in the World to Come. That is what is written: “When you eat of the labor [yegia] of your hands” – these are the good deeds in which one toiled [yage’a] in this world, just as it says: “There those whose strength is sapped [yegi’ei] will rest” (Job 3:17). And it says: “Everything that you are capable of doing with your strength, do, [as there is no action, scheme, knowledge, or wisdom in the grave, where you are going]” Ecclesiastes 9:10). What is his reward? “You are happy and it is good for you” (Psalms 128:2). “You are happy” – in this world; and “it is good for you” – in the World to Come. “Your wife is like a fruitful vine” (Psalms 128:3) – even though his wife converted with him and is not of the daughters of Israel, she is like the daughters of Israel. That is what is written: “Like a fruitful vine” – this is Israel, as it is stated: “You transported a vine from Egypt.” (Psalms 80:9). “Fruitful” – as it bears fruit and is not like a fruitless vine, as she will be privileged to bear children. “At the side of your house” (Psalms 128:3) – when she conducts herself in accordance with the precepts of Jewish women, when she is modest, she merits that sons who are masters of Bible, masters of Mishna, and masters of good deeds will emerge from her. That is what is written: “Your children, like olive saplings” (Psalms 128:3). Just as this olive tree has olives for eating, olives for drying, and olives for oil, and its oil lights better than all the oils, and it does not have falling leaves, neither in the summer nor in the rainy season, so come the offspring of the proselytes; some of them are masters of Bible, some of them masters of Mishna, some masters of business, some are wise, some are understanding, some have knowledge of matters regarding the proper time,51Namely, knowledge regarding the Jewish calendar. and they have offspring who exist forever. “Around your table” (Psalms 128:3) – that your merit will stand for your children, as from your table, your offspring will merit great virtues. “Indeed, so shall a man who fears the Lord be blessed” (Psalms 128:4) – as we find regarding Abraham and Sarah, who were proselytes, and Abraham was one who feared the Lord, he was blessed in this manner. So, all the proselytes who conduct themselves in accordance with their conduct will be blessed. “May the Lord bless you from Zion” (Psalms 128:5) – it teaches that the Holy One blessed be He blesses them from the place that He blesses Israel. From where is it derived that the blessings emanate from Jerusalem? It is as it is stated: “Like the dew of Hermon descending upon the mountains of Zion, [for there the Lord commanded the blessing of life, for eternity]” (Psalms 133:3), and it says: “May the Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life" (Psalms 128:5) – that they will merit to see the prosperity of Jerusalem in the future. “May you see the children of your children. Peace upon Israel” (Psalms 128:6) – is it because the proselyte will see children of his children that peace will come upon Israel? Rather, the verse is speaking of a righteous proselyte, who merits to marry his daughter to a priest, and he merits that her sons, his grandsons, will stand as priests who bless Israel and say: “[The Lord] shall bless you.… the Lord shall shine.… the Lord shall lift…[and grant you peace]” (Numbers 6:24–26). That is why it is stated: “Peace upon Israel.” Just as we found regarding Raḥav the harlot, because she took the spies into her home and extricated them, the Holy One blessed be He ascribed to her as though she had performed it with Him and He gave her reward to her. As the verse says: The woman took the two men [and hid him]” (Joshua 2:4). It is not written here, “and hid them,” but rather “and hid him.” What reward did she receive? It is that her daughters married into the priesthood and bore children who stood and served atop the altar, and would enter the Temple and bless Israel with the ineffable name. These were Barukh son of Neriya, Seraya son of Maḥseya, Jeremiah son of Ḥilkiya, and Ḥanamel ben Shalum. We learned that the verse is speaking only of righteous proselytes. That is why it is stated: “May you see the children of your children. Peace upon Israel.” Likewise, Moses alluded to this in the Torah, as after the portion of robbery from a proselyte, it is written: “A man’s sacred items shall be his,” saying that a proselyte who converts for the sake of Heaven merits that sons will emerge from his children that the sacred items will be theirs. Likewise it says: “He loves the proselyte, to give him bread and garment” (Deuteronomy 10:18) – Aquila the proselyte entered before Rabbi Eliezer. He said to him: ‘Is all the affection of the proselyte: “He loves the proselyte, to give him bread and garment”?’ He said to him: ‘Is it insignificant in your eyes? A matter regarding which that elder deliberated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20), and this one comes and He extends it to him with a reed.’52Rabbi Eliezer reprimanded him for failing to appreciate receiving something that Jacob struggled for. He entered before Rabbi Yehoshua, and he began comforting him with his words. “Bread” – this is Torah, as it is stated: “Come, partake of my bread” (Proverbs 9:5). “And garment” – this is the cloak of the Sages. If a person merits Torah, he merits mitzvot. Moreover, they marry their daughters into the priesthood, and their grandchildren will sacrifice offerings atop the altar. “Bread” – this is the showbread; “and garment” – these are the vestments of the High Priest. That is in the Temple. How does this manifest in the outlying areas? “Bread” – this is ḥalla; “and garment” – this is the first shearing. That is why it is stated: “A man’s sacred items shall be his,” in the portion of the proselyte.

12. 9.1

    “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). “If the wife of any man will stray…” – that is what is written: “You neglected the Rock that begot you…” (Deuteronomy 32:18). “The Rock that begot you” – that is what is written: “The eye of the adulterer awaits the night, [saying: No eye will behold me]” (Job 24:15). The adulterer says: No person knows of me, because all of his actions are exclusively in the dark. Likewise it says: “Who passes in the street near her corner, and on the way to her house he treads, in the twilight, in the evening of the day, in the dead of night and blackness” (Proverbs 7:8–9). He believes that because he performs his actions in the darkness that the Holy One blessed be He does not know of him. Likewise, it says: “Woe, those who go deep from the Lord to conceal a scheme, and their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). As, this is the way of all performers of transgressions; they think that the Holy One blessed be He will not see their actions. And it says: “Is God not at the apex of heaven? See the height of the stars, how lofty they are. You say: What does God know?… Clouds obscure for Him and He does not see.… Will you keep the old path [upon which men of evil have trodden]?” (Job 22:12–15). Likewise it says: “The eye of the adulterer awaits the night, saying: No eye will behold me” – neither an eye below nor an eye above. What is, “and he masks [yasim] his face [panim] clandestinely” (Job 24:15)? The Holy One blessed be He, who dwells clandestinely [seter], will place [yasim] the face [panim] of the adulterer on that fetus, as the adulterer and the adulteress want that she not conceive, but that they merely satisfy their lust. But the Holy One blessed be He publicizes them in the world, so that people will know and say: The face of this one is the face of the adulterer, as He shapes the features of the fetus in the image of the adulterer. That is, “veseter panim yasim.”1“Veseter panim yasim” can mean, “He will place the clandestine face.” That is why it is called lewdness [zima], because they both deny it and say: We performed no transgression. But the people say: If so, what is this [ze mahu]? Do not say it is only when she is impregnated by the adulterer that in that instance the features of the child are similar to the features of the adulterer. But even if she is pregnant from her husband and the adulterer consorts with her, the Holy One blessed be He transforms the features of the child to the features of the adulterer. Likewise it says: “You neglected the Rock that begot you” (Deuteronomy 32:18) – Rabbi Yitzḥak said: This adulterer weakens, as it were, the power of the Divine Presence. How so? The fetus with which she is impregnated by her husband, He shapes its features within forty days. After forty days, the adulterer consorts with her and the Holy One blessed be He stands, wonders, and says: With whose shall I form him, with the features of the husband or the features of the adulterer? It is, as it were, “you neglected [teshi] the Rock that begot you.” The yod of teshi, in miniature:2This yod is miniature in some versions of the Bible. The hand of the Designer weakened [tash]. Rabbi Abbahu said: To what is the matter comparable? It is to a painter who was painting a portrait of the king. He came to complete his face, they said to him: The king died and another took his place. When the artist heard this, his hands weakened. He began saying: What shall I do with these paints? Shall I form it with the features of the first king or with the features of the second king? He began wondering. So, the husband engages in relations, the Holy One blessed be He shapes the features of the fetus in the image of his father. The adulterer then consorts with her – the paints were intermingled. That is what is written: “Cursing, lying, murder, theft, and adultery have broken out, and blood touches blood” (Hosea 4:5). What does the Holy One blessed be He do? As it were, He then transforms the features that he formed initially in the image of the husband, to the image of the adulterer, to realize what is stated: “Veseter panim yasim.” That is, “you neglected the Rock that begot you, and forgot God your Originator” (Deuteronomy 32:18). This is analogous to the chief architect – tax collector of a certain province. The residents of the province began hiding their silver and gold in hiding places. The architect said to them: I built the province and I crafted the hiding places; are you hiding it from me? So, the Holy One blessed be He said to the adulterers: Is it from Me that you are hiding yourselves? Is it not I who created the hearts? That is what is written: “I, the Lord, probe the heart, examine kidneys…” (Jeremiah 17:10). That is why it is stated: “And forgot God your Originator [meḥolelekha]” (Deuteronomy 32:18). I created you and crafted you cavities upon cavities [meḥilim meḥilim] – these are the hearts and the kidneys; but you forget Me and lie in My regard that I do not see and do not know your actions. Likewise, Moses alluded to this matter in the portion of the sota. That is what is written: “If the wife of any man [ish ish] will stray…”

13. 9.2

    It needed to say only: If the wife of a man [ish] will stray. Why does the verse state: “Any man [ish ish]”? It is because even though she engages in relations with one man, she is committed to two and she denies [her commitment to] two. The one, when she engages in harlotry she denies [her commitment to] her husband, who entrusted her with his body3His semen. to keep it. And one, when she denies [her commitment to] the Holy One blessed be He who commanded her: “You shall not commit adultery” (Exodus 20:13), and it says: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). From where is it derived that the Holy One blessed be He is called an ish? It is as it is stated: “The Lord is a Man [ish] of war…” (Exodus 15:3). This is why “and commit a trespass against him” is written regarding the sota: It is because she denies a claim concerning a deposit, just as it says: “A person who will sin, and commit a trespass against the Lord, and lie to his counterpart [regarding a deposit]…” (Leviticus 5:21). The matters may be inferred a fortiori: If regarding the lenient area of money, anyone who denies a claim regarding a deposit it is as though he denied the Holy One blessed be He, as it is stated: “And commit a trespass against the Lord, and lie”; one who denies the deposit of the body, all the more so that anyone who denies it, it is as though he denies the Holy One blessed be He. That is why it is stated: “Ish ish,” because she denies her commitment to two ishim, to the Holy One blessed be He, who is called an ish, and to her husband who is an ish. Likewise it says: “Who forsakes the husband of her youth and forgets the covenant of her God.” (Proverbs 2:17). Another matter: “Ish ish” – the Torah teaches you that you should be forbearing in your house. Wine spilled; be forbearing, “to bequeath [substance to those who love me]” (Proverbs 8:21).4The Holy One blessed be He has the capacity to provide wealth to those who love him, so there is no need for a harsh reaction. The same is true of oil: “And I will fill their storehouses” (Proverbs 8:21). Your garment ripped; “the Lord will fulfill all your wishes” (Psalms 20:6). But if you heard a matter concerning your wife, rise like a man. To the one [to] whom you are a man, be a man. That is why it is stated: “Ish ish.”

14. 9.3

    Another matter: “Ish ish” – be like all men. There was an incident involving a certain woman who was propositioned by a certain man. She said to him: Where will you go?5In other words, where shall I meet you? What did that woman do? She went and told his wife. His wife went to that place and he consorted with her. Afterward, he regretted it and sought to die. His wife said to him: You ate from your bread and drank from your cup. However, what caused this to befall you? It is because you are haughty. Be like all men.

15. 9.4

    Another matter: “Ish ish” – many set out to sea, and most of them return. There are individuals who go and do not return. So, many take wives; most are successful, but [some] individuals fail. “But the sinner will be ensnared by her” (Ecclesiastes 7:26).

16. 9.5

    Another matter: “Ish ish” – what is written previously? “They shall send out from the camp every leper…” (Numbers 5:2). Rabbi Tanḥum bar Ḥanilai said: Why is the portion of the leper written above, and after it the portion of sota? This is analogous to a female donkey that was ill. He took it to the veterinarian, he burned it, and it gave birth to a scarred foal. Why? It is because its mother was burned. So, the portion of the leper begot a scarred son.6The commentators say that this refers to the son of a leper who violated the prohibition on engaging in marital relations while he was a leper. This is the adulterer, in whose regard it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22).7This verse is written without gender and is expounded here as referring to the man. Likewise it says: “In the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21).8This verse is written in the feminine, regarding the woman. That is, “ish ish.”

17. 9.6

    “If the wife of any man will stray” – that is what is written: “One who commits adultery with a woman is heartless; [he who would destroy his soul does so]” (Proverbs 6:32). “One who commits adultery with a woman” – that is what is written: “A distortion that cannot be repaired [and a lack that cannot be restored]” (Ecclesiastes 1:15). It is taught: “A distortion that cannot be repaired” – this is one who failed to recite Shema of the morning and Shema of the evening, or the Amida [prayer] of the morning or the Amida [prayer] of the evening. “And a lack that cannot be restored” – this is one whose counterparts joined together to engage in a mitzva but he did not join with them. Another matter: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – it is taught: One who did not bring the festival offering on the first day of the festival may bring the festival offering throughout the festival and on the final day of the festival.9The reference is to Sukkot, and the novel idea here is that he may bring the offering even on the eighth day, which is a separate festival. If the festival passed and he did not bring the festival offering, he is not accountable for it. In that regard it is stated: “A distortion that cannot be repaired.” Rabbi Shimon ben Menasya says: What is, “a distortion that cannot be repaired” (Ecclesiastes 1:15)? This is one who consorted with an unmarried forbidden relative and begot a son, or consorted with a married woman even though he did not beget. All the transgressions in the Torah have a remedy. One who steals from a person, let him return the item he stole and remedy the situation. One who robs from a person, let him return the item he robbed and remedy the situation. The same is true of one who misappropriates a deposit, and the same is true of one who withholds the wages of a hired worker. However, one who consorts with a married woman and renders her forbidden to her husband, he is banished from the world and is gone, as he cannot repair the situation and have the wife permitted to him [to the husband] as she was initially. That is, “a distortion that cannot be repaired.” It says: “The wicked man borrows and does not repay…” (Psalms 37:21). Is there a person who borrows and does not repay where the lender does not break his teeth and collect it? What is, “the wicked man borrows and does not repay…”? If there is a person who robs a house, a field, or money, the court removes it from his possession. However, if he consorts with a married woman, what does he pay? If he pays by giving him his wife to commit an act of harlotry with her, the result will be a world filled with mamzerim. That is, “the wicked man borrows….” The wicked man takes a loan that he cannot repay, as he renders the woman forbidden to her husband. However, one who is righteous borrows from another only items that he gives wholeheartedly. That is why it is stated: “A distortion that cannot be repaired” (Ecclesiastes 1:15) – that he performs an action that he cannot repair. “And a lack [veḥesron] that cannot be restored [lehimanot]” – that he is called heartless [ḥasar lev], and he will not be counted [yimaneh] in the tally of the righteous. Likewise it says: “One who commits adultery with a woman is heartless; he who would destroy his soul does so” (Proverbs 6:32). What is “heartless”? From here it is derived that a person does not go to a married woman until he is out of his mind. Likewise it says: “Whoever is simpleminded, let him turn here; to he who lacks heart, she says to him: Stolen waters are sweet…and he does not know that the ghosts are there…” (Proverbs 9:16–18). Just as he is called simpleminded, so, the woman who commits the act of harlotry is called simpleminded, as she does not commit the act of harlotry until she is out if her mind, as, indeed, it is written: “The woman of folly clamors in simplemindedness and does not know anything…to call to the passersby” (Proverbs 9:13, 15). Likewise, Moses alluded to her lack of judgment, as it is stated: “If the wife of any man will stray [tiste]”; tiste is written with a shin,10Tishte means, "shall go out of her mind." saying that she does not commit an act of harlotry until a spirit of folly enters her. That is, “if the wife…tiste.”

18. 9.7

    Another matter: “Ish ish” – that is what is written: “I will give to you and to your descendants after you, the land of your residence…” (Genesis 17:8). “I will give to you” (Genesis 17:8) – that is what is written: “As the Lord your God walks [in the midst of your camp]” (Deuteronomy 23:15). That is what is written: “Now, children, listen to me.… Distance your way from her.… lest you give [your glory] to others.… lest strangers be sated with your strength” (Proverbs 5:7–10). What is, “Now, children, listen to me”? It is speaking of the ten tribes and the tribe of Judah and Benjamin, as all Israel are called children, as it is stated: “You are children to the Lord your God…” (Deuteronomy 14:1). “Listen to me” – he cautioned them to fulfill the obligation to heed. “Do not depart from the sayings of my mouth.” (Proverbs 5:7) – he cautioned them to fulfill the performance [of mitzvot] as they accepted upon themselves at Sinai. “Everything the Lord has spoken we will perform and we will heed” (Exodus 24:7) – it was for the transgression of both of them that they were exiled, as it is stated: “The king of Assyria exiled Israel.… because they did not heed the voice of the Lord…and they did not heed and did not perform” (II Kings 18:11–12). “Distance your way from her” (Proverbs 5:8) – he cautioned them to distance harlotry from them. “And do not approach the entrance of her house” (Proverbs 5:8) – he cautioned them regarding forbidden relations, in whose regard it is stated: “Any man of you shall not approach his kin to uncover nakedness” (Leviticus 18:6). “Lest you give your glory [hodekha] to others” (Proverbs 5:9) – they will lose their kingdom, and it will be exalted for the nations. Hodekha is nothing other than kingdom, just as it says: “Upon whom the glory [hod] of kingdom was not placed” (Daniel 11:21). “And your years to the cruel” (Proverbs 5:9) – they gave their years to a cruel angel, as their days and years drew near to being eliminated, just as it says: “You brought your days near and came to the end of your years…” (Ezekiel 22:4). “Lest strangers be sated with your strength” (Proverbs 5:10) – they were exiled from their land, and foreigners settled in their place and consumed their strength and exertion. “Your strength” is nothing other than the strength of their land, as it is stated: “When you work the ground [it will no longer give its strength to you]” (Genesis 4:12). Likewise you find that when the king of Assyria exiled the ten tribes, he settled foreigners in their land, as it is stated: “The king of Assyria brought from Babylon, from Kuta, from Ava, and from Ḥamat, [and Sefarvayim, and he settled them in the cities of Samaria in place of the children of Israel” (II Kings 17:24). That is, “lest strangers be sated with your strength.” “And your toils [vaatzavekha] be in the house of a stranger” (Proverbs 5:10) – toils [atziva] are nothing other than children, just as it says: “In pain [be’etzev] you shall bear children” (Genesis 3:16). Another matter: “Vaatzavekha” (Genesis 3:16) – this is toil of the land, saying that they will eat with toil everything that they eat in the foreign land, just as it says: “With toil [be’itzavon] you shall eat of it…” (Genesis 3:17). And likewise it says: “The king of Assyria exiled Israel to Assyria…” (II Kings 18:11). All this befell the ten tribes because they were steeped in harlotry with married woman. It was over that that their sentence was sealed, as it is stated in their regard: “Who lie on beds of ivory, and sprawl [usruḥim] on their couches…” (Amos 6:4); they would sully their beds with semen that was not theirs, as they would swap their wives with one another. What is written thereafter? “Therefore, now they will be exiled at the head of the exiles, and the revelry of the sprawled [seruḥim] will be discontinued” (Amos 6:7). At that time the rejoicing of the seruḥim will be removed. Likewise, Micah prophesied in their regard: “The women of My people you banish [tegareshun] from the house of her delight; from their young children, you take My grandeur forever” (Micah 2:9). The verse relates that they would violate men’s wives and render them forbidden to their husbands, and they would divorce [megareshin] them. That is, “the women of My people you banish [tegareshun] from the house of her delight”; this is the house of her husband, in which she would delight. What is, “from their young children, you take My grandeur forever”? The only grandeur I had in this world was from the young children, as it is stated: “From the mouths of young children and suckling babes You founded strength” (Psalms 8:3). And I am glorified through them, just as it says: “In the multitude of people is the glory of a king” (Proverbs 14:28). But you have rendered them mamzerim; you have voided that glory of mine, as I do not want mamzerim, as it is written: “A mamzer11A mamzer is a child born of a forbidden union punishable by karet, e.g., between a married woman and a man other than her husband. shall not enter the congregation of the Lord…” (Deuteronomy 23:3). What is written thereafter? “Arise and go, as this is not the resting place; because it was defiled it will destroy you, and it will be an intense destruction [veḥevel nimratz]” (Micah 2:10). The Holy One blessed be He said to them: For the rest of the transgressions I would have shown you forbearance. Because you have spread to adultery, “arise and go….” What is “veḥevel nimratz”? I said: “For the portion of the Lord is His people, Jacob the allotment [ḥevel] of His inheritance” (Deuteronomy 32:9). I took Jacob as My inheritance. He was My portion, because his descendants were all similar to a rope [ḥevel], which is intertwined one with another, as the descent of all of them was traceable to their ancestors, There was no offspring that was not theirs that interrupted between them, as they guarded themselves from adultery and there was no mamzerut there. How so? It is written: “Elazar begot Pinḥas, Pinḥas begot Avishua” (I Chronicles 5:30), and the same is true for all of them. The lineage continued in that manner. But you entered with the wife of another and defiled the inheritance. How can he enumerate: So-and-so, my son, and he is not his son, as he is a mamzer; you severed the rope. That is ḥevel nimratz. What is nimratz? Adulterer [noef], mamzer, wicked one [rasha], oppressor [tzorer].12Nimratz is spelled with the first letters of noef, mamzer, rasha, tzorer. You learned that regarding the ten tribes, their sentence was sealed only due to the iniquity of adultery. From where is it derived that regarding the tribe of Judah and Benjamin, their sentence was sealed only due to the iniquity of adultery? It is as Jeremiah screams before God: ‘During the days of Menashe, Israel performed wickedness greater than them [of my generation], but You did not destroy them, but rather in my days.’ That is what is written: “My innards, my innards, I shudder, the walls of my heart, [my heart sighs to me]” (Jeremiah 4:19). The Holy One blessed be He said to him: During the days of Menashe, even though they angered Me, the children were the children of their fathers. Now they are the children of lewdness. That is what is written: “For My people are foolish…” (Jeremiah 4:22). What is written at the end of the passage? “They were lustful horses rising early; each would neigh to his neighbor’s wife” (Jeremiah 5:8). Even though they transgressed all the mitzvot and denied the Holy One blessed be He, just as it is stated: “They denied the Lord” (Jeremiah 5:12), He displays forbearance. It is only for the adultery that their sentence was sealed, as, indeed, it is written thereafter: “Will I not reckon for these, the utterance of the Lord…” (Jeremiah 5:9). The Holy One blessed be He said: For everything I will restrain myself, but for lewdness I am angry. I will deliver them to the kingdoms. That is what is written thereafter: “Enter within its walls…” (Jeremiah 5:10). “Lest strangers be sated with your strength” (Proverbs 5:10). Likewise Moses said to Israel: When you go out to war, be careful that there will not be among you the iniquity of adultery, as if there is the iniquity of lewdness in your midst, the Holy One blessed be He, who wages war on your behalf, will turn away from you, and you will be delivered into the hand of your enemies. That is what is written: “For the Lord your God walks [in the midst of your camp to deliver you and to deliver your enemies before you and your camp shall be holy], and He shall not see a shameful matter among you and turn away from you” (Deuteronomy 23:15). What is, “for the Lord your God”? Moses said to Israel: Know that the Holy One blessed be He associates His name with Israel, as He is called, “your God,” only when “your camp shall be holy.” At that time, He rests His Divine Presence in your midst, and He rescues you from the hands of your enemies and delivers your enemies to you. That is what is written: “Walks in the midst of your camp to deliver you…” From where is it derived that Israel is called holy when they protect themselves from adultery and lewdness? It is as it is written: “You shall sanctify yourselves, and you shall be holy, as I am the Lord your God” (Leviticus 20:7). From here, when they are holy, He is God to them. What is written thereafter? “You shall observe My statutes, and perform them; I am the Lord who sanctifies you” (Leviticus 20:8). When does the Holy One blessed be He sanctify Israel? It is when they observe His statutes. What are the statutes? These are the forbidden relations, as adultery with a married woman is written first, as it is stated: “A man who will commit adultery [with a married woman]” (Leviticus 20:10). What did it see that led it to have cursing one’s father or mother interpose between sanctification and adultery? It is because initially it is written: “For each man who shall curse his father” (Leviticus 20:9). What causes the son to curse his father? It is adultery. It is because he believes that his mother’s husband is his father and he honors him, and he believes that the adulterer is not his father and he curses him. Similarly, you say: “One who strikes his father or his mother.… One who abducts a man and sells him.[… One who curses his father or his mother…]” (Exodus 21:15–17). What did it see that led it to have one who abducts a person interpose between one who strikes and one who curses? Would it not have been appropriate not to interpose between them, as both are stated regarding a punishment generated by his father and his mother? Why did it do so? It is to teach you that it is for this that one who abducts an Israelite person incurs liability, because he [the person abducted] strikes his father and his mother and curses them because he did not grow up with them and does not know them. Here too, this is why cursing one’s father interposes between sanctification and harlotry. It is because anyone who consorts with one of the forbidden relations stated in the Torah, at times he begets a son and causes the mamzer to curse his father. Why does it mention the cursing of the mother; does he not recognize his mother? When does he recognize his mother? When the mamzer is from adultery with a married woman, as the adulteress attributes him to her husband. However, regarding all other unmarried forbidden relations, they cast their child in the streets due to the shame, and others raise them. Those mamzerim recognize neither their father nor their mother. Even a mamzer from a married woman occasionally recognizes neither his father nor his mother. When? It is when she committed adultery while her husband was in lands overseas and she casts him away. That is why the Torah punishes one who consorts with a married woman or with forbidden relations with court-imposed execution and karet. That is why it is stated: “And your camp shall be holy” (Deuteronomy 23:15). Another matter: “And your camp shall be holy” (Deuteronomy 23:15) – we learned there: One need not investigate from the altar13Priests and beyond, from the platform14Levites and beyond, nor from the Sanhedrin and beyond. Anyone whose ancestors were public officials or charity collectors may marry into the priesthood, and there is no need to investigate them. Rabbi Yosei says: The same is true of one who had signed as a witness in the old court of Tzippori. Rabbi Ḥanina ben Antigonus says: The same is true of one who was written in the army roster of a Jewish king.15Kiddushin 76a. The midrash is stating that one can rely on all these individuals’ presumptive status of unflawed lineage. It is written: “You shall place a king over you…” (Deuteronomy 17:15). I have derived only a king of Israel; from where is it derived to include public officials, charity collectors, judges’ scribes, and floggers with the strap? The verse states: “From among your brethren you shall place a king over you” (Deuteronomy 17:15) – anyone whom you place over you, shall be only from among your brethren, from the select of your brethren. Rabbi Shmuel bar Naḥman says in the name of Rabbi Yonatan: From where is it derived that those going out to war need that no mamzerim be in their midst? It is as it is written regarding the descendants of Asher: “Their lineage for military service” (I Chronicles 7:40) – the merit of their lineage stands for them in war. To this point it is from the texts of tradition;16Prophets and Writings. from the words of the Torah, from where is it derived? It is as it is written: “One with crushed […testicles]…shall not enter [into the assembly of the Lord]. A mamzer shall not enter.… An Amonite shall not enter.… Do not despise an Edomite.… [Sons born to them of the third generation may enter…]” (Deuteronomy 23:2–4, 8–9). What is written thereafter? “When a camp shall go out against your enemy” (Deuteronomy 23:10); that is why it is written: “And your camp shall be holy…” (Deuteronomy 23:15), that there shall not be in their midst mamzerim and not those who are born not in sanctity, because the Holy One blessed be He does not associate His name with them and does not aid them in war. So, the Holy One blessed be He said to Abraham our patriarch: “I will give to you and to your descendants after you the land of your residence” (Genesis 17:8) – to those descendants whose descent will be traced back to you, I will give them “the land of your residence…as an eternal possession” (Genesis 17:8), and I will be their God. But mamzerim, whose descent is not traced back to you, as their forebears are not distinguishable, I will not be their God, as I do not associate My name with them and I will not give them a portion in the land.

19. 9.8

    That is why it is written regarding the sota when she lies with another: “And commit a trespass against him [umaala bo maal].” Why are there these two me’ilot?17The plural of maal is me'ilot. One because she is deceitful with the Holy One blessed be He, and the second because she is deceitful with her husband. How is she deceitful with her husband? Because she says regarding the mamzer that he is his son, but he is not his son, and he inherits his property. How is she deceitful with the Holy One blessed be He? It is because the Holy One blessed be He said that mamzerim will not receive a portion of the land, but rather, only one whose descent traces back to his father, but she says regarding the mamzer that he is her husband’s son and gives him a portion of the land. What is “and commit a trespass against him”?18It sounds like a trespass against one, not two. The Holy One blessed be He said: ‘You are able to deceive your husband, but you are not able to deceive Me, as I see everything,’ as it is written: “The eyes of the Lord, they rove throughout the earth” (Zechariah 4:10). And it says: “The eyes of the Lord observe the wicked and the good” (Proverbs 15:3). Not as you thought to bequeath to your mamzer your husband’s property; I know the mamzer, and I will banish him from the world, like what Rabbi Ḥanina said: Once in sixty or seventy years the Holy One blessed be He brings a great pestilence to the world and eliminates from them the mamzerim and takes the upright with them, so as not to publicize the sinners. “He, too, is wise, and has brought evil” (Isaiah 31:2) – is it not logical that it not be so; [should it not be]: “He, too, is wise, and has brought good”? It is, rather, to teach you that even the evil that the Holy One blessed be He brings to the world, He brings it with wisdom. “He has not retracted His words, but He will rise up against the house of evildoers and against the help of performers of iniquity” (Isaiah 31:2). Rabbi Huna said: A mamzer does not live more than thirty days. Rabbi Ze’eira when he ascended to here heard the sound of people calling: Mamzer, and: Mamzeret. He said to them: ‘What is this?’ He said: Apparently, what Rabbi Huna said: A mamzer does not live more than thirty days, is no longer true. Rav Yaakov bar Aḥa said to him: ‘I was with you when Rabbi Abba bar Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? It is when it is not publicized. But, if it is public, he lives.’ That is, “and commit a trespass against him” – but not against the Holy One blessed be He.

20. 9.9

    Another matter: “And commit a trespass against him” – that is what is written: “Can a man hide in concealed places and I will not see him, the utterance of the Lord?” (Jeremiah 23:24). It is speaking of an adulterer who conceals himself in a hidden place to perform lewdness, just as it says: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks his face” (Job 24:15). “And I will not see him, the utterance of the Lord”? A parable: to what is this matter analogous? It is to one who entered into two houses to steal; one was within the other, and there were two guards, one outside and one inside. When he came to exit the inner entrance, he emerged and the inside guard was unaware of him. When he came to emerge from the outer one, the outside guard noticed him and apprehended him. He said to him: You made a mockery of the inside one, but you are unable to make a mockery of me. So, the Holy One blessed be He said to the adulterer: You made a mockery of the woman’s husband, as he was unaware of you. But I sit and ridicule the wicked, just as it says: “He who resides in heaven will laugh; the Lord will ridicule them” (Psalms 2:4), because I see everything, just as it says: “The eyes of the Lord rove throughout the earth” (Zechariah 4:10), and it says: “The eyes of the Lord are everywhere, observing the wicked and the good.” (Proverbs 15:3). I will be a swift witness to publicize you in the world, just as it says: “I will be a swift witness against the sorcerers, against the adulterers, against the takers of false oaths, against the exploiters of the hired worker in his wages, the widow, and the orphan, and the perverters of justice against the stranger; they do not fear Me, said the Lord of hosts” (Malachi 3:5). Here too it says: “And I will not see him [erenu], the utterance of the Lord?” Read it as, “I will not display him [arenu]” to the people and publicize his actions? How does He publicize his actions? The Holy One blessed be He directs the heart of the husband of the sota to warn his wife. He gives her to drink, and the water examines the sota and the adulterer. That is, “and I will not see him, the utterance of the Lord?” At that moment the adulterer is publicized, and everyone knows that he lay with her. Here, too, it says: “And commit a trespass against him.” The Holy One blessed be He said to the sota: ‘With your husband you commit a trespass and are deceitful; with Me, you are not able to be deceitful, as I will publicize your actions.’ He will cause a spirit of jealousy to pass over him, she will drink, and both of them will be judged. That is, “and commit a trespass against him.”19Against him, but not against the Holy One blessed be He. They said: There was an incident involving two sisters who resembled one another, and one was married in another city. The husband of one of them sought to warn her and have her drink the bitter water in Jerusalem. She went to that city that her sister was married there. Her sister said to her: ‘What led you to come here?’ She said to her: ‘My husband wants to have me drink the bitter water, and I am defiled.’ Her sister said to her: ‘I will go in your stead and drink.’ She said to her: ‘Go and do so.’ What did she do? She donned her sister’s garments, went, drank the water, and was found pure, She returned to her home. Her sister, who had committed the act of harlotry, went out to meet her. They hugged and kissed one another. When they kissed each other, she smelled the bitter water. She died immediately, to realize what is stated: “There is no man who rules the spirit, to retain the spirit; and there is no rule over the day of death. There is no sending a proxy in war, and wickedness will not save the one who practices it” (Ecclesiastes 8:8). That is, “I will not see him…?” (Jeremiah 23:24). That is why it is stated: “And commit a trespass against him.”

21. 9.10

    Another matter: “And commit a trespass against him [umaala bo maal]” – a double trespass, as she committed a trespass against him regarding both his person and his money. She brought other people to take his money.20The mamzer inherits from her husband even though he is not the husband's son. Another matter: “And commit a trespass against him [umaala bo maal]” – she committed trespass against him regarding males and females.21Male and female children who are mamzerim. “And commit a trespass against him [umaala bo maal]” – in this world and in the World to Come. She is separated from him in two worlds. “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain” – with regard to a man he warns her, but he does not warn her with regard to an animal. “With her” – it is only the one whom he warned.22If he has two wives and warned one of them not to seclude herself with a certain man, the other is not included in the warning, even if she heard it. “Carnally” – to the exclusion if he warned her regarding other limbs,23Any form of physical contact other than sexual intercourse is not included in the laws addressing a sota. so you will not say that the verse made it contingent on the opposition of the husband, and the husband opposes.24The laws addressing a sota apply only to sexual intercourse, even if the husband opposes his wife’s engaging in a different form of physical contact with another man. That is why it is stated: “Carnally.” “It was hidden from the eyes of her husband” – but not if the husband sees and closes his eyes. That is, if the husband knew about her, he cannot engage in subterfuge in her regard and cause her to drink. “And she was secluded and she was defiled” – once she was secluded, the Torah characterizes her as defiled. Another matter: “And she was secluded and she was defiled” – what is the minimum duration of seclusion [that causes her to be liable]? It is the duration of defilement. How long is defilement? It is the duration of intercourse. How long is intercourse? It is the duration of the initial stage of intercourse.25Contact between the sexual organs. How long is the initial stage of intercourse? Rabbi Eliezer says: The duration of the return of a palm tree in the wind.26The time it takes for a branch pushed by the wind to return to its initial position (Rashi, Sota 4a). Rabbi Yehoshua says: The duration of diluting a cup.27Of wine. Ben Azai says: The duration of drinking it. Rabbi Akiva says: The duration of cooking an egg until it rolls. Rabbi Yehuda ben Beteira says: The duration of swallowing three rolled eggs one after another. Rabbi Elazar ben Pinḥas said: The duration that it takes a weaver to tie a severed string. Penimon says: The duration it takes for a woman to extend her hand and take a loaf from the basket. Even though there is no proof of the matter there is an allusion to the matter: “For due to a licentious woman one is brought to a loaf of bread, and an adulteress hunts a precious soul” (Proverbs 6:26). Rabbi Yosei said: All these measures are after removal of the lower undergarment. Rabbi Yoḥanan said: Each and every one calculated based on his own experience. But did ben Azai ever take a wife? Some wish to say that he became aroused. Some wish to say that he engaged in relations and withdrew.28He married but then continued life alone. Some wish to say: “The secret of the Lord is to those who fear Him; He informs them of His covenant” (Psalms 25:14). From where is it derived that the first stage of intercourse renders a married woman forbidden [to her husband]? Rabbi Yona said: As it is written: “For anyone who will perform any of these abominations…[will be excised from among their people]” (Leviticus 18:29). All the forbidden relations were likened to the menstruant. Just as the menstruant, it29The prohibition is violated. is with the first stage of intercourse [haaraa], as it is written: “He has probed [he’era] her source” (Leviticus 20:18), so too, all forbidden relations are with the first stage of intercourse. “And there is no witness [ve’ed] against her” – one that is fit to testify. From where is it derived that even a witness who is not fit to testify, if he says that she was defiled, she does not drink? The verse states: “A witness, and a witness.”30The vav prefix to the word witness [ed], comes to include even a witness unfit to testify. “And she was not coerced” – she is forbidden, but if she was coerced, she is permitted. But you have an Israelite woman who was coerced and is forbidden. Which is that? It is anyone who began willingly but ended under coercion. And you have an Israelite woman who was not coerced and is permitted. It is anyone who began under coercion but ended willingly, like a certain woman who came to Rabbi and said: I was raped. He said to her: Was there no pleasure for you? She said to him: Were a person to dip his finger in honey and place it in your mouth on Yom Kippur, is it perhaps not bad for you even though ultimately it is pleasant for you? He accepted her response.31He ruled that she was permitted to her husband even though she felt pleasure. Another matter: “And there is no witness against her” – even though there is not one in her regard now, there is one in her regard later. Similarly, it says: “Sarai was barren; she had no child” (Genesis 11:30) – even though she does not have now, she has later, as it is stated: “The Lord remembered Sarah as He had said, and the Lord did to Sarah as He had spoken” (Genesis 21:1). Similarly, it says: “Esther did not disclose her people or her birthplace, because Mordekhai had commanded her that she should not disclose it” (Esther 2:10) – even though she did not disclose it now, she disclosed it later.32See Esther 7:3–4. Here too, “and there is no witness against her” – even though there is not one in her regard now, there is one in her regard later, as it is stated: “I will approach you in judgment, and I will be a swift witness…[and against the adulterers]” (Malachi 3:5).

22. 9.11

    “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy overcame him…” – that is what is written: “There are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). Rabbi Yosei HaGelili says: These seven matters are stated regarding the sota: “Haughty [ramot] eyes” (Proverbs 6:17) – as she directs her eyes to another man.33Ramot literally means high up. Thus, her eyes look afar, to other men. Likewise it says: “Because the daughters of Zion are haughty…” (Isaiah 3:16). “A lying tongue” (Proverbs 6:17) – as she commits adultery and says:34To her husband. It is from you that I am pregnant, and she lies to him. “And hands that shed innocent blood” (Proverbs 6:17) – as the adulterer enters with the intent that if he is caught, he will kill or be killed. “A heart devising iniquitous thoughts” (Proverbs 6:18) – as the thoughts of the adulterer and the adulteress are constantly obsessed only with iniquity, when will they sin, and they say to each other: ‘In what place and at what time?’ “Feet hastening to run to evil” (Proverbs 6:18) – they certainly hurry to perform the sin. “One who utters lies as a false witness” (Proverbs 6:19) – if they are caught they deceive, lie, and take oaths: We were speaking to one another regarding other matters. “And one who incites discord among brethren” (Proverbs 6:19) – as all Israel are brethren with one another, as it is stated: “For the sake of my brothers and companions, I now say: Peace be with you.” (Psalms 122:8). One who commits adultery with the wife of another, the husband hears and hates him, and the adulterer, too, cannot look at him. That is, “and one who incites discord among brethren.” Here, too, it says: “A spirit of jealousy [kina] overcame him.” Kina is nothing other than an expression of anger, just as it says: “They have infuriated Me [kinuni] with a non-god, angered Me with their futilities and I will infuriate them [akniem] with a non-people; with a crude nation, I will anger them” (Deuteronomy 32:21). And it says: “For jealousy [kina] is the fury of a man…” (Proverbs 6:34).

23. 9.12

    “A spirit of jealousy overcame him” – that is what is written: “I find bitterer than death [the woman]” (Ecclesiastes 7:26). How is she “bitterer than death”? It is because she causes him suffering in this world. Why? It is because he strays after her, and ultimately she causes him to descend into Gehenna, as it is stated: “For her house sinks down toward death” (Proverbs 2:18), “to the grave her steps are directed” (Proverbs 5:5). His students asked Rav Huna, father of Rabbi Aḥa: You have taught us, our teacher: The adulterer and the adulteress violate the Ten Commandments. Regarding nine of them we understand, but regarding Shabbat, we do not understand. How so? Regarding, “I am [the Lord your God]” (Exodus 20:2), it is because anyone who commits adultery with the wife of another denies the Holy One blessed be He, as it is stated: “Each would neigh to his neighbor’s wife. Will I not reckon for these, the utterance of the Lord, and will My soul not be avenged on a nation like this? Enter within its walls and destroy, but do not engender annihilation; remove its offshoots, as they are not for the Lord” (Jeremiah 5:8–10). Regarding “you shall not have [other gods]” (Exodus 20:3), as it is written in that regard: “For I am the Lord your God, a zealous [kana] God” (Exodus 20:5), and twice it is stated regarding the sota: “A spirit of jealousy [kina] overcame him…” Why twice? It is because she arouses kina in both her husband and the Holy One blessed be He.35Kina in the sense of jealousy in her husband and in the sense of zealotry in the Holy One blessed be He. Likewise, it says: “For it is a meal offering of jealousy [kenaot]” (Numbers 5:15), as they are two kenaot.36Kenaot is the plural form of kina. Regarding, “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), as he commits adultery and takes an oath that he did not do so. Regarding, “honor your father” (Exodus 20:12), as one who commits adultery with the sota, she becomes pregnant from him but she tells her husband: It is from you that I am pregnant. The fetus grows and honors her husband in the belief that he is his father, but he is not his father, and he passes in the marketplace and curses the adulterer in the belief that he is not his father, but he is his father. Regarding, “you shall not murder” (Exodus 20:13), as the adulterer enters with the intent to kill or be killed. Regarding, “you shall not commit adultery” (Exodus 20:13), the matter is explicit, as he commits adultery. Regarding, “you shall not steal” (Exodus 20:13), as he steals the source37A euphemism for the womb. of another. Likewise it says: “Stolen waters are sweet” (Proverbs 9:17).38The previous verses refer to a “woman of folly” (Proverbs 9:13). Regarding, “you shall not bear [false witness]” (Exodus 20:13), as she bears false witness and says: It is from you that I am pregnant. Regarding, “you shall not covet” (Exodus 20:14), as one who commits adultery with the wife of another covets everything that belongs to her husband. How so? When her husband passes from the world, he believes that the son is his. He writes a will for all of his belongings and bequeaths everything that he has, but he does not know that he is not his son. The result is that the adulterer covets everything that his counterpart has and covets his wife. They said to Rav Huna: ‘We have stated nine. Tell us how he violates: “Remember the Sabbath day” (Exodus 20:8).’ He said to them: ‘I will tell you. There are times when a priest has a wife, and an Israelite adulterer consorts with her, and she bears a child. They believe in his regard that he is the son of a priest, and that son stands and serves in the Temple and offers burnt offerings on Shabbat. The result is that he profanes Shabbat. Consequently, the adulterer and the adulteress violated the Ten Commandments.’ In her regard, Solomon said: “I find bitterer than death the woman, who, in her heart, is snares and nets, her hands, shackles. One who is good before God will escape from her, but the sinner will be entrapped by her” (Ecclesiastes 7:26). Woe to a transgression through which one violates the Ten Commandments. “The woman, who…is snares” (Ecclesiastes 7:26) – she ensnares in this world and ensnares in the World to Come. “And nets” (Ecclesiastes 7:26) – this net ensnares in the water but does not ensnare on dry land, but a woman ensnares in water and ensnares on dry land. “Her heart” (Ecclesiastes 7:26) – she propositions in her heart. “Her hands, shackles” (Ecclesiastes 7:26) – if her hands were not shackled, as she does not proposition with her mouth, she would not leave alone any man whom she would not proposition.39A woman normally would not explicitly request to have sexual relations, therefore she is "shackled" in her ability to entrap. “One who is good before God will escape from her” (Ecclesiastes 7:26) – it is taught in the name of Rabbi Meir: Just as there are different attitudes regarding food and drink, so, there are different attitudes among people. There is a person that a fly descends into his cup and he casts it out and drinks it. This is the case regarding most people, as one sees his wife speaking with her neighbors or with her relatives, and he allows her to do so. You have a person that a fly flies around the top of his cup and he takes it, pours it out, and does not drink it. This is a bad quality in people, as he would set his sights on her to divorce her.40If he sees her talking to neighbors and relatives. You have a person that a fly settled atop his cup, and he takes it and leaves it as it was. This is Yehuda ben Papus who would lock the door before his wife.41He would do so when he would leave the house so she would not go out and socialize. Any socializing by his wife was unacceptable to him, just like the person who would be so disturbed if a fly only touched his cup that he would not drink the wine inside. They said to him: Would your forebears act in that manner? You have a person that a dead fly fell into his cup, and he takes it, sucks it, and drinks it. This is the wicked one, who sees that his wife is familiar with her servants, goes out to the marketplace with her head exposed, her garments slit on both her sides, and she bathes in a place where men bathe. It is a mitzva by Torah law to divorce her, as it is stated: “Because he found in her a licentious matter, and he writes her a bill of divorce, and he places it in her hand, and he sends her from his house” (Deuteronomy 24:1). What is, “and she went, and was to another man” (Deuteronomy 24:2)? The verse characterizes him as “another,” as he is not a peer of the first man, as that one divorced his wife because of licentiousness, and this one stumbled due to her. If he merits it from Heaven, he will divorce her. If not, ultimately she will bury him, as it is stated: “Or if the latter man, who took her as his wife, died” (Deuteronomy 24:3). This one was worthy of death, because he brought this woman into his house.42Gittin 90a–b. Regarding the first one, who divorced her, Solomon said: “One who is good before God will escape from her” (Ecclesiastes 7:26). Regarding the second one, who took her into his house, the verse said: “But the sinner will be entrapped by her” (Ecclesiastes 7:26). Another matter: “One who is good before God will escape from her” (Ecclesiastes 7:26) – this is that the Holy One blessed be He causes a spirit of jealousy to overcome him, and he warns his wife when he sees that she is wanton. “But the sinner will be entrapped by her” (Ecclesiastes 7:26) – this is one who sees his wife noisy,43While he engages in relations with her. her leg lifted high, and laughing ostentatiously, but he does not warn her. This is because it is the way of Jewish women that they are not noisy, do not lift the leg high, and do not laugh ostentatiously. That is why it is stated: “And a spirit of jealousy overcame him.” The school of Rabbi Yishmael taught: A man warns his wife only if a spirit of purity enters him, as it is stated: “And a spirit of jealousy overcame him.” This is given to dispute, as it is taught: “And he warned his wife” – it is optional; this is the statement of Rabbi Yishmael. Rabbi Akiva said: It is mandatory. We learn that it is a spirit of purity, as if you say it is a spirit of impurity, does a person have an option or an obligation to introduce a spirit of impurity into himself? It is taught: Rabbi Eliezer ben Yaakov says, regarding what the Torah said: “You shall not hate your brother in your heart” (Leviticus 19:17), does it perhaps apply to this one? The verse states: “And a spirit of jealousy overcame him.”44It is a spirit of purity that causes him to warn her, and therefore this does not violate the prohibition against hating in one’s heart. “And a spirit of jealousy overcame him” – how does it overcome him? It is just as it says: “As a bird of the heavens will carry the voice, and a winged creature will tell a matter” (Ecclesiastes 10:20). Rabbi Meir would say: A man commits a transgression in private, and the Holy One blessed be He proclaims in his regard in public, as it is stated: “And a spirit of jealousy overcame [ve’avar] him.” Avera is nothing other than an expression of proclamation, as it is stated: “Moses commanded and they proclaimed [vayaaviru] an announcement in the camp…” (Exodus 36:6). “And he warned [vekineh] his wife” – Rabbi Naḥman ben Yitzḥak said: Kinui is nothing other than an expression of warning. Likewise it says: “The Lord was zealous [vaykaneh] for His land and had compassion on His people” (Joel 2:18).45He warned the locusts to stop infesting the land. “And she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – Rabbi [Yehuda HaNasi] taught: Three defilements are stated in the portion:46See Rashi on Sota 28a, where he writes that Rabbi is referring to verses 13, 27, and 29. one for the paramour,47Even if the husband divorces her, she may not marry the man with whom she sinned. one for the husband, and one for teruma. Do we find a woman who is forbidden to her home48Her husband. but it is permitted for her to partake of teruma?49Why, then, was it necessary for the verse to state that it is prohibited for her to partake of teruma? Indeed, you say: One for the husband, one for the paramour, and one for her husband’s brother. Rabbi Yosei ben Rabbi Bon said: Our mishna says so: If he dies, she performs ḥalitza and is not married in a levirate marriage.50Mishna Sota 1:2.

24. 9.13

    “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife to the priest” – what is written prior to the portion of sota? “A man’s sacred items shall be his; [anything that a man gives the priest shall be his]” (Numbers 5:10). Do Israelites eat sacred items? It is, rather, if you came to the priest with vow offerings, gift offerings, and first fruits, I will produce from you priests51His daughters will marry priests, and his grandchildren will be priests. who partake of sacred items. If you mocked the mitzvot and did not bring sacred items, ultimately, “the man shall bring his wife to the priest.” An entrance that is not open for mitzvot is open for the doctor.52Money not spent on mitzvot will ultimately be paid to the doctor. “And he shall bring her offering on her behalf” – he brings an offering from what is his.53He did not give the priest from his harvest, and now he will have to spend his money to bring his wife's offering to the priest. “One-tenth of an ephah” – it is because she violated the Ten Commandments. “Barley flour” – she fed the adulterer delicacies of the world; therefore, her offering is of animal feed. “He shall not pour oil upon it, and he shall not place frankincense upon it” – Rabbi Shimon said: By right, the meal offering of a sinner should require oil and frankincense, so that a sinner will not be rewarded. Why does it not require them? It is so his offering will not be glorified. Another matter: “He shall not pour oil upon it” – why? It is because oil is light for the world, as the verse called it yitzhar.54It shares a common root with tzahorayim, noon, and tzohar, a source of light. Since she preferred the darkness, there will be no light in her meal offering. “And he shall not place frankincense upon it” – as the frankincense evokes the matriarchs, as it is stated: “I will go to the mountain of myrrh,” (Song of Songs 4:6) – these are the patriarchs of the world; “and to the hill of frankincense” – these are the matriarchs. But this one strayed from their paths; let their memory not be in her offering, as frankincense is called memory.55“The priest shall burn its memorial portion [azkarata] on the altar” (Leviticus 2:2). “For it is a meal offering of jealousy [kenaot]” – these are two jealousies. Just as it is jealousy for the husband, so it is jealousy for the paramour.56He too is punished with the woman’s drinking of the water. Just as she evoked jealousy below, so too, she evoked zealotry [kina] above. “A meal offering of remembrance” – this is for the better, if she is found to be pure. “A reminder of iniquity” – this is for the worse, if she is found to have been defiled. “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – she does not come during the pilgrimage festival.57Although the spectacle would be greater then, the priest does not wait, but stands her before the Lord at the first opportunity. “And have her stand” – he shall not have her slaves or her maidservants stand with her, because she will be emboldened by them. “Before the Lord” – at the Nikanor Gate; from here they said: The head of the watch would stand the ritually impure at the Nikanor Gate.

25. 9.14

    “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take sacred water” – sacred water is nothing other than water that was sanctified in a vessel, and it is the water of the basin. Why was the water from the basin? It is because the basin was crafted only from the women’s mirrors, as it is stated: “He crafted the basin of bronze…[with the mirrors of the assembled women who assembled at the entrance of the Tent of Meeting]” (Exodus 38:8). It is those women who said: God testifies on our behalf that we departed from Egypt pure. When Moses came to craft the basin, God said to him: Craft it from these mirrors, as they were not utilized for the purpose of harlotry, and with them, their daughters will be examined whether they are as pure as their mothers. Another matter: God said: Were they not redeemed from Egypt only due to the merit of this mitzva, because they guarded themselves from harlotry? Likewise, you find that all the miracles that God performed on behalf of Israel in Egypt, He did so only because they guarded themselves from licentiousness. The Egyptian would lower his bucket; and the Jew would lower his bucket; that would be filled with blood, and this would be filled with water. Both of them drink from the barrel; that one would drink blood, and this one would drink water. A frog sees a Jew and flees, and sees an Egyptian and leaps upon him. Their animals graze together; the hail spares these and kills those. See the wonders that were there. It was likewise for all ten plagues. They came to the sea and He did on their behalf more than in Egypt. In Egypt, it is written: “Behold, the hand of the Lord is” (Exodus 9:3), and at the sea, the great hand is written, as it is stated: “Israel saw the great hand” (Exodus 14:31). Rabbi Yitzḥak said: Is there a great hand and is there a small hand? Rather, greater than what He performed in Egypt, He performed at the sea. He congealed one-third of the sea, as it is stated: “The depths congealed in the heart of the sea” (Exodus 15:8), and the heart is one-third of man.58From the heart to the top of the head is approximately one-third of a person's height. They walked within it on dry land. What is written there? “Peoples heard, they were agitated” (Exodus 15:14). The nations of the world were critical and were saying: There is favoritism here. We are uncircumcised and they are uncircumcised. For them, “the Lord saved Israel on that day…” (Exodus 14:30), but for us, “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). By what merit does He perform all these miracles on their behalf? The Holy One blessed be He said to them: “They are sixty queens, and eighty concubines” (Song of Songs 6:8); that is one hundred and forty. But we find only seventy: thirty, the descendants of Ḥam; fourteen, the descendants of Yefet; twenty-six, the descendants of Shem, as it is stated: “He set the borders of the peoples according to the number of the children of Israel” (Deuteronomy 32:8). How many were they? “All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). The nations are seventy, but you say one hundred and forty? Rather, there are sixty families in the world who know their father but do not know their mothers, and they are called “queens.” And there are eighty families in the world who know their mothers but do not know their father, and they are called concubines, as the concubines are suspect. The rest know neither their father nor their mother, but are shrouded in mystery [me’ulamim]. In their regard it is stated: “And young women [vaalamot] without number,” but Israel, “unique is my faultless dove” (Song of Songs 6:9). They grew in Egypt, “[whose flesh is] the flesh of donkeys [and whose issue is the issue of horses]” (Ezekiel 23:20), but [also] they, “a locked garden is my sister…” (Song of Songs 4:12). There is one who was corrupted there, and the verse publicized her, as it is stated: “The son of an Israelite woman, and he was the son of an Egyptian man” (Leviticus 24:10). He was the son of the Egyptian who Moses killed so that the matter would not be publicized among the Egyptians, as it is stated: “[And he looked this way and that way, and when he saw that there was no man] he smote the Egyptian [and hid him in the sand]” (Exodus 2:12). But Israel: “Render to the Lord, families of peoples” (Psalms 96:7). Once they saw that it was so,59When the nations of the world saw that Israel know their lineage, they praised Israel. “Girls see her and laud her, [queens and concubines, and praise her]” (Song of Songs 6:9). They set out on their journey, “The Lord was going before them [by day in a pillar of cloud, to guide them on the way and by night in a pillar of fire, to illuminate for them; to go day and night. The pillar of cloud by day and the pillar of fire by night] would not move [from before the people]” (Exodus 13:21–22). The manna fell, and the spring rose to the mountains for them. The manna fell from the heavens, the water from the ground, and meat from the sea, “and swept quails [from the sea]” (Numbers 11:31), what had not been done for any creature in the world. The nations sensed it and said: “Who is she who appears…” (Song of Songs 6:10)? They said to them:60The nations said one to another. ‘These are the children of God.’ They said to them: ‘Are they not the children of Egyptians? Did the Egyptians not enslave the women just as they enslaved the men?’ Immediately, the Divine Speech sprang upon Moses. He said to him: Count My children and they will know that the children are the children of their fathers, as it is stated: “Take a census…” (Numbers 1:2) – “the children of Reuben…” (Numbers 1:20), “for the children of Simeon…” (Numbers 1:22), and likewise regarding them all. The Holy One blessed be He said to the sotot: Your mothers grew up among the impure, but were beyond suspicion, and you grew among the pure, and you are suspect. Therefore, let the handiwork of those who grew among the impure, but were pure, examine and prove regarding those who grew among the pure and were defiled. That is why the water is from the basin.

26. 9.15

    “In an earthenware vessel” – Rabbi Meir said: She gave him to drink fine wine in fine goblets; therefore, the priest gives her the bitter water in an earthenware vessel. “And from the dirt” – why does the Torah say: Bring dirt [afar] to the sota? If she merits, a son will emerge from her like Abraham our patriarch, in whose regard it is written: “And I am dust [afar] and ashes” (Genesis 18:27). If he does not merit, she will return to her dust. Our Rabbis said: In reward for Abraham our patriarch saying: “And I am dust and ashes,” his descendants merited two mitzvot: The ashes of the heifer and the dirt of the sota. But they did not enumerate the dust of covering,61See Leviticus 17:13. because it is a facilitator of a mitzva, and one derives no benefit from it. Why would he examine her with water and dirt? It is because man was created from dirt and shaped with water. That is why she is examined with water and dirt to determine whether she is pure as when she was created. “And from the dirt that is” – can one, perhaps, prepare it outside and take it in? The verse states: “On the floor of the Tabernacle.” If “on the floor of the Tabernacle,” can one, perhaps, dig with a spade? The verse states: “That is.” How so? If there is some there, bring it; if there is none there, place there. “The priest shall take…and he shall place it into the water” – it is taught: Three must be seen: the dirt of the sota, the ashes of the heifer, and the spittle62See Deuteronomy 25:9. of the yevama.63This is a widow whose husband was childless and who is tied by a levirate bond to his brother. In the name of Rabbi Yishmael they said: The blood of the leper’s bird.64See Leviticus 14:5–6.

27. 9.16

    “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – the place where he had her stand initially is the place where he has her stand ultimately. “Before the Lord” – but is it not written above: “And have her stand before the Lord”? It is, rather, that he informs her before whom she is standing. “Before the Lord, and he shall expose the woman’s head” – this is analogous to a priest who entered a cemetery and his slave waits for him outside so he would not become impure. Is it not sufficient for him to be like his master? Therefore, so that the priest will not say: Will I expose the woman’s head,65He asks rhetorically: Is this appropriate conduct in the Temple? and will not do so casually, that is why it is stated: “Before the Lord, and he shall expose.” “And he shall expose” – why? It is because it is the way of the daughters of Israel to be with their heads covered. That is why he uncovers her head and says to her: ‘You deviated from the way of the daughters of Israel, whose way is to have their heads covered, and followed the way of the idolaters, who walk with their heads uncovered. Here is for you what you wanted.’ “And he shall place on her palms the meal offering of remembrance” – Abba Ḥanan says in the name of Rabbi Eliezer: It is in order to exhaust her so that she will recant. The matters may be inferred a fortiori: If the Holy One blessed be He has mercy on those who violate His will,66An attempt is made to induce the sota to confess and save herself from suffering and death. all the more so, He will have mercy on those who perform His will. “It is a meal offering of jealousy” – all actions in its regard were for the sake of jealousy. Is it, perhaps, that if all actions in its regard were not for the sake of jealousy that it would be invalid? The verse states: “It.” “And in the hand of the priest shall be the water of bitterness”; the verse relates that the water becomes bitter only in the hands of the priest. Another matter: It is called bitter [marim] because it curses [me’arerim] the body and eradicates the iniquity. “That causes curse” – Rabbi Tanḥuma said: “Water…that causes curse [hame’arerim],” corresponding to the two hundred and forty-eight limbs that are in her and corresponding to the two hundred and forty-eight limbs that are in the adulterer.67The numerical value of hame’arerim is: heh – 5; mem – 40; alef – 1; reish – 200; reish – 200; yod – 10; mem – 40 = 496, which is twice 248.

28. 9.17

    “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – one does not administer an oath to two sotot simultaneously. One does not burn two heifers together. One does not behead two calves together. One does not execute two people together. One does not quarantine two68Lepers together. One does not confirm two69Lepers together. “And he shall say to the woman” – in her language, and to a thief and a robber in their language.70When administering an oath to them. “If a man has not lain with you” – it teaches that he begins in her favor. He says to her: Wine causes a great deal, levity causes a great deal, immaturity causes a great deal; many have preceded you and were swept away. Do not cause the great Name that was written in sanctity to be erased in the water. He says before her matters of aggada and incidents that took place in the ancient Writings, like: “What the wise tell” (Job 15:18). He says before her matters that neither she nor her entire patrilineal family deserves to hear, for example, the incident of Reuben and Bilha, and the incident of Judah and Tamar, who confessed their actions and were not ashamed. What was their end? They inherited the World to Come. “And if you did not stray in defilement while married to your husband” – why is it stated? It is because we found that the verse included a betrothed woman and a woman with a levirate bond, regarding warning. Do they, perhaps, drink? The verse states: “While married to your husband.” One who is married to her husband drinks, but these do not drink. “Defilement,” it is to the exclusion of via the limbs.71This excludes intimacy without intercourse. “Be absolved of this water of bitterness that causes curse” – Rabbi Yishmael said: Initially he informs her of the power of the bitter water. He says to her: ‘My daughter, I will say to you: This bitter water, to what is it similar? To a dry poison that is placed on healthy skin and does not cause harm. When it encounters a wound, it begins to permeate. You, too, if you are pure, drink and you will not be harmed, as you will be absolved. That is what is written: “Be absolved of the water…” “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “But you, if you strayed” – I have derived only natural relations; unnatural relations, from where is it derived? The verse states: “And if you were defiled.” “And a man has lain carnally with you” – to include the eunuch. “Other than your husband” – this is to include the wife of a eunuch. The priest would stipulate regarding all of them.

29. 9.18

    “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath of the curse” – Rabbi Zeira said in the name of Rav: Why are two oaths stated regarding the sota? One is before the scroll is erased and one after the scroll is erased, because there is no absolute chronological order in the Torah. The Rabbis say: One is an oath accompanied by a curse, and one is an oath that is not accompanied by a curse. How is the oath accompanied by a curse? It is when he says to her: I administer an oath to you that you were not defiled, but if you were defiled, it [the water] will enter you. “And the priest shall say to the woman” – to the exclusion of a deaf woman. “May the Lord render you” – woe unto the wicked, who transform the attribute of mercy into cruelty. Every place that the Tetragrammaton is stated, it is the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious” (Exodus 34:6), but here it is the attribute of cruelty. “As a curse and as an oath” – could it be that the woman herself will be “as a curse and as an oath”? The verse states: “Among your people” (Numbers 5:27), saying that everyone will take oaths in your name and curse each other and say: ‘If you performed this evil act, your end will be like the end of so-and-so.’ “In the Lord causing your thigh to fall and your belly to distend” – it is taught: It says regarding the sota: “In the Lord causing your thigh to fall, and your belly to distend.” From the place that she began in the transgression, from there is the onset of the punishment. With the thigh she began in the transgression, and then the belly; therefore, the thigh is cursed initially, and then the belly. The rest of the body is not spared, as it is stated: “The woman shall become a curse among her people” (Numbers 5:27). Likewise you find regarding the members of the generation of the Flood. Man began in the transgression initially, as it is stated: “The Lord saw that the wickedness of man was great on the earth” (Genesis 6:5). They were stricken first, and the rest were not spared, as it is stated: “He obliterated all existence…[from man, to animal, to crawling creature, to birds of the heavens]” (Genesis 7:23). The youth of Sodom began in the transgression initially: “The men of Sodom surrounded [the house, from young to old]” (Genesis 19:4). They too were stricken initially, and the rest were not spared, as it is stated: “And the men who were at the entrance of the house they smote with blindness, [from small to great]” (Genesis 19:11). Pharaoh began in the transgression initially, as it is stated: “Pharaoh commanded all his people, [saying: Every son who is born, you shall cast him into the Nile]” (Exodus 1:22). “He said to his people.… Let us be [cunning with it]” (Exodus 1:9–10). He was stricken first, and the rest were not spared, as it is stated: “Upon you and upon your people…[the frogs will ascend]” (Exodus 7:29). The scouts, they began in the transgression initially, as it is stated: “They spread an evil report of the land” (Numbers 13:32). They too were stricken first, and the rest were not spared, as it is stated: “The men, spreaders of the evil report of the land, died” (Numbers 14:37). And it says: “I am the Lord, I have spoken; surely, I will do this [to this entire evil congregation…in this wilderness they shall expire, and there they shall die]” (Numbers 14:35). The neighbors of the land of Israel, they began in the transgression initially, as it is stated: “So said the Lord: About all My [evil] neighbors, [who touch the inheritance that I bequeathed to My people Israel]” (Jeremiah 12:14). They too were stricken first, as it is stated: “Behold, I am displacing them from upon their land” (Jeremiah 12:14). The prophets of Israel, they began in the transgression initially, as it is stated: “As from the prophets of Jerusalem duplicity has spread to all the land (Jeremiah 23:15). They too were stricken first, and the rest were not spared, as it is stated: “A curse will be derived from them [by the entire exile of Judah]” (Jeremiah 29:22).

30. 9.19

    “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22) “This water that causes curse will enter your innards” – I have derived only your innards. From where is it derived that even in each and every limb and each and every hair? The verse states: “Will enter” (Numbers 5:27). “Will enter” – even in each and every limb and each and every hair. “To cause the belly to distend and the thigh to collapse” – Rabban Gamliel says: From where is it derived that just as the water examines the woman, so it examines the adulterous man? The verse states: “To cause the belly to distend and the thigh to collapse.”72This is in contrast to “causing your thigh to fall and your belly to distend” (Numbers 5:21), which refers to the woman. “And the woman shall say” – but not a mute woman. “Amen, amen” – amen on the oath, amen on the curse; amen regarding this man,73With respect to whom the husband had warned her. amen regarding another man;74Any other man she may have sinned with. amen in the past, amen in the future; amen that I was not defiled during betrothal, amen that I was not defiled during marriage.

31. 9.20

    “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write these curses.” Why water? It is from the place that she came.75A putrid drop (see Mishna Avot 3:1). And dirt; it is to the place that she is going.76A place of dust, maggots, and worms (see Mishna Avot 3:1). “Shall write” – it is before Him to whom she is destined to give a reckoning.77See Mishna Avot 3:1. “Curses” – does he perhaps write all the curses in the Torah? The verse states: “These.” “The priest” – the verse disqualified an Israelite. “In a scroll” – but not on paper. “And erase it in the…water” – Rabbi Zekharya, son-in-law of Rabbi Levi, related this incident: Rabbi Meir was accustomed to preaching in the synagogue every Shabbat eve. There was a certain woman there who was accustomed to listen to his voice. One time the discourse ran late. She went and sought to enter her house, and the candle was extinguished. Her husband said to her: Where were you? She said: I was listening to the discourse. He said to her: By my word, the woman will not enter here until such time that she goes and spits in the face of the preacher. Rabbi Meir saw by means of the Divine Spirit, and made himself seem as though his eye ached. He said: ‘Any woman who knows how to utter an incantation for the eye, let her come and utter an incantation.’ Her neighbors said to her: ‘This is your opportunity to return to his house. Make yourself as though you are uttering an incantation and spit in his eye.’ She went to him. He said to her: ‘Do you know how to utter incantations for the eye?’ Because she was in awe of him, she said no. He said to her: ‘Spit into it seven times and it will be cured.’ After she spit, he said to her: ‘Go tell your husband: You said to me one time, but I spit seven times.’ His students said to him: ‘Are matters of Torah to be treated with such contempt? Had you told us, would we not have sent and brought him, flogged him on the bench, and forced him to reconcile with his wife?’ He said to them: ‘The honor of Meir shall not be greater than the honor of his Maker. If regarding the sacred Name that is written in sanctity, the verse says that it should be erased in the water in order to impose peace between a husband and his wife, all the more so, the honor of Meir.’' “In the water of bitterness” – Shmuel’s father said: One must place a bitter substance into the water, as it is stated: “The water of bitterness” – that it is already bitter.

32. 9.21

    “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – it is taught: He would give her to drink and then sacrifice her offering, as it is stated: “He shall give the woman to drink…” and then: “The priest shall take [the meal offering]…” (Numbers 5:25). “And the water that causes curse will enter her for bitterness” – it is taught: Just as the water examines her, the water examines him, as it is stated: “Will enter” (Numbers 5:22), “will enter” (Numbers 5:27); this is the statement of Rabbi Akiva. Likewise, Rabbi Akiva would expound: Six verses are written: “Enter [ba’u],” “will enter [uva’u]”; “enter,” “will enter”(Numbers 5:22, 24, 27);78He expounds the fact that uva’u is written three times. Three matters are derived from ba’u and three are derived from the added vav. one for his command, one for her command; one for his performance, one for her performance; one for his examination, one for her examination. “The water that causes curse…for bitterness” – why does the verse state “for bitterness”? It is, rather, that it would engender in her types of strange punishments. If she were white it would render her black; red, it would render her green. Her mouth would widen, her neck would swell, her flesh would decompose, she would be a zava, she would sneeze, and her limbs would come apart.

33. 9.22

    “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – and not from her emissary. “From the woman’s hand” – Rabbi Elazar said to Rabbi Yoshiya: From where is it derived that the meal offering of the sota requires waving by the owner? He said to him: One derives a verbal analogy from the peace offering. Here it is written: “The priest shall take…from the woman’s hand.” There it is written: “His hands shall bring the fire offerings of the Lord” (Leviticus 7:30). Just as here, it is the priest, there too it is the priest. Just as there it is the owners, here too it is the owners. How so? He places his hand beneath the hand of the owner and waves. “The meal offering of jealousy” – this tells that she brings one meal offering for the sake of two jealousies. “He shall wave the meal offering before the Lord” – in the east, as everywhere that it is stated: “Before the Lord,” it is in the east, unless the verse specifies otherwise. “And bring it near to the altar” – it teaches regarding the meal offering of the sota that it requires waving and bringing near the altar.

34. 9.23

    “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the attached meal offering; it should not be placed in two vessels when he takes a handful. “And burn it upon the altar” – from what is burned, that we will expound later.79See section 39, which explains that only a handful is placed on the altar. How does he burn it? He salts it and places it upon the fire, as it is written: “All your meal offerings [you shall salt with salt]” (Leviticus 2:13). “And then he shall give the woman the water to drink” – why is the verse stated? Was it not already stated: “He shall give the woman to drink” (Numbers 5:24)? It is, rather, to include one whose imprint is visible.80If the ink is not completely erased from the scroll, he must immerse it again, and only then give the woman to drink. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink” – why is it stated? It is to say to you that if the scroll was erased and she said: I will not drink, Rabbi Eliezer would say that one strikes her with the width of a sword, forces her mouth open, and gives her to drink against her will. “It will be, if she was defiled” – whether the relations were natural or unnatural. “And committed trespass against her husband” – the verse relates that the trespass against the husband is the cause. Because we find defilement regarding the rest of the forbidden relations, is it perhaps that if she were defiled by one of them that the water would examine her? The verse states: “And committed trespass against her husband” – the trespass against the husband causes her to be examined. “The water…will enter her” – it teaches that it seeps into all her limbs. “Her belly will distend…” – one verse says: “In the Lord causing your thigh to fall [and your belly to distend]” (Numbers 5:21); thigh preceded belly. And one verse says: “And her belly will distend, and her thigh will fall”; belly preceded thigh. The Rabbis say: When he cursed, he cursed the thigh and then the belly, just as she began the transgression initially. When the water examines, it examines along its path. They raised an objection: Regarding the curse, too, it is written: “To cause the belly to distend and the thigh to collapse” (Numbers 5:22). That is not a contradiction. That is that the priest informs her that the belly is first and then the thigh, so as not to disparage the water of bitterness. “The woman will become a curse among her people” – she will be notorious among everyone.

35. 9.24

    It is taught: Rabbi Meir would say: From where is it derived that in accordance with the measure that a person metes out for others it is meted out for him?81The retribution is commensurate with the action. It is as it is stated: “In measure [besasse’a]82This is expounded as bise’a se’a, measure for measure. in sending it away, You contend with it” (Isaiah 27:8). I have derived only a matter that is a se’a. From where is it derived regarding one who measures a tarkav, half a tarkav, a kav, half a kav, a rova, half a rova, toman, and ukhela;83These are all smaller measures. from where is it derived? It is as it is stated: “For all boots [seon] stomp [so’en] noisily” (Isaiah 9:4) – it includes here many se’a. I have derived only a matter that comes by measure, from where is it derived that even perutot84A peruta is the smallest coin. accumulate to a large account? The verse states: “One to one to find the account” (Ecclesiastes 7:27). The way of the world is that if a person stumbles by performing a transgression for which one incurs liability for death at the hand of Heaven, his ox dies, his hen is lost, his jug is lost, his finger is injured, and the account is settled. One event follows another and the account is settled. To what extent is the settling of the account? It is until the last one. Likewise you find regarding the sota that in accordance with the measure that she meted out it is meted out for her. She stood before him so she would be beautiful in his eyes; therefore, the priest has her stand before all to display her shame, as it is stated: “The priest shall have the woman stand before the Lord” (Numbers 5:18) – this is the Nikanor Gate. She wrapped beautiful scarves on her head; therefore the priest removes the covering from upon her head and places it under the soles of her feet. She adorned her face for him; therefore, her face turns sallow. She applied makeup to her eyes for him; therefore, her eyes bulge. She plaited her hair for him; therefore, the priest dishevels her hair. She signaled to him with her fingers; therefore, her fingernails fall off. She wore a fine belt for him; therefore, the priest brings a rope crafted from trees and ties it above her breasts. She extended her thigh to him; therefore, her thigh falls. She received him on her belly; therefore, her belly distends. She fed him delicacies of the world; therefore, her offering is animal feed. She gave him fine wine to drink in fine goblets; therefore the priest gives her bitter water to drink in an earthenware vessel. She acted clandestinely [baseter]; therefore, He who dwells in the shelter [beseter] of the Most High directs His glance at her, as it is stated: “The eye of the adulterer awaits the night, saying: No eye will behold me; and he masks [veseter panav] his face” (Job 24:15). Another matter: She acted clandestinely and the Omnipresent publicized her in the open, as it is stated: “Hatred will be concealed by darkness; his wickedness will be revealed in public.” (Proverbs 26:26). The Sages taught: The members of the generation of the Flood became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “Their houses are peaceful without fear.… his bull breeds.… they send out their youngsters like a flock.… They sing to the drum and harp [and rejoice at the sound of the pipe.] They will end their days in prosperity…” (Job 21:9–13). That caused them: “They say to God: Turn away from us.… What is the Almighty, that we should serve Him…” (Job 21:14–15). The members of the generation of the Flood said: Since the only exertion he does for us is these two drops of water, we do not need it. We have springs and rivers from which we take our supply in the summer and in the rainy season, as it is stated: “And a mist would rise from the earth [and water the entire surface of the ground]” (Genesis 2:6). The Holy One blessed be He said: ‘With the goodness that I bestowed upon you, you become haughty before Me? With it, I will exact retribution against you,’ as it is stated: “On that day, [all the wellsprings of the great depths] were breached [and the windows of the heavens were opened]…” (Genesis 7:11); “He obliterated all existence…” (Genesis 7:23). Rabbi Yosei ben Dormaskit says: They became haughty before the Omnipresent due only to the eyeball, which is similar to water, as it is stated: “And the sons of the prominent saw the daughters of men, that they were fair” (Genesis 6:2). The Omnipresent, too, exacted retribution from them only with the water wheel, which is similar to an eyeball [ha’ayin], as it is stated: “On that day [all the wellsprings [ma’ayanot] of the great depths] were breached” (Genesis 7:11). The people of the tower became haughty before the Omnipresent due only to the goodness that He bestowed upon them, as it is stated: “The entire earth was of [one] language.… When they migrated from the east…[and settled [vayeshvu] there]” (Genesis 11:1–2). Yeshiva is nothing other than eating and drinking, as it is stated: “The people sat [vayeshev] to eat and drink” (Exodus 32:6). That caused them: “They said: Come let us build us [a city]” (Genesis 11:4). With it,85By means of the language that had been part of the original goodness. He exacted retribution against them, as it is stated: “The Lord dispersed them from there…That is why one called it Babylonia, [because there the Lord confounded [balal] the world’s language]” (Genesis 11:8–9). The people of Sodom became haughty before the Omnipresent due only to the goodness that He bestowed upon them. What is stated in their regard? “Earth, from which bread emerges.… the source of sapphires.… a path unknown by birds of prey.… wild beasts have not trodden it…” (Job 28:5–8).86The reference is to the city of Sodom, which was later overturned, as it is stated thereafter: “He extends his hand to the flinty rock; He overturns mountains from the root” (Job 28:9). Sodom said: Since food emerges from our land, silver and gold emerge from our land, jewels and gems emerge from our land, we do not need people coming to us, as they come only to cause us loss. Let us stand and cause passersby to be forgotten from our midst. The Omnipresent said to them: With the goodness that I bestowed upon you, you seek to cause passersby to be forgotten from your midst? “He drives a shaft away from habitation, [which is forgotten by foot traffic, removed from humanity]” (Job 28:4). “A calamity that brings contempt to complacent composure.… The tents are tranquil…” (Job 12:5–6). It caused them: “As the hand of God engenders” (Job 12:6). Likewise it says: “As I live, the utterance of the Lord God, Sodom, your sister, she and her daughters surely did not do as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom…” (Ezekiel 16:48–49). Why [was Sodom punished] to that extent? “But she did not support the hand of the poor and indigent…” (Ezekiel 16:49). Egypt became haughty before the Omnipresent only with water, as it is stated: “Pharaoh commanded all his people [saying:] every son who is born, [into the Nile you shall cast him]” (Exodus 1:22). The Omnipresent, too, exacted retribution against them only with water, as it is stated: “Pharaoh’s chariots [and his army, He cast in the sea]” (Exodus 15:4). Sisera became haughty before the Omnipresent only due to the legions that do not receive wages, as it is stated: “Kings came, they waged war, then [the kings of Canaan] waged war…[they took no monetary gain]” (Judges 5:19). The Holy One blessed be He, too, exacted retribution against them with legions that do not receive wages, as it is stated: “From the heavens, they made war; [the stars from their courses made war with Sisera]” (Judges 5:20). They did not move from there and did not show him respect, because he is an underling.87He was a general in the army of the king. Samson rebelled with his eyes, as it is stated: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). He too was stricken in his eyes, as it is stated: “The Philistines seized him and gouged out his eyes” (Judges 16:21). One verse says: “Samson descended to Timna” (Judges 14:1), and one verse says: “Behold your father-in-law is ascending to Timna” (Genesis 38:13). Rav said: There are two Timnas, one of Judah and one of Samson. Rabbi Aivu bar Nagari said: It is like this Beit Maon that one descends to it from Pelugta and ascends to it from Tiberias. Rabbi Simon says: There was one Timna. Why is ascent and descent written in its regard? It is, rather, that the one of Judah, that was for the sake of Heaven;88This is a reference to the behavior of Tamar in the story in Genesis, chapter 38. See Yalkut Shimoni, Vayeshev 144. therefore, ascent is written in its regard. The one of Samson, that was not for the sake of Heaven; therefore, descent is written in its regard. It is written: “They came to the vineyards of Timna” (Judges 14:5) – Rabbi Shmuel bar Rav Yitzḥak said: It teaches that his father and his mother would show him the vineyards of Timna sown with diverse kinds and say to him: ‘Just as their vineyards are sown with diverse kinds, so their daughters are sown with diverse kinds.’89The Philistines did not observe the laws of family purity. “His father and his mother did not know that it was from the Lord” (Judges 14:4) – Rabbi Elazar said: In seven places,90See Jerusalem Talmud, Shabbat 1:4, and the commentators there who give different explanations for the phrase "seven places." it is written: “Do not marry them” (Deuteronomy 7:3), to prohibit the seven nations,91This is a reference to the seven nations mentioned in Deuteronomy 7:1. and here, this is what it says? Rabbi Yitzḥak said: “If it is to scoffers, He will scoff, but to the humble He gives favor” (Proverbs 3:34).92When one seeks to sin, God enables the sinner to do as he wishes. It is taught: Rabbi [Yehuda HaNasi] says: The beginning of his corruption was in Gaza; therefore, he was stricken in Gaza. The beginning of his corruption was in Gaza, as it is written: “Samson went to Gaza, and he saw a harlot there, and he consorted with her” (Judges 16:1). Therefore, he was stricken in Gaza, as it is written: “They took him down to Gaza and bound him with bronze shackles; he became a grinder in the prison” (Judges 16:21). They raised an objection: But is it not written: “Samson descended to Timna” (Judges 14:1)? Rabbi Shmuel bar Naḥman said: The one in Timna was through marriage, but the beginning of his corruption was in Gaza.93Sota 9b. “It was after that that he fell in love with a woman in Sorek Stream, [and her name was Delilah]” (Judges 16:4). What is the Sorek Stream? He became like a tree that does not bear fruit.94Such a tree is known as an etz serak. So, since he sinned three times he became a habitual sinner. “And her name was Delilah” – Rabbi [Yehuda HaNasi] says: Had her name not been called Delilah, it would have been appropriate that she be called that; she depleted [dildela] his strength, she depleted his actions, she depleted his heart. It is written: “Delilah saw that he had told her his whole heart…” (Judges 16:18). How did she know? Rabbi Ḥanan said: Truth is apparent. Naḥmani said: She knew regarding that righteous one that he would not express the Name of Heaven for naught. When he said: “I am a nazirite of God” (Judges 16:17), she said: Now it is certain that he has spoken the truth. She depleted his strength, as it is written: “His strength left him.” (Judges 16:19). “He became a grinder [toḥen] in the prison” (Judges 16:21) – Rabbi Yoḥanan said: Teḥina is nothing other than an expression of transgression. Likewise it says: “Let my wife grind [titḥan] for another…” (Job 31:10). It teaches that each and every one would bring his wife to the prison so she would be impregnated by him. That is what people say: Before one who drinks wine, wine; before a cultivator of the ground, scrapings of wild onions.95Samson was accustomed to consorting with women, so they brought him women. Rabbi Yitzḥak of the school of Rabbi Ami said: Because Samson desired an impure matter, his life depended on an impure matter, as it is stated: “God split the hollow that was in the jawbone,96It was the jawbone of a donkey. and [water] emerged [from it; he drank, and his spirit returned, and he was revived]” (Judges 15:19). “Samson called to the Lord and said: Lord God, please remember me [and please strengthen me]” (Judges 16:28) – what remembrance does he have with the Holy One blessed be He, while he desires licentiousness? Rabbi Yehuda said in the name of Rav: Samson said before the Holy One blessed be He: ‘Master of the universe, remember for me the twenty years during which I judged Israel and I did not say to one of them: Move this staff from place to place.’ “God, that I will take vengeance from the Philistines for one of my two eyes” (Judges 16:28) – Rav Aḥa said: He said before Him: ‘Master of the universe, give me reward for one of my eyes in this world, and let reward for one of my eyes be prepared for me for the future.’ Avshalom rebelled with his hair, as he was haughty in its regard, as it is stated: “There was no man in all of Israel so…beautiful as Avshalom.… When he would cut the hair of his head, it was at the end of every year that he would cut his hair…[he would weigh the hair of his head]” (II Samuel 14:25–26). That is why he was suspended by his hair, as it is stated: “His head was caught in the terebinth, and he was suspended between the heavens [and the earth]” (II Samuel 18:9). It is taught: Rabbi Yehuda HaNasi says: Avshalom was an eternal nazirite. Once every twelve months, he would cut his hair, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow.… for your servant took a vow…” (II Samuel 15:7–8). He would shave once every twelve months, as it is stated: “It was at the end yamim leyamim that he would cut his hair” (II Samuel 14:26). One derives “yamim,” “yamim” from houses of a walled city. As it is written: “Its redemption shall be a year [yamim]” (Leviticus 25:29). Just as there it is twelve months, so too here it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days. One derives it from the priests, in whose regard it is stated: “They shall not shave their heads, nor shall they allow their hair to grow wild [ufera]” (Ezekiel 44:20), and more than thirty days is pera. Regarding priests, what is the reason that they are not permitted to grow pera? It is due to honor. Here too there is honor. Rabbi Yosei says: From Sabbath eve to Sabbath eve, as we find that the residents of Tiberias and the residents of Tzippori cut their hair from Shabbat eve to Shabbat eve.97See Nazir 4b–5a. “He would weigh the hair of his head; it was two hundred shekels…” (II Samuel 14:26) – Avshalom. Rabbi Ḥanina said: He was like a large carob tree. Was it like a javelin?98Did his hair descend straight down? Rabbi Beivai said in the name of Rabbi Yoḥanan: It was styled curls upon curls. Rabbi Ḥanina said: When I ascended to here,99From Babylonia to the Land of Israel. I took my belt, my son’s belt, and the belt of the donkey driver and wrapped it around a Land of Israel carob tree, and it did not reach. I cut one carob and a handful of honey oozed out. Abba Shaul says: I was a gravedigger. Once a burial cave opened beneath me, and I was standing in the eye socket of a corpse until my nose. When I went back, they said to me: It was the eye of Avshalom. Perhaps you will say that Abba Shaul was a midget. That is not the case, but rather, Abba Shaul was the tallest in his generation, and Rabbi Tarfon reached his shoulders. Rabbi Tarfon was the tallest in his generation, and Rabbi Akiva reached his shoulders. Rabbi Akiva was the tallest in his generation, and Rabbi Meir reached his shoulders. Rabbi Meir was the tallest in his generation, and Rabbi [Yehuda HaNasi] reached his shoulders. Rabbi [Yehuda HaNasi] was the tallest in his generation, and Rav reached his shoulders. Rav was the tallest in his generation, and Rav Yehuda reached his shoulders. Rav Yehuda was the tallest in his generation, and Ada the attendant reached his shoulders. Pashtivena of Pumbedita reached the midsection of Ada the attendant. Everyone reached the midsection of Pashtivena of Pumbedita. It is written: “There was no man in all of Israel so very remarkably beautiful as Avshalom” (II Samuel 14:25). Is it, perhaps, in all aspects? The verse states: From the sole of his foot to the top of his head there was no blemish in him” (II Samuel 14:25). Similarly, “he had a son, and his name was Saul, a distinguished and fine person” (I Samuel 9:2). Is it, perhaps, in all aspects? The verse states: “From his shoulders upward he was taller than all the people” (I Samuel 9:2). It was taught in the school of Rabbi Yishmael: When Avshalom was suspended from the terebinth, he took a sword and sought to cut himself loose. At that moment, the netherworld was breached beneath him. Because he consorted with his father’s ten concubines, as it is stated: “The king left ten [concubine] women [to keep the house]” (II Samuel 15:16), and it says: “Avshalom consorted with his father's concubines” (II Samuel 16:22), that is why ten spears were stuck in him, as it is stated: “Ten lads, [bearers of Yoav’s armor], circled around [and smote Avshalom and put him to death]” (II Samuel 18:15). It is written: “Avshalom had acquired and raised in his lifetime” (II Samuel 18:18) – what did he acquire? Rabbi Shimon ben Lakish said: He acquired a bad acquisition for himself. “The monument that is in the valley [be’emek] of the king [hamelekh]” (II Samuel 18:18) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of the King [malko] of the world, as it is stated: “So said the Lord: Behold, I will arouse harm against you from your house, and I will take your wives [before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun]” (II Samuel 12:11). Similarly, “he sent him from the valley of [me’emek] Hebron” (Genesis 37:14) – Rabbi Ḥanina bar Pappa said: In the profound [amuka] counsel of that righteous man who is buried in Hebron: “Know, that you’re your seed will be a stranger [in a land that is not theirs, and they shall be enslaved to them and they shall oppress them, four hundred years]” (Genesis 15:13). “As he said: I do not have a son” (II Samuel 18:18), but another verse says: “To Avshalom were born three sons and one daughter, and her name was Tamar” (II Samuel 14:27). Rabbi Yitzḥak bar Avdimi said: It is that he did not have a son fit for kingship. Because Avshalom committed three thefts: His father’s heart, the court’s heart, and the heart of the men of Israel; therefore, three staves were fixed in his heart. “[He took three staves in his hand], and he thrust them into the heart of Avshalom, while he was still alive in the heart of the terebinth” (II Samuel 18:14). His father’s heart, from where is it derived? “It was at the end of forty years, and Avshalom said to the king…” (II Samuel 15:7). All the days that David reigned totaled only forty years, and this is what it says here? It is, rather, from the time that Israel requested a king. “For your servant took a vow [while I lived in Geshur in Aram, saying]” (II Samuel 15:8) – he [David] said to him: What are you requesting now? He said to him: Write for me one note that two men will accompany me. He said to him: Tell me whom you want. He said to him: Write it for me without specification, and I will take whom I want. He wrote it for him without specification. He went and gathered several pairs of men until he had gathered two hundred men. That is what is written: “With Avshalom went two hundred men from Jerusalem, who were invited and went innocently; they did not know anything” (II Samuel 15:11). They “were invited” by David, “and went innocently” of Avshalom; “they did not know anything” of Aḥitofel’s counsel. Rabbi Huna said in the name of Rabbi Aḥa: They were all heads of the Sanhedrin. When they saw that matters were going to the contrary, they said: Master of the universe, please let us fall into the hand of David and let David not fall into our hands, as if we fall into the hand of David, he will have mercy upon us, but if David falls into our hands, we100This refers to Avshalom and his supporters. will not have mercy upon him, as it is stated: “He redeemed me unharmed…[for there were many with me]” (Psalms 55:19). That is, he stole his father’s heart. The court’s heart: “Avshalom would say: If only I were appointed judge in the of Israel” (II Samuel 15:6). Likewise Sennacherib became haughty before the Omnipresent only by means of an emissary [malakh], as it is stated: “By means of your servants you blasphemed the Lord…and I arrived at its highest edge…” (Isaiah 37:24). The Holy One blessed be He, too, exacted retribution from him only by means of an angel [malakh], as it is stated: “An angel of the Lord emerged and smote in the Assyrian camp [one hundred eighty-five thousand]” (II Kings 19:35). All of them [the people killed] were kings who tied crowns on their heads. Nebuchadnezzar said: All those who have entered the world are not worthy [for me] to dwell in their midst. He crafted for himself a small cloud and resided in it, as it is stated: “I will ascend above the tops of the clouds; I will be comparable to the Most High” (Isaiah 14:14). The Holy One blessed be He said to him: “You said in your heart: To the heavens, I will ascend…” (Isaiah 14:13); I will cause you to descend to the netherworld. That is what is written: “However, you will be lowered to the netherworld” (Isaiah 14:15). You said: All those who have entered the world are not worthy [for me] to dwell in their midst; you are not worthy to dwell in their midst, “You will be driven from men, and your dwelling will be with the beasts of the field” (Daniel 4:29). “At that moment, the matter was determined [for Nebuchadnezzar, and he was driven away from men, and would eat grass like oxen]” (Daniel 4:30). “At the end of twelve months [he was walking upon the royal palace of Babylon. The king spoke, saying: Is this not this great Babylon, which I built as a royal residence, with the might of my power and for the glory of my majesty?” (Daniel 4:26–27).101For this haughtiness he was punished.

36. 9.25

    “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – in the past; “and she is pure” – in the future102If she is unfaithful to her husband in the future, she will receive the punishment as a consequence of the waters of bitterness which she drank.; at that moment she is absolved from the curses and the oath. “And will conceive offspring” – Rabbi Eliezer says: The suffering is sufficient for her to be given children as her reward; if she was barren, she will conceive. Rabbi Yehoshua says: If so, all the barren women will go and be corrupted,103They will engineer a situation where their husbands will warn them and then they would enter into seclusion with the one regarding whom they had been warned. and the one who sits idle loses. Why does the verse state: “She will be absolved and will conceive offspring”? So that if she would give birth in pain, from then on she will give birth with ease; if females, she will give birth to males; if black, she will give birth to white children; if short, she will give birth to tall; if she would give birth every two years, she will give birth each year; if she would give birth to one, she will give birth to two. Rabbi Shimon says: One does not give reward for transgression. Rather, because she had been prohibited to conceive in the past,104This is because she was forbidden to her husband from the time of her seclusion until she drank the bitter water. is the same, perhaps, true in the future? The verse states: “She will be absolved and will conceive offspring”; from now on it is permitted for her to conceive offspring.

37. 9.26

    “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy” – I have derived only for the present; for all generations, from where is it derived? The verse states: “This is the law of jealousy [hakenaot]”105The use of the plural indicates that the law applies in several places. – the jealous man [hamekaneh] shall warn [yekaneh] in Shilo and in the eternal Temple. Is it, perhaps, at private altars, as well? The verse states: “This [zot].”106Zot is a restrictive phrase, limiting the sota procedure exclusively to the Tabernacle and the Temple. “When a woman will stray” – this is to include one whose husband became a deaf mute, went insane, or was incarcerated in prison, that the court warns on their behalf to disqualify them from their marriage contract. Can the court cause them even to drink? The verse states: “The man shall bring his wife to the priest” (Numbers 5:15) – the man causes to drink, but the court does not cause to drink. “While married to her husband, and become defiled” – to exclude the betrothed woman and the woman with a levirate bond.

38. 9.27

    “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…”; “a man,” “or a man”107The verse could have stated only, “a man,” but it says “or a man.” – this is to include a priest108Because the wife of a priest is forbidden to him even if she was raped, one might have thought that she is excluded from the entire sota ritual. and a eunuch109Because the wife of a eunuch is incapable of conceiving, one might have thought that she is excluded from the entire sota ritual. who issue a warning. “And stand the woman before the Lord” – this is to include a priest’s wife or a eunuch’s wife, that they drink. “[The priest] shall perform for her this entire ritual” – everything that is stated in the portion, to teach you that omitting even one matter invalidates it all. “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this tells that he is bearing iniquity until the woman drinks, but after she drinks, “the man will be absolved of iniquity.” “And that woman will bear her iniquity” – Shimon ben Azai says: The verse is speaking of the pure woman. Since she brought herself to these matters, she too will not emerge without consequences.

39. 9.28

    “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). “Any man…” – only his married wife is indicated for warning. From where is it derived that you include his betrothed and one with a levirate bond, that he warns them in order to cause them to drink after they are married, and to warn all the women with whom there is betrothal,110This refers to a marriage which the Torah forbids but which is nevertheless valid and a divorce is required before the woman can marry somebody else. e.g., a widow to a High Priest, a divorcée or a ḥalutza to a common priest, a mamzeret or a Givonite to an Israelite, an Israelite woman to a mamzer and a Givonite, in order to prohibit them to the paramour111If the husband warns his wife not to seclude herself with a certain man and she nevertheless secludes herself with him, she is forbidden to that man even if her husband dies or divorces her. like they are to the husband? “Speak to the children of Israel, and say to them.” Because it is stated: “The man shall bring his wife to the priest” (Numbers 5:15), the man causes to drink, but the court does not cause to drink, or perhaps, the man warns, but the court does not warn? “Speak to the children of Israel…and he warned” (Numbers 5:12, 14) – this includes the court, that it warns. “Speak to the children of Israel” – one warns by means of an Israelite,112Only a warning given by an Israelite to his wife has halakhic significance. but not by means of an idolater, and not by means of a ger toshav;113This is a gentile who resides in the Land of Israel and who renounced idol worship and committed himself to fulfill the seven Noahide laws. or perhaps, the children of Israel to the exclusion of proselytes? Rav said: “Any man [ish ish]” – to include the proselytes. Another matter: “Ish ish” – this is to render a woman like a man;114Just as a blind man does not cause his wife to drink, as it is stated: “It was hidden from the eyes of her husband” (Numbers 5:13), so, if his wife is blind, he does not cause her to drink. this is the statement of Rabbi Akiva. Another matter: “Ish ish” – this is to include a deaf and mute man, an insane man, the wife of an idiot, one whose husband traveled overseas, or was incarcerated in prison, that the court warns on their behalf to disqualify them [their wives] from their marriage contract. Is it perhaps to cause them even to drink? The verse states: “The man shall bring his wife…” (Numbers 5:15). “If the wife [of any man] will stray” – the verse is speaking regarding one who is fit for her husband, to the exclusion of a widow [married] to a High Priest, or a divorcée or ḥalutza to a common priest, and, in accordance with the statement of Akavya ben Mahalalel, even a liberated maidservant and a convert.115The husband may warn these wives, but cannot cause her to drink. The Rabbis say: They cause them to drink. They said to him: ‘But Karkemit, a liberated maidservant, was in Jerusalem, and Shemaya and Avtalyon caused her to drink.’ In this language he said to them: ‘They gave her to drink because she was like them.’116They were proselytes. They ostracized him, he died in his ostracism, and the court stoned his coffin. What are we discussing? If it is an Israelite who married a proselyte woman, it is already written: “The children of Israel” – but not proselytes. If it is a proselyte who married an Israelite woman, it is already written: “The man shall bring his wife” (Numbers 5:15).117The man shall be like his wife, and if one is an Israelite and the other is a proselyte, she does not drink. Rather, we are discussing a proselyte who married a proselyte. What is the reason of Akavya? “The children of Israel” – but not proselytes. What is the reason of the Rabbis? “And say to them” – to include everyone who is stated in the portion. What is stated in the portion? “And a man had lain with her” (Numbers 5:13) – one whose lying with another man renders her forbidden to her husband, [the husband] warns and causes to drink. “And commit a trespass against him” – a trespass regarding a matter of licentiousness or a trespass regarding money? When it states: “And a man had lain with her carnally” (Numbers 5:13) – it is trespass regarding a matter of licentiousness and not regarding money. “And commit a trespass against him” – trespass [maal], everywhere, is nothing other than treachery. Likewise it says: “They trespassed [vayimalu] against the God of their fathers [and strayed after the gods of the peoples of the land]” (I Chronicles 5:25); “the children of Israel committed a trespass [vayimalu] concerning the proscribed spoils…” (Joshua 7:1).

40. 9.29

    “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain with her” – to the exclusion of a minor, who is not a man. “With her” – but not with her sister, saying that her lying in her harlotry renders her forbidden to her husband, but if her husband had lain with her sister, she is not forbidden to her husband, as she is not rendered forbidden to her husband by him lying with her sister, although logically, she should have been rendered forbidden. If in a place where he consorted with one forbidden due to a more minor prohibition, this being a married woman, who is forbidden due to a more minor prohibition, as the one who renders her forbidden does not render her forbidden for all his days, as she is rendered permitted by means of a bill of divorce, the one who rendered her forbidden is prohibited,118The husband rendered his wife forbidden to everybody when he married her. If she commits adultery, she is prohibited to the husband, and he is prohibited to her. as his wife is forbidden to him after she committed an act of harlotry;119Namely, a married woman is forbidden to everybody because of her relationship to her husband. That prohibition can come to an end by means of a bill of divorce even though the husband is alive. Nevertheless, if she consorted with another man she is forbidden to her husband, who caused her to be forbidden to everybody when he married her. in a place where he consorted with one forbidden due to a major prohibition, e.g., one who consorted with his wife’s sister or his mother-in-law, who are forbidden due to a major prohibition, as the one who renders her forbidden renders her forbidden for the entire duration of the prohibition, this being his wife, who renders her mother and her sister forbidden to her husband, is it not logical that the one who rendered them forbidden, this being his wife, would be prohibited, that she should be rendered forbidden by his lying with her mother or her daughter?120Namely, a man and his wife's sister are forbidden to each other because of his relationship to his wife, as are a man and his wife’s mother for the same reason, and these prohibitions remain even if he divorces his wife. Therefore we might have thought that if the husband consorted with his wife's sister or mother, he becomes forbidden to his wife, who causes her mother and sister to be forbidden to him. The verse states: “With her” – lying with her renders her forbidden, but lying with her sister or his mother-in-law does not render her forbidden. “And it was hidden from the eyes of her husband” – to the exclusion of a blind man. “And she was secluded and she was defiled, [and there is no witness against her]” – is it that there are no witnesses to the defilement, but there are witnesses to the seclusion, or there are no witnesses to either the defilement or the seclusion? If I say so, she would be permitted to her husband. Consequently, you cannot say in accordance with the latter formulation, but rather according to the former formulation: There are no witnesses to the defilement, but there are witnesses to the seclusion. “And there is no witness against her” – the verse is speaking of two witnesses. Do you say that the verse is speaking of two witnesses, or, perhaps, it is speaking only of one witness? The verse states: “One witness [ed eḥad] shall not stand against a man…” (Deuteronomy 19:15). The verse need not have stated “one [eḥad].”121Since the word ed is in the singular. Rather, it is a paradigm: Every place that ed is stated, it is referring to two, unless the verse specifies one [eḥad]. “And she was not coerced” – to the exclusion of a woman who was raped, who is permitted to her husband; is it perhaps both to an Israelite and a priest? If you say regarding creeping creatures,122Impurity engendered by dead creatures. which are minor, [that] they rendered circumstances beyond one’s control like volition regarding the priesthood,123Regardless of the circumstances of the contact between the dead creature and the priest, he is impure, and he may not partake of teruma and may not enter the Temple. [in] the major case of sota it is only logical that it renders circumstances beyond one’s control like volition regarding the priesthood.124The term used in the verse to describe defilement is nitma’a, which literally means "became impure."

41. 9.30

    “And a spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “And a spirit of jealousy overcame him and he warned his wife” – he should warn her not with levity, nor in conversation, nor with frivolity, but with an attitude of gravity. It is taught: One who warns his wife, Rabbi Eliezer says: He warns her in the presence of two, and causes her to drink on the basis of one witness or on the basis of his own statement. Rabbi Yehoshua says: He warns in front of two and causes to drink on the basis of two.125Sota 2a. What is the source for Rabbi Yehoshua? “Because he found in her a licentious [ervat] matter [davar]” (Deuteronomy 24:1); “erva” – this is the seclusion; “davar” – this is the warning; “because he found” – finding everywhere is only with witnesses. Rabbi Eliezer says: Erva that comes on the basis of his word [devaro].126This is Rabbi Eliezer’s explanation of the phrase “ervat davar.” How does he warn her? He says to her before two: Do not speak with such and such man, and she spoke to him, she is still permitted to her house127Her husband. and permitted to partake of teruma.128If her husband is a priest. If she entered with him into a secluded structure and remained there for enough time to be defiled, she is forbidden to her house and prohibited to partake of teruma. If he129Her husband dies before the sota protocol is completed. dies, she performs ḥalitza and is not taken in a levirate marriage. [The phrase:] Do not speak, is a euphemism used by the baraita, as he speaks only regarding defilement. “And he warned his wife” – Rabbi Eliezer says: It is obligatory, Rabbi Yehoshua says: It is optional. Rabbi Elazar ben Rabbi Yosei said before Rabbi Yosei: The statement of Rabbi Eliezer is according to Beit Shammai and Rabbi Yehoshua is according to Beit Hillel. The statement of Rabbi Eliezer is according to Beit Shammai, as Beit Shammai say: A man may divorce his wife only if he found in her a licentious matter. If he found in her unseemly matters, he is unable to divorce her, because he did not find licentiousness in her; he is unable to sustain her because he found unseemly matters in her. According to this, he says it is an obligation.130Only by warning her does he determine how to proceed; if she enters into seclusion, he will cause her to drink. If not, he will sustain her as his wife. Rabbi Yehoshua is according to Beit Hillel, as Beit Hillel say: Even if she burned his cooked dish. According to this, he says it is optional. If he wishes to warn, let him warn; to divorce, let him divorce. “And she was defiled, or [a spirit of jealousy] overcame him” – Rabbi Yishmael would say: Why does the verse state: “And she was defiled…and she was not defiled”? If she was defiled, why is she drinking? If she is pure, why is he causing her to drink? It is, rather, to teach you that one causes her to drink only due to uncertainty. From here, you make an inference to the creeping animal; if in the case of sota, where the verse did not, in her regard, equate circumstances beyond her control to an act of will, and unwitting to intentional, but the law is that uncertain is equated to certain,131Even though the defilement is uncertain, if she enters into seclusion she is definitively forbidden to her husband. the same is true regarding the creeping animal.132Even in a case of uncertainty we rule that the person is considered impure. And just as sota is in the private domain, so too the creeping animal is in the private domain. Just as the sota has the intelligence to be consulted, so too the creeping animal is in a case where there is intelligence to be consulted.133Namely, the question is whether a person who can be consulted touched the creeping animal and became impure. From here they said: An item where there is intelligence to be consulted,134If the question arises regarding a human being, who can be consulted, he is considered impure, but if the question arises regarding an object, which cannot be consulted, it is considered pure. if there is uncertainty in the private domain, it is impure. If there is uncertainty in the public domain, it is pure. In a case where there is no intelligence to be consulted, in both the private domain and in the public domain, in a case of uncertainty it is pure.

42. 9.31

    “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring his wife” – the man causes her to drink, but the court does not cause her to drink. “The man shall bring…” – by Torah law, the man brings his wife to the priest. However, they said: How does he act in her regard? He takes her to the court in that area, and they provide him with two scholars so that he will not consort with her on the way. Rabbi Yehuda says: Her husband is trusted in her regard on the basis of an a fortiori inference: If the menstruant, for whom one incurs liability for karet, he is trusted in her regard, this one for whom one does not incur liability for karet, all the more so that he would be trusted in her regard. They said to him: No. If you said it regarding the menstruant, who is permitted after her prohibited state, would you say it regarding this one, who is not permitted after her prohibited state? And it says: “Stolen waters are sweet, and clandestine bread is pleasing” (Proverbs 9:17). All the more so, since one does not incur liability for karet for consorting with her, her husband would not be trusted in her regard. Israel are suspect regarding sotot, but are not suspect regarding menstruants. Rabbi Yehuda said to them: It is a Torah edict: “The man shall bring his wife to the priest.” They said to him: Provided it is with witnesses. Rabbi Ḥiyya bar Rav Yosef sent three scholars after the woman. He said: If one of them would turn away for his own purposes, she will remain alone with the two. But is it not taught: They provide him with two Torah scholars…? Rabbi Avin said: And with her husband there are three. He too rented a house for her and would provide her with sustenance, and would only be alone with her before her children. He read this verse in his regard: “I have grown weary in my sighing, and I have not found rest” (Jeremiah 45:3). “And he shall bring her offering on her behalf”; the Rabbis say: An offering that qualifies her for him, e.g., a zava or a birthing mother,135A zava and birthing mother are forbidden to the husband for a certain amount of time. he brings the offering from his own and does not deduct it from her marriage contract. But an offering that does not qualify her for him, e.g., if she cut the naziriteship on her head136This refers to the sacrifices that a nazirite brings upon completion of the period of naziriteship. or desecrated Shabbat, he brings the offering from his own and deducts it from her marriage contract. “One-tenth of an ephah” – that is one of ten of an ephah; “flour” – but not fine flour; “barley” – but not wheat. Rabban Gamliel said: Scribes, allow me, and I will explain it as a type of decorative clasp:137This means that he will provide an elegant explanation, with all the details accounted for. It appears, just as her actions are the actions of an animal, so her offering is the food of an animal. “He shall not pour oil upon it” – but he may pour it on its remnants.138What is not burned on the altar is eaten by the priests. “And he shall not place frankincense upon it” – this tells that one who placed oil and frankincense upon it violates two prohibitions. What is the reason? It tells the reason for the matter: “For it is a meal offering of jealousy.” “A meal offering of remembrance” – I hear from this merit and guilt. The verse states: “A reminder of iniquity” – all the remembrances in the Torah are favorable, but this one is for punishment; this is the statement of Rabbi Tarfon. Rabbi Akiva says: This too is favorable. As it is stated: “And if the woman was not defiled, [and she is pure, she will be absolved and will conceive offspring]” (Numbers 5:28). I have derived only “a remembrance of iniquity”; a favorable remembrance, from where is it derived? The verse states: “A meal offering of remembrance” – in every sense. Rabbi Yishmael says: “A meal offering of remembrance” is a generalization. “A reminder of iniquity” is a detail. A generalization followed by a detail, the generalization refers only to what is in the detail. If you say so, will the attribute of justice not be distorted? For the litigant could dispute it: Which attribute is greater, the attribute of favor or the attribute of punishment? You must say: It is the attribute of favor. If for the lesser attribute of punishment it serves as a reminder of iniquity, for the greater attribute of favor, it is only logical that it would serve as a reminder of favor. This is a Torah principle: Any generalization and detail through which the path of logic is distorted, let this and that coexist and let not the path of logic be distorted. How can this and that coexist and the path of logic not be distorted? If she was defiled, the punishment affects her immediately. If she has merit in her favor, her merit will defer it for three months, the point at which the fetus is noticeable; this is the statement of Abba Yosef ben Ḥanan. Elazar ben Yitzḥak of Kefar Darom said: Nine months. “She will be absolved and will conceive" (Numbers 5:28) – just like the seed [pregnancy] is nine months, merit defers for nine months. Rabbi Yishmael said: Twelve months. Even though there is no proof of the matter, there is an allusion to the matter: “Therefore, king, [let my counsel be acceptable to you, and redeem your sins with charity and your iniquities with favor to the poor; then there will be an extension of your tranquility]. All this came [upon King Nebuchadnezzar] at the end of twelve months…” (Daniel 4:24–26). Rabbi Shimon ben Yoḥai says: Merit does not cause it to be deferred for her as far as the bitter water is concerned. Were you to say that merit causes it to be deferred as far as the bitter water is concerned, you undermine the water for all the women who drink, and you besmirch all the pure women who drank, as [people] will say that [the women] were defiled, but their merit caused it to be deferred. Rabbi [Yehuda HaNasi] said: I will reconcile: If she was pure, she will ultimately die in a way typical of people. If she was defiled, she will ultimately die through “her belly will distend, and her thigh will fall” (Numbers 5:27). Rabbi Shimon ben Yoḥai said: Who will inform all the bystanders that this one will ultimately die through “her belly will distend, and her thigh will fall”? Rather, when she would drink her face would turn sallow, her eyes would bulge, and her tendons like twigs would turn sallow, and they would say, hurry and take her out so she will not impurify the Temple Courtyard.

43. 9.32

    “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – from here they said: One does not give two sotot to drink simultaneously. “And have her stand before the Lord” – he shall evacuate the Courtyard on her account.139This is so there will be nothing interposing between her and the Sanctuary. “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take sacred water” – sanctified from the basin; “in an earthenware vessel” – but not in other vessels, and not in an earthenware shard. “And from the dirt that is on the floor of the Tabernacle the priest shall take” – but not a non-priest. “And he shall place it into the water” – dirt on the surface of the water. From here they said: He would bring an earthenware goblet and place in it half a log of water from the basin. Rabbi Yehuda says: A quarter-log; just as he minimizes the script,140Rabbi Yehuda’s opinion calls for less to be written on the scroll of the sota. so he minimizes the water. He would enter the Sanctuary and turn to his right. There was a place there, one cubit by one cubit, with a marble tablet with a ring affixed to it. He would lift it and take dirt from beneath it, and he would place it so it could be seen on the water’s surface, as it is stated: “And from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water.” It is taught: “On the floor of the Tabernacle”141Instead of simply saying: “In the Tabernacle.” – to include the floor of the eternal Temple.

44. 9.33

    “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have the woman stand” – initially the verse characterized her as his wife, as it is stated: “If the wife of any man will stray” (Numbers 5:12); “the man shall bring his wife” (Numbers 5:15). Why? God is concerned for the honor of Israel. God says: Even though he warned her, she remains in his domain. Perhaps she will recant. If she does not recant, she leaves his domain. “The priest shall have the woman stand”;142At this point, when she insists on drinking the water, she is forbidden to him and no longer referred to as his wife. “he shall expose the woman’s head”; “he shall give the woman to drink” (Numbers 5:24), et al. If she drank and was found to be pure “she will be absolved” (Numbers 5:28) – she is absolved and returns to her husband. “When a woman will stray while married to her husband” (Numbers 5:29) – God is concerned for the honor of Israel. Why? “Who have been borne since birth” (Isaiah 46:3)143God is concerned for Israel’s honor because He has borne them since birth. – if at the time of their corruption God is concerned for Israel’s honor and strives for their wellbeing, when they will perform His will all the more so. “Before the Lord…” – it is written: “If man sins against man, God will try him, but if a man sins against the Lord, who will try him?” (I Samuel 2:25). Rabbi Ḥiyya bar Abba interpreted the verse regarding the paramour. This one is feeding and sustaining, and you come and take what is ready. Rabbi Yehoshua ben Levi interpreted the verse regarding the woman. This one is feeding and sustaining, but you direct your eyes to another.144These are unforgivable sins. “And he shall expose the woman’s head” – does one demean another on the basis of uncertainty? Rabbi Simlai said: Everywhere you find harlotry, you find chaos in the world. “The priest shall have the woman stand” – if she was lame she does not drink. It is taught: They would take her up to the High Court in Jerusalem and would intimidate her in the manner that they would intimidate witnesses in capital cases. They would say to her: My daughter, wine causes a great deal, levity causes a great deal, immaturity causes a great deal, evil neighbors cause a great deal. Act for the sake of the great Name that was written in sanctity, so that it will not be erased in the water. He says before her matters that neither she nor her entire patrilineal family deserves to hear.145See section 17 Just as they intimidate her to recant, so they intimidate her not to recant.146If she is innocent. They would say to her: My daughter, if you are pure and you are certain that you are pure, stand behind your certainty, as this water is comparable to nothing other than dry poison. If it is placed on healthy skin it causes no harm. If, though, it encounters a wound, it begins seeping in and descending. If she said: I was defiled, she writes a receipt for her marriage contract147She does so even though she did not receive payment. She lost her right to that payment due to her dalliance with the paramour. and leaves.148Her husband writes her a bill of divorce. If she said: I am pure, they take her up to the eastern gate, the Gate of Nikanor, as there they give the sotot to drink, purify the birthing mothers, and purify the leper. The priest seizes her garments; if they ripped, they ripped; if their seam split, their seam split. It is taught: “And he shall expose the woman’s head” – the priest goes behind the woman and exposes her, in order to fulfill the mitzva of exposure; this is the statement of Rabbi Yishmael. Another matter: It teaches regarding Jewish women that they should cover their heads. Even though there is no proof of the matter, there is an allusion to the matter: “Tamar took ashes on her head and rent the embroidered tunic that was upon her” (II Samuel 13:19).149Sifrei, Naso 11. It is taught: “And he shall expose the woman’s head” – I have derived only her head; her body, from where is it derived? The verse states: “The woman.” If so, why does the verse state: “And he shall expose [the woman’s] head”? It teaches that the priest unravels her hair.150Sota 8a. If she was covered in white, he covers her in black. If she had on her gold jewelry, necklaces, nose rings, and rings, one removes them from her to render her unattractive. Just as she displayed no concern for the honor of the Omnipresent, so, one displays no concern for her honor. Then he brings a rope crafted from trees and ties it above her breasts. Why a rope crafted from trees [hamitzri]? Rabbi Yitzḥak said: It is because she performed an act characteristic of Egypt [Mitzrayim]. Anyone who wishes to watch her may watch except for her slaves and maidservants, because she is emboldened by them. All the women may watch her, as it is stated: “All the women will be chastised, and they will not act in accordance with your lewdness” (Ezekiel 23:48). “And he shall place on her palms” – from here that if she was missing her hands she would not drink. It is taught: He would bring her meal offering in a wicker basket and place it on her hand in order to exhaust her, so that she will recant. “And in the hand of the priest shall be the water of bitterness that causes curse” – he shows her the water in order to instill fear in her.

45. 9.34

    “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – the priest administers the oath to her, and she does not take the oath on her own. “And he shall say to the woman” – the priest shall teach her the content of the oath; this is the statement of Rabbi Yishmael. Rabbi Yonatan says: If she does not understand his language, he shall say it to her by means of an interpreter. “If a man has not lain with you” – to include one who performed the initial stage of intercourse from either side.151Front or back. “And if you did not stray in defilement while married to your husband” – to the exclusion of coercion. Just as “while married to your husband” is willingly, here too it is willingly. “Be absolved of this water of bitterness that causes curse” – he would say to her: If you are pure, drink the water and do not refrain, so that you will become pure to your husband by means of this water. He would administer the oath so that she would drink. “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “But you” – you did so intentionally. “If you strayed while married to your husband, and if you were defiled” – to include if she was warned regarding one who is nine years and one day old.152This is the age at which the Sages determined that a boy is physically capable of engaging in intercourse. Our Rabbis said: When a woman is in seclusion with her husband and engages in intercourse with him but her heart is devoted to another man whom she saw along the way, you have no greater adultery than that, as it is stated: “Adulterous wife, who takes strangers instead [taḥat] of her husband” (Ezekiel 16:32). Is there a woman who engages in adultery while being with [taḥat] her husband?153The word taḥat literally means "under." Rather, this is one who encountered another man and coveted him, and she engages in intercourse with her husband but her heart is devoted to him. The Arabian king asked Rabbi Akiva: ‘I am a Cushite, and my wife is a Cushite, and she gave birth to a white child; I will kill her because she committed an act of harlotry while married to me.’ He [Rabbi Akiva] said to him: ‘Are the statues and portraits in your house black or white?’ He said to him [Rabbi Akiva]: ‘White.’ He [Rabbi Akiva] said to him: ‘While you were busy with her, she fixed her glance at the white art forms, and she gave birth in their image. If you wonder regarding this matter, derive it from the flock of Jacob our patriarch, as they would conceive in the presence of the rods. As it is stated: “The flocks conceived in the presence of the rods”’ (Genesis 30:39); and the Arabian king conceded to Rabbi Akiva. Here too, Moses alluded in the Torah: “[If you strayed] while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband.”154Although thinking of another man while being with her husband is called "adultery," the woman is not liable for it and it is not included in the oath. It is not only in this regard155The man with regard to whom she was warned. that we are administering the oath to you, but regarding what you strayed with anybody other than your husband. It is taught: “Other than your husband” – to the exclusion of if the other act of intercourse preceded your husband, as if her husband had lain with her afterward, the water does not examine her. But did we not learn: Just as the water examines her, the water examines him. Just as she is forbidden to her husband so she is forbidden to the paramour. Just as she is forbidden to the husband’s brother, so she is forbidden to the paramour’s brother. Just as the water examines her for each and every act of intercourse that she receives from her husband after the paramour, so they examine him. Rabbi Avin said in the name of Rabbi Eila: Here it is where it is known;156When the husband knew that she had consorted with the paramour. here it is where it is unknown.

46. 9.35

    “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer…the oath…” – from here it is derived that if the scroll was written before she accepted the oath upon herself, it is not valid, as first “[The priest] shall administer…the oath” is written, and then: “[The priest] shall write…[in a scroll]” (Numbers 5:23). “The oath of the curse” – from here you derive regarding all the oaths in the Torah that they should be a curse and an oath. Since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is nothing other than a curse and an oath, I specify regarding all oaths in the Torah that they should be a curse and an oath. “The priest shall say to the woman: May the Lord render you” – since “oath” is stated in the Torah unaccompanied, and it specified in one of those instances that it is only with the name “the Lord,” I specify regarding all oaths in the Torah that they should be only with the name “the Lord.” “As a curse [ala] and as an oath” – why is it stated? It is because it says elsewhere: “If he heard the sound of an ala” (Leviticus 5:1). I have derived only an ala; from where is it derived to render an oath like an ala? You deliberate: Ala is stated here and ala is stated elsewhere; just as in the case of ala that is stated here, it rendered an oath like a curse [ala], so too, in the case of ala that is stated elsewhere, it rendered an oath like an ala. “As a curse and as an oath” – as all the women will curse in this manner: May what befell her befall you. “And as an oath”; as they will all take oaths in this manner: May what befell her befall me if I do not do such and such. “Among your people” – but the people will be at peace. “Among your people” – but not among another people, as there is a difference between a person who is debased in a place with which one is familiar and a person who is debased in a place with which one is unfamiliar. “In the Lord causing your thigh [to fall and your belly to distend]” – this is the women’s examination. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22). “[This] water that causes curse…[to cause the belly to distend and the thigh to collapse]” – Rabbi Yosei HaGelili says: This is the belly and thigh of the paramour. The verse tells that just as the punishment will be visited upon her, so the punishment will be visited upon him. The matters can be inferred a fortiori. If [for] the lesser attribute of punishment one who generates a sin for another is like him, all the more so [he would be like him] for the greater attribute of good. “And the woman shall say: Amen, amen” – since oaths are stated in the Torah unaccompanied157Answering "amen" is not mentioned with regard to other oaths that are administered. and it specified in one of those instances that it is only with amen, I specify regarding all oaths in the Torah that they should be only with amen. As, if you do not answer amen after the one administering the oath, you render his oath vain. “Amen, amen” – from here it is derived that they extend the oath for her: Amen from this man, amen from another man. From here, you derive regarding all the oaths in the Torah that they extend it to include old matters upon them, this can be inferred a fortiori: If for the sota, who was not accused previously, her oath includes earlier events, [then for] robberies that had been claimed beforehand, is it not logical that one extends it to include old matters upon them. “Amen” – that I was not defiled, and if I was defiled, may the curse come upon her.158“Upon her” is a euphemism for “upon me.” Rabbi Elazar in the name of Rabbi Yosei ben Zimra: Amen for acceptance; amen for an oath; amen, your statement is confirmed. Amen for acceptance from a sota: “And the woman shall say: Amen, amen.” Amen for an oath: “In order to fulfill the oath that I took [to your forefathers…and I said: Amen, Lord]” (Jeremiah 11:5). Your statement is confirmed: “Benayahu son of Yehoyada answered the king and said: Amen” (I Kings 1:36) – may the Lord confirm your words.

47. 9.36

    “The priest shall write these curses [ve’et haalot ha’eleh] in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid. When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei. What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative;159If a man has not lain with you, you will be absolved, but if he has, you will not be absolved. “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy. Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19),

48. 9.37

    “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink…” – Rabbi Shimon would say: Drinking is stated before the meal offering and drinking is stated after the meal offering, to say that if drinking was prior, it is valid, and if the meal offering was prior, it is valid.

49. 9.38

    “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take…from the woman’s hand” – does he wave in his hand? Is it not in the hand of the woman that he waves? Rather, from here it is derived that he takes it from a non-sacred vessel and places it into a sacred vessel, and the priest places his hands beneath hers and has her wave it. From here, they said: He would take her meal offering from the wicker basket and place it in a service vessel and place it in her hands. And the priest places his hands beneath hers and has her wave it. He shall wave, bring it near, take a handful, and burn it upon the altar, and the rest is eaten by the priests. “From the woman’s hand” – but not from her attendant, as if she began to menstruate she would not drink.160Since she becomes impure and cannot touch the meal offering. “He shall wave the meal offering” – to and fro, raises and lowers. From where is it derived? The verse states: “That was waved and that was raised” (Exodus 29:27). Raising is juxtaposed to waving, to say that everywhere that there is waving, there is raising. From here they said: The mitzva of waving is to and fro, raising and lowering.

50. 9.39

    “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – from the undivided meal offering; that it should not be placed in two vessels when he takes a handful. “And burn” the meal offering – this is the burning of the handful that is called a memorial portion. “And then he shall give the woman the water to drink” – like the matter that we stated.161The drinking may either precede or follow the meal offering.

51. 9.40

    “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink…” – Rabbi Akiva would say: If the scroll was erased and she said: I will not drink, if it is due to fear, they give her to drink against her will. But if she said it due to certainty,162She admits that she was defiled. they do not give her to drink; she has already been examined. “Will enter her” – why is it stated? Because it says: “Her belly will distend,” I have derived only her belly and her thigh; the rest of the limbs, from where is it derived? The verse states: “Will enter her.” “And [the woman] will become a curse” – they will curse invoking her: May it befall you as it befell so-and-so. Likewise it says: “You will leave your name as a curse for My chosen: May the Lord God put you to death; but His servants He will call by another name” (Isaiah 65:15). We find that the wicked are an oath for the righteous. From where is it derived that the righteous are a blessing for the wicked? It is as it is stated: “Nations will bless themselves by him” (Jeremiah 4:2), and it says: “He blessed them that day, saying: By you shall Israel bless, saying: May God place you like Ephraim and like Manasseh, and he placed Ephraim before Manasseh” (Genesis 48:20).

52. 9.41

    “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled, and she is pure” – Rabbi Yishmael says: Who defiled her that the verse purifies her, as it says: “And she is pure”? Rather, the verse tells: Since slander spread in her regard, she is forbidden to her husband. “And she is pure” – pure to the husband, pure to the [alleged] paramour,163If the husband divorces her or dies. pure for terumot. Rabbi Yehuda says in the name of Rabbi Elazar: Do we not know that if the woman was not defiled that she is pure? Why does the verse state: “And she is pure”? Rather, ultimately, the Holy One blessed be He will repay her in exchange for her disgrace: If she would give birth in pain, she will give birth with ease; if she would give birth to ugly children, she will give birth to white children. Some say: “And she is pure” – the fetus is pure.164There is no longer any uncertainty about his lineage. “She will be absolved and will conceive offspring” – to the exclusion of a sexually underdeveloped woman and one who is unfit to give birth.

53. 9.42

    “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is [zot] the law [torat] of jealousy [hakenaot]”: “Hakenaot” – that he warns her in the eternal Temple, and in Shilo, in Nov, and in Givon. “Torat” – it teaches that a woman drinks and repeats, whether in the case of one husband and two paramours, in the case of two husbands and one paramour, or in the case of two husbands and two paramours. Is it so, perhaps, even in the case of one husband and one paramour? The verse states: “Zot.”165If the husband again warns her with regard to the same person, she does not again drink the water. “When a woman will stray while married to her husband” – this is to draw a parallel from a man to a woman and a woman to a man, to say: Just as, if he was blind he does not cause her to drink, as it is written: "And it was hidden from the eyes of her husband” (Numbers 5:13), so too, if she was blind, she would not drink. And just as, if she was missing a leg, or a missing a hand, or mute she would not drink, as it is written: “The priest shall have the woman stand…and he shall place on her palms” (Numbers 5:18), “and the woman shall say” (Numbers 5:22), so, if he was missing a hand or a leg, or mute he would not cause her to drink. “And become defiled” – Rabbi Akiva would say: The four times that it is stated in the portion: “If she was defiled” (Numbers 5:27), “and if [the woman] was not defiled” (Numbers 5:28), “defiled” (Numbers 5:14), “and become defiled” – one for the husband, one for the paramour, one for teruma, one for the priesthood.166If she becomes widowed from her husband, e.g., before he divorces her, she cannot marry a priest.

54. 9.43

    “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome…” – why is it stated? It is because it says: “A spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14); it is optional. Is it, perhaps, that just as until he warned her it is optional, so too here, after he warned her it is optional? The verse states: “Or a man who will be overcome [with the spirit of jealousy, and warn his wife]; it is obligatory. “The priest shall perform for her this entire ritual” – from here they said that the scroll of a sota that was written at night is not valid. Here it is stated: “This entire ritual [tora]” and elsewhere it is stated: “On the basis of the law [tora] that they will instruct you” (Deuteronomy 17:11). Just as judgment is during the day, so the scroll of the sota is during the day. From where is it derived that if he wrote one letter, erased one letter, wrote one letter, and erased one letter, that it is not valid? It is as it is written: “The priest shall perform for her this entire ritual.”

55. 9.44

    “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – that he will not say: Woe is me that I have killed a Jewish woman; woe is me that I engaged in relations with a defiled woman. That is why it is stated: “The man will be absolved…” “The man will be absolved of iniquity” – he need not be concerned that perhaps merit deferred it for her.167And she was actually defiled and forbidden to him. Is it, perhaps, that she too need not be concerned that perhaps merit deferred it for her?168And even though she knows that she was defiled, she may continue living with her husband since the sota water did not affect her? The verse states: “And that woman will bear her iniquity.” This is in accordance with the one who said that merit defers and it is not apparent.169See the end of section 31. Another matter: “The man will be absolved of iniquity” – when the man is absolved of iniquity, “that woman will bear her iniquity.” But when the man is not absolved of his iniquity, the woman does not bear her iniquity, as the water does not examine her, like the matter that is stated: “I will not reckon with your daughters when they engage in licentiousness or with your daughters-in-law when they commit adultery, [for they themselves consort with lewd women and they sacrifice with harlots]” (Hosea 4:14), when they are committing adultery. He said to them: Since you are pursuing licentiousness, the water will not examine your wives. That is why it is stated: “The man will be absolved of iniquity, and that woman [will bear her iniquity].”

56. 9.45

    “Speak to the children of Israel, and say to them: If the wife of any man will stray and commit a trespass against him” (Numbers 5:12). Another matter: “If [the wife of any man] will stray [tiste]…” – the Rabbis interpret the verse regarding the act of the calf. “Man” – this is the Holy One blessed be He, who is called man, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “If the wife [of any man] will stray” – this is Israel, who strayed from following Him, just as it says: “They have quickly strayed [saru]” (Exodus 32:8), and it is translated: “They have quickly strayed [satu].” And they are called His wife, as it is stated: “It shall be on that day, the utterance of the Lord, that you will call Me my spouse [ishi]” (Hosea 2:18). Likewise it says: “You shall sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10); “you shall be holy [kedoshim]” (Leviticus 19:2).170Both verses are expounded as an allusion to betrothal [kiddushin]. “And commit a trespass against him” – this is the trespass of idol worship, just as it says: “To commit trespass against the Lord in the matter of Peor” (Numbers 31:16). “And a man had lain with her carnally, and it was hidden from the eyes of her husband, and she was secluded and she was defiled, and there is no witness against her, and she was not coerced” (Numbers 5:13). “And a man had lain” – this is Aaron, who crafted the calf for them. “Carnally [shikhvat zera]” – as that was the way of its worship; they would pass their offspring [zaram] before it in the fire, just as it says: “And you shall not give from your offspring [umizarakha] to pass to Molekh” (Leviticus 18:21). “And it was hidden from the eyes of her husband, and she was secluded” – Heaven forfend, they thought to themselves as though the supernal eye does not see, just as it is written: “They said: The Lord will not see” (Psalms 94:7), and it says: “Clouds obscure for Him, and He does not see” (Job 22:14). “And she was secluded [venistera]” – just as it says: “Woe to those who go to the depths from the Lord to conceal [lastir] a scheme […and they say: Who sees us and who knows of us]” (Isaiah 29:15). “And she was defiled” – just as it says: “Like the impurity of the menstruant their way was before Me” (Ezekiel 36:17). “And there is no witness [ve’ed] against her” – there was no prophet in their midst who could warn [sheya’id] them; just as it says: “The Lord warned Israel and Judah by means of every prophet of every vision” (II Kings 17:13), as they had already killed Ḥur because he was rebuking them. “And she was not coerced” – they performed it of their own volition, and that is why they were punished. “A spirit of jealousy overcame him, and he warned his wife, and she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” (Numbers 5:14). “A spirit of jealousy [kina] overcame him” – “for I, the Lord your God, am a jealous [kana] God” (Exodus 20:5). “And he warned his wife” – just as it says: “Go, descend, because your people has become corrupted…” (Exodus 32:7). “And she was defiled” – just as it says: “They prostrated themselves to it and they sacrificed to it” (Exodus 32:8). “Or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – as there were many upright people in their midst but the Holy One blessed be He was jealous regarding all of them. He sought to eliminate the good with the wicked, as it is stated: “Now, let Me be, and My wrath will be enflamed against them, and I will eliminate them” (Exodus 32:10). “The man shall bring his wife to the priest, and he shall bring her offering on her behalf, one-tenth of an ephah of barley flour; he shall not pour oil upon it, and he shall not place frankincense upon it, for it is a meal offering of jealousy, a meal offering of remembrance, a reminder of iniquity” (Numbers 5:15). “The man shall bring” – this is the Holy One blessed be He. “His wife” – this is Israel. “To the priest” – this is Moses, who was a priest all seven days of the inauguration. And it says: “Moses and Aaron were among His priests” (Psalms 99:6). What is the bringing? He brought their sentence to Moses, as He said to him: “Go, descend, because your people has become corrupted” (Exodus 32:7). “And he shall bring her offering on her behalf” – as He gave to Moses at that time two Tablets of Testimony, as it is stated: “When He finished…He gave Moses [the two Tablets of Testimony]” (Exodus 31:18). “One-tenth of an ephah” – as the Ten Commandments were written upon them. “Barley flour” – due to the iniquity of idol worship, Israel became like flour, just as it says: “Take a millstone and grind flour” (Isaiah 47:2).171See Shir HaShirim Rabba 3:4, where the phrase is interpreted as referring to Israel. And the Holy One blessed be He dispersed them among the nations, just as it says: “I dispersed them among all nations” (Zechariah 7:14), as in the commandment: “You shall not have [other gods]” (Exodus 20:3) – He alluded to the four kingdoms.172In that commandment it says: “Who reckons the iniquity of the fathers against the children, against the third generation and against the fourth generation to My enemies” (Exodus 20:5). The four generations are an allusion to the four kingdoms to which Israel was exiled. “He shall not pour oil upon it” – as the Holy One blessed be He said to him: “Now, let Me be…” (Exodus 32:10); “and he shall not place frankincense upon it” – just as it says: “Let Me alone…” (Deuteronomy 9:14), saying that he should mention neither the merit of the patriarchs nor the merit of the matriarchs. “For it is a meal offering of jealousy” – just as it says: “I have seen this people, and behold it is a stiff-necked people” (Deuteronomy 9:13). “A meal offering of remembrance” – as in the commandment: “You shall not have [other gods]”; Israel will be remembered positively for those who recognize the futility of idol worship, as it is stated: “Who shows kindness for thousands […for those who love Me]” (Exodus 20:6). “A reminder of iniquity” – for those who stray after it, as it is stated: “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). “The priest shall bring her near and have her stand before the Lord” (Numbers 5:16). “The priest shall bring her near” – as he prayed on their behalf, just as it says: “Moses implored the Lord…” (Exodus 32:11). “And have her stand before the Lord” – as the Holy One blessed be He forgave and said that He would not eliminate them all, just as it says: “The Lord reconsidered the evil” (Exodus 32:14).

57. 9.46

    “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle the priest shall take, and he shall place it into the water” (Numbers 5:17). “The priest shall take” – this is Moses. “Sacred water” – for the sanctity of the Name of the Holy One blessed be He, as he went down “to the brook that descends from the mountain” (Deuteronomy 9:21). “In an earthenware vessel” – just as an earthenware vessel has no purification after it was impurified, so too, they, all those who strayed after the calf, have no remedy, as they were all eliminated. “And from the dirt” – this is the gold dust that he ground, just as it says: “He ground it into a powder” (Exodus 32:20). “That is on the floor of [karka] the Tabernacle [hamishkan]” – as by means of the calf, the Israelites who worshipped it descended to the ground [lakarka] and were taken as collateral [nitmashkenu] in the hands of death. “The priest shall take” – this is Moses. “And he shall place it into the water” – just as it says: “I cast its dust into the brook that descends from the mountain” (Deuteronomy 9:21). “The priest shall have the woman stand before the Lord, and he shall expose the woman’s head, and he shall place on her palms the meal offering of remembrance – it is a meal offering of jealousy; and in the hand of the priest shall be the water of bitterness that causes curse” (Numbers 5:18). “The priest shall have [the woman] stand” – this is Moses. “The woman…before the Lord” – just as it says: “Moses stood at the gate of the camp and said: Whoever is for the Lord, join me…” (Exodus 32:26). “And he shall expose [ufara] the woman's head” – “Moses saw the people, that they were exposed [farua], as Aaron had exposed them [ferao]” (Exodus 32:25). At that moment, leprosy overcame them, just as it says: “And his head shall be unshorn [farua]” (Leviticus 13:45). “And he shall place on her palms the meal offering of remembrance” – he reprimanded them because of the Torah that they received. If they merit, they will have a [positive] remembrance of their name, but because they violated it, it was “a meal offering of jealousy.” “And in the hand of the priest” – this is Moses. “Shall be the water of bitterness that causes curse” – the verse teaches you that by means of Moses, the brook turned into bad water.173This was water that examined the Israelites like the water of a sota. Those who were guilty suffered a fate similar to that of a sota.

58. 9.47

    “The priest shall administer an oath to her, and he shall say to the woman: If a man has not lain with you, and if you did not stray in defilement while married to your husband, be absolved of this water of bitterness that causes curse” (Numbers 5:19). “The priest shall administer an oath to her” – this is the oath that they will fulfill the Torah, just as it says: “This is the blood of the covenant that the Lord has made [with you regarding all these matters]” (Exodus 24:8). There is no covenant without an oath. This is what Moses said to them: If you fulfilled the oath of the covenant, “if [a man] has not lain…,” that you did not stray after idol worship, that you did not prostrate yourself to it. “And if you did not stray” – if you did not sacrifice; “defilement” – that you did not frolic before it; “be absolved of this water of bitterness” – just as it says: “He said: If You will heed the voice of the Lord your God [and will perform what is right in His eyes…all of the diseases that I placed on Egypt I will not place upon you]” (Exodus 15:26). “But you, if you strayed while married to your husband, and if you were defiled, and a man has lain carnally with you, other than your husband” (Numbers 5:20). “You, if you strayed” – this is one who sacrificed to the calf. “But you, if you strayed” – this is one who burned incense.174To the calf. “If you were defiled” – this is one who poured libations. “And if you were defiled” – this is one who prostrated himself. “And a man has lain [carnally with you]” – this is one who accepted it upon them as a god, and said to it: “You are my god” (Isaiah 44:17). All these were with witnesses and without forewarning.175See section 48, which describes who was punished by the water. “The priest shall administer to the woman the oath of the curse, and the priest shall say to the woman: May the Lord render you as a curse and as an oath among your people, in the Lord causing your thigh to fall and your belly to distend” (Numbers 5:21). “The priest shall administer to the woman the oath [of the curse [uvalato]]” – just as it says: “To pass you into the covenant of the Lord your God and His curse [uve’alato]” (Deuteronomy 29:11). A covenant is nothing other than an oath, just as it says: “Because both of them took an oath there. They made a covenant in Beersheba” (Genesis 21:31–32). From where is it derived that they took an oath with a curse [ala] at Sinai? It is as it is written: “These are the words of the covenant [that the Lord commanded Moses to make with the children of Israel in the land of Moav], besides the covenant that He made with them at Ḥorev” (Deuteronomy 28:69). It juxtaposes the covenant at Ḥorev with the covenant in the land of Moav. Just as there it was with an ala, so too, here it is with an ala. Which is the covenant at Ḥorev? “But if you will not heed Me…” (Leviticus 26:14). “And the priest shall say to the woman” – this is Moses. “May the Lord render you as a curse and as an oath…” – these are the curses in the book of Leviticus. “This water that causes curse will enter your innards, to cause the belly to distend and the thigh to collapse; and the woman shall say: Amen, amen” (Numbers 5:22). “This water that causes curse will enter” – this is the water of the brook into which Moses cast the gold dust of the calf, and Moses administered an oath to them by everything that they had received at Sinai that the water would examine them. “Will enter” is written here three times corresponding to the three sentences to which the worshippers of the calf were sentenced: The sword, examination by water, and a plague. “To cause the belly to distend and the thigh to collapse” – it teaches that even Aaron, the paramour,176He is likened to the paramour because he facilitated the sin of the Golden Calf. was punished with them, as it is stated: “And [the Lord] was incensed with Aaron [to destroy him]” (Deuteronomy 9:20). “To destroy him” is nothing other than the death of children, just as it says: “I destroyed his fruit from above…” (Amos 2:9). All his sons were fit to die, but Moses prayed on his behalf and the two died corresponding to the two curses stated here: “To cause belly [beten] to distend and thigh [yarekh] to collapse.” From where is it derived that the verse is speaking of the death of children? It is as it is written: “The womb [habaten] is a reward” (Psalms 127:3); “the fruit of your womb [bitnekha]” (Deuteronomy 7:13); and it said: “Who emerged from Jacob’s loins [yerekh]” (Exodus 1:5). And the two remained. Likewise it says: “For every matter of transgression” (Exodus 22:8) – it is speaking of Aaron, who caused Israel to transgress the commandment: “You shall not have [other gods]” (Exodus 20:3). “For an ox” (Exodus 22:8) – just as it says: “They exchanged their Glory for the molded image of an ox” (Psalms 106:20). “For a donkey” (Exodus 22:8) – these are the Egyptians,177The reference is to the Egyptians who left Egypt with Moses. who are called donkeys, just as it says: “Whose [flesh] is the flesh of donkeys” (Ezekiel 23:20); they incited Israel to craft the calf. “For a sheep” (Exodus 22:8) – this is Israel, who strayed after it and are called sheep, just as it says: “Israel is scattered sheep” (Jeremiah 50:17). “For a garment [salma]” (Exodus 22:8) – that they crowned it as king over them, just as it says: “You have a garment [simla]; be our ruler” (Isaiah 3:6). “For any lost item” (Exodus 22:8) – as they lost what they said at Sinai: “Everything that the Lord has spoken we will perform” (Exodus 19:8). “Regarding which he says: This is it” (Exodus 22:8) – as they said regarding the calf: “This is your god, Israel” (Exodus 32:4). “The statements of both of them shall come before the judges [elohim]” (Exodus 22:8) – this is Moses, who is called elohim: “See, I have placed you as a god [elohim] for Pharaoh” (Exodus 7:1). “Whomever elohim condemns [yarshiun]” (Exodus 22:8) – this is Moses; yarshian is written.178Yarshiun is plural; however, as it is written without the vav, it is expounded in the singular, yarshian, as a reference to Moses. “Shall pay double to the other [lere’ehu]” (Exodus 22:8) – these are his [Aaron’s] two sons that he paid to the Holy One blessed be He, who is a Companion [re’a] of Israel,179See Psalms 122:8. as they died. “And the woman shall say: Amen, [amen]” – this is Israel, who answered amen after the curse of idol worship, just as it says: “Cursed is the man who will craft an idol…[and the entire people shall answer and say: Amen]” (Deuteronomy 27:15). Why “amen” twice? It corresponds to “cursed” in particular and “cursed” in general, just as it says: “Cursed is one who will not uphold [the matters of this Torah to perform them, and the entire people shall say: Amen] (Deuteronomy 27:26).

59. 9.48

    “The priest shall write these curses in a scroll, and erase it in the water of bitterness” (Numbers 5:23). “The priest shall write these curses in a scroll” – this is Moses. “In a scroll” – this is the tablet on which it was written, “Who reckons the iniquity of the fathers [against the children]” (Exodus 20:5). But, did he write them? Was it not the Holy One blessed be He who wrote them? It is, rather, because Israel strayed, the Holy One blessed be He gave them only to Moses, just as it says: “He gave to Moses” (Exodus 31:18). That is why they are called by his name, as though he had written them. Why does it call the tablet a scroll? It is because it was a scroll.180Miraculously, like a scroll, the tablet could be furled and unfurled. “And erase it in the water of bitterness” – it is because, due to Israel’s iniquity, he shattered the tablets, and the script flew off of them, and with that erasure of the script, Israel drank their punishment in the water. “He shall give the woman to drink the water of bitterness that causes curse, and the water that causes curse will enter her for bitterness” (Numbers 5:24). “He shall give the woman to drink” – just as it says: “He gave the children of Israel to drink” (Exodus 32:20) – he examined them like sotot. “The priest shall take the meal offering of jealousy from the woman’s hand, and he shall wave the meal offering before the Lord and bring it near to the altar” (Numbers 5:25). “The priest shall take the meal offering of jealousy from the woman's hand” – these are the tablets that the Holy One blessed be He was sending to them; he took them [the tablets] from them, as He did not wish to give it to them. “And he shall wave the meal offering before the Lord” – he181Moses restored the script of the tablets to its place. “And bring it near to the altar” – these are the tablets that he shattered at the foot of the mountain, just as it says: “He cast the tablets from his hands and he shattered them at the foot of the mountain” (Exodus 32:19), in the place of the altar that Moses built at the foot of the mountain to receive the Torah, just as it says: “He built an altar at the foot of the mountain” (Exodus 24:4). “The priest shall take a handful from the meal offering, its memorial portion, and burn it upon the altar, and then he shall give the woman the water to drink” (Numbers 5:26). “The priest shall take a handful from the meal offering…” – as Moses advocated on behalf of Israel from what was written on the tablets: “Who performs kindness for the thousands [of generations], for those who love Me” (Exodus 20:6). Moses said: The patriarchs loved You, perform kindness for them and save their descendants. That is what is written: “Remember Abraham, [Isaac, and Israel]” (Exodus 32:13). “Then he shall give [the woman]…to drink” – after he implored on their behalf and caused the countenance of fury to pass, just as it says: “Moses turned and descended from the mountain” (Exodus 32:15),182The previous verse states: “The Lord reconsidered the evil that He had spoken of doing to His people” (Exodus 32:14). then he examined them like sotot. “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, the water that causes curse will enter her for bitterness, and her belly will distend, and her thigh will fall, and the woman will become a curse among her people” (Numbers 5:27). “He shall give her the water to drink, and it will be, if she was defiled and committed trespass against her husband, [the water that causes curse] will enter [her]” – when they drank from them, all the sinners died an unnatural death. A noblewoman asked Rabbi Eliezer: ‘Why for one sin of the calf did they die three deaths?’ He told her: ‘The only wisdom for a woman is with her spindle, as it is written: “Every woman who was wise hearted spun with her hands”’ (Exodus 35:25). Horkanus said to him: ‘In order not to answer her, you caused us a loss of three hundred kor of tithes each year.’ He said to him: ‘Let matters of Torah be burned and not transmitted to women.’ When she departed, his students said to him: ‘Rabbi, that one you rebuffed with a reed;183You did not address her question. what do you respond to us?’ Rabbi Berekhya bar Abba bar Kahana said in the name of Rabbi Elazar: Anyone for whom there were witnesses and forewarning would be executed by the court; witnesses but no forewarning, would be examined like the sota; no witnesses and no forewarning, would die in the plague. Rav and Levi bar Sisi, both of them said: One who sacrificed, burned incense, or poured libations would be executed by the court. One who clapped, danced, or frolicked would be examined like a sota. One who rejoiced in his heart would die in the plague. “The woman will become a curse among her people” – but her people are well, as they were stricken and the rest were spared. “And if the woman was not defiled, and she is pure, she will be absolved and will conceive offspring” (Numbers 5:28). “And if the woman was not defiled” – these were the upright people who drank. “And she is pure” – this is the tribe of Levi. “She will be absolved” – these are the Levites, who merited the sacred service for this, as all their actions were in purity. “And she will conceive offspring [venizre’a zera]” – these are the upright Israelites, whose offspring entered the land, just as it says: “I will sow her [uzratiha] in the land for Me” (Hosea 2:25). The Holy One blessed be He did for them what he said to Abraham: “And this entire land that I said I will give to your descendants, [they shall inherit it forever]” (Exodus 32:13), as it is written after the act of the calf: “The Lord said to Moses: Go, ascend from here […to the land regarding which I swore to Abraham…saying: I will give it to your descendants]” (Exodus 33:1).

60. 9.49

    “This is the law of jealousy when a woman will stray while married to her husband, and become defiled” (Numbers 5:29). “This is the law of jealousy [hakenaot]” – so said the Holy One blessed be He: This law of zealotry [kenaot] vis-à-vis idol worship will exist forever. Just as the Holy One blessed be He exacted punishment upon the worshippers of the calf with jealousy, so he will exact retribution against them throughout the generations. Likewise, it says: “They incensed Me [kinuni] with a non-god, angered Me with their vanities” (Deuteronomy 32:21). What is written? “Bloated with famine” (Deuteronomy 32:24), corresponding to: “Her belly will distend,” as Onkelos translated: Swollen with famine. “From without the sword will bereave” (Deuteronomy 32:25), corresponding to those whom the Levites killed by sword. “And ketev meriri’ (Deuteronomy 32:24) – this is pestilence, corresponding to: “The Lord afflicted the people with a plague” (Exodus 32:35). “When a woman will stray while married to her husband” – “The adulterous wife takes strangers in place of her husband” (Ezekiel 16:32); the prophet admonished them that instead of [serving] the Holy One blessed be He they engaged in idol worship. “Or a man who will be overcome with the spirit of jealousy, and warn his wife and stand the woman before the Lord. The priest shall perform for her this entire ritual” (Numbers 5:30). “Or a man who will be overcome with the spirit of jealousy” – Moses was prophesying that the Holy One blessed be He is destined to be jealous in their regard. That is why he wrote at the beginning of the portion: “A spirit of jealousy overcame him” (Numbers 5:14), as he is speaking of the past jealousy regarding the calf. At the end it is written: “will be overcome with the spirit of jealousy,” which is said regarding the future. “And warn [kineh] his wife” – this was in the days of Ezekiel when Israel was engaged in idol worship and the Holy One blessed be He warned [vekineh] them, as it is stated: “He said to me: Son of man, lift your eyes now to the way northward. I lifted my eyes to the way northward, and behold, north of the gate of the altar was this image of infuriation [kina] in the entrance” (Ezekiel 8:5). “And stand the woman before the Lord” – as Ezekiel admonished them, to cause them to repent to the Holy One blessed be He, to no avail. “The priest shall perform for her” – this is Ezekiel.184Ezekiel was a priest. “This entire ritual” – that he and Jeremiah the priest prophesied in their regard that punishments would befall them just as they befell Israel in the wilderness due to the act of the calf. The punishment befell Israel in their days. You find that in the act of the calf they died by sword, so in the days of these priests it is written in their regard: “And those for the sword to the sword” (Jeremiah 43:11). With the calf they died unnatural deaths, so, in the days of Jeremiah: “They will die deaths of diseases” (Jeremiah 16:4). With the calf they died of pestilence, as it is stated: “The Lord afflicted the people with a plague” (Exodus 32:35); so in the days of Jeremiah: “And those for pestilence to pestilence.”185No such verse appears in Jeremiah. Perhaps the reference is to: “Those for death to death” (Jeremiah 43:11). Regarding the calf, it is written: “And on the day of My reckoning [pokdi]” (Exodus 32:34), and in the days of Ezekiel, it is written: “Those appointed [pekudot] over the city, draw near” (Ezekiel 9:1). That is why it is stated: “The priest shall perform for her this entire ritual.” “The man will be absolved of iniquity, and that woman will bear her iniquity” (Numbers 5:31). “The man will be absolved of iniquity” – this is the Holy One blessed be He, who will cleanse Israel so that they will no longer perform any iniquity before Him, as this is what He said to them by means of Ezekiel: “I will sprinkle pure water upon you, [and you will be purified; from all your impurities and from all your idols I will purify you], I will give you a new heart…I will place My spirit within you…I will save you from all your impurities” (Ezekiel 36:25–27, 29). “And that woman will bear her iniquity” – just as it says: “Not for your sake am I acting, the utterance of the Lord God, let it be known to you; be ashamed and humiliated because of your ways, house of Israel” (Ezekiel 36:32). Just as the Holy One blessed be He forgave them regarding the calf, and he acceded to them, rested in their midst, and took them into the land, so, Ezekiel prophesied that the Holy One blessed be He will do so again ultimately, as it is stated: “Speak to them: So said the Lord God: Behold, I am taking [the children of Israel]…[and I will bring them to their land].… they will no longer be defiled with their idols.… My dwelling place will be [among them].… [and the nations will know] that I am the Lord who sanctifies Israel when My Sanctuary is in their midst forever” (Ezekiel 37:21, 23, 27–28).

61. 10.1

    “Speak to the children of Israel, and say to them: When a man or a woman will articulate to take the vow of a nazirite, to abstain for the Lord” (Numbers 6:2). “When a man or a woman will articulate…” – that is what is written: “His calves are pillars of marble, set on sockets of fine gold; his appearance is like Lebanon, choice like cedars” (Song of Songs 5:15). “His calves [shokav],” this is the world that the Holy One blessed be He desired to create, just as it says: “And his desire [tshukato] is for me” (Song of Songs 7:11). From where is it derived that He says so? It is as it is stated: “The heavens and the earth…were completed [vaykhulu]” (Genesis 2:1). Vaykhulu is nothing other than an expression of desire, as it is stated: “My soul longs, indeed it yearns [kaleta]…” (Psalms 84:3). “Pillars [amudei] of marble [shesh],” as He established [shehe’emid] the entire act of Creation in six [shisha] days, as it is stated: “For in six days the Lord made [the heavens and the earth, the sea and everything that is in them]” (Exodus 20:11); these are the three matriarchs1The heavens, the earth, and the sea. from which everything was created. “Set on sockets of fine gold,” as their foundation was three excellent matters, unparalleled in the world. That is what is written: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge, the depths were breached” (Proverbs 3:19–20); this is the sea. “Wisdom,” is the fear of the Lord, just as it says: “Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding” (Job 28:28). “Knowledge,” this is one who knows his Creator, just as it says: “There is no knowledge of God in the land” (Hosea 4:1), and it says: “Contemplating and knowing Me” (Jeremiah 9:23). “His appearance is like Lebanon,” this is the reward of a penitent [baal teshuva], who is characterized as turning away from evil. In his regard the verse said: “I will heal their waywardness [meshuvatam]…his glory will be like the olive tree and his fragrance like Lebanon” (Hosea 14:5,7). “Choice [bachur] like cedars,” this is one who fears and knows his Creator, who is called righteous. In his regard, the verse said: “The righteous man flourishes like a palm tree; like a cedar in Lebanon he grows tall” (Psalms 92:13). And it says: “And chose [uvachor] him from all the tribes of Israel [to be a priest for Me]” (I Samuel 2:28). And it says: “Happy is the one You choose [tivchar] to bring near” (Psalms 65:5). “His palate is sweet” (Song of Songs 5:16), this is the Holy One blessed be He. See what it says: “For so said the Lord to the house of Israel: Seek Me and live” (Amos 5:4). Do you have a palate sweeter than that? “As I live, the utterance of the Lord God, I surely do not desire the death of the wicked person…” (Ezekiel 33:11). Do you have a palate sweeter than that? “And when the wicked person repents…[he will live]” (Ezekiel 33:19). Do you have a palate sweeter than that? Rabbi Shimon ben Lakish said: Provided that he regrets the wickedness. How so? Rabbi Shimon ben Yoḥai taught: If there was a man who was absolutely wicked all his days, and ultimately he became absolutely righteous, in his regard, the verse says: “The wickedness of the wicked person, he will not stumble on it [on the day that he repents for his wickedness]” (Ezekiel 33:12). Rabbi Yoḥanan said: Moreover, all the transgressions that he violated, the Holy One blessed be He enumerates them as merits. That is what is written: “Myrrh, aloes, and cassia [ketziot] were on all your garments [bigdotayikh]” (Psalms 45:9). All the betrayals [begidot] that you betrayed Me, they are like myrrh and aloes when they are truncated [ketziot]. And it says: “Because of them he will live” (Ezekiel 33:19). Another matter, “his palate is sweet” – Rabbi Shmuel bar Naḥman said: In three places, the nations of the world heard that the Holy One blessed be He was rebuking Israel, and they rejoiced, but ultimately they departed shamefacedly. These are they: “Go now let us reason together [venivakheḥa] says the Lord” (Isaiah 1:18). They2The nations of the world. said: ‘Now he will eradicate the enemies of Israel3This is a euphemism for Israel. from the world. Is it possible for these to contend [lehitvake’aḥ] with their Creator?’ When He said to them:4To Israel. “If your sins will be like scarlet, [they will be whitened as snow]” (Isaiah 1:18), they5The nations of the world. said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “Hear, mountains, the Lord’s quarrel…[as the Lord has a quarrel with His people, and with Israel He will contend]” (Micah 6:2). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “My people, what did I do to you, and how did I exhaust you? Testify against Me” (Micah 6:3), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Similarly, “The Lord has a quarrel with Judah, and will reckon with Jacob [according to his ways; according to his exploits, He will recompense him]” (Hosea 12:3). They said: ‘Now he will eradicate the enemies of Israel from the world. Is it possible for these to contend with their Creator?’ When He said to them: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4), they said: ‘Is this the rebuke? He is seeking merely to ease the tension with them.’ Rabbi Yudan bar Rabbi Shimon said: This is analogous to a widow who complained about her son.6She complained to the judge. She saw the judge sentencing with fire, with tar, and with lashes. She said: ‘If he judges my son with these sentences, he will kill him.’ She was afraid. When he finished his matters, he said to her: ‘What did he do to you?’ She said to him: ‘When he was in my womb, he would kick me.’ He said to her: ‘Is this a transgression?’ So, Jacob in the womb was at his brother’s heels. Rabbi Elazar in the name of Rabbi Simai: The God of Jacob accorded him honor. Another matter, “his palate is sweet,” Rabbi Azarya and Rav Aḥa in the name of Rabbi Yoḥanan: When Israel heard: “I am [the Lord your God]” (Exodus 20:2) at Sinai, their souls departed from them. The speech7The metaphor is that God created "speech,” which is what Israel heard. That "speech" spoke to God. returned to the Holy One blessed be He. It said before Him: ‘You are living, Your Torah is living. You sent me to the dead, they are all dead.’ At that moment, the Holy One blessed be He then made the speech more palatable for them. “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: For the lads, "the voice of the Lord is mighty," for the feeble, “the voice of the Lord is majestic.” Rabbi Shimon ben Yoḥai taught: The Torah restored their souls to them, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). “All of Him is delightful” (Song of Songs 5:16) – Rabbi Ḥiyya bar Abba: The way of the world is that a laborer works with the homeowner and he pays him his salary for having sullied himself in mortar. But the Holy One blessed be He cautions Israel and says to them: ‘Do not sully yourselves with evil matters and I will give you your reward.’ That is what is written: “Do not render yourselves abominable by means of any swarming creature that swarms...For I am the Lord…” (Leviticus 11:43–44). What is “I am the Lord”? I am trustworthy to pay a reward. Is that not remarkable? That is, “all of Him is delightful.” Rabbi Tanḥum ben Rabbi Ḥiyya in the name of Rabbi Yoḥanan: It is written: “Sanctify My Sabbaths” (Ezekiel 20:20). How do you sanctify it? It is with food, with drink, and with a clean garment. What is written in its regard? “And they will be a sign between Me and you, to know that I am the Lord your God” (Ezekiel 20:20). “I am the Lord,” I am trustworthy pay you a reward. That is, “all of Him is delightful.” “This is my beloved” (Song of Songs 5:16), just as it says: “I have distinguished you from the peoples to be Mine” (Leviticus 20:26). Rabbi Levi said: All of the actions of Israel are distinct from the nations of the world; in their plowing, in their sowing, in their reaping, in their gathering, in their threshing, in their granaries, in their wine presses, in their shaving, and in their counting. In their plowing, “do not plow with an ox and a donkey together” (Deuteronomy 22:10). In their sowing, “your field, you shall not sow with diverse kinds” (Leviticus 19:19). In their reaping, “you shall not complete reaping the corner of your field” (Leviticus 19:9). In their gathering, “And you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). In their threshing, “you shall not muzzle an ox in its threshing” (Deuteronomy 25:4). In their granaries, in their wine presses, “the fullness of your crop and the outpouring of your liquids, you shall not delay” (Exodus 22:28).8See Shemot Rabba 31:8. In their shaving, “the corner of their beard they shall not shave” (Leviticus 21:5). In their counting, Israel counts by the moon and the nations of the world count by the sun. “When you take a census [of the children of Israel]…” (Exodus 30:12). “Take a census of…” (Numbers 1:2). “To be Mine,” (Leviticus 20:26), you are Mine. That is, “this is my beloved.” “And this is my companion” (Song of Songs 5:16), Rabbi Yudan in the name of Rabbi Ḥama ben Rabbi Ḥanina and Rabbi Berekhya in the name of Rabbi Abahu said: That He adds companions for me. How so? It is written: “I have distinguished you from the peoples” (Leviticus 20:26); like one who selects the good from the bad: he selects and then selects again9He checks whether he overlooked something good and did not remove it. as, typically, one who selects the bad from the good does not then select again.10He no longer checks the bad that he removed from the good. So, the Holy One blessed be He waits for the nations of the world; perhaps they will repent, and He will draw them near under His wings. Another matter, “his calves [shokav] are pillars of marble…” – “his calves,” this is the Torah, as it is stated: “And an elixir [veshikui] for your bones” (Proverbs 3:8). “Pillars of marble” – why are matters of Torah likened to pillars? It is because they are the pillars of the world, as it is stated: “If not My covenant of day and night, I would not have set the statutes of heaven and earth” (Jeremiah 33:25).11See Rashi on Shabbat 33a. Rabbi Huna said in the name of bar Kappara: Just as these pillars have capitals above them and bases beneath them, so the portions of the Torah, they are expounded [with respect to the verses] before them and after them. Expounded before them, like this: “When you will come into the land and plant any [fruit] tree, [you shall regard its fruit as forbidden…]” (Leviticus 19:23). What is written before that? “If a man lies carnally with a woman [who is a slave…]” (Leviticus 19:20). What does one have to do with the other? It is, rather, that a person who goes and joins his friend in his plantings, since he is entering and exiting inside his friend’s house, he is suspect regarding his friend’s maidservant. Just as a person separates himself from orla fruits,12These are the fruits that grow during the first three years after the tree is planted, and are forbidden. so, those who corrupt themselves with maidservants are separated from the upright on the Day of Judgment. As Rabbi Yudan said in the name of Rabbi Levi: Those who were accustomed to allow themselves maidservants in this world, are destined to be hanged by the crowns of their heads in the future, as it is stated: “Indeed, God will shatter the heads of His enemies, hairy skulls” (Psalms 68:22). He says: Am I not liable to bring a guilt offering? “He walks in his guilt” (Psalms 68:22), this man will continue to walk in his guilt. How are they expounded after them? “Three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:23). What is written thereafter? “You shall not eat with the blood” (Leviticus 19:26). What does one have to do with the other? Rather, the Holy One blessed be He said: For orla you wait three years but for your wife you do not wait for her to be purified from her menstruation? For orla you wait three years but for your animal you do not wait until its blood is squeezed out?13Namely, until it dies. See Sanhedrin 63a. Who fulfilled the mitzva of the blood? Saul fulfilled the mitzva of the blood, as it is stated: “They told Saul, saying: Behold, the people are sinning against the Lord by eating with the blood…Saul said: Disperse among the people and say to them: Let each man bring [his bull to me, and each man his sheep, and you shall slaughter with this and eat, and you shall not sin against the Lord by eating with the blood]” (I Samuel 14:33–34). What is “you shall slaughter with this [bazeh]”? The Rabbis said: He showed them a knife, how much the measure of its length should be. It is the numerical value of bazeh: beit – two, zayin – seven, heh – five, that is fourteen fingerbreadths. He said: In accordance with this protocol, you shall slaughter and eat. When did the Holy One blessed be He repay him? It was on the day of war, as it is stated: “It was on the day of battle that neither sword nor spear was found in the hand of all the people who were with Saul and Yonatan, but was found with Saul and with Yonatan his son” (I Samuel 13:22). Who provided it for him? Rabbi Huna said in the name of Rabbi Yitzḥak: The angel provided it for him. The Rabbis say: The Holy One blessed be He provided it for him. It was a sword, measure for measure. What is written? “Saul built an altar to the Lord; [with this one he commenced14This can be read to mean that Saul was the first to build an altar. to build an altar to the Lord]” [I Samuel 14:35). Did his predecessors not build several altars? Noah built an altar, Abraham built an altar, Isaac built an altar, Jacob built an altar, Moses built an altar, Joshua built an altar, and you say: “With this one he commenced to build an altar to the Lord”? Rabbi Yosei said: He began among kings. Rabbi Yudan said: Because he devoted himself with all his soul regarding the matter of slaughter, which is a prerequisite for the altar; therefore the verse ascribed to him as though he commenced to build an altar. Similarly, the portion of the nazirite is expounded before it and after it. How so after it? “This is the law of the nazirite…” (Numbers 6:21). What is written thereafter? “So, shall you bless the children of Israel… (Numbers 6:23). What does one have to do with the other? Rather, this is what the Holy One blessed be He commanded: Just as the nazirite does not taste wine, you, too, shall not taste wine when you are blessing Israel. Therefore, “so shall you bless” is written in the context of the nazirite. That is why the priests do not lift their hands15They do not recite the Priestly Benediction. during the afternoon prayer, due to drunkenness.16Wine was drunk regularly at meals, and a priest who drank wine may not recite the Priestly Benediction. How is it expounded before it? “When a man or a woman will articulate [to take the vow of a nazirite]” (Numbers 6:2). What is written before? “This is the law of jealousies” (Numbers 5:29). What does one have to do with the other? Rather, when they would give the sota to drink, they would say to her: ‘Wine causes a lot.’ All Israel is standing there, men and women. If she was impure, “her belly will distend [and her thigh will fall]” (Numbers 5:27). Just as it checks her, so it checks him.17The man with whom she committed adultery. Israel, the men and the women, who would see, would come to their houses and say: ‘Woe unto so-and-so man and so-and-so woman who drank wine, became drunk, violated a transgression, and died. I take an oath that I will never drink wine so it will not befall me like him.’ The women say likewise. That is why they were juxtaposed one to another. The Holy One blessed be He said: If a person abstains from wine, this is his law: “When a man or a woman will articulate…” Alternatively, just as the nazirite is separated from wine, so the sota is separated from other women, to her detriment.

62. 10.2

    “When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18). “Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16). “She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]”18This is expounded as though it was written baḥataf, meaning hurriedly. (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16). Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim,19The book of Leviticus. which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places20The altars used for idol worship were built on high places. [and destroy your sun stones]” (Leviticus 26:30). “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15).21The nations caused Israel to suffer more than God wanted them to suffer. “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?” “To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine22Israel. to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.” What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written,23The word is written with a yod, kis, but is read with the letter vav, kos. as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher]. “At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16).24The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b). That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3). “And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19). “Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion.25The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting. “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure. “Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure. Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure. “They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.” “They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22). Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman.26Who commits adultery. “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman. “She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged27Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.” “To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22).28See Bemidbar Rabba 9:35, which describes the punishment of the adulterer. “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other. “To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause,29Namely, is suffering needlessly because of the adultery which she committed. and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12). Another matter, “to whom talk?" – this is the oath of the curse,30On the adulterous woman. just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it. “Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose,31I have seen menstrual blood. and he does not withdraw.32All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world,33Noah had three children, so if one was cursed, a third of the world was cursed. was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him. “And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified34See Deuteronomy 23:2. as he was castrated. “Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine,35In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a. he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).

63. 10.3

    That is what is written: “Woe! The tranquil in Zion…” (Amos 6:1), this is the tribes of Judah and Benjamin, who would recline in the palaces of pleasure. “And the secure on Mount Samaria” (Amos 6:1), these are the Ten Tribes who resided securely in Sebastia.36This is another name for Samaria. “Those who name themselves the foremost of the nations” (Amos 6:1), who descend from two eponyms, Shem and Ever, as from there, Israel are called Hebrews [ivrim]. “And come to them the house of Israel” (Amos 6:1). Idolaters, when they eat and drink, they engage in trivial matters: ‘Who is as wise as Bilam; who is as mighty as Goliath; who is as wealthy as Haman?’ Then Israel comes and they say to them: ‘Was Aḥitofel not wise, was Solomon not wise; was Samson not mighty, was David not mighty; was Koraḥ not wealthy, was Solomon not wealthy, as it is stated in his regard: “The king caused silver to be in Jerusalem like stones…”’ (I Kings 10:27). Everyone agrees with the statement of Israel. “Come to Kalne and see” (Amos 6:2), this is Ketisifon.37A great city in Babylon. “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 steep fortresses of the Philistines. “Are they38The cities mentioned. better than these kingdoms?” (Amos 6:2). This is Zion and Samaria. “Is their border greater than your border?” (Amos 6:2). The Holy One blessed be He said to them: ‘It is a great and excellent portion that I have given you, that none of all the nations has one greater and more excellent than your portion. Why, then, do you not perform My will and you do not fear Me, that I will bring upon you a punishment because you do not place My words upon your heart?’ That is what is written: “Who spurn the day of evil” (Amos 6:3) – this is the day of exile that they distance from their heart, and are not concerned about it. Rather, they say: “No harm will befall us” (Micah 3:11). “While you convene a session of villainy” (Amos 6:3) – you presented yourselves to reside alongside 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 from an elephant.39The Aramaic phrase means beds of ivory. “And sprawl [usruḥim] on their couches” (Amos 6:4); that they sully [masrihin] their beds with transgressions, as they would swap their wives with one another and sully their beds with semen that is not theirs. “Eating the fattened sheep from the flock, and the calves from inside the stall” (Amos 6:4). Come and see, each tribe had a day of debauchery of its own. When he would seek to go to his debauchery, he would pass his entire flock before him, would take the fattest of them, stand over it, and slaughter it. “Who strum on the face of the lyre; they considered themselves like David with musical instruments” (Amos 6:5). Just as David would sing to the Holy One blessed be He by means of lyres, so, they prepared lyres for themselves, to sing over wine. That is what is written: “Who drink with wine bowls [mizrekei yayin]” (Amos 6:6). Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine.40It is possible to toss [lizrok] cups of congealed wine from one to another, to whet their appetites for drink. Rabbi Yoḥanan said: Small cups.41One tosses the small amount of wine from the cup directly into one’s throat. The Rabbis say: Cups that have pipes attached to them.42When placed on their sides, a flow of liquid emerged from the pipe directly into the mouth of the drinker. From where would they drink? Rabbi Abbahu said in the name of Rabbi Ḥanina: From Patgita, whose wine would seduce the body. The Rabbis said in the name of Rabbi Ḥanina: From Pelugeta. “And anoint themselves with virgin oils” (Amos 6:6); Rabbi Yehuda bar Yeḥezkel said: Oil from olives that were one-third ripened, that removes hair and smooths the skin. Rabbi Yanai said: Oil from Antioch. Even after all this goodness, “but they are not distressed over the destruction of Joseph” (Amos 6:6).43They did not take to heart the destruction that their sinful ways would bring to them. Joseph represents the kingdom of Israel, as opposed to the kingdom of Judah. What will their end be? Because of wine they were seduced and strayed. That is what is written: “Therefore, they will now be exiled at the head of the exiles…” (Amos 6:7). We have learned that wherever there is wine, there is licentiousness. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, because wine causes licentiousness. Therefore, a person should abstain from wine because it will lead him astray. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].”

64. 10.4

    That is what is written: “The words of Lemuel the king” (Proverbs 31:1). Why is Solomon called Lemuel? Rabbi Yishmael said: On the very night that Solomon completed the labor of the Temple, he married Bitya daughter of Pharaoh. There was rejoicing there, in the celebration of the Temple and the rejoicing over Pharaoh’s daughter. The rejoicing over Pharaoh’s daughter overshadowed the rejoicing over the Temple. That is what the parable says: Everyone flatters the king. That is why he is called Lemuel, because he cast the yoke of God’s kingdom from upon him, as though saying: ‘Why does he need God [lama lo el]?’ At that moment, the Holy One blessed be He considered destroying Jerusalem. That is what is written: “For [this city has been] a cause of My wrath and of My anger [from the day that they built it until this day; remove it from My presence]” (Jeremiah 32:31). The Rabbis said: Pharaoh’s daughter introduced to him one thousand types of song, and he commanded them to be sung before him that night. She would say to him: ‘This is the way they sing before such-and-such idol, and that is the way they sing before such-and-such idol.’ What did Pharaoh’s daughter do? She spread a hanging over him and affixed on it all sorts of gems and jewels that shone like stars and constellations, and any time Solomon would seek to rise, he would see the stars and constellations and he slept until the fourth hour of the day. Rabbi Levi said: On that day, the daily offering was sacrificed at the fourth hour. Regarding that hour, we learned: There was an incident and the daily morning offering was sacrificed at the fourth hour. Israel were saddened, as it was the day of the dedication of the Temple, but they were unable to do anything because Solomon was sleeping and they were afraid to wake him due to fear of the monarchy. They went and informed Bathsheba his mother and she went and woke him and rebuked him. That is what is written: “The oration with which his mother admonished him” (Proverbs 31:1). Rabbi Yoḥanan said: It teaches that his mother bent him over a post and said to him: “What, my son?” (Proverbs 31:2) – everyone knows that your father was God-fearing. Now, this is what they will say: Bathsheba his mother caused him to do thus. “What, son of my womb?” (Proverbs 31:2) – all the women of your father’s household, once they became pregnant, they would never see the face of the king, but I forced my way and entered so that my son would be fair and agile.44The Rabbis say that relations during the last trimester are beneficial to the fetus. “And what, son of my vows?” (Proverbs 31:2) – all the women of your father’s household, when they would become pregnant they would vow and say: ‘Let me have a son who is worthy of kingship,’ but I vowed and said: ‘Let me have a son who will be quick and scholarly in Torah and worthy of prophecy.’ “Do not give your strength to women” (Proverbs 31:3) – you would be pursuing lewdness, as they agitate a man’s mind: “A companion of harlots will lose a fortune” (Proverbs 29:3). “Or let your ways destroy kings” (Proverbs 31:3); the Torah cautioned and said: “He shall not amass for himself many wives” (Deuteronomy 17:17). Be careful regarding these matters, as they destroy kings. “It is not for kings, Lemuel” (Proverbs 31:4); what [business] do you have with kings who say: ‘Why do we need God [lama lanu el],’ and [you] emulate their actions? “It is not for kings to drink wine” (Proverbs 31:4) – why do you liken yourself to kings who drink wine, become inebriated, and perform all kinds of acts of lewdness? Do not emulate their actions. “Or for princes: Where is strong drink?” (Proverbs 31:4). Shall one for whom all the secrets of the world are revealed drink wine and become inebriated? “Lest he drink, and forget what was legislated [meḥukak]” (Proverbs 31:5) – Rabbi Shimon said: These are the words of the Torah that are inscribed [haḥakukim], and it is written among them: “You shall not commit adultery” (Exodus 20:13). “And subvert justice for all the children of the poor” (Proverbs 31:5), she [his mother] said to him: Justice was entrusted to the kingdom of the House of David, just as it is written: “House of David, so said the Lord: Adjudicate justice in the morning” (Jeremiah 21:12). If you drink wine and subvert justice for all the children of the poor, you will exonerate the guilty and convict the innocent. From here they said: A judge who drank a quarter log of wine shall not judge, likewise, a Sage who drank a quarter log of wine shall not issue a ruling. “Give strong drink to the hopeless, and wine to embittered souls” (Proverbs 31:6). Rabbi Ḥanan said: Wine was created in this world only to pay a reward to the wicked in this world, as they are hopeless in the World to Come, and to comfort mourners. That is what is written: “And wine to embittered souls.” From here they said: All those executed by the court would be given undiluted wine to drink to addle their minds. That is what is written: “Give strong drink to the hopeless.” “Let him drink and forget his poverty, [and remember his misery no longer]” (Proverbs 31:7). Regarding the hopeless, it says that he will forget death, which is his poverty.45He has no reward after death. “And…his misery,” is said regarding the embittered soul; one whose sons and daughters die before him and his soul is embittered. The wine will cause his heart to rejoice and he will no longer remember his sorrow. “And remember his misery no longer,” these are his children, who are his misery, like that which we learned: “And our misery” (Deuteronomy 26:7), these are the children, just as it is stated: “Every son that is born [you shall cast into the Nile]” (Exodus 1:22). “Open your mouth for the mute” (Proverbs 31:8), from here [we learn] that if there are none proffering a claim for an heir or for a purchaser, the court proffers a claim on their behalf. Alternatively, “open your mouth for the mute,” this relates to the orphans who do not know how to proffer a claim; moreover, they do not know their father’s business, that the court proffers a claim on their behalf. That is, “for the judgment for all whose lives are transitory [benei ḥalof]” (Proverbs 31:8), these are the children of [someone] dead who passed [sheḥalaf] and went to his eternal home. Another matter, they46The orphans themselves. are their father’s replacement [ḥilufei], just as it says: “For whom there is no replacement [ḥalifot]” (Psalms 55:20) – Rabbi Ḥanina said: This is one who does not leave a son after him. “Open your mouth, rule justly” (Proverbs 31:9), that you will not act in a matter that will teach [false] claims. “And the case of the poor and indigent” (Proverbs 31:9), just as it says: “You shall not distort the judgment of your indigent in his dispute” (Exodus 23:6). Another matter, these are the charities and the gifts to the poor, which is theirs by law, as you must take from the robber and give to them, to realize what is stated: “Do not rob the impoverished, as he is impoverished…” (Proverbs 22:22). Another matter, “the words of Lemuel the king, the oration [masa] [with which his mother admonished him]” (Proverbs 31:1); this is the Torah that admonished Solomon, as it is called the mother [em] of those who study it, just as it says: “For if [im] you call for understanding” (Proverbs 2:3) – em is written.47The word im and the word em have the same Hebrew letters. Why are the words called masa?48Literally, a burden. It is because harsh matters will befall anyone who emulates the actions of Solomon. “What, my son [beri]?” (Proverbs 31:2). It does not say “what, beni,” but rather, “what beri.” These are the commands and the prohibitions in the Torah, which is called bar, just as it says: “Kiss bar, lest he become angry…” (Psalms 2:12), as all its matters are clear [barim]. It is regarding a prohibition in the Torah: “You shall not marry them; your daughter you shall not give to his son, [and his daughter you shall not take for your son]” (Deuteronomy 7:3), that it says this matter. It is because Solomon took from the daughters of the nations and married them, as it is stated: “King Solomon loved many…women… from the nations, regarding whom the Lord had said to the children of Israel: Do not consort with them, and they shall not consort with you, as they will sway [your heart after their gods; Solomon clung to them for love]” (I Kings 11:1–2). Ḥananya ben Rabbi Yehoshua said: It is for that reason that it said: “You shall not marry them.” Rabbi Shimon ben Yoḥai says: Actually “for love” [means] for harlotry.49Namely, he did not marry them. Rabbi Yosei bar Ḥalafta says: He did not require them to convert and to draw them near beneath the wings of Heaven. “What, son of my womb [bitni]?” The Torah cautioned regarding a married woman. This is why beten is written here, as regarding an adulterer and an adulteress it is written: “Her belly [bitna] will distend…” (Numbers 5:27); “to cause a belly [beten] to distend…” (Numbers 5:22). “What, son of my vows?” The Torah cautioned him not to drink wine so that he would not come to engage in harlotry. This why “my vows” is written here, corresponding to the portion of the nazirite that is written after the portion of the sota. In it, it is written: “When a man or a woman will articulate to take [a vow of a nazirite].” “Do not give your strength to women” (Proverbs 31:3) – after the Divine Spirit alluded to these three prohibitions,50Not to intermarry, not to commit adultery, and not to drink wine. it then detailed them specifically. That is what is written: “Do not give your strength to women,” corresponding to the foreign women whom he took and they diverted his heart from the Holy One blessed be He. “Your strength,” that is the strength of the Torah that said: “He shall not amass for himself many wives” (Deuteronomy 17:17), and he violated it. “Or let your ways eradicate counsel [melakhin]” (Proverbs 31:3), the verse is speaking regarding harlotry with a married woman. That is what is written: “Or let your ways [udrakhekha] eradicate,” just as it says: “As all flesh has corrupted [its way [darko]]” (Genesis 6:12). “Eradicate” – matters of Torah that counsel you to good, just as it says: “Counsel and resourcefulness are mine” (Proverbs 8:14). Melakhin is nothing other than counsel, just as it says: “Therefore, king, let my counsel [milki] be acceptable to you” (Daniel 4:24). That is, “eradicate [lamḥot] counsel,” just as it says: “The [priest] shall write these curses [in the scroll, and he shall dissolve [umaḥa] them]” (Numbers 5:23). “It is not for kings, Lemuel…” He was called by three names: Yedidya, Kohelet, and Solomon. Rabbi Yehoshua ben Levi said: Seven – [those three, and] Agur, ben Yakeh, Lemuel, Itiel. Rabbi Shmuel bar Naḥman said: His primary essence was three: Yedidya, Kohelet, and Solomon. Rabbi Shmuel bar Naḥman concedes regarding these four; that he was called by them as a nickname and [therefore] they require expounding. Agur, because he accumulated [agar] matters of Torah. Yakeh, because he expelled [heki] matters of Torah, like this bowl that is filled for a while and emptied after a while. Lemuel, as he whispered [nam] to God [lael]: ‘I can amass many wives and not sin.’ Itiel, as he said: ‘God [el] is with me [iti] and I will prevail.’ And it says: “It is not for kings, Lemuel.” The Torah said three matters regarding which kings were commanded: Not to amass many wives, not to amass many horses, and not to amass much gold and silver. They must not say [lomar] to God [lael] that they will amass and will not sin. “It is not for kings to drink wine” (Proverbs 31:4). This is stated regarding the vow of the nazirite that is written after the portion of the sota, that kings must guard themselves from wine, and likewise princes, so they will not come to lewdness and render the world guilty. Why did it caution kings and princes alone? After all, everybody must be cautious regarding wine so they will not drink and be corrupted. It is, rather, because kings have the wherewithal to drink and do anything in transgression that they wish, and there is no one to reprimand them. “Lest he drink, and forget what was legislated [mekhukak]” (Proverbs 31:5); due to the wine that he drank, he will forget what the Torah commanded to the legislator [mekhokek]51This is a reference to Moses. See Deuteronomy 33:21. – the statutes of the Torah; that is the portion of the sota. “And subvert justice for all the children of the poor” (Proverbs 31:5). This adulterer who goes to the married woman and she becomes pregnant from him, that mamzer52Any child born from a forbidden union that is punishable by karet. has no portion in the belongings of her husband, but he will receive a portion of his belongings with his [other, actual] sons because they think he is his son. Another matter, at times, the husband will not leave a son, and by Torah law, the inheritance then goes to his brothers. But this mamzer will inherit his belongings, as they think he is his son, and [this] will subvert justice for all the children of the poor. That is why after the sota, the Torah cautioned regarding the law of the nazirite, as wine causes the adulterer and the adulteress to sin. That is what is written: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord].” From where is it derived that Solomon later conceded?53That he should not have drunk. It is as it is stated: “I am a greater fool than a man [ish]” (Proverbs 30:2) – this is Noah, as it is written: “Noah, the man [ish] [of the soil], began [and he planted a vineyard]” (Genesis 9:20) – by means of wine he was cursed,54Since his descendants were cursed as a result of his drunkenness , it is as though he was cursed (Etz Yosef). but I [Solomon] did not learn from him. “And the understanding of man [adam] is not mine” (Proverbs 30:2) – this is Adam the first man, who, by means of the wine that he drank, the entire world was cursed because of him, as Rabbi Avin said: Eve poured wine for Adam and he drank, as it is stated: “The woman saw [vatereh] that the tree was good for eating…” (Genesis 3:6), and it is written: “Do not look at [tereh] wine in its redness” (Proverbs 23:31). “I have not learned wisdom” (Proverbs 30:3) – from the wisdom of the Torah, as everywhere that wine is written, it makes an impression. “Nor do I know sacred knowledge” (Proverbs 30:3). One who seeks to sanctify himself so he will not sin with harlotry, shall abstain from wine. I was corrupted with harlotry, but now “I know sacred knowledge.” That is why the portion of the nazirite is stated after sota.

65. 10.5

    “Speak to the children of Israel” (Numbers 6:2), those who take the vow of the nazirite. “And say to them,” to caution the court regarding this, that they should not allow the nazirite to violate his naziriteship. If they see that he seeks to violate his naziriteship, they shall compel him to fulfill his statement. This is to teach you that the great are cautioned regarding the lesser, and they will be punished due to them if they do not rebuke them. Likewise it says: “They will stumble over one another” (Leviticus 26:37); one due to the iniquity of another. This is to teach you that the entire Jewish people are guarantors for one another. “When a man or a woman will articulate [to take the vow of a nazirite]” – that is what is written: “There was [vayhi] a certain man from Tzora…” (Judges 13:2).55This is the beginning of the chapter dealing with the birth and naziriteship of Samson. Rabbi Levi said: Every place that vayhi is stated, it is nothing other than an expression of suffering: “Vayhi in the days of Aḥashverosh” (Esther 1:1) – there was Haman. “Vayhi in the days when the judges [judged]” (Ruth 1:1) – there was a famine. “Vayhi when man began [to increase]” (Genesis 6:1) – “the sons of the great [saw the daughters of man]” (Genesis 6:2).56This eventually led to the Flood. See Genesis 6:1–3. “Vayhi in the days of Amrafel” (Genesis 14:1) – “they waged a war” (Genesis 14:2). “Vayhi when Joshua was in Jericho…” (Joshua 5:13) – “[a man was standing before him] and his drawn sword was in his hand” (Joshua 5:13).57Joshua was confronted by the commander of the host of the Lord. “Vayhi the Lord was with Joshua” (Joshua 6:27) – “the children of Israel committed trespass regarding the proscribed thing” (Joshua 7:1). “Vayhi when Samuel aged” (I Samuel 8:1) – “his sons did not follow his path” (I Samuel 8:3). “Vayhi David was successful in all his endeavors” (I Samuel 18:14) – “Saul was hostile to David” (I Samuel 18:9). “Vayhi a certain man from Tzora…” (Judges 13:2) – “Manoaḥ said to his wife, we will die” (Judges 13:22). Vayhi, Rabbi Yudan said: Every place that this expression is stated regarding the righteous, he is the equivalent of thirty-one righteous men, the numerical value of vayhi.58Vav – 6, yod – 10, heh – 5, yod – 10 = 31. “A certain [eḥad] man,” a great man. Wherever ehad is used it indicates greatness. With regards to the Holy One Blessed be He, one is said as it it written "God is One" (Deuteronomy 6:4); there is no one in the world who is His equal. Likewise, regarding Abraham: “Abraham was one [eḥad]” (Ezekiel 33:24); there was no one in those days who was his equal. Regarding Israel, it is written: “Who is like Your people, Israel, one [eḥad] nation on the earth” (I Chronicles 17:21); there is none among the nations that are its equal. Likewise, regarding Avimelekh it says: “One of [aḥad] the people almost lay with your wife” (Genesis 26:10); because he was king. Likewise regarding Elkana it says: “Eḥad” (I Samuel 1:1), as there was no one in his generation who was his equal. “[There was a certain man] from Tzora [from the family of the Danite]” (Judges 13:2), anyone whose name and the name of his city are stated, it is known that he is from that city. His name, but not the name of his city, it is known that he is from Jerusalem. “From the family of the Danite,” because Tzora belonged to Judah, as it is written: “Eshtaol, Tzora, and Ashna” (Joshua 15:33), and Tzora belonged to Dan, “the border of their inheritance was Tzora, Eshtaol…” (Joshua 19:41), it was necessary to state that he was “from the family of the Danite.” It does not say “from the tribe,” but rather, “from the family of the Danite.” It teaches that his [Manoaḥ’s] father was from Dan and Manoaḥ’s mother was from Judah. In this regard, Jacob said: “Dan will judge his people, [as one of [ke’aḥad] the tribes of Israel]” (Genesis 49:16), like the most elite of the tribes; this is Judah. That is why Jacob juxtaposed him to Judah, as he was from the land of Judah and his mother was from Judah. Likewise Manoaḥ was from Dan and his wife was from Judah; consequently Samson emerged from the tribe of Dan and the tribe of Judah, as they said: The name of Samson’s mother was Hatzlelponi, and her lineage is ascribed to the tribe of Judah, as it is stated: “And the name of their sister was Hatzlelponi” (I Chronicles 4:3). “And his name was Manoaḥ” (Judges 13:2). The wicked precede their name: “Naval was his name” (I Samuel 25:25); “Goliath was his name” (I Samuel 17:4); “Sheva ben Bikhri was his name” (II Samuel 20:21). But the righteous, their name precedes them: “And his name was Elkana” (I Samuel 1:1); “And his name was Yishai” (I Samuel 17:12); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai” (Esther 2:5); “And his name was Manoaḥ.” They are similar to their Creator: “But My name, the Lord…” (Exodus 6:3). They raised an objection to it: But is it not written: “Rebecca had a brother and his name was Lavan”? (Genesis 24:29). Rabbi Yitzḥak said: He was conspicuous.59Lavan was not his name, but rather, his whiteness was a conspicuous attribute of his. Rabbi Berekhya said: He was obvious [meluban] in his wickedness. They raised an objection: “And his name was Mikhaihu” (Judges 17:1) – because he received guests, his name was written like the names of the righteous. They raised an objection from the [verse regarding the] sons of Samuel: “The name of his firstborn son was Joel and the name of his second was Aviya” (I Samuel 8:2). The Rabbis said: Just as this one was wicked, so, too, that one was wicked. Rabbi Yudan said in the name of Rabbi Simon: Ultimately, they repented. That is why he [Samuel’s firstborn, Joel] is called: “Vashni” (I Chronicles 6:13), as they changed [shenishtanu] to good deeds.60The full verse reads: “The sons of Samuel: his first-born, Vashni, and Aviya.” That is why they merited the Divine Spirit. That is what is written: “The word of the Lord that was to Joel son of Petuel” (Joel 1:1). This is Samuel. Why is he called Petuel? It is because he enticed [pita] the Holy One blessed be He with his prayer.61See Psalms 99:6. Manoaḥ, why is he called Manoaḥ? It is because he was privileged to speak with an angel, and prophecy is called rest [menuḥa], as it is stated: “Seraya was the minister of Menuḥa” (Jeremiah 51:59). It teaches that Barukh ben Neriya62He was Seraya’s brother and a disciple of the prophet Jeremiah. According to another opinion, Seraya was another name of Barukh. merited the Divine Spirit, just as it says: “The spirit of the Lord will rest [venaḥa] upon him (Isaiah 11:2). “His wife was barren, she had not given birth” (Judges 13:2). This teaches that there was a dispute between Manoaḥ and his wife. He said to her: ‘You are barren; that is why you have not given birth.’ She said to him: ‘You are sterile and that is why I have not given birth.’ Manoaḥ was not sterile. “An angel of the Lord appeared to the woman” (Judges 13:3). From here you learn that Manoaḥ’s wife was a righteous woman who merited having an angel speak with her, to introduce harmony between her and her husband and to inform her that she was barren and it was she who was preventing the pregnancy, not her husband; that is why he spoke with her. Because she saw the angel, she is called Hatzlelponi, because she addressed [pona] the angel. Tzelal is nothing other than an angel, just as it says: “As it is for this that they entered beneath the shelter [betzel] of my roof” (Genesis 19:8).63Lot is referring to the angels who came to rescue him from the destruction of Sodom. There, because Lot was more righteous than his wife, the angels came to the shelter of his house and not the shelter of her house. However, here, where the angel came to her because she was righteous, that is why she is called Hatzlel. Why is it stated: Hatzlel, and it did not say Hatzel? It is because he appeared to the woman twice, once in the city and once in the field. “Behold now, you are barren and have not given birth” (Judges 13:3); he informed her that she was barren and that is why she had not given birth in order to introduce harmony between her and her husband, as she had been angry at her husband Manoaḥ because she was not giving birth. “But you will conceive, and you will bear a son,” (Judges 13:3), from here on you will conceive and you will bear a son. “Now, please beware” (Judges 13:4); he cautioned her not to drink vinegar of wine and vinegar of intoxicating drink and the water in which grapes were soaked64See Numbers 6:3.. These are nothing other than precautions for wine, so that the nazirite will not come to drink wine, that is why the verse prohibited them for him. “And do not drink wine or intoxicating drink" (Judges 13:4), just as it says: “From wine and intoxicating drink he shall abstain” (Numbers 6:3), “…and do not eat any impurity” (Judges 13:4). Impure is nothing other than prohibited, as the Torah cautioned the nazirite not to eat anything “that may be derives from the grapevine,” (Numbers 6:4), just as it says: “…and grapes, fresh or dried, he shall not eat. [Throughout his days as a nazirite] he may not eat from anything that may be derived from the grapevine” (Numbers 6:3–4). “For behold, you will conceive and bear a son” (Judges 13:5). From here, the semen from the night was kept in her womb and she had not expelled it. When the angel said to her: “For behold, you will conceive and bear a son,” the womb absorbed that drop. “A razor [umorah] shall not come upon his head” (Judges 13:5), just as it says: “A razor shall not pass on his head” (Numbers 6:5). Why is a razor called morah? It is because the hair fears [mityareh] nothing other than the razor as it shaves a shave of destruction, just as it says: “Do not destroy the corner of your beard” (Leviticus 19:27). “For the lad will be a nazirite to God from the womb” (Judges 13:5). It was revealed before the Holy One blessed be He that Samson was one who would follow his eyes. That is why He cautioned him as a nazirite that he should not drink wine, because wine leads to licentiousness. If, when he was a nazirite, he followed his eyes, had he drunk wine there would have been no rehabilitation for him as he would have constantly been pursuing licentiousness. What is it that is said: “From the womb”? It is to realize what is stated: “Before I formed you in the womb, I knew you” (Jeremiah 1:5). However, regarding the wicked what does it say? “The wicked are corrupt from the womb; liars go astray from birth” (Psalms 58:4). Likewise it says: “I was formed in iniquity; [in sin my mother conceived me]” (Psalms 51:7). “He will begin to deliver Israel from the hand of the Philistines” (Judges 13:5). In him will be fulfilled the prophecy of Jacob , who said: “Dan will judge his people…Dan will be [a serpent]…[I await your deliverance, Lord]” (Genesis 49:16–18). “The woman came and she told her husband, saying: A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome…” (Judges 13:6). From here [we derive that] the Divine Presence would rest only upon those with a striking appearance. “He said to me: Behold, you will conceive [and give birth to a son]” (Judges 13:7), but what he said to her: “Behold now, you are barren” (Judges 13:3), she did not reveal to him, as she did not wish to reveal her inadequacy. “As the lad will be a nazirite to God from the womb until the day of his death” (Judges 13:7). She added [the phrase]: “Until the day of his death,” as she did not know what was in the future. But the angel, who knew that he was going to lose his naziriteship by means of Delilah, that was why he did not say: “Until the day of his death.” “Manoaḥ entreated [vayetar] the Lord, and said: Please, my Lord, the man [of God whom You sent, let him come again to us]” (Judges 13:8). Rabbi Shimon ben Lakish said: Why is the prayer of the righteous analogized to a pitchfork [eter]? It is to say to you: Just as the pitchfork overturns the grain in the field from place to place, so the prayer of the righteous overturns the attribute of cruelty to the attribute of mercy. “God heeded the voice of Manoaḥ, [and the angel of God came again to the woman]” (Judges 13:9). Why did the angel of God return to the woman and did not come to Manoaḥ? It was in order to avoid invalidating his initial statements that he said to the woman. Alternatively, it was to endear her in his eyes. “The woman hurried, ran, [and told her husband]” (Judges 13:10). It teaches that all actions of the righteous are with alacrity. “[Behold, the man] who on that day [bayom] came to me, [appeared to me]” (Judges 13:10). It does not say “today [hayom],” but rather, bayom. It teaches that the angel did not appear to her until the following day, because Manoaḥ did not pray until the morning prayer of the following day, just as it says: “Lord, in the morning hear my voice…” (Psalms 5:4). It teaches that the righteous seek clarity regarding their actions. “[Are you the man who spoke to the woman?] He said: I am” (Judges 13:11); I am initially and I am ultimately, as I am not changing my words. “Manoaḥ said: Now, let your words come” (Judges 13:12). Manoaḥ said to him: ‘Until now, I have heard from the woman, and women are not qualified to instruct, and one may not rely on their statements. But, “now, let your words come,” I would like to hear from your mouth, as I do not believe her statements; perhaps she made changes in her statement, or subtracted or added.’ “What will be the guidelines for the lad?” (Judges 13:12); what naziriteship must he observe after he is born? “…and his actions?” (Judges 13:12); what shall his mother do all the days that she is pregnant with him? “The angel of the Lord said to Manoaḥ: “From everything that I said to the woman [let her beware]” (Judges 13:13), in order to accord honor to the woman and endear her to him. “Let her beware” (Judges 13:13), he said to him regarding vinegar of wine, vinegar of intoxicating drink, and the water in which grapes were soaked: “She shall not partake of anything that may be derived from the grapevine and she shall not drink wine or intoxicating drink” (Judges 13:14), in its plain sense. “And she shall not eat any impurity” (Judges 13:14), just as it says: “And grapes, fresh or dried, he shall not eat” (Numbers 6:3). “Everything that I commanded her, she shall observe” (Judges 13:14); what he said to her: “A razor shall not come upon his head” (Judges 13:5). “Manoaḥ said to the angel of the Lord: Please let us detain [naatzera] you” (Judges 13:15). Manoaḥ said to him: ‘We had been obstructed, just as it says: “For the Lord had obstructed all wombs of the house of Avimelekh” (Genesis 20:18), and you brought us tidings of relief. Let us make a festival with you, just as it says: “On the eighth day it shall be an assembly [atzeret] for you” (Numbers 29:35). “And we will prepare a young goat before you” (Judges 13:15); you caused us to rejoice and we will rejoice with you with a goat, as rejoicing is only with meat.’ “The angel of the Lord said to Manoaḥ: If you detain me, I will not eat of your food” (Judges 13:16). The angel said to him: ‘It is not the way of the prophets of the Lord to receive payment for their prophecy.’ Regarding false prophets, what does it say? “You profaned Me among My people for handfuls of barley and for crumbs of bread, to kill…” (Ezekiel 13:19). But regarding true prophets, what does it say? “He65Elisha. said: As the Lord before whom I have stood lives, I will not accept” (II Kings 5:16). “If you would prepare a burnt offering, offer it up to the Lord” (Judges 13:16). The angel intimated to him that he needed to offer up a burnt offering to the Lord in response to the good tidings, just as Abraham did when the Holy One blessed be He said to him: “To your offspring, I will give this land” (Genesis 12:7). Immediately, Abraham built an altar in response to the good tidings, as it is written: “He built an altar to the Lord, who appeared to him” (Genesis 12:7), and an altar is for nothing other than an offering. “For Manoaḥ did not know that he was an angel of the Lord” (Judges 13:16). Why is it stated? It is because his wife said to him: “His appearance was like the appearance of an angel of God, very awesome” (Judges 13:6); she was under the impression that Manoaḥ identified that he was an angel, but, nevertheless, he invited him to eat, as he was mistaken, believing that there is eating on High. That is why it is stated: “For Manoaḥ did not know that he was an angel of the Lord.” That is why he invited him to eat. But had he known that he was an angel, he would not have said to him to eat, as he was well-versed in the fact that there is no eating on High. Why did he not identify him? From here you learn that when prophets would go on a mission of the Holy One blessed be He, the Divine Spirit that would rest upon them would confer awesomeness upon them in the eyes of their beholders, as everyone feared them, as they resembled angels. Why, then, did the angels who came to inform Sarah regarding pregnancy eat, but this one did not want to eat? It is because those angels, when they first appeared to Abraham, they appeared to him in the image of wayfarers, and he brought them into his house as he was accustomed to, and invited them to eat. They did not want to deprive him of the exercise of hospitality and they ate with him. After they ate, they stated their mission. It did not appear as though they received payment for their mission. But this angel, initially he stated his mission. Had he eaten with him, it would have appeared as though he received payment for his mission. That is why he refrained from eating. “Mano’aḥ said to the angel of the Lord: What is your name?” (Judges 13:17). It is because he did not identify him as an angel, that is why he asked him regarding his name. “So that when your words come to pass we will honor you [vekhibadnukha]” (Judges 13:17); Manoaḥ said to him: ‘Tell me your name so that I will ask where I might find you when your prophecy comes to pass, and we will give you a gift.’ Vekhibadnukha is nothing other than a gift, just as it says: “For I will honor you [ki khabed akhabedkha]” (Numbers 22:17).66Balak sought to convince Bilam to curse Israel on his behalf, and said he would honor him, meaning he would shower him with gifts of silver and gold. “The angel of the Lord said to him: Why do you ask my name?” (Judges 13:18). The angel said to him: ‘You need not ask my name, as ultimately, you will never see me again.’ That is what is written: “It is inscrutable [vehu feli]” (Judges 13:18). Regarding himself, he said to him that he will be obscured from him, that he will never see him again, just as it says: “This knowledge is inscrutable to me. [It is sublime; I cannot reach it]” (Psalms 139:6). Alternatively, “It is inscrutable [vehu feli]” – the angel said to him: ‘I do not know to tell you my name as, in accordance with the mission upon which the Holy One blessed be He sends us, He calls us a name.’ That is: Vehu feli; in accordance with each and every wonder [pelia uflia] that He performs through us, He calls us a name. Alternatively, vehu feli, it is a name. The name of the angel is feli, based on his mission to render Samson a nazirite, just as it says: “For the lad will be a nazirite to God” (Judges 13:5). This is why He called him feli, like the matter that the verse said: “When a man or a woman will articulate [yafli] [to take the vow of a nazirite]…” (Numbers 6:2).

66. 10.6

    You find that Moses alluded to the naziriteship of Samson in this portion, to teach you that there is no matter that is written in the Prophets and the Writings to which Moses did not allude in the Torah. “A man” (Numbers 6:2), this is the angel, who came to render Samson a nazirite, who was called a man, just as it says: “Are you the man who spoke to the woman?” (Judges 13:11). “He said: I am” (Judges 13:11). The angel said to him: ‘You think of me that I am a man, but I am not a man; rather, I am an angel.’ Similarly, “He said: Are you my son Esau? He said: I am” (Genesis 27:24). I am not Esau, but rather, Jacob.67Meaning the word "I" can sometimes mean I am not who you think I am. “Or a woman” (Numbers 6:2), it is because he first appeared only to the woman. “When…will articulate [yafli]” (Numbers 6:2), as his name is peli. “To take the vow of a nazirite to abstain for the Lord” (Numbers 6:2), “for the lad will be a nazirite of God” (Judges 13:5).

67. 10.7

    “Speak to the children of Israel…” (Numbers 6:2), it is taught: “Speak to the children of Israel” – Israel take a vow of naziriteship but the idolaters do not take a vow of naziriteship. “And say to them” (Numbers 6:2), to include the slaves. “A man,” but not a minor, “or a woman,” to render the women like the men.68The laws of naziriteship apply to women just as they apply to men. That is what we learned: The Samaritans69There are versions where this reads, the gentiles. Some say that it comes to teach that the legal status of the Samaritans is equal to that of gentiles. do not have naziriteship, women and slaves have naziriteship. There is a stringency regarding women more than slaves, as one compels his slave70He can compel him not to observe his naziriteship as long as he is in servitude. and does not compel his wife.71If he did not nullify his wife's vow on the day that he heard of the vow, he cannot compel her not to observe her naziriteship. There is a stringency regarding slaves more than women, as he nullifies the vows of his wife but he does not nullify the vow of his slave. If he nullified for his wife, he has nullified for perpetuity. If he nullified72If he did not allow his slave to observe his naziriteship. for his slave, when he is liberated, he completes his naziriteship. If he passed from his presence,73If the slave fled. Rabbi Meir says: He may not drink74This is to encourage him to return to his master so he can resume drinking wine. and Rabbi Yosei says: He may drink.75This is so he will not suffer from deprivation which could affect his fitness to serve his master when he returns. “When…will articulate [ki yafli],” one who is able to distinguish [lehaflot]. From here they said: One who is able to distinguish [mufla] and will soon reach majority, his vows take effect. Alternatively, “when…will articulate” – when one articulates his vow, [this means] to the exclusion of one who ruminates [on becoming a nazir] in their heart. “To take the vow of a nazirite” – why was this portion stated?76A person can take any vow. Why is there a special portion relating to the vow of the nazirite. It is because it says: “If a man takes a vow to the Lord, or takes [an oath]…” (Numbers 30:3); if one took a vow for one day, it is prohibited for one day,77If one takes a vow to abstain from something for one day, the vow obligates him for one day. for two, it is prohibited for two; from the species regarding which he took a vow, from that species he is prohibited. Do I hear that the same is true regarding naziriteship as well? This is why this portion is stated; whether he took a vow for one day or for one hour, it is prohibited for thirty days to drink wine, to become impure by means of a dead person, and it is prohibited to shave. “To take the vow of a nazirite,” why is “vow” written here?78It could have just said: “To abstain for the Lord.” It is to render naziriteship like vows. Just as regarding vows one violates: “One shall not profane” (Numbers 30:3) and “you shall not delay” (Deuteronomy 23:22), the same is true regarding naziriteship. And just as regarding vows, the father nullifies the vows of his daughter and the husband violates the vows of his wife, the same is true regarding naziriteship. “A nazirite, to abstain [nazir lehazir],” it is to render substitutes for naziriteship like naziriteship.79Even if someone does not say explicitly that they will be a nazir, but says instead a substitute phrase, it obligates them. One who says: Behold I am a nazik, naziaḥ, paziaḥ, he is a nazirite. Lehazir, it is, perhaps that he can render others nazirites [sheyazir]? The verse states: “Nazirite” – he can render himself a nazirite but he cannot render others a nazirite. However, there is a halakha transmitted to Moses at Sinai that a man renders his son a nazirite, but a woman does not render her son a nazirite. Rabbi Yishmael says: Nazir lehazir; [we learn] from here that a person can establish naziriteship during his naziriteship.80See Jerusalem Talmud, Nedarim 1:1. “To abstain for the Lord.” Shimon HaTzadik said: In all my days, I had never eaten the guilt offering of a nazirite. One time, one from the south came and I saw him, that he was ruddy, with beautiful eyes, and a fine appearance, and his locks were curls, arranged in piles. I said to him: ‘What did you see that led you to destroy this fine hair?’81A nazirite shaves all of his hair when he completes his naziriteship. See Numbers 6:18. He whispered to me: ‘Rabbi, I was a shepherd in my city and I went to fill the vessel with water from the spring. I saw my reflection in the water and my evil inclination quickly overcame me and sought to eliminate me from the world. I said to it: Wicked one, why are you proud of something that is not yours? It is of dust, worms, and maggots. I will consecrate you to Heaven and shave you for the sake of Heaven.’ I lowered my head and kissed him and I said to him: ‘May there be many like you in Israel, who perform the will of the Omnipresent.’ In your regard, the verse said: “To abstain for the Lord.” Rabbi Mona asked: Why would Shimon HaTzadik not eat the guilt offering of a nazirite? If you say it is because the nazirite is a sinner because he afflicted himself by abstaining from wine, did Shimon HaTzadik not partake of a sin offering of fats, or a sin offering of blood?82A sin offering brought by somebody who ate forbidden fats, or blood. Shimon Hatzadik believed that people take a vow of naziriteship in anger. Since they vow in anger, they will ultimately come to regret.83When they become impure by means of a corpse and are required to begin the naziriteship anew, they regret having taken the vow at all. Since he regrets, his offerings become tantamount to slaughtering non-consecrated animals in the Temple courtyard. However, since this one took a vow after consideration, his mouth and his heart were in concert.

68. 10.8

    “From wine and intoxicating drink he shall abstain: vinegar of wine and vinegar of intoxicating drink he shall not drink; he shall not drink anything in which grapes were soaked, and grapes, fresh or dried, he shall not eat” (Numbers 6:3). “From wine and intoxicating drink…” – that is what is written: “Woe, the valiant to drink wine…who vindicate the wicked following a bribe…” (Isaiah 5:22–23). There it is written: “Happy are you, land, that your king is a free man” (Ecclesiastes 10:17). When is the land characterized as happy? It is when its king engages in Torah, as it is stated: “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 ḥarut, but rather, as ḥerut, freedom, as one is a free man [ben ḥorin] only when one engages in Torah study. “And your princes dine at the proper time” (Ecclesiastes 10:17), as they set fixed times for Torah and they eat thereafter, to realize what is stated: “Go, eat your bread with joy, and drink your wine with a good heart, as God has already accepted your actions” (Ecclesiastes 9:7). That is what is written thereafter: “In valor and not in drunkenness” (Ecclesiastes 10:17), with the valor of Torah, not with the drunkenness of wine. That is why Isaiah said: The valor of Torah is characterized with “happy” (Ecclesiastes 10:17), but the valor of wine is with “woe,” – “woe, the valiant to drink wine” (Isaiah 5:22). Likewise it says: “To whom, woe? To whom, alas…. To those who linger over wine” (Proverbs 23:29–30). “And capable men [anshei ḥayil] to mix intoxicating drink” (Isaiah 5:22). There it is written: “You shall identify from among the people [capable men [anshei ḥayil]]…They shall judge the people…” (Exodus 18:21–22). But these are capable men only to mix intoxicating drink, just as it says: “To those who come to assess the mixture” (Proverbs 23:30). What is “to mix intoxicating drink”? They would mix strong wine with weak wine in order to become inebriated with it. There was an incident involving a group of dissolute men, who would eat and drink until midnight but would not become inebriated. Wine was brought to them; they said mix wine with wine. They did so until the wine entered them. They arose and struck one another in a drunken state. Their cry circulated throughout the city. The constable came, apprehended them, transferred them to the custody of the kingdom, and they were all eliminated. What caused this to befall them? It was the wine that they were drinking. In their regard it is stated: “To those who come to assess the mixture” – the mixture is nothing other than wine mixed with wine. That is, “and capable men to mix intoxicating drink.” On account of this they forget the Torah and corrupt the law, as it is written thereafter: “Who vindicate the wicked following a bribe” (Isaiah 5:23), and it says: “Lest he drink, and forget what was legislated” (Proverbs 31:5) – he will forget the Torah that was given by means of the lawgiver, this is Moses, as it is stated: “As there the lawgiver’s plot is hidden” (Deuteronomy 33:21). What is written? “And subvert justice for all the children of the poor” (Proverbs 31:5). Wine and knowledge are likened to the Pleiades and Scorpio. Whenever the Pleiades are visible in the sky, Scorpio is not visible in the sky, and when Scorpio is visible, the Pleiades are not visible. So, wine is likened to Scorpio, and knowledge is likened to the Pleiades. Just as the scorpion strikes with its tail, so, wine, strikes in its aftermath, as it is stated: “At its end, it bites like a serpent” (Proverbs 23:32). Just as the Pleiades ripens fruits and provides them with flavor, so, knowledge provides flavor and fragrance to a person’s words. Wine enters, knowledge exits. Any place there is wine, there is no knowledge. Wine enters, a secret emerges; the numerical value of wine [yayin] is seventy84Yod – 10, yod – 10, nun – 50 = 70. and the numerical value of secret [sod] is seventy.85Samekh – 60, vav – 6, dalet – 4 = 70. Knowledge is divided into four portions; two in the two kidneys, one portion in the mouth, and one portion in the heart. From where is it derived that two portions of wisdom are in the two kidneys? It is as it is stated: “Who set wisdom in obscurity [batuḥot]?” (Job 38:36). These are the kidneys, that are obscured [tuḥot] in the body. And one portion in the heart, as it is stated: “Inform me of wisdom in the closed place” (Psalms 51:8). And one portion in the mouth, as it is stated: “My mouth will speak wisdom” (Psalms 49:4). Wisdom was placed in these four receptacles and, corresponding to them, the Sages established the measure of inebriation in four receptacles, each containing a quarter log of undiluted wine, which constitute four cups.86Of wine diluted in the customary manner. If a person drank one cup, which is a quarter log, one-quarter of his knowledge has departed. If he drank two cups, two portions of his knowledge have departed. If he drank three cups, three portions of his knowledge have departed, and his heart is confused. Immediately, he begins speaking inappropriately. If he drank the fourth cup, all of his knowledge has departed. Both his kidneys have gone mad, his heart is confused, and the tongue ceases. He seeks to speak but cannot. Instead, his tongue is despondent. This is why they said that a priest who drank a quarter log of wine was disqualified from Temple service, and an Israelite who drank a quarter log of wine was disqualified from serving as a judge. This is to teach you that no good emerges from wine. That is what is written: “From wine and intoxicating drink he shall abstain: vinegar…” – due to inebriation. Why did the Torah prohibit “anything in which grapes were soaked,” that he would not become inebriated from them? Eating anything that emerges from the grapevine is also prohibited; things from which he would not become inebriated. Why? From here one learns that a person is obligated to distance himself from impropriety, and from anything resembling impropriety, and from anything that resembles anything that resembles it. From here one learns that the Torah established a fence surrounding its matters. There we learned: Be measured in judgment, establish many students, and establish a fence around the Torah (Mishna Avot 1:1). How does a person establish a fence around his matters, like the Torah did around its matters? It says: “To a woman in her menstrual impurity you shall not approach” (Leviticus 18:19). May one, perhaps, hug her, kiss her, or speak idle matters with her? The verse states: “You shall not approach.” May she, perhaps, sleep with him on the bed clothed? The verse states: “You shall not approach.” May she, perhaps, wash her face and line her eyes, and may he take a cup from her? The verse states: “And one who is afflicted with her menstruation [benidata]…” (Leviticus 15:33), as long as she is afflicted, she shall be ostracized [benidui].87From her husband. From here they said: Any woman who makes herself repulsive during the days of her menstruation, the Sages are pleased with her. But any woman who adorns herself during the days of her menstruation, the Sages are not pleased with her. It says: “Any man shall not approach his kin [to uncover nakedness]” (Leviticus 18:6). From here they said: A man may not enter into seclusion with any women at an inn, even with his sister, even with his daughter, and even with his mother-in-law, due to the [potential] allegations of the people [there]. One may not converse with a woman in the marketplace, even with one’s wife, and it goes without saying with another woman, due to the allegations of the people. Here, it is stated regarding his kin: “You shall not approach [tikrevu], and elsewhere it says: “You shall not approach [tikrav]” (Leviticus 18:19) – to a matter that brings one to a matter of transgression, you shall not approach; distance yourself from impropriety and from anything that resembles impropriety. For, so said the Sages: Distance yourself from a minor sin, lest it bring you to a major one; run to fulfill a minor mitzva, as it will bring you to a major one. “At its end, it bites like a serpent” – just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17), likewise, due to wine, one-third of the world was cursed, as it is stated: “Noah awoke from his wine…. He said: Cursed is Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). Just as this adder sets aside between life and death, so wine sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Likewise, it says: “He shall not drink anything in which grapes were soaked…from anything that may be derived from the grapevine…” (Number 6:3–4). The Torah established a fence surrounding its matters, that one may not eat and may not drink from anything that is made from the grapevine, so that he will not come to drink. The parable says: ‘Go, go,’ one says to the nazirite, ‘around, around; do not approach the vineyard.’ “From wine and intoxicating drink he shall abstain,” even if he said only: ‘Behold, I am a nazirite from wine,’ he is a full-fledged nazirite, as we found three matters are prohibited for a nazirite: Drinking wine, shaving hair, and becoming impure due to a dead person. Is one, perhaps, not a nazirite until he abstains from all of them? The verse states: “From wine and intoxicating drink he shall abstain” – even from one of the three, he is a nazirite. They said: One who says: ‘Behold I am a nazirite from the [grape] seeds, from the [grape] skins, from shaving, from impurity’ is a nazirite, and all the minutiae of the nazirite are incumbent upon him. Rabbi Yosei HaGelili says: “From wine and intoxicating drink he shall abstain” – why did the verse repeat “wine and intoxicating drink”? Is wine not intoxicating drink, and is intoxicating drink not wine? Why did it do so? It is because it says: “You shall eat before the Lord your God, in the place that He will choose…the tithe of your grain, [your wine…]” (Deuteronomy 14:23), is it perhaps that even the nazirite is included? How then do I realize: “From wine and intoxicating drink he shall abstain”? It is with all other types of wine, with the exception of the wine of mitzva. Or, is it even with the wine of mitzva? How, then, do I realize the verse: “You shall eat before the Lord your God, in the place that He will choose…the tithe [of your grain, your wine…]”? It is regarding all other people, with the exception of the nazirite. The verse states: “From wine and intoxicating drink he shall abstain,” to render the wine of mitzva as wine that is optional. Rabbi Elazar HaKapar says: “Wine,” this is diluted, “and intoxicating drink,” this is undiluted. Or, perhaps, it is that “wine,” this is undiluted; “and intoxicating drink,” this is diluted? The verse states: “Its libation is wine, one fourth of a hin…” (Leviticus 23:13), “Pour a libation of intoxicating drink […to the Lord]” (Numbers 28:7). You pour libations of undiluted wine, but you do not pour libations with diluted wine. Consequently, you must not say like the second formulation, but rather like the first formulation: “Wine,” this is diluted; “and intoxicating drink,” this is undiluted. “He shall abstain [yazir]” – nezirut everywhere is nothing other than separation. Likewise, it says: “They shall abstain [veyinazeru] from the sacred items of the children of Israel” (Leviticus 22:2). And it says: “[You shall not…gather] the grapes that you left untended [nezirekha]” (Leviticus 25:5). And it says: “They separated themselves [vayinazeru] from me and turned to the shameful” (Hosea 9:10). And it says: “Shall I weep during the fifth month, abstaining [hinazer]?” (Zechariah 7:3). Consequently, nezirut everywhere is nothing other than separation. “He shall abstain” – do I hear, from his commerce and from his healing? The verse states: “He shall not drink” – drinking is forbidden to him, but his medical needs and his commerce are permitted.88He is allowed to sell wine, and place wine on a wound if necessary. “Vinegar of wine and vinegar of intoxicating drink he shall not drink,” this tells that it rendered vinegar like wine in this regard, and the vinegar of a mitzva like the wine of a mitzva.89If he took a vow to drink vinegar and then vowed to become a nazirite, he cannot drink the vinegar. “Anything in which…were soaked” – it tells that if one soaked grapes in water, its status is determined by the flavor.90If the water tastes like wine, it is prohibited for him. From here you expound to all Torah prohibitions: If what is derived from the vine, the prohibition of which is not an eternal prohibition,91The prohibitions of the nazirite are limited in time. At the time of the vow the person determines the amount of time that he will be a nazirite (with a thirty day minimum). and the prohibition of which is not a prohibition against benefit,92A nazirite may not drink wine, but he may benefit from wine. For example, he can sell wine. and there is dissolution of the prohibition,93A nazirite can have his vow abrogated if he has a sufficient reason. it rendered flavor the same as substance; the rest of the Torah prohibitions, prohibitions that are eternal, prohibitions that are prohibitive of benefit, and there is no dissolution of the prohibitions, is it not logical that we would render flavor the same as substance? “And grapes,” in their plain sense; “fresh” to include the unripe; “or dried, he shall not eat,” to incur liability for this by itself, and for that by itself. From here you expound to all nazirite prohibitions. If, here, where it is one species with two names, one incurs liability for this by itself and for that by itself, so, too, in all cases where there is one species with two names, one incurs liability for this by itself and for that by itself.94If he was warned not to eat grapes and nevertheless ate fresh grapes and dried grapes, he gets punished twice, once for eating fresh grapes and once for eating dried grapes. This comes to include new wine and grapes, that he incurs liability for two.

69. 10.9

    “All the days of his naziriteship, from anything that may be derived from the grapevine, from seeds to skin, he shall not eat” (Numbers 6:4). “All the days of his naziriteship, from anything…” – the verse comes to teach you that if someone ate an olive-bulk from all of them, he is flogged forty lashes. From here you expound to all Torah prohibitions: If what is derived from the vine, whose prohibition is not an eternal prohibition, and the prohibition is not a prohibition of benefit, and there is dissolution of the prohibition, they join each other to constitute an olive-bulk, the rest of the Torah prohibitions, which are eternal prohibitions, and the prohibitions are prohibitions of benefit, and there is no dissolution of the prohibitions, it is logical that they would join each other to constitute an olive-bulk. “From anything that may be derived from the grapevine” – I hear even the leaves and the tendrils are included? The verse states: “From seeds to skin” – just as the detail is explicit, the fruit and the waste of the fruit, so I include only the fruit and the waste of the fruit, to the exclusion of leaves and tendrils, that are not fruit or waste of the fruit. “Meḥartzanim” – the minimum of “ḥartzanim” is two; “ad zag,” one, this is the statement of Rabbi Elazar ben Azarya. Which are ḥartzanim and which are zagim? The ḥartzanim are the external and the zagim are the internal, just as it says: “Golden bell and pomegranate” (Exodus 28:34), and we translate it: The clapper [zaga]95The zag is on the inside of the bell. of gold and a pomegranate; this is the statement of Rabbi Yehuda. Rabbi Yosei says: So you shall not be mistaken, it is like the bell [zug] of an animal; the external is zug while the internal is inbal. “He shall not eat” – eating is no less than an olive-bulk. From here one learns that the prohibitions of a nazirite are an olive-bulk.96A nazirite is liable for punishment if he eats an olive-bulk or more.

70. 10.10

    “All the days of the vow of his naziriteship, a razor shall not pass on his head; until completion of the days that he will abstain for the Lord, he shall be holy; the hair of his head shall grow long” (Numbers 6:5). “All the days of the vow of his naziriteship, a razor…” – why did the Holy One blessed be He command the nazirite that he shall not shave the hair of his head? It is because shaving accentuates his features and beautifies him, just as they said regarding Joseph: “He shaved and changed his garments” (Genesis 41:14). Growing hair is for the purpose of suffering and mourning. That is why the Holy One blessed be He said: ‘Since this nazirite prohibited wine for himself in order to distance himself from lewdness, let him grow his hair so he will be repulsive and suffer, so that the evil inclination will not accost him.’ “Until completion of the days that he will abstain for the Lord, he97This interpretation understands קדוש יהיה as “it (his hair) shall be holy.” shall be holy” – it shall be prohibited for him like consecrated items, that he may not touch it, because he consecrated it for the sake of Heaven. “All the days of the vow of his naziriteship” – his vow is contingent upon his naziriteship, but his naziriteship is not contingent upon his vow.98As stated above, regardless of the formulation of his vow, e.g., if he vowed to observe naziriteship for fewer than thirty days or for only some of the prohibitions, he is a full-fledged nazirite. “A razor shall not pass” – I have only a razor; from where is it derived regarding one who severs near the root, plucks, or trims, regardless of the amount? The verse states: “Shall not pass [yaavor] on his head,” to include all removers [hamaavirim]. Considering that ultimately we will include everything, why does the verse state: “Razor”? It is because we did not learn that the final shave is with a razor. To derive it from the leper is impossible, as one does not derive a lenient case from a stringent case,99A leper has to shave all of his hair when he becomes pure, a nazirite only shaves the hair on his head when he has completed his naziriteship. to be stringent in its regard.100If “razor” does not apply to the matter of the prohibition where it is written, apply it to the final shave. Rabbi Yosei says: It is not necessary, as it says: “A razor shall not pass on his head; until completion” – but after completion, the shave shall be with nothing other than a razor. Alternatively, if so, why is "razor" stated? It is to teach you that neither scissors nor shears voids his naziriteship; only a razor alone.101See Nazir 40a. “Until completion of the days that he will abstain for the Lord,” from where is it derived that if one said: ‘I am a nazirite,’ without specifying, he shaves on day thirty-one, but if he shaved on day thirty he did not fulfill his obligation? The verse states: “Until completion of the days that he will abstain for the Lord,” and the days of his naziriteship have not yet been completed. “He shall be holy,” this is the sanctity of the hair. “He shall be holy” – I can only conclude that if someone shaves in accordance with his mitzva, that his hair is prohibited.102It is forbidden to derive any benefit from the hair of a nazirite, see Mishna Kiddushin 2:9. If others shaved him, if he shaved before his time, or not in accordance with his mitzva, from where is it derived [that the hair is prohibited]? “It shall be holy,” in any case. Bar Pada said: Unspecified naziriteship is for thirty days, as it is stated: “He shall be holy [kadosh yihye].” The numerical value of yihye is thirty.103Yod – 10, heh – 5, yod – 10, heh – 5 = 30. Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: Corresponding to the twenty-nine times that “vow [neder],” “nazirite [nazir],” “his naziriteship [nizro],” “he shall abstain [yazir],” and “to abstain [lehazir]” are written in the portion. But are they not thirty? Rabbi Yosei bar Bon said: One is for its novelty,104It is needed to teach the basic halakha. and is not included in the tally. According to the opinion of bar Pada, if he shaved on day thirty, he did not fulfill his obligation. According to the opinion of Rabbi Shmuel, if he shaved on day thirty, he fulfilled his obligation. Some seek to have us derive it from this: “The hair of his head shall grow long.” How much is considered hair growth? It is thirty days. And some seek to have us derive it from this: “Until completion [melot] of the days [hayamim].” How many are full [mele’im] days?105These are the number of days in a full month. Thirty days. Consequently, if he shaved on day thirty, he did not fulfill his obligation. Rabbi Yitzḥak bar Elazar said: Hayamim is written without a yod.106This indicates that it is the number of days in a month that is not full, i.e. twenty-nine. “Shall grow long,” to tell you that he is capable of growing hair long.107In thirty days. I have only one who has long hair; one who does not have long hair, from where do I derive it? “The hair of his head” – any amount. I can only conclude that he is prohibited from shaving until “completion of the days that he will abstain.” From where is it derived that he is prohibited from shaving until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here108The word is mentioned in the verse. in order to derive and learn a verbal analogy from it. Here it is stated nazirite: “All the days of the vow of his naziriteship” (Numbers 6:5), and there109Numbers 6:20. nazirite is stated. Just as there it is prohibited to drink until the bringing of the offering, here, too, it is prohibited to shave until the bringing of the offering.

71. 10.11

    “All the days of his abstinence to the Lord, he shall not approach a dead person” (Numbers 6:6). “All the days of his abstinence to the Lord….” Come and see that anyone who sanctifies himself below, they sanctify him above. This one, because he abstains from wine and conducts himself with suffering in that he does not shave the hair of his head in order to protect himself from transgression, the Holy One blessed be He says: ‘He is considered before Me like a High Priest.’ Just as it is prohibited for a priest to become impure for all corpses, so it is prohibited for a nazirite to become impure for all corpses. Just as regarding the High Priest, it is written: “For the crown of the anointing oil of his God is on him” (Leviticus 21:12), so, by the nazirite it says: “For the crown of his God is on his head” (Numbers 6:7). Just as regarding the priest, it is written: “Aaron was set apart, to sanctify him as most holy” (I Chronicles 23:13), so, the nazirite is called holy, as it is stated: “All the days of his naziriteship he is holy to the Lord” (Numbers 6:8). Come and see how much the mitzvot adorn Israel. Does growing hair long not render a person repulsive, as he is unable to shampoo his hair? But because he grows it for the sake of Heaven, the verse characterizes it as a crown for his head. That is what is written: “For the crown of his God is on his head.” “All the days of his abstinence...” – a nazirite whose days are completed110But who did not yet bring the sacrifice which terminates the naziriteship. is forbidden to drink, to shave, and to become impure due to dead people. If he shaved, drank wine, or became impure due to dead people, he incurs forty lashes. Regarding wine, from where is it derived that he is flogged? It is written: “All the days of his naziriteship [from anything that may be derived from the grapevine…he shall not eat]” (Numbers 6:4), rendering the days after completion like the days before completion. Regarding shaving, from where is it derived? It is as it is written: “All the days of the vow of his naziriteship, [a razor shall not pass on his head]” (Numbers 6:5), to include the days after completion like the days before completion. Regarding impurity, from where is it derived? It is as it is written: “All the days of his abstinence to the Lord, [he shall not approach a dead person],” rendering the days after completion like the days before completion. Three categories are prohibited for the nazirite; impurity, shaving, and what is derived from the grapevine. Impurity, from where is it derived? It is as it is written: “All the days of his abstinence to the Lord, [he shall not approach] a dead person.” Shaving, from where is it derived? It is as it is written: “All the days of the vow of his naziriteship, a razor shall not pass on his head.” (Numbers 6:5) What is derived from the grapevine, from where is it derived? It is as it is written: “All the days of his naziriteship, from anything that may be derived from the grapevine [he shall not eat]” (Numbers 6:4). There is a stringency in impurity and shaving, more than in what may be derived from the grapevine, as impurity and shaving voids the naziriteship and what emerges from the grapevine does not void. There is a stringency in what may be derived from the grapevine, more than in impurity and shaving, as what may be derived from the grapevine has no allowance at all, but shaving for a mitzva, e.g., a leper, as it is derived from the extraneous “his head”111Leviticus 14:9. that is stated regarding the leper to include a nazirite leper, that he shaves. And there is an allowance to become impure for a met mitzva.112This is a corpse with no one to bury it. There is a stringency in impurity more than in shaving, as impurity voids everything and one is obligated to bring an offering for it, but shaving voids only thirty days and one is not obligated to bring an offering for it. “He shall not approach [lo yavo] a dead person [nefesh met].” I hear that even dead animals [nafshot behema] are included, like the matter that is stated: “One who kills an animal [nefesh behema]” (Leviticus 24:18). The verse states: “For his father and for his mother […he shall not become impure]” (Numbers 6:7); regarding what matter is the verse speaking? It is regarding dead people. Rabbi Yishmael says: This is not necessary. It says lo yavo; it is regarding the dead who impurify through bia,113Entry under the same roof as the corpse. and these are dead people. “For his father,” why is it stated? It is because it [the law] is broad regarding a common priest: “He shall not become impure from a dead person among his people” (Leviticus 21:1) and then it permits him regarding relatives: “Except for his relative [who is close to him: For his mother, for his father, for his son, for his daughter, for his brother]” (Leviticus 21:2); perhaps the same is true regarding the nazirite? The verse states: “For his father,” saying that he may not become impure for relatives. “And for his mother,” why is it stated? It is because it says regarding the nazirite: “He shall not become impure for them upon their death” (Numbers 6:7). Rabbi says: Upon their deaths he may not become impure, but for their leprosy or for their ziva,114See Leviticus 15:1–15, 25–30. he may become impure. Regarding the High Priest, from where is it derived? The verse states: “And for his mother” (Leviticus 21:11), regarding the High Priest, which was unnnecesary for me, as it is already an a fortiori inference: If in an instance where a common priest may become impure for his paternal brother, the High Priest may not become impure for his father, in an instance where a common priest may not become impure for his maternal brother, it follows that the High Priest may not become impure from his mother. If you obtained this logically, why does the verse state: “And for his mother,” regarding the High Priest? It is here in order to derive and learn a verbal analogy from it. “His mother” is stated regarding the High Priest and “his mother” is stated regarding the nazirite. Just as “his mother” that is written regarding the nazirite [is regarding her death], but he may become impure for her leprosy or for her ziva, so, too, regarding “his mother” that is written regarding the High Priest, he may become impure for her leprosy of for her ziva. “For his brother” (Numbers 6:7), why is it stated? For his brother he may not become impure, but he may become impure for a met mitzva. “And for his sister” (Numbers 6:7), why is it stated? One who was going to slaughter his Paschal lamb and to circumcise his son and he heard that a relative of his died, shall he, perhaps, become impure? You said: “He shall not become impure for them upon their death.” Shall he, perhaps, not become impure for a met mitzva? The verse states: “For his sister,” for his sister he does not become impure, but he becomes impure for a met mitzva. “For his brother” is stated to permit him to become impure for a met mitzva, which is only a prohibition: “He shall not become impure for them.” “And for his sister” is to permit him to become impure even in the place of the Paschal lamb and circumcision, for which one incurs liability for karet. But for his son and for his daughter are not stated, as minors cannot become nazirites. Rabbi Akiva says: Nefesh, these are those who are unrelated. Met, these are those who are relatives. “For his father” he may not become impure, but he may become impure for a met mitzva. If “for his father” is stated, why is “and for his mother” stated? Had his father been stated and his mother had not been stated, I would have said: This is why he may not become impure for him, because he [his status as his father] is based on presumed status, but his mother, who certainly bore him, let him become impure for her. And had the All Merciful written "his mother," I would have said: It is for his mother that he may not, as her offspring are not attributed to her, but his father, because the verse said: “By their families, by their patrilineal houses” (Numbers 1:2); let us say that he may become impure for him. That is why “for his father” is stated. “For his brother” – that were he a High Priest and a nazirite, he may not become impure for his brother, but he may become impure for a met mitzva. “And for his sister” – that were he going to slaughter his Paschal lamb or to circumcise his son, he may not become impure for his sister, but he may become impure for a met mitzva. “He shall not become impure for them upon their death,” but he stands there at the eulogy and at the line.115This is the line of those comforting the mourners. This is in contradistinction to the High Priest, who is not present at those occasions. Rabbi says: Upon their death” he does not become impure, but he becomes impure for their leprosy and for their ziva. “For the crown of his God is on his head,” to relate what is the cause.

72. 10.12

    “All the days of his naziriteship he is holy to the Lord” (Numbers 6:8). “All the days of his naziriteship he is holy to the Lord.” Why is it stated? Because it says: “until completion of the days” (Numbers 6:5) – I only have those for whom there is an end to their naziriteship, from where do I derive [the concept that there may be] an eternal nazirite? The verse states: “All the days of his naziriteship,” to include an eternal nazirite. “He is holy to the Lord,” this is the sanctity of the body.116That he may not make it impure through coming in contact with a corpse.

73. 10.13

    If a corpse shall die near him with unexpected suddenness, and make impure his consecrated head, he shall shave his head on the day of his purification, on the seventh day he shall shave it” (Numbers 6:9). “If a corpse shall die near him” – this is in a case where the impurity is clear; to the exclusion of a case of uncertainty, this is the impurity of the depths.117When the nazir became impure from a concealed or buried corpse which nobody was aware of at the time the nazir came in contact with it. Which is the impurity of the depths? It is any case where there is no one, even at the ends of the earth, who can identify it [the corpse]. If there were one at the ends of the earth who could identify it, this is not the impurity of the depths. If it was concealed in hay or pebbles, this is the impurity of the depths. If it was in water, darkness, or boulder crevices, this is not the impurity of the depths. They said impurity of the depths only regarding a corpse alone. “With unexpected suddenness [befeta pitom],” Rabbi Yoḥanan said: Befeta, this is unwitting, as it says: “With suddenness [befeta], without enmity, he pushed him” (Numbers 35:22).118This is one of the examples of an unwitting murderer. Pitom, this is by force of circumstance, as it says: “The Lord said pitom to Moses, [Aaron and Miriam]” (Numbers 12:4). The Rabbis say: Pitom is intentional, as it says: “But simpletons [uftayim] continued and were punished” (Proverbs 22:3). Alternatively, pitom, this is unwitting, as it is written: “A peti will believe anything” (Proverbs 14:15). If pitom can mean intentional, by force of circumstance and unwitting, why did the verse need to write befeta to include the unwitting?119The word pitom can mean intentional, by force of circumstance, or unwitting, so why did the verse also use the word befeta? Had befeta not been written, I would have said that one brings an offering for his impurity where he was impure unwittingly, just as it is throughout the entire Torah, but if it was by force of circumstance or intentional, I would say that he is not. The All Merciful wrote peta, which is unwitting, to reveal regarding pitom, that it is by force of circumstance or intentional, and nevertheless, he is obligated to bring an offering for his impurity. “And make impure his consecrated head, [he shall shave his head]” – regarding one who was ritually pure and became impure, he is obligated in the removal of hair and the bringing of an offering, and to exempt a nazirite located at a grave.120Who at the time of the vow was impure because he was in a graveyard. “He shall shave his head” – he shaves his head but he does not shave all his hair. “On the day of his purification,” it is on the day of his sprinkling, on the seventh. Do you say: On the day of his sprinkling, on the seventh, or on the eighth? The verse states: “On the seventh day he shall shave it.” If on the seventh, even though he did not sprinkle? The verse states: “On the day of his purification” – on the day of his sprinkling. “On the seventh day” – I have only the seventh, from where do I derive the eighth, ninth, and tenth?121That if he did not shave on the seventh day, he can shave at a later date. The verse states: “He shall shave it.” I have only during the day, from where do I derive at night? The verse states: “He shall shave it.” I have only shaving in impurity, from where do I derive shaving in purity?122That he can shave at night also when he shaves in purity. The verse states: "He shall shave it." How so? He would sprinkle on the third and the seventh, shave on the seventh, and bring his offerings on the eighth. If he shaved on the eighth, he brings his offering on that same day; this is the statement of Rabbi Akiva.

74. 10.14

    “And on the eighth day he shall bring two turtledoves or two young pigeons, to the priest, to the entrance of the Tent of Meeting” (Numbers 6:10). “And on the eighth day” – to exclude the seventh, or is it to exclude the ninth? “Eighth” is stated here and “eighth” is stated elsewhere: “And from the eighth day on” (Leviticus 22:27). Just as “eighth” stated elsewhere, it allowed in that regard the eighth and from the eighth on, so, too, “eighth” stated here allows in its regard the eighth and from the eighth on. Had it said “turtledoves,” would it be, perhaps, many? The verse states: "He shall bring two turtledoves” – I said only two. May one, perhaps, bring turtledoves and young pigeons? The verse states: “Or two young pigeons.” May one, perhaps, bring one young bird from this and one young bird from that? The verse states: “He shall bring two turtledoves or two young pigeons.” From here they said: One does not bring a turtledove opposite a young pigeon, nor a young pigeon opposite a turtle dove.123One may not bring one as a burnt offering and one as a sin offering. “To the priest, to the entrance of the Tent of Meeting,” it teaches that one must tend to those he is bringing until he brings them to the entrance of the Tent of Meeting.

75. 10.15

    “The priest shall offer one as a sin offering, and one as a burnt offering, and atone for him, for what he sinned regarding the corpse, and he shall sanctify his head on that day” (Numbers 6:11). “The priest shall offer one as a sin offering, and one as a burnt offering," that the priest will designate them, one as a sin offering and one as a burnt offering in the course of their preparation. I have only designation by the priest, from where do I derive by the owner? It is stated regarding a birth mother: “She shall take two turtledoves or two young pigeons, one as a burnt offering and one as a sin offering" (Leviticus 12:8); the owners designate [them] at the time they buy them. Consequently, we have learned here: Designation by the priest and designation by the owner. And consequently, we have learned here: An undesignated pair, when is the priest required to designate them? When the owners set them aside for an offering but left them undesignated. And consequently, we have learned here: A designated pair is when the owners designated which is for a burnt offering, and which is for a sin offering. “And atone for him, for what he sinned regarding the corpse,” due to impurity from corpses, this is the statement of Rabbi Yishmael. Rabbi Elazar says: Since he sinned against his soul, as he afflicted himself by abstaining from wine. Are these matters not inferred a fortiori? If one who afflicted himself by abstaining from wine requires atonement, all the more so one who afflicted himself by abstaining from all matters.124This is the basis for the opinion of the Sage that anyone who fasts is called a sinner (Ta’anit 11a). “He shall dedicate to the Lord the days of his naziriteship, and he shall bring a lamb in its first year as a guilt offering and the first days shall be void, as his naziriteship was impure” (Numbers 6:12). “And shall sanctify his head on that day…He shall dedicate to the Lord the days of his naziriteship” (Numbers 6:11–12); consequently, we have learned that someone begins counting from the day that he shaved, this is the statement of Rabbi Yosei ben Rabbi Yehuda. Rabbi says: “And atone for him, for what he sinned regarding the corpse, and shall sanctify his head on that day” (Numbers 6:11) – on the day of the bringing of his offerings.

76. 10.16

    “He shall dedicate to the Lord the days of his naziriteship.” All the guilt offerings in the Torah prevent atonement [if they are not brought] except for this one. Could it be, perhaps, that this one prevents it? The verse states: He shall dedicate…and shall bring” – even though he has not brought [the guilt offering], he has dedicated. In the name of Rabbi Yishmael they said: This one, too, prevents it, as it is stated: “He shall dedicate to the Lord.” When? “And he shall bring a lamb in its first year as a guilt offering.” “He shall dedicate to the Lord the days of his naziriteship.” From where is it derived that he is prohibited from becoming impure due to a corpse on the days following his naziriteship like [during] the days of his naziriteship, until the bringing of the offering? The verse states: “Then the nazirite may drink wine” (Numbers 6:20). Does the nazirite drink wine? Rather, it is here in order to derive and learn a verbal analogy from it. Here, nazirite is stated, and there nazirite is stated. Just as regarding the nazirite stated elsewhere,125With regard to drinking wine. it rendered the days after naziriteship like the days during naziriteship until the bringing of the offering, so, too, regarding the nazirite stated here, it renders the days after naziriteship like the days during naziriteship until the bringing of the offering, “He shall bring a sheep,” and not a ram. “In its first year,” of its own, and not one year according to the years of the world.126The age of the animal is determined by its birthday, and is not considered a year older as soon as Rosh HaShana arrives. “As a guilt offering,” this is a penalty. Rabbi Shimon said: We have not found a guilt offering that comes to void, other than this one alone, as it is written after it: “And the first days shall be void.” “And the first days shall be void” – one who has earlier and later days voids it. From where is it derived that if one said: ‘I am a nazirite for one hundred days’ and became impure after one hundred minus one day, from where is it derived that it voids it all? The verse states: “And the first days shall be void” – one who has later days, voids, and this one has latter days. If he became impure on day one hundred, does it, perhaps, void everything? The verse states: “And the [first] days…” – by inference, there are later days, and this has no latter days. Or even if he became impure at the beginning of the one hundred, does it void everything? The verse states: “And the first days shall be void” – one who has earlier days, voids, and this one has no earlier days. “As his naziriteship was impure,” – impurity voids everything, but shaving does not void everything, but only thirty days, as we require “shall grow long” (Numbers 6:5). Impurity voids, but wine does not void.

77. 10.17

    “This is the law of the nazirite, on the day of the completion of the days of his naziriteship he shall bring it to the entrance of the Tent of Meeting” (Numbers 6:13). “This is the law of the nazirite” the law for both a nazirite for [a specific period of] days, and an eternal nazirite. Do you, perhaps, include the naziriteship of Samson?127There is a form of naziriteship called the naziriteship of Samson which is distinct from an eternal naziriteship, as described in the midrash here. The verse states: “This,” as they said: What is the difference between an eternal nazirite and a Samson nazirite? If the hair of an eternal nazirite becomes heavy, he may ease it with a razor, and he brings three animals.128He brings the three offerings, a sin offering, a burnt offering, and a peace offering, brought by a standard nazirite when he shaves at the end of his naziriteship. If he becomes impure, he brings an impurity offering. If the hair of a Samson nazirite becomes heavy, he may not ease it with a razor and if he becomes impure, he does not bring an impurity offering. Rabbi says: Avshalom was an eternal nazirite, as it is stated: “It was at the end of forty years, and Avshalom said to the king: Please let me go and pay my vow that I vowed to the Lord in Hebron. For your servant took a vow while I lived in Geshur in Aram, saying: If the Lord restores me to Jerusalem, I will worship the Lord” (II Samuel 15:7–8). What is “at the end of forty years”? Rabbi Nehorai says in the name of Rabbi Yehoshua: At the end of forty years since they requested a king for them. That year that they requested a king for them was the tenth year of Samuel of Rama. Avshalom would shave once every twelve months, this is the statement of Rabbi, as it is stated: “…It was at the end yamim leyamim that he would cut his hair, for it weighed upon him and he would cut his hair; he would weigh the hair of his head; it was two hundred shekels, by the king's weight” (II Samuel 14:26). Yamim is stated here, and elsewhere it is stated: “Its redemption shall be yamim” (Leviticus 25:29). Just as there it is twelve months, so, too, here, it is twelve months. Rabbi Nehorai says: He would cut his hair once every thirty days, just as the priests cut their hair, as it is stated: “They shall not grow long hair, they shall trim the hair of their heads” (Ezekiel 44:20). Rabbi Yosei says: From Shabbat eve to Sabbat eve, as we find that princes cut their hair from Shabbat eve to Shabbat eve. “This is the law” – for a purity offering or even for an impurity offering? The verse states: “On the day of the completion of the days of his naziriteship” – I said it only regarding one for whom there is an end to his naziriteship. “On the day of the completion,” he shall bring during the day, but not at night. “He shall bring it [oto]” – he shall bring himself, and other do not compel him to come. This is one of three instances of et in the Torah that Rabbi Yishmael expounds. “They will cause them [otam] to bear the iniquity of guilt” (Leviticus 22:16). Did others cause them, rather they caused it to themselves? Similarly, you say: “He buried him [oto] in the valley” (Deuteronomy 34:6). Did others bury him, or rather he buried himself? Here, too, you say: He shall bring it [oto]. He shall bring himself, and other do not compel him to come.

78. 10.18

    “He shall sacrifice his offering to the Lord: One unblemished lamb in its first year as a burnt offering, one unblemished ewe in its first year as a sin offering, and one unblemished ram as a peace offering” (Numbers 6:14). “He shall sacrifice his offering to the Lord,” it tells that the animal is consecrated to the Lord. “In its first year,” of its own [life], and not one year according to the years. “Unblemished,” to exclude a blemished animal. “One,” and not two. “One,” that his consecration should be exclusively for God’s name. “As a burnt offering,” its consecration shall be for the sake of a burnt offering: “A ewe,” is it, perhaps, two?129Clearly, the verse means one. The verse states: “One.” It says “one,” as one does not shave for two naziriteships together.130Rather, one must bring separate offerings for each naziriteship. “In its first year,” one year of its own, and not one year according to the years. “Unblemished,” to exclude a blemished animal. “As a sin offering,” its consecration shall be for the sake of a sin offering: “A ram,” is it, perhaps, two? The verse states: “One.” It says “one”; as one shaves over one offering.131Even if the nazirite only brought the peace offering he may shave his head. “Unblemished,” to exclude a blemished animal. “As a peace offering,” its consecration shall be for the sake of a peace offering. It teaches regarding the nazirite that he must bring three animals.

79. 10.19

    “And a basket of unleavened bread, loaves of high quality flour mixed with oil, and wafers of unleavened bread smeared with oil, and their meal offering, and their libations” (Numbers 6:15). “And a basket of unleavened bread,” there is a mitzva to bring it in a basket. I have only a basket, from where is it derived to include other vessels? The verse states: “A basket [sal],” “and a basket [vesal].”132The extra vav is expounded to include other vessels. “And a basket of unleavened bread”; a generalization, “loaves…and wafers of unleavened bread”; a detail; the generalization includes only what is in the detail. It teaches that it does not require four different types, like the thanks offering. “Unleavened bread, loaves of high quality flour mixed with oil, and wafers of unleavened bread smeared with oil” – why was it necessary to mention unleavened bread in relation to the wafers? It is because otherwise, I could have applied smearing to the loaves or mixing to the wafers. The verse states: “Unleavened bread,” regarding unleavened bread they are equal, but are not equal regarding mixing and spreading. “And wafers of unleavened bread smeared with oil,” is it, perhaps, performed in the manner of the smearers?133They typically smear the entire wafer. The verse states: “With oil,” enough to fulfill the mitzva of oil. How does he do so? He dips his finger and places one annointment on this one and one anointment on that one.134One anointment per wafer, but he does not smear the entire wafer. “And their meal offering, and their libations” – for the burnt offering and for the peace offering, or, is it even for the sin offering and the guilt offering? Just as it is stated regarding the leper, who brings a meal offering with his sin offering, his guilt offering, and his burnt offering, as it is stated: “On the eighth day he shall take two unblemished lambs, and one unblemished ewe…[and three-tenths of an ephah of high quality flour mixed with oil as a meal offering, and one log of oil]” (Leviticus 14:10). He would bring three-tenths of an ephah, one-tenth for each and every kind. Is is, perhaps, the same regarding a nazirite? The verse states: “And the ram he shall prepare as a peace offering…[and the priest shall perform its meal offering, and its libation]” (Numbers 6:17). Was the ram not included in the generalization “and their meal offering and their libations”? But it emerged from the generalization and taught regarding the generalization: Just as the ram, which is a peace offering, is unique in that it comes as a vow and as a gift offering and requires libations, so, too, everything that comes as a vow or as a gift offering requires libations.135This excludes sin offerings and guilt offerings that were brought only if one sinned.

80. 10.20

    “The priest shall bring them before the Lord, and shall perform his sin offering, and his burnt offering (Numbers 6:16). This teaches that the sin offering is sacrificed before the burnt offering in every instance. “And the ram, he shall prepare as a peace offering to the Lord, with the basket of unleavened bread, and the priest shall perform its meal offering, and its libation” (Numbers 6:17). “And the ram, he shall prepare as a peace offering.” This tells us that the burnt offering precedes the peace offering. “With the basket of unleavened bread” – he shall have the bread precede the slaughter of the ram, as the bread is sanctified only with the blood of the slaughter. “And the priest shall perform his meal offering…” – this is for the purpose that we stated.136At the end of section 19.

81. 10.21

    “The nazirite shall shave his consecrated head at the entrance of the Tent of Meeting, and shall take the hair of his consecrated head, and he shall place it on the fire that is beneath the peace offering” (Numbers 6:18). “The nazirite shall shave his consecrated head at the entrance of the Tent of Meeting.” Rabbi Yoshiya says: It is with regard to the peace offering that the verse is speaking.137The nazirite should shave his hair after the peace offering is sacrificed. Or, it is only “at the entrance of the Tent of Meeting,” in its plain sense. You said: If the Torah said this: “You shall not ascend on stairs to My altar, [so that your nakedness will not be exposed upon it]” (Exodus 20:23), all the more so regarding a disgraceful act – that he should not shave. Why, then, does the verse state: “At the entrance of the Tent of Meeting”? The verse is speaking of the peace offering, in whose regard it is written: “He shall slaughter it at the entrance of the Tent of Meeting” (Leviticus 3:2). Rabbi Yitzḥak says: It is unnecessary. It says: “And he shall take the hair of his consecrated head, and he shall place it on the fire that is beneath [the peace offering]”; this is regarding something that is lacking taking and placing, and not something that is lacking taking, bringing, and placing. That is, in the place that he would cook, there he would shave. I have only that he shaves in the Temple. From where is it derived even in the rest of the country? It says: “Shall shave [gilaḥ],” “and…shall shave [vegilaḥ],”138The midrash is using the letter vav at the beginning of the word as a source for the halakha stated. even in the rest of the country. What is the difference between one who shaves at the entrance to the Tent of Meeting and one who shaves in the rest of the country? One who shaves at the entrance to the Tent of Meering casts the hair beneath the pot,139This is the pot in which the peace offering is cooked. but one who shaves in the rest of the country does not cast his hair beneath the pot. “The nazirite shall shave…at the entrance of the Tent of Meeting.” Abba Ḥanan said in the name of Rabbi Elazar: If the entrance was not open, he would not shave. He would take the gravy and place it on the hair of his consecrated head and cast it beneath the pot of the peace offering, as it is stated: “And he shall place it on the fire that is beneath the peace offering [zevaḥ hashelamim]” – from his offering [mizivḥo], he shall place beneath it. “The peace offering” – I have only beneath the peace offering, beneath the sin-offering, from where is it derived? The verse states: Zevaḥ, in any case.140Any type of offering. I have only if he burns it when he shaves in the Temple, in the rest of the country from where is it derived? The verse states: “And he shall place it on the fire,” in any case.

82. 10.22

    “The priest shall take the cooked foreleg of the ram, and one loaf of unleavened bread from the basket, and one wafer of unleavened bread, and he shall place them on the palms of the nazirite, after he has shaved his consecrated head” (Numbers 6:19). “The priest shall take the cooked foreleg” – “cooked” is nothing other than complete.141From the fact that it does not say flesh, but rather the foreleg, it means that the foreleg must be complete. Another matter, “the priest shall take the cooked foreleg,” is it, perhaps, raw? The verse states: “Cooked.” If cooked, is it perhaps, [cooked separately,] in and of itself? The verse states: “Of the ram.” It teaches that it was cooked with the ram. How would he perform it? He would cut it until he would leave a hairbreadth; neither would the sacred absorb from the non-sacred, nor would the non-sacred absorb from the sacred. Rabbi Yehoshua ben Levi said in the name of bar Kappara: All prohibited items that impart flavor are nullified in a mixture of one to one hundred. Rabbi Ḥiyya and Rabbi Yehoshua said in the name of bar Kappara: All prohibited items that impart flavor are nullified in a mixture of one to sixty. Both of them derive it from the nazirite’s lamb. The one who says one to one hundred, you estimate the foreleg is one one-hundreth of the ram. The one who says one to sixty, you estimate the foreleg is one-sixtieth. The one who says one one-hundredth, you remove the bones from the foreleg. The one who says one-sixtieth, you do not remove the bones from the foreleg. Perhaps, just as you remove the bones from the foreleg, so, remove the bones from the ram. You cannot, as it is taught: The waste of the teruma does not join the teruma to neutralize the non-sacred produce, but the waste of the non-sacred produce joins the non-sacred produce to neutralize the teruma. “And one loaf of unleavened bread from the basket” – if it broke, or if part of it is missing, it is disqualified. “He shall place them on the palms of the nazirite, after he shaved his naziriteship.” These are after he has shaved his consecrated head, but the bringing of his offering is not after he has shaved his consecrated head.

83. 10.23

    “The priest shall wave them as a wave offering before the Lord, it is sacred for the priest, with the breast of waving and with the haunch of lifting, and then the nazirite may drink wine” (Numbers 6:20). “The priest shall wave them.” The priest places his hands beneath the hands of the nazirite and waves. How does he wave? He waves to and fro. From where is it derived that he would raise and lower? It is as it is stated: “That was waved and that was raised” (Exodus 29:27). It juxtaposes raising to waving. Just as waving, one waves to and fro, so, too, raising, one waves to and fro. And just as raising, one raises and lowers, so, with waving, one raises and lowers. From here they said: The mitzva of waving, one waves to and fro and raises and lowers. Waving, one performs one wave, not two. “Before the Lord,” in the east, as everywhere that it is stated: “Before the Lord,” it is in the east unless it is otherwise specified in the verse. “It is sacred for the priest, with the breast of waving and with the haunch of lifting.” Is the nazirite’s ram not included in: “For [I have taken] the breast of waving and the haunch of lifting [from the children of Israel, from their peace offerings, and have given them to Aaron the priest and to his sons as an eternal allotment from the children of Israel]”? (Leviticus 7:34). Why is it stated here? It is because the law regarding the nazirite’s ram addressed a new matter; that it requires the separation of the foreleg.142In a regular peace offering the foreleg is not separated and given to the priest. Is it, perhaps, limited to its novel element? That is why the verse needed to restore it to its general principle; that it requires separation of the breast and the haunch. “Then the nazirite may drink wine.” Is this after a single act, or is it only after all the actions? It is written here: “Then the nazirite may drink wine.” It is written there: “After he has shaved his consecrated head” (Numbers 6:19). Just as there, it is after a single action, so, too, here it is after a single action.

84. 10.24

    “This is the law of the nazirite who vows, his offering to the Lord for his naziriteship, besides what he can afford; in accordance with his vow that he vows, so he shall perform with the law of his naziriteship” (Numbers 6:21). “This is the law of the nazirite…” I have only for the present, from where is it derived for the generations that this matter will be practiced in Shilo and in the eternal Temple? The verse states: “The law.” Will the nazirite offering be, perhaps, in practice, even on improvised altars? The verse states: “This.”143“This” is a restrictive term, excluding improvised altars. “His offering to the Lord for his naziriteship,” but not his naziriteship for his offering.144The order is naziriteship, followed by offering. “His offering to the Lord for his naziriteship,” just as one is liable for misappropriation of an offering, so, too, one is liable for misappropriation of the hair. “Besides what he can afford,” is [being] a nazirite contingent on what he can afford? How so? “His offering to the Lord for his naziriteship” – where he separated from his own. “Besides what he can afford” – where others separated for him so he could gain atonement with their gift. “In accordance with his vow that he vows.” From where do you say that if one said: ‘I am a nazirite in order to shave over one hundred burnt offerings and over one hundred peace offerings’ that he is obligated to bring them all? The verse states: “In accordance with his vow.” Or, even if he said: ‘I am a nazirite in order to shave over one hundred sin offerings and over one hundred guilt offerings’ that he would be obligated to bring them? The verse states: “That he vows.” I said only regarding consecrated items that come as vows or gift offerings, excluding sin offerings and guilt offerings that do not come as vows or gift offerings. “So he shall perform with the law of his naziriteship.” Or, even if he said: ‘I am a nazirite on condition that I can drink wine and become impure to corpses,’ do I read in his regard: “In accordance with his vow”? The verse states: “So he shall perform with the law of his naziriteship.” Or, even if he said: ‘Five naziriteships are incumbent upon me that I will shave one shave that will be effective for all of them,’ do I read in his regard: “In accordance with his vow”? The verse states: “So he shall perform with the law of his naziriteship.”145In both cases, once he takes a vow of naziriteship, all the details of the laws of naziriteship take effect upon him.

85. 10.25

    Rabbi Shemaya would say: What did the Torah see that led it to be lenient regarding an impure nazirite, in that he brings turtledoves or young pigeons?146One as a sin offering and one as a burnt offering. It is because when he became a nazirite, his intent was for the sake of Heaven, and when he became impure, he lost everything that he had done and went back to the beginning. That is why the Torah had mercy on him, to absolve him with the offering of a poor person. Why is the guilt offering a lamb? It is because he did not protect himself from impurity. The Torah penalized him so that he would accept naziriteship in purity. Why does a pure nazirite bring three types of offerings? It is in order to permit three matters that are prohibited for him: Anything derived from the grapevine, shaving, and impurity. He would bring the sin offering to permit impurity, the burnt offering to permit shaving, and the peace offering to permit what is derived from the grapevine. Because two prohibitions are written regarding eating what is derived from the grapevine, that is why he would bring two types of bread with the peace offering. Libations for the burnt offering and for the peace offering correspond to the two prohibitions of drinking, to permit them. Why would he separate the foreleg from the nazirite’s peace offering? It is to strengthen his arm.147So that he would be able to withstand the evil inclination when he resumed drinking wine. Why does the portion of the nazirite follow the portion of the sota, and after the portion of the nazirite, the Priestly Benediction? It is because they would say to the sota: ‘My daughter, wine accomplishes much. It is the way of a woman only to separate herself from wine like a nazirite.’ They stipulate in her regard everything that is stated in the portion. If she was pure, “she will be absolved and conceive offspring” (Numbers 5:28). Priests, who bless Israel, will emerge from her.

86. 11.1

    “Speak to Aaron and to his sons, saying: So you shall bless the children of Israel; say to them:” (Numbers 6:23). “So you shall bless the children of Israel…” – that is what is written: “Do not envy a man of villainy, and do not choose any of his ways” (Proverbs 3:31). “A man of villainy” – this is the wicked Esau; “man” – just as it says: “Esau was a man who knew hunting” (Genesis 25:27); “villainy” – just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). What is it that it said: “Do not envy”? It is because it was revealed before the Holy One blessed be He that Israel is destined to be subjugated to Edom1Edom is considered the nation of Esau. and would be hard pressed and overburdened in their midst, and Israel is destined to protest this, just as Malachi said: “You said: It is vain to worship God and what is the profit in our having kept His commission.… Now we praise the wicked; the evildoers, too, prosper; they also test God and escape” (Malachi 3:14–15). That is why the Divine Presence said by means of Solomon: “Do not envy a man of villainy” – do not envy the tranquility of the wicked Esau; “and do not choose any of his ways” – you shall not perform any of his actions. Why? Look to the end of the matter, as, behold, the day will come when God will despise everyone who would impugn [maliz] the mitzvot. That is what is written: “For the devious person [naloz] is an abomination to the Lord” (Proverbs 3:32). Likewise it says: “The Lord abhors a man of bloodshed and deceit” (Psalms 5:7). However, one whose path is upright before Him will be among His confidants; that is what is written: “And His secret is with the upright” (Proverbs 3:32). Likewise, it says: “Now, it will be said to Jacob [and to Israel what God has wrought]” (Numbers 23:23). And it says: “The secret of the Lord is to those who fear Him…” (Psalms 25:14). And it says: “You will return and see the difference between the righteous and the wicked, between one who serves God and one who does not serve Him” (Malachi 3:18). “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is Esau the wicked, just as it says: “[If Edom will say:] We are ruined, but we will return and build the ruins, so said the Lord of hosts: They will build, and I will destroy; [they will be called the boundary of wickedness]” (Malachi 1:4). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is Israel, in whose regard it is written: “Your people, they are all righteous, they will inherit the land forever” (Isaiah 60:21). “Your eyes will see, and you will say: May the Lord be exalted [beyond the boundary of Israel]” (Malachi 1:5). “If it is to scoffers, He will scoff” (Proverbs 3:34) – these are the Edomites, who are called scoffers, as it is stated: “A wicked and arrogant man, scoffer is his name” (Proverbs 21:24). And they are called wicked, just as it says: “Now we praise the wicked” (Malachi 3:15). From where is it derived that the verse is speaking of the Edomites? As it is written: “The evildoers [osei risha], too, prosper” (Malachi 3:15) – these are the Edomites, just as it says: “They will be called the boundary of wickedness [risha]” (Malachi 1:4). And they scoff at Israel every day, about the troubles that befall them, just as it says: “You were haughty against Me with your mouths, and you increased your words against Me; I heard” (Ezekiel 35:13). “He will scoff” – the Holy One blessed be He is destined to mete out to them according to their measure, just as it says: “As you have done, so will be done to you; your retribution will return upon your head” (Obadiah 1:15). “But to the humble He gives favor” (Proverbs 3:34) – this is Israel, who are poor among them2This is a reference to the Edomites mentioned above, and refers in general to all of the oppressors of Israel. and walk humbly in their midst and bear their yoke upon them in order to sanctify the name of the Holy One blessed be He. That the Holy One blessed be He is destined to be gracious to these and punish those, just as it says: “Therefore, the Lord will wait to be gracious to you […for the Lord is a God of justice]” (Isaiah 30:18). And it says: “The humble will increase their joy in the Lord” (Isaiah 29:19). And it says: “For a people will live in Zion, in Jerusalem; you will not weep” (Isaiah 30:19). “The wise will inherit honor” (Proverbs 3:35) – this is Israel, who are called wise when they perform the Torah and the mitzvot, as it is stated: “You shall observe and you shall perform, as this is your wisdom and your understanding…” (Deuteronomy 4:6). Because Israel observes the Torah in their midst, the Holy One blessed be He is destined to bequeath to them a throne of glory, just as it says: “He will bequeath to them a throne of glory” (I Samuel 2:8), as the Holy One blessed be He is destined to restore the monarchy to Israel, just as it says: “The kingdom, the dominion, and the greatness of the kingdoms under the entire heavens [will be given to the holy people of the Most High]” (Daniel 7:27). “And fools carry away disgrace” (Proverbs 3:35) – these are the Edomites, just as it says: “I will eliminate the wise from Edom, and wisdom from the mountain of Esau” (Obadiah 1:8). And it says: “[Concerning Edom, so said the Lord of hosts:] Is there no longer wisdom in Teman? Is counsel lost from the children? Has their wisdom spoiled” (Jeremiah 49:7)? What is “carry away disgrace [kalon]”? It means that they will carry away disgrace in their portion, as their end will be that they will go into fire. Kalon is nothing other than fire, just as it says: “Whom the king of Babylon roasted [kalam] in the fire” (Jeremiah 29:22). And it says: “Just ripened, roasted [kalui] in fire” (Leviticus 2:14). Likewise it says: “[The house of Jacob will be fire,] and the house of Joseph a flame, [and the house of Esau for straw, and they will ignite them and consume them]” (Obadiah 1:18). And it says: “I was seeing until the beast was slain and its body destroyed and it was relegated to the burning of fire” (Daniel 7:11). That is, “and fools carry away disgrace.” Another matter: “Do not envy a man [of villainy]” (Proverbs 3:31) – it is speaking of an adulterer, who, when he consorts with the wife of another and she is impregnated by him, he robs money from the children of the woman’s husband and gives it to the mamzer, as the husband thinks that he is his son, but he is not his son, and he bequeaths him the inheritance with his sons. It is regarding this matter that the adulterer is called “a man of villainy.”3Villainy is a translation of ḥamas, which also refers to theft. What is “do not envy”? It is that anyone who sees the adulterer, who realizes the lust in his heart with the wife of another and she feeds him and gives him to drink, should not envy his tranquility and should not choose any of his ways. Why? It is because the adulterer is called an abomination: “They are six that the Lord hates, and seven that are an abomination to His soul” (Proverbs 6:16). “One who incites discord among brethren” (Proverbs 6:19) is one of the abominations. This is the adulterer, who incites discord between a man and his wife, just as it says: “And a spirit of jealousy overcame him, [and he warned his wife]” (Numbers 5:14). That is why it is stated: “For the devious [naloz] person is an abomination to the Lord” – this is the adulterer, in whose regard it is written: “And are devious [unlozim] in their tracks” (Proverbs 2:15–16). “And His secret is with the upright” (Proverbs 3:32) – this is one who sees his actions and abstains from wine in order to render his paths upright, just as it says: “Who render their paths upright” (Proverbs 9:15). What is His secret? It is that the Holy One blessed be He teaches him how to save himself from her, just as it says: “I have guided you on the path of wisdom” (Proverbs 4:11). The numerical value of wine [yayin] is seventy4Yod – 10; yod – 10; nun – 50; the sum is 70. and of secret [sod] is seventy.5Samekh – 60; vav – 6; dalet – 4; the sum is 70. He abstains from wine that totals seventy, and he merits the secret of wisdom that totals seventy. Wine enters, a secret emerges, wine remains out, a secret enters. That is, “and His secret is with the upright.” “The curse of the Lord is on the house of the wicked” (Proverbs 3:33) – this is the adulterer. What is the curse [hame’era]? It is that the water that causes curse [hame’arerim] will examine him just as they examine her. That is, “the curse of the Lord,” just as it says: “May the Lord render you as a curse…” (Numbers 5:21). “And He blesses the abode of the righteous” (Proverbs 3:33) – this is the male nazirite and the female nazirite, who, if they abstained from wine to protect themselves from sin, merit a blessing. That is why it juxtaposed the portion of the Priestly Benediction after the portion of the nazirite, because he merits receiving the blessings of the Priestly Benediction. That is, “and He blesses the abode of the righteous,” just as it says: “May the Lord bless you and protect you” (Numbers 6:24). “If it is to scoffers,” (Proverbs 3:34) – this is the adulterer, who errs due to wine, who is called a scoffer, just as it says: “Wine is a scoffer, intoxicating drink is tumultuous…” (Proverbs 20:1). “He will scoff” (Proverbs 3:34) – as everyone scoffs at the adulterer, as he is a curse and an oath for My chosen ones. “But to the humble, He is gracious” (Proverbs 3:34) – these are the nazirites, who adopt humility for themselves, who abstain from wine and grow their hair in order to torment themselves and protect themselves from transgression. The Holy One blessed be He is gracious with them, just as it is written: “And be gracious to you” (Numbers 6:25). “The wise will inherit honor” (Proverbs 3:35) – because the nazirites feared sin they were called wise men, just as it says: “Fear of the Lord is the beginning of wisdom” (Psalms 111:10). And it says: “Behold, fear of the Lord is wisdom” (Job 28:28). They inherit honor, as the Holy One blessed be He lifts His countenance to them and grants them peace, as when a person sits peacefully in his home, that is his honor. Likewise, it says: “Preserve your honor and stay at home” (II Kings 14:10), as after the portion of the nazirite, the Priestly Benediction is written, in which it is written: “And grant you peace” (Numbers 6:26). “And fools carry away disgrace” (Proverbs 3:35) – these are the adulterer and the adulteress, and they are called fools. The adulterer, from where is it derived? “Whoever is a simpleton let him turn here” (Proverbs (9:16). The adulteress, as it is written: “The woman of folly is loud” (Proverbs 9:13). “Carry away disgrace” – “he shall expose the head of the woman” (Numbers 5:18), and it says: “Her belly will distend…” (Numbers 5:27); do you have any disgrace greater than that? That is, “carry away disgrace.” This is why the portion of the Priestly Benediction is stated after the portion of the nazirite, as anyone who abstains from wine for the sake of Heaven merits all the blessings stated in the Priestly Benediction. From where is it derived? It is just as it says: “So you shall bless [the children of Israel]” (Numbers 6:23).

87. 11.2

    “My beloved is like a gazelle or a fawn [ofer ha’ayalim]…” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, in truth you came to us first. “My beloved is like a gazelle” – just as the gazelle leaps, so the Holy One blessed be He leapt and bounded from Egypt to the sea and from the sea to Sinai. In Egypt, “I will pass in the land of Egypt…” (Exodus 12:12). At the sea, “this is my God and I will exalt Him” (Exodus 15:2). At Sinai, “He said: The Lord came from Sinai” (Deuteronomy 33:2). “Or a fawn” – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer.6Rabbi Yosei teaches that "ofer ha'ayalim" means a fawn, and not a certain type of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the wilderness of Sinai. “Watching from the windows” (Song of Songs 2:9) – “the Lord descended upon Mount Sinai…” (Exodus 19:20). “Peering through the cracks” (Song of Songs 2:9) – “God spoke all these matters…” (Exodus 20:1). “My beloved spoke up and said to me” (Song of Songs 2:10) – “I am the Lord your God” (Exodus 20:2). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – Rabbi Yitzḥak said: Israel said before the Holy One blessed be He: Master of the universe, You told us that You will come to us first. “My beloved is like a gazelle” – just as the gazelle appears and is then concealed, so, the initial redeemer appeared and was then concealed. Rabbi Berekhya said in the name of Rabbi Levi: Like the initial redeemer, so will be the ultimate redeemer. The initial redeemer, this is Moses; he appeared to them and was then concealed from them. How long was he concealed from them? Rabbi Tanḥuma said: Three months; that is what is written: “They encountered Moses and Aaron…” (Exodus 5:20).7“Encountered” indicates that there had been an interruption in the contact between them. The ultimate redeemer, too, will appear to them and will then be concealed from them. How long will he be concealed from them? Rabbi Tanḥuma said in the name of Rabbi Ḥama ben Rabbi Hoshaya: Forty-five days. That is what is written: “From the time of the abolishing of the daily offering and the setting up of the abomination of desolation there will be one thousand two hundred and ninety days” (Daniel 12:11), and it is written: “Happy is one who waits, and reaches one thousand three hundred and thirty-five days” (Daniel 12:12). How many are these extra days? They are the forty-five days that he will be concealed from them and will then reappear to them. Where will he take them?8Where will they be during those forty-five days? Some say to the Judean desert, and some say to the wilderness of Siḥon and Og. Anyone who believes him and follows him will eat roots of the broom tree and saltwort leaves; that is what is written: “Who pick saltwort from bushes, and the root of the broom tree is their food” (Job 30:4). Anyone who does not follow him will go and make peace with the nations of the world, and they will ultimately kill him. Rabbi Yitzḥak bar Maryon said: At the conclusion of forty-five days, the Holy One blessed be He will cause manna to fall for them. That is what is written: “I will yet settle you in tents as in the appointed [moed] days” (Hosea 12:10), and it says: “The appointed time [moed] of your exodus from Egypt” (Deuteronomy 16:6). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – this is the western wall of the Temple, which is never destroyed. Why? It is because the Divine Presence is in the west. “Watching from the windows” (Song of Songs 2:9) – due to the merit of the patriarchs; “peering through the cracks” (Song of Songs 2:9) – due to the merit of the matriarchs. Just as there is a distinction between a window and a crack, so there is a distinction between the merit of the patriarchs and the merit of the matriarchs. “My beloved spoke up and said to me” (Song of Songs 2:10) – what did He say? “As I live, the utterance of the Lord, that you will don all of them like jewelry, and you will tie them like a bride” (Isaiah 49:18). Another matter: “My beloved is like a gazelle” (Song of Songs 2:9) – just as this gazelle leaps from place to place, from fence to fence, from tree to tree, and from booth to booth, so, the Holy One blessed be He leaps and bounds from this synagogue to that synagogue. Why to that extent? It is order to bless Israel, as it is stated: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). By what merit? It is by the merit of Abraham our patriarch, as it is written: “So [ko] you shall bless,” just as it says: “So [ko] shall be your offspring” (Genesis 15:5). “Or a fawn” (Song of Songs 2:9) – Rabbi Yosei ben Rabbi Ḥanina said: To the fawn of deer. “Behold, he is standing behind our wall” (Song of Songs 2:9) – when the Holy One blessed be He came to visit Abraham our patriarch on the third day since his circumcision, just as it says: “The Lord appeared to him in the plains of Mamre, and he was sitting [yoshev]…” (Genesis 18:1). Yashav is written.9Yoshev is written without a vav, so it looks like yashav. He sought to stand; the Holy One blessed be He said to him: Sit, Abraham, you are a paradigm for your descendants, as when your descendants enter synagogues and study halls and recite Shema, they sit and My glory stands. What is the source? “God stands [nitzav] in the assembly of the Almighty” (Psalms 82:1) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is not written here, “God omed,”10The word “stands” would usually be rendered as omed. but rather, “God nitzav,” at the ready. This is just as it says: “It will be before they call, I will answer” (Isaiah 65:24). That is why it is stated: “Behold, he is standing behind our wall”; these are the synagogues and study halls. “Watching from the windows” (Song of Songs 2:9) – when the Holy One blessed be He said to Aaron and his sons: “So you shall bless…,” Israel said before the Holy One blessed be He: ‘Master of the universe, to the priests You said that they should bless us. We need only Your blessings and to be blessed from Your mouth.’ That is what is written: “Look from Your holy abode, from Heaven, and bless Your people Israel” (Deuteronomy 26:15). The Holy One blessed be He said to them: ‘Although I said to the priests that they should bless you, with them I stand and bless you.’ That is why the priests spread their hands, saying: The Holy One blessed be He is standing behind us. That is why it says: “Watching from the windows” – from between the priests’ shoulders; “peering through the cracks” (Song of Songs 2:9) – from between the priests’ fingers. “My beloved spoke up and said to me” – “and I will bless them” (Numbers 6:27). “So you shall bless” – that is what is written: “I will render you a great nation…” (Genesis 12:2). Rabbi Pinḥas ben Yair said: The Holy One blessed be He blessed Abraham with seven blessings, and these are they: “I will render you a great nation” (Genesis 12:2); “I will bless you” (Genesis 12:2); “I will make your name great” (Genesis 12:2); “you will be a blessing” (Genesis 12:2). I will bless those who bless you” (Genesis 12:3); “one who curses you, I will curse” (Genesis 12:3), “[all the families of the earth] will be blessed in you” (Genesis 12:3). These correspond to the seven verses in the act of Creation in which “that it was good” is written.11Seven including Genesis 1:31: “And it was very good.” Rabbi Levi bar Ḥayata and Rabbi Abba son of Rabbi Ḥiyya bar Abba said: There are three expressions of greatness and four blessings written here. He apprised him that there would be three patriarchs and four matriarchs. But is it not that there are only two expressions of greatness? “I will render you [ve’e’eskha]” is an expression of greatness12Thus, there are, in fact, three expressions of greatness., as it is written: “It is the Lord who appointed [asa] Moses [and Aaron]” (I Samuel 12:6). Rabbi Shimon ben Lakish said: “I will render you a great nation” (Genesis 12:2) – this is that we recite: God of Abraham. “I will bless you” (Genesis 12:2) – this is that we recite: God of Isaac. “I will make your name great” (Genesis 12:2) – this is that we recite: God of Jacob. Do we, perhaps, conclude with all of them? The verse states: “You will be a blessing” (Genesis 12:2) – it is with you they conclude: The Shield of Abraham, and we do not conclude with all of them.13This midrash is referring to the first blessing of the Amida prayer. Rabbi Ḥiyya bar Ze’eira said: “You will be a blessing” – your blessing precedes Mine, as after they recite Shield of Abraham, only then do they recite: Who revives the dead. Another matter: “You will be a blessing [berakha]” (Genesis 12:2) – you will be a pool [berekha]. Just as this pool purifies the impure, you, too, draw the distant under the wings of the Divine Presence. “I will render you [ve’e’eskha] a great nation” (Genesis 12:2) – Rabbi Berekhya said: It is not written here, Etenkha,14See Genesis 17:20: “I will make him [untativ] a great nation.” asimekha,15See Genesis 46:3: “I will make you [asimekha] a great nation there.” but rather ve’e’eskha.16This connotes creation of a new entity. After I create you as a new creation, just as it says: “God made [vayaas] the firmament” (Genesis 1:7), then you will be fruitful and multiply. “A great nation” (Genesis 12:2) – Abraham said before Him: ‘Master of the universe, from Noah, did You not produce seventy nations?’ He said to him: ‘That nation in whose regard it is written: “For who is a great nation” (Deuteronomy 4:7), I am producing from you.’ Rabbi Pinḥas HaKohen bar Ḥama said: When did the Holy One blessed be He render Abraham a great nation? It was when they departed from Egypt, came to Sinai, received the Torah, and arrived in the Land of Israel. Moses looked at them and said: They have been rendered just as the Holy One blessed be He promised to the elder, as it is stated: “And who is a great nation” (Deuteronomy 4:8). Alternatively, “a great nation” – as I will give your descendants the Torah, and from it they will be called a great nation, as it is stated: “It is a particularly wise and understanding people, this great nation” (Deuteronomy 4:6). “I will bless you” (Genesis 12:2) – Rabbi Berekhya said: Because travel causes a person three phenomena: It lessens procreation, it lessens his expenditure,17It reduces his disposable income. and it lessens his reputation; that is why it was stated to him: “I will render you a great nation” (Genesis 12:2) – travel will not lessen your procreation; “I will bless you” – travel will not lessen your expenditure; “I will make your name great” (Genesis 12:2) – it will not lessen your reputation. People say in a parable: From house to house, a cloak; from place to place, a soul. However, you will lose neither a soul nor property. “You will be a blessing” (Genesis 12:2) – it is already written: “I will bless you” (Genesis 12:2); why does the verse state: “You will be a blessing”? Rabbi Eliezer said: The Holy One blessed be He said to him: ‘From when I created My world until now, I needed to bless My creations,’ as it is stated: “God blessed them…” (Genesis 1:28), and it says: “God blessed Noah and his sons” (Genesis 9:1). ‘But from here on, the blessings are granted to you; to one whom you see fit to bless, bless.’ Nevertheless, Abraham did not bless his sons. Why is it so? It is analogous to a king who had an orchard and he entrusted it to a sharecropper. In that orchard there was one tree that was an elixir of life and one tree a deadly poison. The sharecropper said: I will cultivate and complete [my work], and the king will do with his orchard what he chooses. So, the king, this is the Holy One blessed be He. The orchard, this is the world. He granted it to Abraham, as He said to him: “You will be a blessing.” What did Abraham do? He had two sons, one righteous and one wicked: Isaac and Ishmael. Abraham said: If I bless Isaac, Ishmael will request to be blessed, and he is wicked. Rather, I am a servant; I am flesh and blood. Tomorrow, I will pass from the world, and what the Holy One blessed be He wishes to do in His world, He will do. When Abraham passed away, the Holy One blessed be He appeared to Isaac and blessed him, as it is stated: “It was after the death of Abraham, [God blessed Isaac his son]” (Genesis 25:11). Isaac blessed Jacob, and Jacob blessed the twelve tribes, as it is stated: “All these are the tribes of Israel, twelve, and this is that which their father spoke to them, and he blessed them” (Genesis 49:28). From here on, the Holy One blessed be He said: ‘The blessings are granted to you. The priests will bless My children, just as I said to Abraham their patriarch: “You will be a blessing.”’ That is why it is stated: “So you shall bless…”

88. 11.3

    “So you shall bless” – that is what is written: “Behold the bed of Solomon…” (Song of Songs 3:7). Rabbi Shimon ben Yoḥai interpreted it regarding Solomon: “Behold the bed of Solomon” – this is King Solomon. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – sixty valiant men surrounded his bed at night, and they were “from the valiant of Israel” (Song of Songs 3:7). “Each armed with a sword, trained in war” (Song of Songs 3:8) – why would he do so? It is “from fear in the nights” (Song of Songs 3:8) – as he was afraid of the demons [and acted] so that they would not harm him. Rabbi Shimon ben Yoḥai said: Before a person sins, he is an object of awe and fear. Once he sins, he is subject to awe and fear. Before he sinned, Adam the first man would hear the Divine Voice, stand on his feet, and was able to withstand it. Once he sinned, he would hear the Divine Voice and hide, as it is stated: “[They heard the voice of the Lord God]…the man and his wife hid [from the presence of the Lord God]” (Genesis 3:8). Rabbi Avin said: Before Adam the first man sinned, he would hear a gentle voice. After he sinned, he heard a thunderous voice. Until Israel sinned, “the appearance of the glory of the Lord was like devouring fire atop the mountain” (Exodus 24:17). Rabbi Abba bar Kahana said: There were seven partitions of fire consuming one another, and Israel would see and were not afraid and were not fearful. Once they sinned, they were unable to look even at the intermediary: “Aaron and all the children of Israel saw Moses, and behold, [the skin of his face] was radiant, [and they feared approaching him]” (Exodus 34:30). Rabbi Pinḥas ben Rabbi Avin said that Rabbi Ḥanin said: Even the intermediary felt it together with them from one time to another.18From before the sin to after the sin. Before, “the kings of hosts flee [and flee]” (Psalms 68:13). Rabbi Yudan in the name of Rabbi Aivu: “The kings of hosts” – the kings of the angels; even Mikhael and Gavriel would fear Moses. Once they sinned, Moses was unable to look even at their lowest-ranking soldiers. That is what is written: “For I was daunted due to the wrath and the fury” (Deuteronomy 9:19). Until Saul sinned: It is not written here, “Saul took the kingdom,” but rather, “Saul captured the kingdom over Israel…” (I Samuel 14:47). What is, “wherever he turned, he would inspire terror” (I Samuel 14:47)? He would emerge victorious. By what merit? It was by the merit of the mitzvot and good deeds that he had to his credit, as he was poor, ate non-sacred produce in purity, and would spend his own money but was sparing with the money of Israel. He considered the honor due his servant equal to his own honor. Rabbi Yehuda bar Naḥman said in the name of Rabbi Shimon ben Lakish: And he was learned in Torah, as it is written: “Through me19The Torah. kings reign…” (Proverbs 8:15). Once he sinned: “Saul saw the Philistine camp, and he was afraid…” (I Samuel 28:5). Until David sinned with that act:20With Batsheva (II Samuel chap. 11). “The Lord is my light and my salvation; whom shall I fear…” (Psalms 27:1)? Once he sinned with that act, “I will come upon him and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would dominate with songs and poems [shirim veshirot] and he would rule over the demons, as it is stated: “I appointed for myself sharim vesharot” (Ecclesiastes 2:8) – male singers and female singers. “And the pleasures of people” (Ecclesiastes 2:8) – these are bathhouses. “Shida veshidot” (Ecclesiastes 2:8) – these are male demons and female demons, who stoked the fires in them. He ruled them to the extent that when he built the Temple, he controlled the actions of Ashmedai.21The king of the demons. When he sinned, Ashmedai banished him from his kingdom, and after he returned to his kingdom, his fear was upon him, and he brought sixty valiant men who would guard his bed. That is what is written: “From fear in the nights” (Song of Songs 3:8) – as he feared the demons. “Behold the bed of Solomon…” (Song of Songs 3:7) – the Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9). “Of Solomon [shelishelomo]” – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – six hundred thousand who departed from Egypt, from the age of twenty and above. “From the valiant of Israel” (Song of Songs 3:7) – this comes to include women and children. “Each armed with a sword” (Song of Songs 3:8) – “the children of Israel ascended armed [from the land of Egypt]” (Exodus 13:18). “Trained in war” (Song of Songs 3:8) – from whom did they learn? It was from the Holy One blessed be He, as it is stated: “The Lord is a Man of war” (Exodus 15:3). “Each man with his sword on his thigh” (Song of Songs 3:8) – when Moses told them that the Holy One blessed be He had told him the statute: “Every uncircumcised person may not eat of it” (Exodus 12:48) – each and every one of them took a sword, placed it on his thigh, and circumcised himself. Who circumcised them? Rabbi Berekhya taught it in the name of Rabbi Shimon ben Yoḥai: Moses would circumcise, Aaron would uncover the corona, and Joshua would give them to drink. Some say: Joshua would circumcise, Aaron would uncover the corona, and Moses would give them to drink. That is what is written: “And again circumcise the children of Israel, a second time” (Joshua 5:2). Infer from here that he circumcised them the first time. “And circumcised the children of Israel [at the Hill of the Foreskins]” (Joshua 5:3) – what is “at the Hill of the Foreskins”? Rabbi Levi said: It is a place where they made that hill of foreskins. That is, “each man with his sword on his thigh” (Song of Songs 3:8). What is, “from fear in the nights” (Song of Songs 3:8)? It is because they were unable to offer the paschal offering, as it is written: “All uncircumcised people may not eat of it” (Exodus 12:48). Had the children of Israel not offered the paschal offering, they would have died on the eve of Passover when the Egyptian firstborn died, as it is stated: “I will see the blood and I will pass over you, and there will not be a plague among you to destroy, when I smite the land of Egypt” (Exodus 12:13). That is, “from fear in the nights.” “Behold the bed…” (Song of Songs 3:7) – Rabbi Yonatan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato]” – His tribes [shevatav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty people of the land, as it is stated: “And sixty men of the people of the land, who were found inside the city” (II Kings 25:19). “From the valiant of Israel” (Song of Songs 3:7) – to include eleven men; that is a Sanhedrin of seventy-one. Who were the eleven men? It is as it is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers” (II Kings 25:18); that is five. “From the city he took one official” (II Kings 25:19) – this is the most distinguished member of the court; that is six. “And five men of those who see the king’s face” – that is eleven. One verse says: “And five men of those who see the king's face,” and one verse says: “And seven men of those who see the king's face” (Jeremiah 52:25). Who were the two extra? It is to add to them two scribes of the judges; “and the scribe of the commander of the army, who directs [the people of the land]” (Jeremiah 52:25) – this is the emissary of the court. “Each armed with a sword” (Song of Songs 3:8) – Rabbi Meir and Rabbi Yosei: Rabbi Meir says: They would all sharpen their knowledge of halakha like a sword, so if an incident happened to come into their jurisdiction, the halakha would not be calling for a response. Rabbi Yosei says: At the time of judgment they would all deliberate regarding the halakha to ensure that the true judgment would be issued, and they would consider it as though a sword were positioned between their thighs and Gehenna was open before them. That is, “from fear in the nights” (Song of Songs 3:8) – they were frightened about how to issue a ruling regarding the incident in order to be rescued from the sentence of Gehenna. Rabbi Menaḥem, son-in-law of Rabbi Elazar ben Rabbi Avina: If a woman comes to the study hall to ask you regarding a law or a question, you should consider her as though she emerged from your loins. Do not eye her with lust, and be fearful of the sentence of Gehenna, which is like night. “Behold the bed… ” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding priestly watches. “Behold the bed [mitato]” – His tribes [matotav], just as it says: “The oaths to the tribes [matot].” “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions.22During David’s reign, each tribe was accorded responsibility to support the kingdom for one month a year (see I Chronicles, chap. 27). “From the valiant of Israel” (Song of Songs 3:7) – this is to include the rest of the people who were located in Jerusalem, [the] Sanhedrin, the courts, and the students. “Each armed with a sword” (Song of Songs 3:8) – just as it says: “[Exaltation of the Almighty is in their throats,] and a double-edged sword is in their hand” (Psalms 149:6). “Trained in war” (Song of Songs 3:8) – this is the battle of Torah, just as it says: “In the book of the Wars of the Lord” (Numbers 21:14). Rabbi Ze’eira and Rabbi Yehuda in the name of Rabbi Shmuel: Torah scholars who would teach the priests the halakhot of slaughter, receiving, sprinkling, and taking a handful would collect their wages from the collection of the chamber. Rabbi Yitzḥak ben Rabbi Redifa in the name of Rabbi Ami: The examiners of blemishes in Jerusalem would collect their wages from the collection of the chamber. Rav Aḥa and Rabbi Tanḥum ben Rabbi, the son-in-law of Rabbi Samlai: Proofreaders of the Torah scroll in the Courtyard would take their wages from the collection of the chamber. Gidel bar Binyamin in the name of Rabbi Ami: There were two judges in Jerusalem for robberies, and they would take their wages from the collection of the chamber. Rav Huna said: The Curtain would come from the funds of Temple maintenance. Shmuel said: The women who weave the curtain would take their wages from the collection of the chamber. That is, “trained [melumedei] in war” (Song of Songs 3:8), as they would teach [melamdin] the priests how to perform the service. “Each man with his sword on his thigh from fear in the nights” (Song of Songs 3:8) – they would caution them that when they would slaughter they should not render the offerings pigul,23If while performing the sacrificial rites the priest has a thought to eat the flesh or sprinkle the blood after the appointed time, the offering is disqualified as pigul. and they should not disqualify any of the offerings by keeping them past the appointed time. “Behold the bed…” (Song of Songs 3:7) – Rabbi Samlai interpreted the verse regarding the Priestly Benediction. “Behold the bed” – this is the Temple. Just as the bed is for nothing other than procreation, so, everything that was in the Temple would procreate, as it is stated: “The staves extended” (I Kings 8:8), and it says: “Parvayim gold” (II Chronicles 3:6). What is parvayim? It is that it produced fruits [perot]. And it says: “The House of the Forest of Lebanon” (I Kings 7:2). Why is it called “The House of the Forest of Lebanon”? It is to say to you: Just as a forest produces fruits, so did the Temple. The forms that were on its walls were of gold, as they would craft there all sorts of trees that would produce fruits. “Of Solomon [shelishelomo]” (Song of Songs 3:7) – of the Holy One blessed be He, that peace [shehashalom] is His. “There are sixty valiant men surrounding it” (Song of Songs 3:7) – these are the sixty letters of the Priestly Benediction. “From the valiant [migiborei] of Israel” (Song of Songs 3:7) – as they bolster [megaberim] Israel. Rabbi Azarya said: Matters that are mentioned with might, as the name of the Holy One blessed be He is mentioned in each and every one: “May the Lord bless you and protect you” (Numbers 6:24); “may the Lord shine” (Numbers 6:25); “may the Lord lift” (Numbers 6: 26). “Each armed with a sword” (Song of Songs 3:8) – as they battle against all the punishments in the Torah. “Each man with his sword on his thigh” (Song of Songs 3:8) – even if a person sees in his dream as though a sword is cutting his thigh, let him rise early to the synagogue, stand before the priests, and hear the Priestly Benediction, and no evil matter will harm him: That is why the Torah cautions the priests and says to them: “So you shall bless…”

89. 11.4

    “Speak to Aaron…” – because the entire action of this portion involves Aaron, it included Aaron and his sons in the Divine Speech, as this is the principle: Whenever the action is by the priests, the Divine Speech is to the priests. When the action is for Israelites, the Divine Speech is to Israel. “So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.” “So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue,24See Sota 33a. so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue. “So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing. “So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service. “So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas. “So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them. “So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another. “Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two. Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27). Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service25This is a reference to the blessing of “Look with favor [retzeh]” in the Amida. may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service. Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen. The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them. Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary26The word kodesh can mean “Sanctuary” or “holy.” The midrash is interpreting the verse to mean, "Lift your hands in holiness [kodesh] and bless.” and bless the Lord” (Psalms 134:2). His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people.27I would reach my place before the people assembled, so I would not need to step over them when they were seated on the floor. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us. Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.” During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He. During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9). During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6). Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas. In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate.28The golden plate which was on his head. “Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them.

90. 11.5

    “May the Lord bless you and protect you” (Numbers 6:24). “May the Lord bless you and protect you” – with the protection with the blessing. A king of flesh and blood has a slave in Syria, but he resides in Rome. The king sent for him. He ascended and came to him [the king]. He gave him [the slave] one hundred litra of gold. He [the slave] loaded them and set out on the way. Robbers attacked him and took everything that he [the king] had given him and everything that he had with him. Could he [the king], perhaps, have protected him from the robbers? Therefore, “may the Lord bless you” with wealth, “and protect you” from the robbers. Another matter: “May the Lord bless you” – with money, “and protect you” – so that you will not become the scapegoat29The one to whom the government turns for payment of penalties incurred by all residents of the city. in your province, and that a penalty will not be imposed upon the province in which they say: Give us gold. Rather, may He bless you and protect you. “May He bless you” – with sons; “and protect you” – with daughters, who require protection. “May He bless you” – with wealth, “and protect you” – that you will fulfill mitzvot with it. “May the Lord bless you” with the blessing that is explicit in the Torah: “You shall be the most blessed of all the peoples…” (Deuteronomy 7:14); “blessed are you in the city…blessed is your basket…blessed are you upon your arrival” (Deuteronomy 28:3, 5–6); “all these blessings will come upon you…” (Deuteronomy 28:2). Rabbi Natan says: May he bless you regarding your belongings and protect you regarding your body. Rabbi Yitzḥak says: Is it not that if they are blessed they are protected and if they are protected they are blessed? Why does the verse state: “And protect you”? It is from the evil inclination, so that we will not cause you to depart from the world. Likewise it says: “For the Lord will be your hope and will protect your foot from being trapped” (Proverbs 3:26). Another matter: “And protect you” – that others will not rule over you. Likewise it says: “By day the sun will not strike you” (Psalms 121:6); “Behold, [the Guardian of Israel] neither slumbers [nor sleeps]… The Lord is your guardian” (Psalms 121:4–5). “ The Lord will guard you from all evil… The Lord will guard your going…” (Psalms 121:7–8). Another matter: “And protect you” – from the demons that surround you, as it is stated: “One thousand may fall at your side.… for He will charge His angels [to guard you in all your ways]” (Psalms 91:7, 11). Another matter: “And protect you [veyishmerekha]” – He will observe [yishmor] for you the covenant of your patriarchs. Likewise it says: “The Lord your God will observe [veshamar] for you the covenant and the kindness regarding which He took an oath to your patriarchs” (Deuteronomy 7:12). Another matter: “And protect you [veyishmerekha]” – He will keep [yishmor] the end of days for you. Likewise it says: “A prophecy of Duma: To me one calls from Seir…” (Isaiah 21:11).30This is a prophecy about the end of days, and the continuation of the verse contains the word shomer. Another matter: “And protect you” – He will protect your soul upon death. Likewise it says: “May the soul of my lord be bound in the bond [of life with the Lord your God]” (I Samuel 25:29). I hear regarding the righteous one and the wicked one? The verse states: “And the souls of your enemies may He cast away [as from a slingshot]” (I Samuel 25:29). Another matter: “And protect you” – He will protect your feet from Gehenna. Likewise it says: “He protects the feet of His pious ones, and the wicked shall be silent in darkness” (I Samuel 2:9). They are blessed and protected. From where is it derived that the Divine Presence is in their midst? The verse states: “May the Lord shine His countenance…” (Numbers 6:25). “May the Lord shine…” – may He give you of the light of the Divine Presence, as it is stated: “Arise, shine, [for your light has come]” (Isaiah 60:1), and it says: “Through Your light we see light” (Psalms 36:10), “The Lord is God; He has given us light” (Psalms 118:27).

91. 11.6

    “May the Lord shine His countenance to you, and be gracious to you” (Numbers 6:25). “May the Lord shine [yaer] His countenance to you” – may He grant you brightness [meor] of the eyes. Alternatively, “may the Lord shine…” – may He look upon you with a bright countenance and not with an angered countenance. Another matter: “May…shine [yaer]” – this is the light of Torah; He will enlighten your eyes and your heart in the Torah, and grant you sons who are devoted to Torah, just as it says: “For mitzva is a lamp, and Torah is light [or].” (Proverbs 6:23). “May the Lord shine [yaer] His countenance” – may He produce from you priests who kindle the altar, just as it says: “So you will not kindle [ta’iru] My altar in vain” (Malachi 1:10). And it says: “The fire on the altar shall be kept burning on it; it shall not be extinguished” (Leviticus 6:5). “And be gracious to you” – they are blessed and protected, and the Divine Presence is in their midst, from where is it derived that they are graced with knowledge and understanding? The verse states: “And be gracious to you” – just as we pray: You grace man with knowledge and teach a person understanding. Another matter: “And be gracious to you” – He will instill knowledge in you so that you will be gracious to one another and have mercy upon one another, like the matter that is stated: “And He will give you mercy…” (Deuteronomy 13:18). Another matter: “And be gracious to you” – He will grace you with children, just as it says: “The children with whom God has graced your servant” (Genesis 33:5), and it says: “God be gracious to you, my son” (Genesis 43:29).31The second verse from Genesis refers to Benjamin, whereas the first verse from Genesis refers to all the other tribes, as at that point Benjamin had not yet been born. Another matter: “And be gracious to you” – just as it says: “May God be gracious to us and bless us; may He shine His countenance upon us, Selah” (Psalms 67:2). Another matter: “And be gracious to you [viḥuneka]” – he will grant you [yoḥnekha] your wishes. Likewise it says: “He will show grace to you [yoḥnekha] at the sound of your outcry; upon His hearing, He will answer you” (Isaiah 30:19). Another matter: “And be gracious to you” – Rabbi Ḥiyya the Great taught: The Lord will encamp [yaḥaneh] in your midst. Another matter: “And be gracious to you” – He will produce prophets from you, just as it says: “I will pour a spirit of grace and supplication upon the house of David [and upon the inhabitants of Jerusalem]” (Zechariah 12:10). Another matter: “And be gracious to you [viḥuneka]” – He will place His grace upon you everywhere that you go, just as it says: “He placed his favor [ḥino] in the eyes of [the prison warden]” (Genesis 39:21), “Esther found favor [ḥen] [in the eyes of everyone who saw her]” (Esther 2:15), “God granted Daniel kindness32The term in the verse is ḥesed, which the midrash considers synonymous with ḥen. and compassion [before the chief of the chamberlains]” (Daniel 1:9), “and you will find grace and approbation [in the eyes of God and man]” (Proverbs 3:4). Another matter: “And be gracious to you” – regarding Torah study. Likewise it says: “It will give your head an adornment of grace…” (Proverbs 4:9), “for they will be a graceful adornment for your head…” (Proverbs 1:9). Another matter: “And be gracious to you” – with gratuitous gifts; likewise it says: “Be gracious to us, Lord; be gracious to us…” (Psalms 123:3), “so our eyes are to the Lord our God until He will be gracious to us” (Psalms 123:2). Another matter: “And be gracious to you” – to take you from subjugation to the kingdoms, just as it says: “Be gracious to us, Lord; be gracious to us, for we are sated with scorn” (Psalms 123:3). Another matter: “And be gracious to you” – to redeem you, just as it says: “Lord, be gracious to us; [we have longed] for You. [Be…our salvation in a time of suffering]” (Isaiah 33:2).

92. 11.7

    “May the Lord show favor to you, and grant you peace” (Numbers 6:26). “May the Lord show favor [yisa…panav] to you” – He will remove his anger from you. Yisa is nothing other than an expression of removal, just as it says: “Pharaoh will remove [yisa] your head [from upon you]” (Genesis 40:19). “Panav” – this is the countenance [panim] of rage, just as it says: “I will direct My countenance against that person…” (Leviticus 20:6). In other words, He will remove from you that countenance of rage that was fitting to come upon you. “May the Lord show [yisa] [favor [panav] to you]” – when you are standing and praying, as it is stated: “He said to him: See, I have granted [nasati] your request [fanekha]…” (Genesis 19:21). The matters may be inferred a fortiori: If I granted Lot’s request due to Abraham, My beloved, will I not show you favor due to you and due to your forefathers? That is what is written: “May the Lord show favor to you.” One verse says: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). How can both of these verses be realized? When Israel performs the will of the Omnipresent, “May the Lord show favor to you.” When they do not perform the will of the Omnipresent, “Who will not show favor.” Another matter: “May the Lord show favor” – does the Holy One blessed be He show favor? Is it not already stated: “Who will not show favor” (Deuteronomy 10:17)? The Holy One blessed be He said: Just as they show Me favor, I show them favor. How so? I wrote in My Torah: “You will eat and be satisfied, and you shall bless” (Deuteronomy 8:10), but a person of Israel sits, he, his children, and the members of his household, and they do not have sufficient food to satisfy them, but they show Me favor and recite a blessing, and are exacting with themselves for the measure of an olive-bulk or an egg-bulk.33There is a disagreement among the Sages regarding whether one must say Grace after Meals after eating an olive-bulk of bread or an egg-bulk of bread (Berakhot 45a). Therefore, “may the Lord show favor [to you].” Another matter: “May the Lord show…” – one verse says: “May…show,” and one verse says: “Who will not show” (Deuteronomy 10:17). Until the sentence is sealed, “may the Lord show…”; after the sentence is sealed, “who will not show favor.” Similarly, one verse says: “You hear prayer” (Psalms 65:3), and one verse says: “You have covered Yourself with a cloud [so that no prayer can pass]” (Lamentations 3:44). Until the sentence is sealed, “You hear prayer”; after the sentence is sealed, “You have covered Yourself with a cloud.” One verse says: “The Lord is near to all who call Him” (Psalms 145:18), and one verse says: “Why do You stand afar, Lord?” (Psalms 10:1). Until the sentence is sealed, “the Lord is near to all who call Him”; after the sentence is sealed, “why do You stand afar, Lord?” One verse says: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38), and one verse says: “The Lord was intent on harm” (Daniel 9:14). Until the sentence is sealed, “from the mouth of the Most High…”; after the sentence is sealed, “the Lord was intent…” One verse says: “Launder your heart of evil, Jerusalem” (Jeremiah 4:14), and one verse says: “For even if you launder with natron [and use much soap, your iniquity is stained before Me]” (Jeremiah 2:22). Until the sentence is sealed, “launder [your heart] of evil…”; after the sentence is sealed, “even if you launder…” One verse says: “Return, wayward sons” (Jeremiah 3:22), and one verse says: “If they repent, He does not repent” (Jeremiah 8:4).34Even if they repent, God will not retract the punishment. This is before the sentence is sealed; that is after the sentence is sealed. One verse says: “Seek the Lord when He can be found” (Isaiah 55:6), and one verse says: “As I live, the utterance of the Lord God, I will not respond to you” (Ezekiel 20:31). This is before the sentence is sealed; that is after the sentence is sealed. One verse says: “I do not desire the death of the wicked” (Ezekiel 33:11), and one verse says: “The Lord wished to put them to death.” (I Samuel 2:25). This is before the sentence is sealed; that is after the sentence is sealed. Another matter: “May the Lord show favor to you” – in this world; “who will not show favor” (Deuteronomy 10:17) – in the World to Come.35Repentance is possible in this world, not in the World to Come (Etz Yosef). Another matter: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). Rabbi Yosei ben Dostai says: How can these two verses be realized? It is, rather, “may the Lord show favor” – regarding a matter between you and Him; “who will not show favor” – regarding matters between you and your counterpart. Rabbi Akiva says: One verse says: “He will cleanse” (Exodus 34:7), and one verse says: “He will not cleanse” (Exodus 34:7). How is it possible to realize these two verses? It is, rather, regarding a matter between you and Him, “He will cleanse”; regarding matters between you and your counterpart, “He will not cleanse.” Ben Azai says: He cleanses for those who repent, but does not cleanse for those who do not repent. Another matter: “May the Lord show favor [panav]…” – He will turn His face [panav] toward you. One who greets his counterpart face-to-face is not comparable to one who greets him from the side. Rather, “May the Lord show favor [panav]” – He will turn His face to you, just as it says: “I will turn [ufaniti] to you and make [you] fruitful” (Leviticus 26:9). “And grant you peace” – peace upon your arrival, peace upon your departure, peace with every person. Rabbi Natan says: “And grant you peace” – peace is the peace of the kingdom of the house of David: “with abundant authority and everlasting peace [upon the throne of David and upon his kingdom]” (Isaiah 9:6). Rabbi [Yehuda HaNasi] says: This is the peace of Torah, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Great is peace, as the Holy One blessed be He altered a matter due to peace, as it is stated: “Shall I indeed bear a child? But I have grown old” (Genesis 18:13).36This is what God told Abraham, despite the fact that Sarah had actually said: “And my lord is old” (Genesis 18:12), referring to Abraham. Great is peace, as the angel that spoke with Manoaḥ altered due to peace. He had said to the woman: “Behold, you are barren and have not given birth” (Judges 13:3), but he did not relate that matter to Manoaḥ.37He refrained from saying this when Manoaḥ could hear, so that Manoaḥ would not blame his wife for their childlessness. Great is peace, as the Name that is written in sanctity, the Holy One blessed be He said: Let it be erased on the water in order to instill peace between a man and his wife.38This is referring to the procedure of the sota. Rabbi Elazar says: Great is peace, as the prophets implanted into the mouths of all the people only peace.39See Nahum 2:1, Hagai 2:9, Isaiah 57:19. Rabbi Shimon ben Ḥalafta said: Great is peace, as there is no vessel that contains blessing other than peace, as it is stated: “The Lord will bless His people with peace” (Psalms 29:11). In the Priestly Benediction as well, after all the blessings, He concluded them with peace: “And grant you peace,” saying that the blessings are of no avail unless accompanied by peace. Rabbi Elazar HaKappar says: Great is peace, as every prayer concludes only with peace, and the Priestly Benediction concludes only with peace. Great is peace, as it is given to the humble, as it is stated: “The humble inherit the earth and delight in abundant peace” (Psalms 37:11). Great is peace, as it is equivalent to everything. We recite: Who makes peace and creates everything. Rabbi Elazar son of Rabbi Elazar HaKappar says: Even if Israel engages in idol worship but there is peace between them, the Holy One blessed be He, as it were, said: The accuser cannot touch them, as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But when they were divided, what is stated in their regard? “Their heart is divided; now they will be punished” (Hosea 10:2). That is, great is peace and dispute is despised. Great is peace, as even in time of war, peace is necessary, as it is stated: “When you approach a city [to wage war against it, you shall call to it for peace]” (Deuteronomy 20:10). And it says: “I sent messengers from the wilderness of Kedemot [to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). And it says: “Restore them peacefully” (Judges 11:13). Great is peace, as even the dead require peace, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). And it says: “You will die in peace” (Jeremiah 34:5). Great is peace, as it is provided for penitents, as it is stated: “Creator of the expression of the lips: Peace, peace [for the far and for the near]” (Isaiah 57:19). Rabbi Meir says: Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, which was given to the righteous, as when he passes from the world, three groups of ministering angels greet him with peace. The first says: “He will come in peace” (Isaiah 57:2). The second says: “They will rest on their resting places” (Isaiah 57:2). The third says: “One who walks with integrity” (Isaiah 57:2). It is not sufficient for the righteous that their death is in the hands of Glory, as it is stated: “The glory of the Lord will gather you” (Isaiah 58:8), but they laud them before them with peace: “He will come in peace.” Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, and He withheld it from the wicked, as when they pass from the world, three groups of angels of destruction greet them. The first says: “There is no peace” (Isaiah 48:22). The second says: “The Lord says to the wicked” (Isaiah 48:22). The third says: “You will lie in suffering” (Isaiah 50:11). It is not sufficient for the wicked that their death is at the hand of destroyers, as it is stated: “His soul approaches perdition and his life to the killers” (Job 33:22); and it says: “He will be driven from light to darkness” (Job 18:18); and it says: “Let their way be dark and slippery, with an angel of the Lord pursuing them” (Psalms 35:6); but they vex them and say to them: “There is no peace,” “you will lie in suffering.” Great is peace, as it is given as reward for Torah and mitzvot, as it is stated: “I will grant peace in the land” (Leviticus 26:6). Great is peace, as it is given to lovers of Torah, as it is stated: “Great peace for lovers of Your Torah” (Psalms 119:165). Great is peace, as it is given to those who study Torah, as it is stated: “All your children will be students of the Lord, and the peace of your children will be abundant” (Isaiah 54:13). Great is peace, as it is given to those who perform acts of charity [tzedaka], as it is stated: “The act of righteousness [hatzedaka] will be peace” (Isaiah 32:17). Great is peace, as the name of the Omnipresent is called peace, as it is stated: “He called it: The Lord is peace” (Judges 6:24). Great is peace, as those who reside On High require peace, as it is stated: “He makes peace in His heights” (Job 25:2). The matters can be inferred a fortiori; if in a place where there is no enmity and hatred they require peace, all the more so for a place where all these attributes exist. Rabbi Shimon would say: Come and see that the attribute of flesh and blood is not like the attribute of the Holy One blessed be He. A king of flesh and blood, when he goes out to war he goes with multitudes and legions, but when he goes to make peace, he goes alone. But the attribute of the Holy One blessed be He is not so. When He goes to make peace, He emerges with multitudes and legions, as it is stated: “He makes peace in His heights” (Job 25:2), and then it is written: “Is there a number to His troops?” (Job 25:3). And it says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). And it says: “Thousands upon thousands serve Him, and myriads upon myriads…” (Daniel 7:10). But when He goes out to war, He goes alone, as it is stated: “The Lord is a Man of war…” (Exodus 15:3) – He wages war with His name and does not require assistance. And it says: “I have trodden a winepress alone…” (Isaiah 63:3). You find that when the Holy One blessed be He exacted retribution from the generation of the Flood, He exacted retribution only alone, as it is stated: “Behold, I am bringing the Flood, water….” (Genesis 6:17). Likewise, from the people of Sodom, He exacted retribution only alone: “The Lord rained [brimstone and fire] upon Sodom and [upon Gomorrah from the Lord from the heavens]” (Genesis 19:24). Likewise when He exacted retribution from the Egyptians, as it is stated: “The Lord smote every firstborn…” (Exodus 12:29). Likewise, He exacted retribution alone from the Emorites, as it is stated: “And the Lord cast large stones upon them” (Joshua 10:11). Likewise, from Sennacherib, He exacted retribution alone, as it is stated: “The angel of the Lord emerged and smote in the camp…” (II Kings 19:35). One verse says: “Is there a number to His troops?” (Job 25:3), and one verse says: “Thousands upon thousands serve Him” (Daniel 7:10). When Israel were exiled, “Thousands upon thousands serve Him”; as it were, the entourage On High was diminished. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: “Thousands upon thousands serve Him” – one troop; how many troops are they? “Is there a number to his troops?” One verse says: “He counts a number for the stars, and calls them all by names” (Psalms 147:4), and one verse says: “Who brings out their host by number, calling all of them by name” (Isaiah 40:26).40One verse implies that each one is called by a separate name, and one verse implies that they are all called by one name. When the Holy One blessed be He calls them, He calls all their names simultaneously and they respond, something that is impossible for flesh and blood, to call two names simultaneously. Likewise it says: “God spoke all these matters, saying” (Exodus 20:1). It teaches that He said all of the Ten Commandments in one utterance. And it says: “God spoke one; these are two that I heard. Might belongs to God” (Psalms 62:12). And it says: “Is My word not like fire, the utterance of the Lord, and like a hammer that shatters the rock?” (Jeremiah 23:29).41See Shabbat 88b. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: What is “and calls them all by names”? There is no name repeated; the name that he is called now is not the name that he is called later. Likewise it says: “Why do you ask my name? It is hidden” (Judges 13:18). I do not know to what name I will be switched. One verse says: “David gave to Ornan for the place shekels of gold, six hundred by weight” (I Chronicles 21:25), and one verse says: “For silver, fifty shekels” (II Samuel 24:24). How can both of these verses be realized? It was the place of the threshing floor for six hundred [shekels of gold], the place of the altar for fifty [shekels of silver]. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: There were twelve tribes, and David took fifty shekels from each and every tribe, the result being six hundred shekels from all the tribes.42See Zevaḥim 116b, where the Gemara explains that according to this opinion David collected from each tribe an amount of silver worth fifty shekels of gold, and paid to Ornan an amount of silver worth six hundred shekels of gold. Rabbi Elazar ben Shamua says: The threshing floor for six hundred, but “the cattle for the burnt offering, the threshing tools, and the implements of the cattle for the wood” (II Samuel 24:22), were for “fifty shekels of silver.” One verse says: “Solomon had four thousand stables for horses” (II Chronicles 9:25), and one verse says: “Solomon had forty thousand horses’ stables” (I Kings 5:6). How can both of these verses be realized? There were four thousand large stables, with forty thousand horses. One verse says: “It would hold three thousand bat that it contained” (II Chronicles 4:5), and one verse says: “It would hold two thousand bat” (I Kings 7:26). How can both of these verses be realized? It was two thousand for liquid and three thousand for dry goods. From here they said: Two kor of liquid that are three kor of dry goods.43The term bat, which measured volume, represented different volumes depending on whether the item being measured was liquid or solid. The same was true for the kor. Two kor of liquid took up the same amount of space as three kor of dry goods. Beloved is peace, as for all the deeds and meritorious acts performed by Abraham our patriarch, He gave only peace as his reward, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). Likewise, you find regarding Jacob our patriarch, who requested peace from the Omnipresent, as it is stated: “And I will return [to my father’s house] in peace” (Genesis 28:21). Likewise you find regarding Aaron, who was praised before the Omnipresent only with peace, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5). Likewise you find regarding Pinḥas that He gave peace as his reward, as it is stated: “Behold, I am granting him My covenant of peace” (Numbers 25:12). Likewise, you find that the Torah was analogized only to peace, as it is stated: “And all its paths are peace” (Proverbs 3:17). Likewise, you find that the Holy One blessed be He consoles Jerusalem only with peace, as it is stated: “My people will reside in an abode of peace” (Isaiah 32:18). Likewise, He exacted retribution from Amon and Moav only by withholding peace from them, as it is stated: “You shall not seek their peace or their welfare…” (Deuteronomy 23:7). Likewise, Israel is blessed each day with peace, as it is stated: “And grant you peace.”

93. 11.8

    “And they shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27). “And they shall place My name” – this tells that they are blessed with the ineffable Name. Is it, perhaps, that even in the outlying areas they will be blessed with the ineffable Name? The verse states: “And they shall place My name,” and elsewhere it is stated: “To cause My name to dwell” (Nehemiah 1:9). Just as elsewhere it is the Temple, here too it is the Temple. However, when the corrupt men increased, they then began entrusting the Name only to the circumspect in the priesthood. Rabbi Tarfon said: There was an incident where I and my brethren the priests were in a line, and I inclined my ear toward the High Priest, and I heard that he recited it in the midst of the intoning of the priests.44That High Priest was circumspect, as he was careful to ensure that God’s name would not be casually overheard. Or, perhaps, in the Temple they recite the blessing but they do not recite the blessing in the outlying areas? It said: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21) – even in the outlying areas. However, in the outlying areas one recites three blessings, and in the Temple one blessing. In the Temple, one recites the Name as it is written; in the outlying areas with its appellation. In the outlying areas they lift their hands to the level of their shoulders, but in the Temple, over their heads. “And I will bless them” – why is it stated? Because it is stated: “So you shall bless the children of Israel” (Numbers 6:23), I have derived only a blessing for Israel; for proselytes, for women, and for slaves, from where is it derived? The verse states: “And I will bless them.” Is it, perhaps, that if the priests wish to bless Israel they get blessed, but if not, they do not get blessed? The verse states: “And I will bless them,” so the priests will not say: We will bless Israel. The verse states: “And I will bless them” – I will bless My people. Likewise it says: “For the Lord your God has blessed you…” (Deuteronomy 15:6). The priests bless Israel; who blesses the priests? The verse states: "And I will bless them” – the priests bless Israel, and I bless both these and those. That is, “and I will bless them.”

94. 12.1

    “It was on the day that Moses concluded erecting the Tabernacle, he anointed it and sanctified it and all its vessels, and the altar and all its vessels; he anointed them and sanctified them” (Numbers 7:1). “It was on the day that Moses concluded…” – that is what is written: “I will hear what the Almighty Lord has to say, for He will speak peace to His people and to His pious ones; let them not return to folly” (Psalms 85:9). You find that when Israel performed that act1The Golden Calf., and the Holy One blessed be He grew angry at them, as it is stated: “The Lord said to Moses: I have seen this people…” (Exodus 32:9),2The following verse says: “Now, let Me be, and My wrath will be enflamed against them, and I will destroy them” (Exodus 32:10). "Leave me [and I will destroy them…]" (Deuteronomy 9:14). Immediately, Moses stood and asked for mercy from before Him so that He would reconcile with them, just as it is stated: “Moses implored…” (Exodus 32:11). The Holy One blessed be He reconciled with them, as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). Nevertheless, umbrage remained in His heart in their regard, as it is stated: “On the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34). When the Tabernacle was crafted, Rabbi Yehuda ben Rabbi Simon said: Moses went and bent his ear in the Tabernacle. He said: Do you say that umbrage remains in the heart of the Holy One blessed be He in Israel’s regard? That is what is written: “I will hear what the Almighty Lord has to say” (Psalms 85:9). What is “the Almighty [ha’el] Lord? Moses said: Until now has He remained in His anger against them and is He barely with them? Ha’el is nothing other than an expression of strength, just as it says: “And he took the mighty of [eilei] the land” (Ezekiel 17:13). Or is He reconciled with them and He is acting with them with the attribute of mercy; that is what is written: “Lord.” Lord is nothing other than the attribute of mercy, as it is stated: “Lord, Lord, merciful and gracious” (Exodus 34:6). Immediately, the Holy One blessed be He placated him that He has no umbrage in His heart, just as it is written: “The Lord passed [vayaavor] before him” (Exodus 34:6), that He removed [shehe’evir] His fury from them and overlooked [ve’avar] their transgressions. Rabbi Simon said: Why does it say “Lord, Lord” twice? It is, rather, that the Holy One blessed be He placated him and said to Moses: Just as in the past I would act with them with the attribute of mercy before they performed that act, so, too, now, I will act with them with the attribute of mercy. Rabbi Yehuda ben Rabbi Simon said: At that moment, Moses heard a pleasant voice, an excellent voice. In the past, Moses would stand, and the divine speech would enter his ear like a current of water. No one of Israel could hear it, but when his face would redden they knew that divine speech had come to him. Once the Tabernacle was crafted, he heard a pleasant voice. What did he hear? “For He will speak peace to His people and to His pious ones” (Psalms 85:9). Rabbi Berekhya HaKohen said in the name of Rabbi Yehuda ben Rabbi Simon: The Holy One blessed be He said to Moses: ‘In the past there was enmity between Me and My children, hatred between Me and My children, contention between Me and My children, but now that the Tabernacle was crafted there is love between Me and My children, peace between Me and My children.’ That is, “for He will speak peace to His people” (Psalms 85:9) – this is Israel, for crafting the Tabernacle. “And to His pious ones” (Psalms 85:9) – this is the tribe of Levi, in whose regard it is written: “And of Levi he said: Your Tumim and Your Urim for Your pious one” (Deuteronomy 33:8). From where do you know that the verse is speaking regarding the Tabernacle? It is because it is written thereafter: “Indeed, His salvation is near for those who fear Him, so that glory may dwell in our land” (Psalms 85:10). When was there peace for Israel? When the glory of the Holy One blessed be He dwelled in the Tabernacle. It is just as it says: “And the glory of the Lord filled the Tabernacle” (Exodus 40:34). Rabbi Shimon ben Lakish said: Why would I teach this matter from the book of Psalms? It is a matter of Torah. Even from its location there is nothing lacking. See what is written: “And grant you peace” (Numbers 6:26). When? It was “on the day that Moses concluded [erecting the Tabernacle].”

95. 12.2

    “It was on the day that [Moses] concluded…” – that is what is written: “Will a man be more just than God…?” (Job 4:17). Rabbi Berekhya HaKohen said: When Jacob went to Pharaoh, he did not leave his presence until he blessed him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:10). What did he bless him? He said to him: May the Nile rise to your feet.3It signified the end of the famine. I, too, when I come to you, I come laden with blessings. Where did He allude to it to them? It was at Sinai. Rabbi Yehoshua ben Levi said: By means of an allusion, the Holy One blessed be He said to Israel that they should craft the Tabernacle and He would give them blessings when He came, as it is stated: “You shall craft for Me an altar of earth…in every place that I mention my name, I will come to you and I will bless you” (Exodus 20:21). So, He did; when He came to the Tabernacle, He blessed them, as it is stated: “May the Lord bless you and protect you” (Numbers 6:24). When? It was “on the day that [Moses] concluded [erecting the Tabernacle].” We learned that man is not more just than God. That is, “will a man be more just than God…?” No. It is, rather, that the Holy One blessed be He, too, blessed Israel when He came to them. That is why it is written: “May the Lord bless you and protect you,” and it juxtaposed to it: "It was on the day that [Moses] concluded…”

96. 12.3

    “It was on the day that [Moses] concluded…” – that is what is written: “He who dwells in the shelter of the Most High” (Psalms 91:1). Rav Huna said in the name of Rav Idi: Who said this psalm? We were under the impression that Solomon came and said it, but it was none other than Moses who said it. That is what is written: “He who dwells in the shelter of the Most High” – this is Moses, who stayed in the shelter of the Most High, as he entered the cloud, which is the shelter of the Most High, just as it says: “Clouds are shelter for Him” (Job 22:14). Likewise, it is written: “Moses entered into the midst of the cloud” (Exodus 34:18), “Who rests in the shadow of the Almighty” (Psalms 91:1), as he rested there several nights, as it is stated: “He was there with the Lord forty days and forty nights” Exodus 34:28), and he said: “I will say of the Lord: He is my shelter…” (Psalms 91:2). Another matter: “He who dwells in the shelter of the Most High…” (Psalms 91:1) – Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yoḥanan: Three matters Moses heard from the Holy One blessed be He and he recoiled backward. When He said to him: “Each man shall give a ransom for himself” (Exodus 30:12), Moses said: ‘Who can give a ransom for himself?’ “Skin for skin, everything that a man has he will give for his life” (Job 2:4), and it is still not sufficient, as it is stated: “A man can neither redeem his brother nor give God a ransom for him. The redemption of their lives is too costly [and can never be attained] (Psalms 49:8–9). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’ – “this, they shall give” (Exodus 30:13). Rabbi Meir said: The Holy One blessed be He took a type of coin of fire from beneath the Throne of Glory and showed it to Moses. “This, they shall give” – like this they shall give. Likewise, when the Holy One blessed be He said to him: “Command the children of Israel…My offering, My food, for My fires, [My pleasing aroma, you shall take care to sacrifice to Me at its appointed time]” (Numbers 28:2), Moses said: Who can provide Him with offerings? Were we to sacrifice before Him all the beasts of the field and arrange all the trees of Lebanon, it would not be sufficient for Him, as it is stated: “Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings” (Isaiah 40:16). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’; “You shall say to them: This is the fire offering [that you shall bring to the Lord: Unblemished lambs in the first year, two each day, a continual burnt offering]” (Numbers 28:3). Not both of them at the same time, but rather: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4). Likewise, when the Holy One blessed be He said to him: “They shall craft a Sanctuary for Me, and I will dwell in their midst” (Exodus 25:8), Moses said: Who can craft a Tabernacle for Him in which He will dwell? “Behold, the heavens and the heaven of heavens cannot contain You, [certainly not this House that I have built]” (I Kings 8:27); and it says: “Do I not fill the heavens and the earth, [the utterance of the Lord]” (Jeremiah 23:24); and it says: “[So said the Lord:] The heavens are My throne, and the earth is My footstool; [what house could you build for Me, and what place could be My resting place]” (Isaiah 66:1). The Holy One blessed be He said: I am not asking according to My ability, but rather, according to their ability. When I wish, the entire world cannot contain My glory, or even one of My suns. Rather, I am asking of you twenty4The reference is to the boards that support the Tabernacle. in the north, twenty in the south, and eight in the west. That is why Moses said: “He who dwells in the shelter of the Most High” (Psalms 91:1); the Holy One blessed be He, who sits in the concealed place of the world, sees all but is not seen, and He seeks to rest in our shelter. Rabbi Prozedak bar Naḥsha said in the name of Rabbi Yehuda ben Rabbi Simon: The Almighty rests in the shelter that was crafted by Betzalel; that is the Tabernacle. That is, “in the shelter, the Almighty will rest” (Psalms 91:1).5This is a reinterpretation of the second half of Psalms 91:1, instead of, “in the shadow of the Almighty he rests.” “I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. What is: “I will say of the Lord: He is my shelter”? He is my protector. “And my fortress” (Psalms 91:2) – He is my bastion. “My God, in whom I trust” (Psalms 91:2) – as with His name, I fend off demons and angels of destruction. “For He will rescue you” (Psalms 91:3) – the Holy One blessed be He said to him: ‘You trusted Me; I will stand for you.’ “For He will rescue you…” “from an ensnared trap” (Psalms 91:3) – from a trap placed by a hunter; “from devastating pestilence” (Psalms 91:3) – from pestilence that brings devastation to the world. “He will cover You with His pinion” (Psalms 91:4) – what is: “He will cover You with His pinion [be’evrato]”? It is by the merit of the Torah that was given with the right6The right is taken to refer to the right hand, and “be’evrato” is being interpreted as “with His limb.” of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “You will find refuge under His wings; [a shield and armor are His truth]” (Psalms 91:4) – one who comes to seek refuge under the wings of the Holy One blessed be He, He is an actual shield and armor for him. What is, “a shield and armor are His truth”? Rabbi Shimon ben Lakish said: I will craft a weapon for anyone who trades in the truth of Torah. Rabbi Shimon ben Yoḥai: The truth of Torah is a weapon for those who master it. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He gave a weapon to Israel with the ineffable Name written upon it. “You will not fear the terror of night” (Psalms 91:5) – from Agrat bat Maḥalat and her chariot nor from all the demons that rule the night. “Nor the arrow that flies by day” (Psalms 91:5) – Rabbi Berekhya said: There is a demon that flies in the air like a bird and darts like an arrow. What will save you from it? It is sending the mother bird from the nest, as it is written previously: “For He will rescue you from an ensnared trap [paḥ]” (Psalms 91:3), and paḥ is nothing other than a bird, like the matter that is stated: “Will a bird fall into a trap [paḥ] on the ground…” (Amos 3:5).7Although paḥ is not itself a bird, it appears in the context of a bird, and can therefore be used as alluding to a bird. And it is written: “If a bird’s nest happens before you.… You shall send [shale’aḥ teshalaḥ] [the mother] away…” (Deuteronomy 22:6–7).8This is expounded: If you encounter a demon, send away the mother bird, and you will be protected. If you send away [shale’aḥ] the bird, you will send away [teshalaḥ] the demons. “Nor the pestilence that stalks in darkness” (Psalms 91:6) – anyone whose actions are in the darkness, pestilence dominates him. Likewise, it says: “Pestilence goes before Him, and plague emerges at His heels” (Habakkuk 3:5). It says the same here. “Nor the scourge [ketev] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called ketev? Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour.9Ketev is a portmanteau of kotef uvozez, meaning plucks and plunders. Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug. Rav Huna said in the name of Rabbi Yosef: Ketev Meriri (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. Rabbi Shimon ben Lakish said: One eye is affixed to its heart, and anyone who sees it has no life in this world, whether man or animal. And anyone who sees it falls and dies. Meriri dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod10A wooden rod. with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die. Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days.11The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days. “[One thousand] will fall at your side, [and ten thousand to your right, but it will not reach you]” (Psalms 91:7) – Rav Yitzḥak said: Regarding the hand that controls one mitzva, the mitzva of phylacteries, it is written: “One thousand will fall at your side,” as one thousand angels were assigned to it to protect it. However, the right hand, which controls many mitzvot, tens of thousands of angels are assigned to it. Rabbi Ḥanina ben Rabbi Abbahu said: It does not say: They will be assigned to you, but rather, they “will fall” (Psalms 91:7). If one thousand demons come, they will fall on the side that controls one mitzva, and if they are ten thousand demons, they will fall before the side that controls many mitzvot. The way of the world is that if a person is assigned one thousand people, it is incumbent upon him to feed them. The Holy One blessed be He, though, assigns this person one thousand angels to his left and ten thousand to his right for his wellbeing and to protect him, “but it will not reach you” (Psalms 91:7) to feed them. “You will only look with your eyes” (Psalms 91:8) – your tranquility; “and see the punishment [shilumat] of the wicked” (Psalms 91:8) – You will see what the Holy One blessed be He will pay [sheyeshalem] to the wicked in accordance with their actions. “For You, Lord, are my shelter; [You have made the most high Your dwelling place]” (Psalms 91:9) – Rabbi Ḥanina said: Israel said: ‘Holy One blessed be He, You gave us the Torah below with us, but Your Divine Presence rests on high?’ That is what is written: “For You, Lord, are my shelter,” as You gave me Your Torah, but “You have made the most high Your dwelling place,” You placed Your dwelling place on high? “No evil will befall you” (Psalms 91:10) – just as it is stated: “No iniquity will befall the righteous” (Proverbs 12:21).12God responds that no evil will befall you even though He dwells on high. “And no plague will come near your tent” (Psalms 91:10) – Rabbi Yoḥanan said: Until the Tabernacle was erected, the demons would provoke people in the world. When the Tabernacle was erected, when the Divine Presence rested below, the demons were eliminated from the world. That is what is written: “And no plague will come near your tent” – this is the Tent of Meeting. Rabbi Shimon ben Lakish said: Why must you go to the book of Psalms? In its place it is not lacking: “May the Lord bless you and protect you” (Numbers 6:24). When? “It was on the day that Moses concluded.” What is “the day that [Moses] concluded [kalot]’? It means that all the demons were eliminated [shekalu] from the world.

97. 12.4

    “It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone?13This is the stone that is located in the inner sanctum in the Temple. It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It14The reference is to the sun that is mentioned in the previous verse. is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all.15The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3).16This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14).17The word “mine” refers to wisdom. From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7).18The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy. “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11).19In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind.20It expounds the word apiryon as producing fruit [peri]. “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze?21As stated in I Kings 7:15–21. It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar.22The egg-bulk is significantly larger. This kingdom23Their Roman successors. has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger].24The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge.25The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc.26This is a reference to the interpretation given later in this section. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously.27See Bemidbar Rabba 11:3. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”

98. 12.5

    Rabbi Avin said: The attributes of the Holy One blessed be He are not like the attributes of a king of flesh and blood. When a king of flesh and blood enters a province, after the residents of that province laud him and honor him, then he performs all their needs for them. He builds them communal buildings and performs deeds to facilitate their comfort in the province. But the Holy One blessed be He is not like that; rather, before Israel crafted the Tabernacle, the Holy One blessed be He gave them the blessing first, just as it is stated: “May the Lord bless you and protect you” (Numbers 6:24), and then: “It was on the day that [Moses] concluded…”

99. 12.6

    “It was [vayhi] on the day that [Moses concluded…]” – what is vayhi?28It indicates that it is as though they had discussed this matter previously. Rabbi Yehoshua said: The Holy One blessed be He stipulated conditions with Israel while they were still in Egypt that he would take them out of Egypt only in order that they will craft a Tabernacle for Him and cause His Divine Presence to rest in their midst, just as it is stated: “They will know that I am the Lord their God who took them out of the land of Egypt to cause Me to rest in their midst” (Exodus 29:46) – in order that I “rest in their midst.” When the Tabernacle was erected, the Divine Presence descended and rested in their midst. “Vayhi” – Rav said: A matter that had not occurred from when the world was created until now took place on that day, as from when the world was created until that moment, the Divine Presence had not rested in the world below. It was only from when the Tabernacle was erected and onward; that is why “vayhi” is stated.29Vayhi is stated repeatedly in the Creation account, e.g., “it was [vayhi] evening, it was [vayhi] morning.” Rabbi Shimon ben Yoḥai said: It is a matter that was, and stopped, and then it was restored to the way it had been, as you find that from the beginning of the creation of the world that the Divine Presence rested in the world below, just as it is written: “They heard the sound of the Lord God proceeding in the garden…” (Genesis 3:8). When the Divine Presence departed at the time that Adam sinned, it did not descend again until the Tabernacle was erected. That is why “vayhi” is written; a matter that was, and stopped, and was restored to the way it had been.

100. 12.7

     “Vayhi” – there was woe [vai haya]. Who said woe? Rabbi Avin said: As it were, the Holy One blessed be He said woe. To what is the matter comparable? It is to a king who had a cantankerous noblewoman wife. The king said to her: Fashion for me a royal purple garment. All her days that she was engaged in that garment, she did not complain. Days later, she completed the garment and gave it to the launderer. He prepared it and she brought it to the king. When the king saw her, he began shouting woe. Let her not return to her cantankerous nature. So, you find that Israel were complaining all the time, just as it is written: “The people complained against Moses” (Exodus 15:24), and likewise: “the entire congregation of the children of Israel complained [against Moses and against Aaron]” (Exodus 16:2), and likewise: “You have killed the people of the Lord” (Numbers 17:6). The Holy One blessed be He demanded that they craft a Sanctuary for Him, as it is written: “They shall craft a sanctuary for Me…” (Exodus 25:8). You find that all the days that they were engaged in the labor of the Tabernacle, they were not complaining. When they completed the labor of the Tabernacle, the Holy One blessed be He was shouting woe, let them not return to complaining like they used to complain. “Vayhi” – the firstborn said woe because the priesthood had been taken from them, as until the Tabernacle was erected, the independent altars were permitted and the service was performed by the firstborn, as it is stated: “He sent the young men of the children of Israel, and they offered up burnt offerings…” (Exodus 24:5), and likewise it is written: “You shall ascend, and Aaron with you, but the priests and the people [shall not advance to ascend]” (Exodus 19:24). Rabbi Yehoshua ben Korḥa and Rabbi [Yehuda HaNasi]: One of them says: “The priests” – these are the firstborn; and the other said: These are Nadav and Avihu. Likewise, it is written: “The Lord broke the staff of the wicked, the rod [of rulers]” (Isaiah 14:5). Rabbi Abba bar Mamal said: These are the firstborn; because they sacrificed to the calf, they lost the priesthood. Likewise, you find that all the priests who performed service for idol worship in the first Temple, the Holy One blessed be He disqualified them in the second Temple, as it is stated: “But the priests, the Levites, sons of Tzadok, [who kept the commission of My Sanctuary when the children of Israel strayed from Me, they shall approach Me to serve Me]” (Ezekiel 44:15). That is why the firstborn shouted woe when the Tabernacle was erected. “Vayhi” – who said woe? The ministering angels said woe. They said: Now the Holy One blessed be He will forsake us and descend and reside on earth. Nevertheless, the Holy One blessed be He appeased them and said to them: As you live, the essence is on high, as it is written: “His glory covered the heavens” (Habakkuk 3:3), and then “His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He misled them when He said to them that the essence is on high. From where is that derived? It is as it is written: “His glory is on earth and the heavens” (Psalms 148:13) – first earth and then the heavens. That is why they said woe. “Vayhi” – who said woe? The nations of the world said woe. Why woe? It is, rather, that this is what they said: Before the Holy One blessed be He was resting in their midst, He would stand over them and fight their wars; now that they crafted a Tabernacle for Him and He resides in their midst, all the more so. That is why they said woe.

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