Bamidbar Rabbah Reader

“Aaron and his sons shall come, and assign them,” from here Rabbi Shmuel bar Rabbi Naḥman would say: Because the sons of Kehat knew that anyone who bears the Ark, his reward is great, they would abandon the table, the candelabrum, and the altars, etc., as it is written above, until “Aaron and his sons shall come…”13This is a reference to paragraph 1. “They shall not come to see as the sacred is being covered, lest they die” (Numbers 4:20).

“They shall not come to see as [the sacred] is being covered,” Rabbi Yehuda HaLevi ben Rabbi Shalom said: Do you want to learn under what circumstances the sons of Kehat die? Go out and learn from this verse: “They shall not come to see as [the sacred] is being covered…” It teaches that when they would come to bear the Ark, they would remove the curtain from before it and they would feast their eyes on the Ark.

That is why they would be eradicated, as it is stated: “As no man can see Me and live” (Exodus 33:20). How did Moses institute a remedy for them? God said to him: ‘When they dismantle the Tabernacle, do not have the sons of Kehat remove the curtain from before the Ark, but rather, have the sons of Aaron enter and remove it, because they are priests. They will cover the Ark, and likewise, the table, and likewise, all the vessels mentioned to him.

Thereby, they will have a remedy, as they will not die if they do not look at the Ark.’ That is what is written: “They shall not come to see as [the sacred] is being covered.” This is the Ark, if they do so. What is “as [the sacred] is being covered”?

Rabbi Levi said: If they see the Ark like an eyelid when it closes upon the eye,14Meaning, even for a slight moment. immediately they die. Know this from the people of Beit Shemesh, as it is stated: “He smote among the people of Beit Shemesh because they gazed at the ark of the Lord. He smote among the people…” (I Samuel 6:19). What is “because they gazed at the ark of the Lord”?

Rabbi Abahu and Rabbi Elazar, one said: They were reaping and prostrating themselves, and one said: They were speaking extraneous matters. What did they say? Who angered you that you were angered, and who appeased you that you were appeased? Rabbi Levi said: The curtain over the Ark was folded and they saw it.

Come and see what a great calamity befell them for this, as it is written: “He smote among the people seventy men, fifty thousand men” (I Samuel 6:19). Rabbi Abahu and Rabbi Elazar, one said: They were seventy men, and each and every one of them was the equivalent of fifty thousand, and one said: They were fifty thousand, and each and every one of them was the equivalent of the seventy [who sat in the] Sanhedrin.

Rabbi Ḥanina and Rabbi Mona, one said: “Seventy men,” this is the Sanhedrin, and “fifty thousand men,” as they were the equivalent of fifty thousand men; and one said: “Seventy men,” these are the Sanhedrin, and “fifty thousand men” of the people of the land. Elijah says: They gathered and went out to war. Fifty thousand men of them fell, and a group of the Great Sanhedrin fell with them. Who killed them?

That is, it was none other than the people of Beit Shemesh who caused them to be killed because they gazed at the Ark. That is why He cautioned the sons of Kehat: “They shall not come to see as [the sacred] is being covered…” The Holy One blessed be He said: ‘Just as I did to the sons of Kehat because they feared Me, I honored them, accorded them honor, and cautioned them to deliver their lives from death.

Similarly, anyone who fears Me, I honor him and I do not cut off his name from the world. From whom do you derive this? It is from the sons of Yonadav ben Rekhav. Because they performed My will, what is written in their regard: “No man shall be cut off, for Yonadav son of Rekhav standing before me all the days” (Jeremiah 35:19).

If for those who are proselytes, I did so to them, to Israel, who are the sons of My beloved, the sons of My friend,15Abraham. all the more so; when they perform My will, they will stand before Me all the days,’ as it is stated: “Had you heeded My commandments, your peace would be like a river…[the offspring of your innards…their name would not be excised and not be destroyed from before Me]” (Isaiah 48:18–19). And it says: “But you, who cleave to the Lord your God, all of you live today” (Deuteronomy 4:4).

“Take a census of the sons of Gershon as well, by their patrilineal house, by their families” (Numbers 4:22). “Take a census of the sons of Gershon,” that is what is written: “It is more precious than pearls, and all the objects of your desire do not equal it” (Proverbs 3:15). We learned there, a Sage takes precedence over a king of Israel: If a Sage dies, we have no one like him; if a king of Israel dies, all of Israel is fit for kingship.

A king takes precedence over a High Priest, as it is stated: “The king said to them: Take with you the servants of your lord, [mount Solomon my son upon my mule, and take him down to Giḥon. Tzadok the priest and Natan the prophet shall anoint him there as king over Israel]” (I Kings 1:33–34).1The verse refers to the king as the lord of Tzadok, the High Priest. A High Priest takes precedence over a prophet, as it is stated: “Tzadok the priest and Natan the prophet shall anoint him there as king over Israel” (I Kings 1:34); Tzadok is before Natan.2Tosefta Horayot 2:8.

Rabbi Huna said in the name of Rabbi Ḥanina: A prophet folds his arms and legs and sits before the priest, what is the source? It is written: “Hear now, Yehoshua the High Priest, [you and your colleagues who sit before you]” (Zechariah 3:8). Could it be that they were lay people? The verse states: “As they are men of distinction [mofet]” (Zechariah 3:8), and mofet is nothing other than prophecy, as it is stated: “And he will provide you with a sign or a wonder [mofet]” (Deuteronomy 13:2).

A High Priest who was anointed with anointing oil takes precedence over one who was appointed with multiple vestments.3A High Priest could be appointed in two ways. He could be anointed with anointing oil, or he could enter his position by wearing the vestments of the High Priest. Since the High Priest has eight vestments and a regular priest has four vestments, the High Priest appointed by means of wearing the eight vestments is called "the High Priest of multiple vestments."

A prophet takes precedence over the priest anointed for war. The priest anointed for war takes precedence over the deputy of the High Priest. The deputy takes precedence over the head of the priestly watch. The head of the priestly watch takes precedence over the head of the patrilineal house.

The head of the patrilineal house takes precedence over the overseer. The overseer takes precedence over the treasurer. The treasurer takes precedence over the common priest. The common priest takes precedence over the Levite.

The Levite takes precedence over the Israelite. The Israelite takes precedence over the mamzer, the mamzer over the Givonite, the Givonite over the proselyte, the proselyte over the liberated slave. When? It is when they are all equal.

However, if the mamzer is a Torah scholar, he takes precedence over a High Priest who is an ignoramus, as it is stated: “It is more precious than pearls.”4Tosefta, Horayot 2:8. They thought to say: To redeem, to sustain, and to clothe [he takes precedence], but for seating, no. Rabbi Avin said: Even for seating. What is the source?

“It is more precious than pearls [mipeninim]” – even than the one who enters the innermost sanctum [lifnai velifnim]. Another matter, “it is more precious than pearls,” it is speaking of Kehat and Gershon. Even though Gershon is the firstborn, and we have found everywhere that the verse has accorded honor to the firstborn, because Kehat bore the Ark inside, which was the Torah, the verse gave him precedence over Gershon, as first it said: “Take a census of the sons of Kehat” (Numbers 4:2) and then it says: “Take a census of the sons of Gershon…” (Numbers 4:22).

That is, “it is more precious than pearls [mipeninim],” than the firstborn who emerged first. Peninim is nothing other than first, just as it says: “This was formerly [lefanim] in Israel” (Ruth 4:7).

“Take a census of…,” that is what is written: “He will not withdraw His eyes from the righteous…” (Job 36:7). The Holy One blessed be He does not withhold from them the realization of their ideal, as we found that Jacob coveted the birthright for the sake of Heaven, so he would be able to sacrifice. He purchased it from Esau with money and the Holy One blessed be He agreed with him, and He called him: “My son, My firstborn” (Exodus 4:22).

He granted greatness to the firstborn so they would sacrifice before Him. That is, “He will not withdraw His eyes [einav] from the righteous” (Job 36:7). [Another explanation:] “Einav” is nothing other than in his place [taḥtav], just as it says: “And, behold, the mark maintained its appearance [be’einav]” (Leviticus 13:5). What is taḥtav? These are his children, just as it says: “In the wake of [taḥat] your fathers, your sons will be” (Psalms 45:17).

“And kings upon the throne” (Job 36:7), as the Holy One blessed be He accorded honor to the firstborn, and it was fitting for them to take the kingdom, as it is stated: “But the kingdom he gave to Yehoram, because he was the firstborn” (II Chronicles 21:3). Likewise, regarding David it says: “As for Me, I will make him My firstborn, supreme over kings of the earth” (Psalms 89:28). That is, “and kings upon the throne.”

“He has seated them forever” (Job 36:7), as they [the Israelite firstborns] would have been fit to take the priesthood and what the Levites perform, had they not sinned in the act of the calf. Initially, the firstborn would sacrifice, as it is stated: “He sent the young men of the children of Israel and they offered up burnt offerings [and they slaughtered feast-offerings of bulls to the Lord]” (Exodus 24:5).

Likewise, Jacob said to Reuben: “Reuben, you are my firstborn…[greater in honor [se’et] and greater in power [az]]” (Genesis 49:3). Se’et, this is priesthood, just as it says: “Aaron raised his hands [vayisa] toward the people, and blessed them” (Leviticus 9:22). Az, this is kingdom, as it is stated: “He will give strength [oz] to His king” (I Samuel 2:10). Had Reuben not sinned in the act of Bilha, he would have been worthy to take priesthood and kingdom, because he was the firstborn..

From where is it derived that they were worthy for the service of the Levites? It is as you find that the common Levites entered in place of the firstborn of Israel, as it is stated: “You shall take the Levites for Me, I am the Lord, in place of all the firstborn among the children of Israel” (Numbers 3:41). That is, “he has seated them forever [lanetzach].” This is the status of the Levites that the firstborn were worthy to take, just as it says: “The Levites were counted from thirty years old and above…of these…” (I Chronicles 23:3–4).

“To supervise [lenatzeach] the labor of the House of the Lord” (Ezra 3:8). Regarding the tribe of Levi, the verse said: “My eyes are on the faithful of the land; they will dwell [lashevet] with me” (Psalms 101:6). That is “He has seated them [vayoshivem] forever.” “They were exalted” (Job 36:7).

Who caused the firstborn to lose this honor? It is because they exalted themselves and worshipped before the calf. Therefore, “if there are those bound in shackles [bezikim]” (Job 36:8), they were prohibited from sacrificing an item that is done in fire.5"An item that is done in fire" refers to a sacrifice. Zikim is nothing other than fire, as it is stated: “Behold, all of you are igniters of fire, [lighters of sparks] [zikot]” (Isaiah 50:11). [“Or trapped in the pangs of poverty” (Job 36:8)], that each and every one of them is obligated to redeem himself with five silver shekels and give them to the Levites.

We find regarding the firstborn of Israel that they descended from their prominence because of the act of the calf. But the firstborn of the Levites, who did not err regarding the calf, the priesthood was given to Aaron, who was the firstborn, and the rest of the firstborn Levites required neither redemption nor atonement, and merited Levite status with their brethren. Were a person to whisper to you: ‘Was Gershon not firstborn?

Why did the verse give precedence to Kehat in taking a census, and only then counted Gershon?’ You, too, say to him: ‘Because [the family of] Kehat were the bearers of the Ark, which is of the most sacred order, and Aaron the priest, who was of the most sacred order, emerged from him, while Gershon was sacred. That is why the verse gave Kehat precedence. From where do you derive that Gershon did not lose his prominence because he was firstborn?

It is as you find just as it is stated regarding Kehat: “Take a census of the sons of Kehat” (Numbers 4:2), so, it is stated regarding Gershon: “Take a census of the sons of Gershon [as well]” (Numbers 4:22). What is it that the verse stated: “As well”? It is so you will not say that it is for this that he counted the sons of Gershon second, because they are inferior to the sons of Kehat. No, rather, “as well” is written; that the sons of Gershon, too, were the equivalent of the sons of Kehat, but the verse gave them precedence here in deference to the Torah. But in other places, it gave precedence to Gershon over Kehat.

“By their patrilineal house, by their families,” by patrilineal house, he determined families for him, but not by their matrilineal house. Were the sons of Gershon to marry from among the daughters of Kehat or the daughters of Merari, their sons would be attributed to the families of Gershon. However, were the rest of the families to marry from the daughters of Gershon, their sons would be attributed to the rest of the families.

“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23). “From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.

A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid. The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated?

If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success].

Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5). One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard.

See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone. “Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.

“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24). “This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting.

Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons. “They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25). “And the taḥash covering that is upon it from above,” in its plain sense.

Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them.

The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).

“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26). “And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).

“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16). “That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally.

Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated.

Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26).

Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits. “And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.

“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric. “And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them. “According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).

“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons.

But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.” “You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore. “This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).

“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.

“The sons of Merari, by their families, by their patrilineal house, you shall count them” (Numbers 4:29). “The sons of Merari, by their families.” With regard to the sons of Kehat and the sons of Gershon, census [nesiut rosh]14Literally, raising the head. is stated, as the Holy One blessed be He accorded them honor; for Kehat, in deference to the Ark, and for Gershon, because he was firstborn. But the sons of Merari, who were only sons of a later born [son], and the labor of their burden was only beams, bars, pillars, and sockets, “take a census [naso et rosh]” is not stated.

“By their families, by their patrilineal house you shall count them.” Why is it stated regarding the sons of Kehat and the sons of Merari: “By their families, by their patrilineal house,” it placed “their families” before “by their patrilineal house,” and regarding Gershon, it placed “by their patrilineal house” first? It is because the nesiut rosh of the sons of Gershon comes from their patrilineal house, but the nesiut rosh of the sons of Kehat is not dependent on their patrilineal house, but rather, on their bearing of the Ark.

Likewise, the sons of Merari were from a patrilineal family descended from a later born son. That is why it placed families before patrilineal house. “This is the commission of their burden, for all their service in the Tent of Meeting: The beams of the Tabernacle, its bars, its pillars, and its sockets” (Numbers 4:31). “This is the commission of their burden,” this and none other; it teaches that it is prohibited for the sons of Merari to guard and work what the sons of Gershon guard and bear and work.

“The beams of the Tabernacle,” these are the forty-eight Tabernacle beams. “Its bars,” these are the fifteen bars and the middle bar. “Its pillars,” these are the four pillars of acacia wood upon which they spread the curtain and the five pillars of acacia wood upon which they spread the screen of the entrance to the Tent. “And its sockets,” these are the sockets of the beams and the sockets of the pillars, which were one hundred and five sockets.

“The pillars of the courtyard all around, their sockets, their pegs, and their cords, with all their instruments and for all their service and by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32). “The pillars of the courtyard all around,” these are the fifty-six pillars that stood surrounding the courtyard, upon which they would spread the hangings. “Their sockets,” these are the fifty-six sockets in which they would stand the pillars, and the four pillars and four sockets upon which they would spread the screen of the entrance to the courtyard.

“Their pegs,” these are the pegs of the Tabernacle and the pegs of the courtyard, of bronze, which they would stick into the ground all around, so the wind would not cause the hangings to fall. “And their cords, with all their instruments and for all their service,” with which they would affix the hangings with the pegs, and with which they would tie the pillars and the bars and load them onto the wagons so they would not fall.

But for the beams, they crafted iron clasps with which they would secure the beams so they would not fall from upon the wagons. “And by names you shall appoint the instruments of the commission of their burden.” The Holy One blessed be He cautioned them that they should assign all of the Levites, each of them to his service and to his burden so they would not enter into dispute. This is what they would do: So and so will bear beams; so and so will bear bars; so and so will bear pillars, and likewise regarding each and every instrument.

“This is the service of the families of the sons of Merari, for all their service in the Tent of Meeting, under the direction of Itamar, son of Aaron the priest” (Numbers 4:33). “This is the service of the families of the sons of Merari….” The sons of Merari, because their role in bearing was not from their patrilineal house,15Since Merari was not the firstborn, the role of the families of Merari role did not stem from the importance of the patrilineal house. that is the reason that it is not stated: “According to the directive of Aaron and his sons shall be” (Numbers 4:27), as it is stated regarding the sons of Gershon.

Rather, all their actions were under the direction of Itamar. It teaches that Itamar would take all the vessels and give them to the sons of Merari, and likewise to the sons of Gershon, and he would assign each of them to his service and to his burden.

“Moses, Aaron, and the princes of the congregation counted the sons of the Kehatites by their families, and by their patrilineal house” (Numbers 4:34). “Moses, Aaron…counted.” Immediately Moses and Aaron acted, and they counted the sons of the Kehatites first, just as the Holy One blessed be He said to them. From where is it derived that the Holy One blessed be He said to both of them to count them?

It is as it is stated: “The Lord spoke to Moses and Aaron saying: Take a census of the sons of Kehat” (Numbers 4:1–2). Why is speech stated regarding Kehat and Gershon, but is not stated regarding Merari?16The verses contain direct speech by God to Moses and Aaron referring to two of the sons (Numbers 4:1-2, 21-22), but only an indirect reference for the third (Numbers 4:29). It is in order to accord honor to Gershon and to liken him to Kehat.

Why is Aaron not stated in the speech regarding the sons of Gershon as it is stated regarding the sons of Kehat? It is because Aaron is excluded from all the speeches that were stated to Moses, as the Divine Presence did not speak with Aaron. Why, then, are there several places where Aaron is written? It is not that the speech was with Aaron, but rather, in every portion that relates to Aaron, “Aaron saying” is written.

The Holy One blessed be He said to Moses, so that he would say to Aaron. This is why Aaron is written in the speech to the sons of Kehat. It is because every burden of the sons of Kehat and all their service was given to them by Aaron and his sons, as they were not permitted to touch the Ark and all the vessels until Aaron and his sons would cover them, just as it says: “Aaron and his sons shall conclude to cover the sacred [the Ark], [and all the sacred vessels…and then, the sons of Kehat shall come to bear…]” (Numbers 4:15).

That is why Aaron is written in the speech regarding the sons of Kehat, as he is commanded regarding their service and their burden. But regarding the sons of Gershon, you do not find that Aaron did anything there; rather, it is under his direction the sons of Gershon would do everything that they do, and their actions were under the supervision of Itamar, as he would assign to each and every one of them his service and his burden. That is why Aaron is not written in the speech in the portion of the sons of Gershon.

“And the princes of the congregation [counted] the sons of the Kehatites.” Why are the princes necessary here? Is it not so, that the Holy One blessed be He did not say to Moses that the princes of the congregation should be with him in the census of the Levites? Why did he do so?

Rather, this is what Moses said: ‘Since the princes were with me in the census of all Israel, just as it says: “And with you shall be [a man for each tribe, each is the head of his patrilineal house]” (Numbers 1:4), I will not cause them anguish and I will take them with me for the census of the Levites.’ From where is it derived that this is so? You find that after the census of Israel it is written: “These are the counted, that [Moses and Aaron, and the princes of Israel] counted” (Numbers 1:44), but after the census of the Levites, you do not find that the princes are mentioned there, but rather, “whom Moses and Aaron counted” (Numbers 4:37).

It is to teach you that the princes of Israel did not count the Levites at the directive of divine speech. But rather Moses took them with him in order to accord them honor.

“From thirty [years old and above]” (Numbers 4:35); from here they said: Thirty years old for strength (Mishna Avot 5:21). “Their counted, by their families, was two thousand seven hundred and fifty” (Numbers 4:36). “Their counted, by their families,” this is what they said, that the Ark would kill of the sons of Kehat, as when he counted them from one month old, they were eight thousand six hundred, but when he counted them from thirty years old, not even one third of them were found.

“These are the counted of the Kehatite families, all who served in the Tent of Meeting, whom Moses and Aaron counted according to the directive of the Lord at the hand of Moses” (Numbers 4:37). “These are the counted of the Kehatite families,” this is what they said, that the princes did not count with them at the directive of the divine speech, as the princes are not mentioned here. “According to the directive of the Lord at the hand of Moses,” they acted at the directive of the Lord, just as the Holy One blessed be He said to Moses that Aaron should count the sons of Kehat with him, as it is stated: “The Lord spoke to Moses and Aaron saying: Take a census of [the sons of Kehat]” (Numbers 4:1–2).

That is why it is stated: “At the hand of Moses,” as Moses said to Aaron, because Aaron was excluded from all the statements in the Torah that were stated to Moses.

“And the counted of the sons of Gershon, by their families, and by their patrilineal house” (Numbers 4:38). “And the counted of the sons of Gershon,” just as he counted the sons of Kehat at the directive of the Lord, so he counted the sons of Gershon. “From thirty years old and above until fifty years old, everyone who enlisted for duty, for work in the Tent of Meeting” (Numbers 4:39). “From thirty years old,” in the Tent of Meeting they were disqualified from fifty years and onward, but when they entered the Land of Israel, they were disqualified only on the basis of voice.17Only if their voices were not fit to join the Levites in their song in the Temple service.

“Their counted by their families, by their patrilineal house, were two thousand and six hundred and thirty” (Numbers 4:40). “Their counted,” this is what they said, that the sons of Gershon, because they were not among the bearers of the Ark, that is why they were not lacking two-thirds from the first census, but rather, they were one hundred and thirty more than one-third. “These are the counted of the families of the sons of Gershon, all who worked in the Tent of Meeting, whom Moses and Aaron counted according to the directive of the Lord” (Numbers 4:41).

“These are the counted of the families….” Why, in the census of the Kehatites, are “the sons of Kehat” not mentioned, just as it is stated regarding the sons of Gershon and the sons of Merari, but “the Kehatite [haKehati]” is written? Because their census was for the purpose of bearing the Ark, the Holy One blessed be He appended His name to theirs, so they would not be eradicated; a heh at the beginning and a yod at the end.

That is ya; so as to say that ya will deliver them from death, to realize what is stated: “To deliver them from death” (Psalms 33:19). “Whom Moses and Aaron counted according to the directive of the Lord.” Why is it not stated in the census of the sons of Gershon “at the hand of Moses,” as it is stated in the census of the sons of Kehat? It is because regarding the sons of Kehat, the Holy One blessed be He said to Moses that Aaron should count with Moses.

The Holy One blessed be He mentioned Aaron at the beginning of the census with the intent that he should count all the Levites with Moses. However, when Moses heard that the Holy One blessed be He mentioned Aaron in the census of the sons of Kehat but did not mention him subsequently, neither in the census of the sons of Gershon nor in the census of the sons of Merari, Moses thought to himself and said: ‘This is why the Holy One blessed be He said to me, that Aaron should count the sons of Kehat with me; it is because all their burden and all their service is performed under his direction.

But the service of the sons of Gershon and the sons of Merari, that are not performed under his direction, He does not want him to count with me.’ That is why he said to Aaron that he should count the sons of Kehat with him, in the name of the Holy One blessed be He, and that is why it is written in the census of the sons of Kehat: “According to the directive of the Lord at the hand of Moses” (Numbers 4:37).

But when he came to count the sons of Gershon, Moses did not say to Aaron in the name of the Holy One blessed be He that he should count the sons of Gershon with him, but rather, he accorded him honor because he was his older brother, and took him with him and included him with him for the census. That is why “at the hand of Moses” is not stated. Even though it was the intent of the Holy One blessed be He that Aaron should count all the Levites with him, and it was with that intent that He mentioned Aaron at the beginning of the census, because Moses did not say to Aaron that he should count the sons of Gershon with him in the name of the Holy One blessed be He, he omitted here “at the hand of Moses.”

“And the counted of the families of the sons of Merari, by their families, by their patrilineal house” (Numbers 4:42). “And the counted of the families.” Why are “families” stated in the census of the sons of Merari, but not regarding the sons of Kehat and not regarding the sons of Gershon? It is because the sons of Merari were numerous for service.

They produced many families, as they were six thousand two hundred, and they increased from thirty years old, one hundred more than half [the number] of [those from age] one month old [to thirty], as you find that from one month old, their number totaled six thousand two hundred, and from thirty years old, their number totaled three thousand two hundred, one hundred more than half.18Those over thirty years of age were more than fifty percent of the total number from one month old and up.

But regarding the sons of Kehat, the “families of the sons of Kehat” is not stated, as from thirty years old, not even one-third of those counted from one month old were found. Likewise, “and the counted of the families” was not stated regarding the sons of Gershon, as they, too, those who were from thirty years old did not reach half, as from one month old, they were seven thousand five hundred, and from thirty years old, they were only two thousand six hundred and thirty.

“From thirty years old and above until fifty years old, everyone who enlisted for duty, for work in the Tent of Meeting” (Numbers 4:43). “From thirty years old and above until fifty years old,” from fifty years old and above, they were disqualified from standing in the Tabernacle and performing service, because they were incapable of reciting song, however, from fifty years old and above, they could return for the locking of gates.

“Their counted by their families were three thousand and two hundred” (Numbers 4:44). “Their counted by their families were three thousand and two hundred.” This is what they said: Because they were a large population fit to perform service, “families” is stated in their regard. “These are the counted of the families of the sons of Merari, whom Moses and Aaron counted according to the directive of the Lord at the hand of Moses” (Numbers 4:45).

“These are the counted of the families.” Why is “at the hand of Moses” stated regarding the sons of Merari? Because the Holy One blessed be He saw that Moses did not say to Aaron in the name of the Holy One blessed be He that he should count the sons of Gershon, therefore when he came to count the sons of Merari, the Holy One blessed be He said to Moses: ‘Go and say to Aaron, in My name, that he should count the sons of Merari with him.’ That is why “at the hand of Moses” is stated.

All the counted, whom Moses and Aaron and the princes of Israel counted, of the Levites, by their families, and by their patrilineal house” (Numbers 3:46). “All the counted, whom Moses [and Aaron and the princes of Israel] counted….” After calculating the family of the sons of Kehat alone, and the family of the sons of Gershon alone, and the family of the sons of Merari alone, it then included their totals together, to declare that they are all equal before the Holy One blessed be He in terms of affection.

“From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service of bearing in the Tent of Meeting” (Numbers 4:47). “From thirty years old and above until fifty years old, everyone who came to perform the service of work, and the service [of bearing [avodat masa] in the Tent of Meeting].” It is taught: Lack of song invalidates the offering; this is the statement of Rabbi Meir.

The Rabbis say: It does not invalidate. Rabbi Elazar said: Rabbi Meir’s source is from this verse: “I have given the Levites, given [to Aaron and to his sons…to perform the service of the children of Israel in the Tent of Meeting], and to atone for the children of Israel…” (Numbers 8:19); just as lack of atonement19One who fails to sprinkle the blood of the offering. disqualifies, so, too, lack of song disqualifies.

The Rabbis establish from that verse: Just as atonement is during the day, so, too, song is during the day. Rabbi Yehuda said in the name of Shmuel: From where in the Torah is the requirement of song derived? The verse states: “He shall serve in the name of the Lord” (Deuteronomy 18:7). What is the service that includes the name of the Lord?

That is song. Rabbi Naḥman bar Yitzḥak said: From here: “Take up [se’u] song, sound the timbrel; a pleasing lyre with a harp” (Psalms 81:3).20Rabbi Yitzḥak interprets avodat masa as referring to song. Se'u can mean lift up something, and it can mean lift up a voice. Rav Naḥman bar Yitzḥak said: “They will raise [yisu] their voices, they will sing, for the majesty of the Lord…” (Isaiah 24:14).

It is taught: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear [yisa’u] on the shoulder” (Numbers 7:9). From the fact that it is stated: “On the shoulder,” do I not know that “they shall bear [yisa’u]”? Why does the verse state: “Yisa’u”? Yisa’u is nothing other than an expression of song.

Likewise it says: “Take up [se’u] song, sound the timbrel…,” and it says: “They will raise [yisu] their voices, they will sing.” Ḥananya, the son of Rabbi Yehoshua’s brother said: From here:21This is another source for the requirement of song. “Moses would speak and God would answer him with a voice” (Exodus 19:19), regarding matters of voice. Rabbi Asa said: From here: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13).22The priestly trumpeters are mentioned in the Torah, and here they are juxtaposed with the singing Levites.

Rabbi Yonatan said: From here: “Neither you nor they will die” (Numbers 18:3); just as you23Priests. are involved in the altar service, so too, they are involved in the altar service. Rabbi Yoḥanan said: From here: “To perform the service of work [avodat avoda]” (Numbers 4:47); what is the service [avoda] that requires another service [avoda]? That is song.24Song is sung as an accompaniment to the pouring of the libation of a sacrifice. Thus, it is a service [avoda] which is only performed in conjunction with another service [avoda].

“Their counted were eight thousand and five hundred and eighty” (Numbers 4:48). “Their counted were eight thousand and five hundred and eighty.” This is what they said: They counted them separately and they counted them together, like a person who has objects that are fine, excellent, and especially dear to him; he counts them separately and then counts them together, because he rejoices in their substantial number.

So, the Holy One blessed be He commanded to write the number of the Levites separately and together, because they were members of His household, upright, and especially dear to him. “According to the directive of the Lord he counted them, at the hand of Moses, each man to his service, and to his burden, and his count was as the Lord commanded Moses” (Numbers 4:49). “According to the directive of the Lord he counted them, at the hand of Moses.”

This is said in reference to the sons of Kehat, as Aaron counted the sons of Kehat and said: ‘So-and-so and so-and-so will bear the Ark, and so-and-so and so-and-so will bear the altar, and likewise all the vessels of the most sacred order.’ Just as the Holy One blessed be He commanded Moses that Aaron should perform, so Aaron performed. That is, “at the hand of Moses.” From where do you say that it is regarding the sons of Kehat that the verse is speaking?

It is as it is written: “Each man to his service, and to his burden.” So it is written regarding the sons of Kehat: “Aaron and his sons shall come, and assign them, each man to his service and to his burden” (Numbers 4:19). “And his count was as the Lord commanded Moses.” This is said in reference to the sons of Gershon and the sons of Merari, as the Holy One blessed be He commanded that their service should be under his [Moses’] direction, with his brother Aaron.

Regarding the sons of Gershon it is written: “You shall assign them all their burden as a commission” (Numbers 4:27), Moses was with them. Regarding the sons of Merari it is written: “And by names you shall appoint the instruments of the commission of their burden” (Numbers 4:32), it included Moses. That is why it is written: “And his count was as the Lord commanded Moses,” as Moses counted and said so-and-so, so-and-so, and so-and-so of the sons of Gershon will bear the woven strips of fabric.

So-and-so, so-and-so, and so-and-so will bear the Tent of Meeting, and likewise regarding all the instruments of their service. He would assign the burden of the sons of Gershon by number. Likewise, Moses counted and said so-and-so, so-and-so, and so-and-so of the sons of Merari will bear the beams; so-and-so, so-and-so, and so-and-so of the sons of Merari will bear the bars; and likewise it was regarding all the instruments of the service of the burden of the sons of Merari; he would assign them by number to their service.

That is, “as the Lord commanded Moses.” Moses was commanded regarding these two families, the sons of Gershon and the sons of Merari, that he should command them how they should bear and how they should guard what is in their care. That is, “as the Lord commanded Moses.”

“Command the children of Israel, and they shall send out from the camp every leper and every zav, and every one impure by means of a corpse” (Numbers 5:2). “Command the children of Israel, and they shall send out from the camp…” – that is what is written: “Remove the dross from silver, and a vessel will emerge for the smith” (Proverbs 25:4). Rabbi Tanḥuma bar Rabbi Abba said: What is “remove the dross from silver”?

As long as this waste is in the silver, it does not display its beauty. If one does nothing but filter the waste from it, it immediately displays its excellence. “Remove the dross from silver” – subsequently, “and a vessel will emerge for the smith.” How so?

When Israel departed from Egypt, the vast majority of them were blemished. Why? It is because they were toiling in mortar and bricks and would ascend to the top of the structure. One who builds by ascending to the top course, a stone would fall and sever his hand, or a beam or mortar would enter his eye and he would be blinded.

They were blemished. When they arrived at Mount Sinai, God said: Is this commensurate with the honor of the Torah, that I will give it to a generation of blemished people? If I wait until others arise, I will delay the giving of the Torah. What did God do?

He said to the angels that they should descend to Israel and heal them. Know that it is so. Rabbi Yehuda said that Rabbi Simon said: From where is it derived that there was no one lame among them? As it is stated: “They stood at the foot of the mountain” (Exodus 19:17), and standing is only on one’s feet.

From where is it derived that there were no amputees among them? As it is stated: “Everything that the Lord has spoken we will perform” (Exodus 24:7). From where is it derived that there were no deaf among them? As it is stated: “And we will heed” (Exodus 24:7).

From where is it derived that there were no blind among them? As it is stated: “All the people saw the sounds” (Exodus 20:15). From where is it derived that there were no mutes among them? As it is stated: “All the people answered” (Exodus 19:8) – you find that they were all healed.

If you do not derive it from here, you can derive it from elsewhere. As it is stated: “All the disease that I placed in Egypt [I will not place upon you, as I am the Lord your healer” (Exodus 15:26) – you see that they were healed. However, once they performed that act of the calf, they were restored to their blemish and became zavim1People who became impure due to an emission. and lepers. Thus Moses saw them, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25).

Parua is nothing other than an expression of leprosy, just as it says: “The leper in whom the mark is…and the hair of his head shall be unshorn [farua]…” (Leviticus 13:45). God said to Moses: Until you crafted the Tabernacle, I would have My words reach you in a temporary manner, and the zavim and the lepers were intermingled with you. Now that you crafted the Tabernacle and I rest My Divine Presence in your midst, separate them from you.

“They shall send out from the camp every leper and every zav, and every one impure by means of a corpse.” For what purpose? It is “so that they will not defile their camp, in which I dwell in their midst” (Numbers 5:3).

“They shall send out from the camp every leper…” – why is the portion of lepers juxtaposed to the portion of the Levites? You find that Israel and the Levites accepted the kingdom of the Holy One blessed be He upon themselves at Sinai, as it is stated: “All the people answered together” (Exodus 19:8). At the end of forty days, Israel rebelled against the Holy One blessed be He: “They crafted for themselves a molten calf…and said: This is your god, Israel, who took you up from the land of Egypt” (Exodus 32:8).

But the Levites were found faultless before the Holy One blessed be He, as it is stated: “Moses stood at the gate of the camp [and said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him]” (Exodus 32:26). The Holy One blessed be He said: “For those who honor Me, I will honor, but those who scorn Me will be lowly” (I Samuel 2:30). The sons of Levi, who honored Me and did not deny Me, them I honor.

But Israel, who scorned Me, as I took them up out of Egypt but they said it was the calf that took them up, by right they should be lowly. With what honor did the Holy One blessed be He honor the Levites? It is that He took them as His portion, as it is stated: “I have hereby taken the Levites from among the children of Israel…[and the Levites shall be Mine]” (Numbers 3:12). When He came to count them to stand in His service, He counted them Himself.

From where is it derived that it is so? Rabbi Yehuda bar Rabbi Shimon said: It is written before the portion of the lepers: “According to the directive of the Lord he counted them, at the hand of Moses” (Numbers 4:49), and it says: “And his count was as the Lord commanded Moses” (Numbers 4:49). It is written at the beginning of the matter: “Their counted were” (Numbers 4:36). Rabbi Yehuda bar Rabbi Shimon said: How will the expounder find his bearings between “his count” and “their counted”?

If “his count,” why “their counted”? Rather, “their counted” – what Moses and Aaron counted; “His count” – what God counted. Why did God count them? The Holy One blessed be He said: So no man would say: Were Moses and Aaron capable of counting all those multitudes?

God said: If you express reproof about them it is as though you are expressing reproof about Me. That is why He wrote: “His count” and “their counted.” How did Moses count them? Rabbi Berekhya said: The Holy One blessed be He would say to Moses: ‘In such and such family there are such and such people,’ until he counted them.

That is what is written: “According to the directive of the Lord he counted them, at the hand of Moses.” When Moses counted them from one month old, he counted them at the directive of the Holy One blessed be He, as it is stated: “All those counted of the Levites, [whom Moses and Aaron counted according to the directive of the Lord]” (Numbers 3:39). Rabbi Berekhya HaKohen said: Do you believe that Moses would go and enter the tent of each and every one to see how many sons he had?

No, rather God said to Moses: ‘There are two in the tent of so-and-so, and three in the tent of so-and-so,’ until he counted them. From where is it derived? As it is stated: “According to the directive of the Lord.” Thus, He accorded great honor to them in that He Himself counted them.

But in the census of Israel, you do not find “according to the directive of the Lord.” Because they did not honor Him, He did not honor them. Likewise, when the Holy One blessed be He came to establish the Tabernacle, He drew the Levites near in His service, as it says in the portion.2This refers to Numbers, chapters 3–4, which describe how the Levites were chosen and what their role was in the Tabernacle.

The Holy One blessed be He said: The Levites who honored Me will be with Me, but those who erred with the calf will be afflicted with leprosy, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25).3The proof from the verse is explained in Bemidbar Rabba 7:1. Likewise, it says: “I hate the doing of perversity; [it shall not cleave to me]” (Psalms 101:3).4Therefore, other Israelites, who sinned with the calf, were rejected and did not serve in the Tabernacle and Temple.

“They shall send out from the camp every leper…” – you find that a king of flesh and blood has nobility; God, too, has nobility, as it is stated: “Take a census of [se’u et rosh]5Literally, elevate them. the entire congregation of the children of Israel…” (Numbers 1:2). A king of flesh and blood has senior officials; God, too, has senior officials: “The prince of the princes of the Levites, [Elazar son of Aaron the priest]” (Numbers 3:32).

Rabbi Yehoshua ben Levi says: He [Elazar] was an overseer of officials. A king of flesh and blood distributes sustenance to his legions; God, too, distributes sustenance, as it is stated: “Behold, I am raining bread for you from the heavens” (Exodus 16:4). A king of flesh and blood distributes blankets and garments to his soldiers; the same is true of God, as it is stated: “Your garments did not become worn…” (Deuteronomy 8:4).

A king of flesh and blood issues a death sentence; God, too, issues a death sentence, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). A king of flesh and blood exacts fines; God, too, exacts fines, as it is stated: “They shall fine him one hundred silver pieces” (Deuteronomy 22:19). A king of flesh and blood inflicts corporal punishment; God, too, inflicts corporal punishment, as it is stated: “Forty he shall flog him; he shall not add” (Deuteronomy 25:3).

A king of flesh and blood has a metal mine to which the banished are exiled; God, too, has a metal mine6This is meant metaphorically; there is a place to which people are banished. to which the banished are exiled, as it is stated: “They shall send out from the camp every leper…”

“They shall send out from the camp…” – from where did the leprosy befall them? Rabbi Yehuda bar Rabbi Simon said: Due to the act of the calf. Our Rabbis say: Due to the murmurers;7See Numbers 11:1. according to the opinion of our Rabbis, the leprosy befell them from the murmurers. How so?8The answer to this question appears at the end of the description of the complaints about the manna.

When God rained the manna down for them, God performed several miracles for them. Our Rabbis said: They did not need to relieve themselves in the manner of people. Why did He do so? It is, rather, that God said: If My children need to relieve themselves, how, then, did I write in their regard that they are divine, as it is stated: “I had said: You are divine” (Psalms 82:6)?

Rather, just as the angels do not need to engage in this matter, they too will no longer need to engage in this matter. Another matter: God said: The nations eat and need to relieve themselves, and how do I distinguish between My children and the nations. That is why they did not need to relieve themselves. What did they do with the good that God performed on their behalf?

They began speaking cynically about it. One said to another: Do you not hear, Shimon my brother? That one says: What do you say, Reuven my brother? He said to him: As you live, have you in all your days seen a person placing wheat in a mill, and after they are ground do not flow down?9Namely, the flour does not flow down.

We, too, eat the manna, and it does not flow down. His counterpart said to him: I fear that ultimately my stomach will become swollen and burst because we do not excrete it. At that moment, God said to Moses: ‘I cannot bear and restrain Myself: “Until when will [this nation continue to] provoke Me? Until when will they not believe in Me?”’ (Numbers 14:11).

Here, it is not written, “with all the wonders that I have performed with them [imo],” but rather, “[with all the signs] that I have performed in their midst [bekirbo]” (Numbers 14:11). Rabbi Shimon ben Yoḥai said: How many signs and wonders I have performed in their innards [bekirbeihen], but they provoke Me, like the matter that is stated: “And the innards [vehakerev] and the legs…” (Leviticus 1:13).10This verse is brought as a proof that the term bekirbo can mean in their innards.

From where is it derived that it would not emerge from them? As it is stated: “Man ate the bread of abirim” (Psalms 78:25).11The term “the bread of abirim” refers to the manna mentioned in the previous verse. Do not read it as abirim, but rather, “the bread of eivarim,” bread that is absorbed in their organs [eivarim]. Nevertheless, Moses advocated on their behalf, and God reconsidered the evil.

Then they said to one another: ‘Remember those days when we were in Egypt, when we would cook cauldrons upon cauldrons of meat, and would sit and eat toasts, and would crumble them into the gravy of the meat. If only we had died there, and God had not taken us out of there,’ as it is stated: “If only our death had been at the hand of the Lord in the land of Egypt, when we sat [by the fleshpots, when we ate bread until satiation]” (Exodus 16:3). ‘Now, we have nothing other than this manna alone; so it is in the evening, so it is in the morning, so it is during the week, so it is on Shabbat.

If a person celebrated a good day, he has nothing to eat other than manna. If he marks a bad day, he has nothing to eat other than manna. Therefore, the souls are parched,’ as it is stated: “But now our soul is parched; there is nothing at all; [nothing but the manna to look to]” (Numbers 11:6). Rabbi Shimon ben Yoḥai said: Were they requesting meat?

Did they not taste all the delicacies of the world in the manna? Anyone who desired meat would taste it, and anyone who desired fish would taste it. Anyone who desired rooster, pheasant, peacock, or anything that he sought, would taste that. Why, then, were they murmuring?

It was, rather, that they sought a pretext for how to return to Egypt. Nevertheless, God said to Moses: What are they requesting? It is meat. Say to them that I will provide them with meat.

You will eat of it not only one or two days, but one entire month. That is what is written: “You will eat, not one day…but until an entire month” (Numbers 11:19–20). At that moment, God provided them with meat. Anyone who did not murmur before God would eat it and enjoy it.

Anyone who blasphemed before God would eat, and [the meat] would examine him,12The meat would “check” whether the person eating it was a blasphemer. and it would come out of his nose, as it is stated: “Until it comes out of your nose, [and it will be lezara for you]” (Numbers 11:20). Rabbi Shimon ben Lakish says: [The meat will cause] croup. Rabbi Huna HaKohen bar Avin says in the name of Rabbi Shmuel bar Naḥman in the name of our Rabbis in the Diaspora: [The meat will cause] vomit and excrement.

Rabbi Evyatar says: What is lezara? It is a tick, or, that I will introduce a worm into their intestines. Rabbi Aivu bar Nagari says: It will be a warning [le’azhara] for you that from here on they will be forewarned. Rabbi Yehuda bar Rabbi Simon said: What is, “and it will be lezara for you” (Numbers 11:20)?

They all became outcasts [zarim], just as it is stated: “No zar may eat of it” (Leviticus 22:13). So, anyone who blasphemes God becomes an outcast. How does he become an outcast? It is, rather, that leprosy befell them.

God said to him: Why did they blaspheme Me? They are outcasts from the congregation: “They shall send out from the camp every leper…” According to the opinion of Rabbi Yehuda bar Rabbi Simon, who said: Due to the act of the calf, leprosy befell them, he derives it from this verse: “On the day of your planting you will flourish, [and in the morning your seed will blossom; your branch will be lost on a day of affliction and mortal pain]” (Isaiah 17:11).

Our Rabbis say: Forty days after Israel received the Torah, Israel crafted the calf.13For those forty days they were completely devoted to God. From where is it derived? It is as you find that God alluded to this to Moses. God said to Moses: ‘Do you not see Israel, that they are standing and saying: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7); as you live, they are standing in deceit.

They are complete with Me only forty days,’ as it is stated: “You shall be for Me [li] a kingdom of priests…” (Exodus 19:6). Was the verse lacking “li”? Lamed is thirty, yod is ten; there is forty. Rabbi Shimon ben Yoḥai and Rabbi Eliezer ben Yaakov: one of them would say: They were completely devoted for twenty-nine days, and one of them would say: They were completely devoted for eleven days.

Both derive it from one verse, as it is stated: “Eleven days from Ḥorev…” (Deuteronomy 1:2). One of them says: What is “eleven”? Moses told them: ‘Was it not that you were completely devoted to God for twenty-nine days, but during the final eleven, you were calculating how to craft the calf,’ as it is stated: “Eleven days…” But his counterpart says: For eleven days they were completely devoted to God, and for twenty-nine they were calculating how to craft the calf.

Rabbi Shimon ben Ḥalafta says: They were completely devoted for one day, as it is stated: “The day that you stood before the Lord your God at Ḥorev” (Deuteronomy 4:10). Rabbi Meir says: It is neither in accordance with the statement of these nor in accordance with the statement of those, but even at the moment that they were saying, “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), they were saying one matter with their mouth and one matter with their heart, as it is stated: “But they enticed Him with their mouth and deceived Him with their tongue.

Their heart was not true with Him” (Psalms 78:36–37). Even on that very day that they were standing before Mount Sinai, their heart was not true to their Creator. That is what Isaiah says to them: “On the day of your planting you will flourish (tesagsegi)” (Isaiah 17:11) – God said to them: On the day that I sought to render you a plant in My name14Namely, on the day that I established you as My nation., you generated dross (sigim).15Tesagsegi is interpreted as: Make sigim.

That is: “On the day of your planting you will flourish.” What is, “and in the morning your seed will blossom” (Isaiah 17:11)? Rabbi Ḥama, Rabbi Ḥanina, and Rabbi Shmuel bar Naḥman: one of them said: To what is the matter analogous? It is to a king who had one garden filled with fine and excellent cabbage.

He entered into it at dusk and saw it. He said: How fine and excellent; in the morning I will sell it to the merchants and fill my purse with gold pieces. In the morning he entered to see it and found that it had germinated.16Its leaves had spread and it no longer looked fine and excellent. He said to it: May you be cursed; in the evening you were fine and excellent, and in the morning you germinated.

So God said to Israel: “And in the morning your seed will blossom [tafriḥi].”17Tafriḥi is interpreted as meaning that the seeds flew out [hifriḥu], which is a sign of deterioration. His counterpart says: It is analogous to one who had a field of flax. He entered into it in the evening, and it was fine. He came to enter in the morning and found that it had become stalks.

So, God said to them: “And in the morning your seed will blossom [tafriḥi] (Isaiah 17:11).”18See previous footnote. “On a day of affliction [naḥala]” (Isaiah 17:11) – on a day that I thought to render you an inheritance [naḥala] in My name, you did not sustain My kingdom over you. “And mortal pain” (Isaiah 17:11) – come and receive leprosy. Why does it call it “mortal [anush] pain”?

It is because it is an expression of man [gever],19Enosh and gever both mean man. as it is an affliction that overcomes [hagevartanit]. Alternatively, “and mortal pain” – because it causes the body that it enters to decompose; that is why God said to Moses: Separate the lepers that are in their midst as it is they who performed that act. “They shall send out from the camp every leper…”

From here, Rabbi Yehuda HaLevi bar Rabbi Shalom said: Leprosy comes due to eleven matters: For cursing the name of God, for illicit sexual relations, for bloodshed, for saying regarding another a [negative] matter that is not accurate, for arrogance, for one who enters an area that is not his, for false speech, for thefts, for a false oath, for one who profanes the name of Heaven, and for idol worship.

Rabbi Yitzḥak says: For miserliness. Our Rabbis say: For one who scorns matters of Torah. According to the opinion of the Rabbis, who said: For one who scorns matters of Torah, it is as it is stated: “Therefore, as a tongue of fire consumes straw [and a flame destroys chaff]…their blossom [ufirḥam] will rise as dust; [for they spurned the Torah of the Lord of hosts and scorned the word of the Holy One of Israel]” (Isaiah 5:24).

This is leprosy, as it is stated: “If the leprosy shall erupt [paro’aḥ tifraḥ]” (Leviticus 13:12). What is “will rise as dust”? It is like that furnace soot that Moses cast heavenward: “It will become dust over the entire land of Egypt” (Exodus 9:9) – from it the Egyptians were stricken with “a rash erupting in blisters on man and on animal” (Exodus 9:10). According to the opinion of Rabbi Yitzḥak, who said: For miserliness, when a person is miserly and does not lend his utensils, the Holy One blessed be He will afflict his house with leprosy; he takes his utensils outside,20As part of the procedure in cases of leprosy of the house. and the people say: So-and-so, who would not lend his utensils and would say that he did not have utensils, he did have utensils.

In his regard the verse states: “The produce of his house will be exiled” (Job 20:28). According to the opinion of Rabbi Yehuda HaLevi, who said: For cursing the name of God, he derives it from Goliath, as it is stated: “For he blasphemed the armies of the living God” (I Samuel 17:36). What is written in his regard? “This day, the Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46).

“Yesagerkha” is nothing other than leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:5). For illicit sexual relations, from where is it derived? It is as it is stated: “The Lord will afflict with scabs [vesipaḥ] the heads of the daughters of Zion” (Isaiah 3:17). Rabbi Elazar ben Pedat said: Vesipaḥ is nothing other than leprosy, as it is stated: “A spot or a scab [sapaḥat]…” (Leviticus 13:2).

For bloodshed, from Cain, as it is stated: “God placed a mark [ot] on Cain” (Genesis 4:15). Rabbi Neḥemya said: This is leprosy. “Ot” is stated here, and “ot” (II Kings 20:8) is stated regarding Hezekiah. Just as ot stated regarding Hezekiah was a rash, so, too, here, it is a rash.

If you do not derive it, derive it from Yoav, who shed blood. What is written in his regard? “May there not be eliminated from the house of Yoav a zav or a leper” (II Samuel 3:29). For saying regarding another a [negative] matter that is not accurate, this is [from] Moses, as when God said to him that he should go to Israel, he said to Him: ‘My Master, but they will not believe me,’ as it is stated: “But they will not believe me…” (Exodus 4:1).

God said to him: ‘Moses, do you already know that they will not believe you? They are believers, descendants of believers, yet you say to Me, “but they will not believe me…”?’ “Bring your hand to your bosom…” (Exodus 4:6). Immediately, “he withdrew it, and behold, his hand was leprous like snow (Exodus 4:6).

For arrogance, this is Naaman, as it is stated: “Naaman, commander of the army of the king of Aram, was a great man […and the man…was leprous]” (II Kings 5:1). What is “great”? It is that he had an arrogance of spirit because he was a great warrior. It is due to this that he was afflicted with leprosy.

For one who enters an area that is not his, this is Uziyahu, who sought to enter the area of the priesthood. What is written in his regard? “The leprosy radiated on his forehead” (II Chronicles 26:19). For false speech, this is Miriam, as it is stated: “Miriam and Aaron spoke against Moses” (Numbers 12:1).

What is written thereafter? “Aaron turned to Miriam, and behold, she was leprous” (Numbers 12:10). For thefts and for a false oath, as it is written: “It will arrive at the house of the thief and at the house of one who takes an oath by My name falsely, […and it will eliminate it and its timber and its stones]” (Zechariah 5:4). What is a plague that destroys timber and stones?

This is leprosy, as it is stated: “He shall demolish the house, its stones, and its timber…” (Leviticus 14:45). For one who profanes the name of Heaven, this is Geḥazi, who pursued Naaman in order to take money from him, as it is stated: “Geḥazi pursued Naaman…” (II Kings 5:21). Elisha sanctified the name of the Holy One blessed be He, as he did not wish to take anything from Naaman, but Geḥazi pursued him and took a false oath to him [Naaman] that he [Elisha] had sent him [Geḥazi] to him [Naaman], so that he would send money to him [Elisha].

The result is this one profaned the name of Heaven, which Elisha had sanctified. The Holy One blessed be He said to Geḥazi: ‘Wicked one; you said: “As the Lord lives, I will run after him and take something [me’uma] from him” (II Kings 5:20). You took an oath in My name in order to profane it? You said me’uma; you will take his blemish [mum]’: “the leprosy of Naaman will cleave to you” (II Kings 5:27).

And for idol worship, this is Israel; when they performed that act21The sin of the Golden Calf. In section 4 the midrash derives that Israel became lepers after the sin. they became lepers, as it is stated: “Moses saw the people, that it was wild [farua]” (Exodus 32:25). And it says: “And mortal pain” (Isaiah 17:11) – that is why God said to Moses: ‘Separate the lepers who are in your midst from the camp of Israel, as it is they who performed that act.’ “They shall send out from the camp every leper.”

Rabbi Yosei HaGelili said: Come and see how severe is the power of transgression, as until they transgressed, there were no zavim and lepers in their midst. Once they transgressed, there were zavim and lepers in their midst. According to our approach, we learned that these three matters22The presence of zavim, the presence of lepers, and death. The verse also mentions people who are impure because they came in contact with somebody who died. From the giving of the Torah until the sin of the Golden Calf, the angel of death was suspended and did not take any lives. occurred on that very day.23Sifrei, Naso 1.

“Command [tzav] the children of Israel” – anywhere that command [tzav] is stated, the command is immediately at the time of the action and is practiced throughout the generations. Rabbi Yehuda ben Beteira says: Command [tzivui] is everywhere nothing other than exhortation, as it is stated: “Command Joshua and encourage him [and exhort him]” (Deuteronomy 3:28). According to our approach we learned that one encourages only the encouraged and one exhorts only the exhorted.

Rabbi Shimon ben Yoḥai says: Command, everywhere, involves monetary loss,24Monetary loss means that fulfilling the commandment requires spending money. as it is stated: “Command the children of Israel and they shall take to you pure olive oil” (Leviticus 24:2); “command the children of Israel and they shall send out”; “command the children of Israel and they shall give to the Levites” (Numbers 35:2); “command the children of Israel and say to them: My offering” (Numbers 28:2).

Command, everywhere, always involves monetary loss, except for one. Which is that? “Command the children of Israel and say to them that you are coming to the land, Canaan” (Numbers 34:2), which addresses the matter of the division of the land. Rabbi [Yehuda HaNasi] says: Command, everywhere, is nothing other than admonition, as it is stated: “God commanded the man…but of the tree of knowledge of good and evil [you shall not eat]” (Genesis 2:16–17).

“And they shall send out from the camp” – from the camp of the Divine Presence. It teaches that lepers and those impure due to corpses are sent out of there. “Leper” – this is a quarantined one;25He is in quarantine until it is determined whether he is a leper. See Leviticus 13:1–8. “every leper” – this is a confirmed one.

“Zav” – this is a full-fledged zav; “every zav” – to include a zav who experienced two sightings; “and every zav” – to include a zav who experienced one sighting. “Impure by means of a corpse” – this is a person, who can be sent out; “every one impure” – to include vessels that come in contact with a corpse; “and every one impure” – to include vessels that come in contact with a [dead] creeping animal.

Some say: “Impure by means of a corpse” – these are a person and vessels that come in contact [with a corpse]; “every one impure” – to include those who come in contact with a [dead] creeping animal. “Male and female alike you shall send out, outside the camp you shall send them, and they shall not impurify their camp, in which I dwell in their midst” (Numbers 5:3). “Male and female alike” – is the verse referring to all people or is it speaking only of the Levites, bearers of the Ark?

The verse states: “Male and female alike you shall send out” – the verse is referring to all people. “Male and female alike” – both adults and children are denoted; “male” – who immersed on that day, “and female alike” – to include one lacking atonement.26There are three stages in purification of lepers and zavim: Immersion, sunset, and sacrificing offerings. After immersion, the person may eat second tithe.

After sunset, if he is a priest, he may partake of teruma. After sacrificing the offerings, the person is no longer lacking atonement, and it is permitted for the person to partake of sacrificial food. “And they shall not impurify their camp” – shall all of them, perhaps, be sent outside of one camp? It says: “Command the children of Israel, and they shall send out from the camp” – it includes here one camp.

“Outside the camp you shall send them” – it includes here two camps. “And they shall not impurify their camp” – it includes here three camps. From here they said: They are three camps: The Israelite camp, the Levite camp, and the camp of the Divine Presence. From the entrance to Jerusalem to the Temple Mount is the Israelite camp; from the entrance to Temple Mount until the courtyard is the Levite camp; from the entrance to the courtyard and inward is the camp of the Divine Presence.27Tosefta, Kelim, Bava Kama 1:10.

Shall they, perhaps, be sent out to the same place? The verse states regarding the leper: “He shall dwell in isolation; his dwelling is outside the camp” (Leviticus 13:46). Everything that a zav impurifies, a leper impurifies. The leper is more severe, as he impurifies through entry.28When he enters a structure, everything under that roof becomes impure.

Everything that one impure due to a corpse impurifies, the zav impurifies. The zav is more severe, as he impurifies beneath a very heavy stone.29If he sits on an object, even if it is an object that cannot become ritually impure, and beneath that object is a vessel, even though the weight of the zav has no effect on the vessel, it becomes ritually impure. Everything that one who immersed that day impurifies, one impure due to a corpse impurifies.

One impure due to a corpse is more severe, as he impurifies a person. Everything that one lacking atonement disqualifies, one who immersed on that day disqualifies.30Disqualification is the term used when a person or a vessel impurifies another item but that item does not transmit the impurity to another item. The one who immersed on that day is more severe, as he disqualifies teruma. From here the Sages instituted partitions: There are ten sanctities: The Land of Israel is more sacred than all the lands.

How is its sanctity manifest? It is, that one brings the omer, first fruits, and two loaves from it, which is not so regarding all the lands. The land of Canaan is more sacred than the east bank of the Jordan. The land of Canaan is fit to serve as an abode for the Divine Presence, and the east bank of the Jordan is not fit to serve as an abode for the Divine Presence.

A walled city is more sacred than the Land [of Israel], as lepers can walk throughout the Land [of Israel], but do not walk in walled cities. Jerusalem is more sacred than walled cities, as offerings of lesser sanctity and second tithe are eaten in Jerusalem but are not eaten in walled cities. The Temple Mount is more sacred than Jerusalem, as zavim and zavot enter Jerusalem but do not enter the Temple Mount.

The rampart is more sacred than the Temple Mount, as zavim and one impure due to a corpse enter the Temple Mount but do not enter the rampart. The Women’s Courtyard is more sacred than it, as one who immersed that day does not enter there, but they do not incur liability to bring a sin offering.31This is referring to one who immersed that day who then entered the rampart or the Women’s courtyard. The Israelite courtyard is more sacred than it, and those lacking atonement enter the Women’s Courtyard but do not enter the Israelite Courtyard.

Israelites for whom the sun has set32These are Israelites who immersed themselves on the final day of their impurity and waited until the evening. At that point they are pure without any impurity. enter the Priestly Courtyard to an area eleven cubits width by one hundred and thirty-five cubits length, but they did not stand on the podium. Levites would stand on the podium but would not enter from there inward.

Priests who were blemished, or with the hair on their heads unshorn, or who were intoxicated with wine would enter from there inward, but would not enter between the Entrance Hall and the altar, not to the Entrance Hall, not to the Sanctuary, and not within the four cubits surrounding the altar. The rest of the priests would enter the Entrance Hall, the Sanctuary, and within the four cubits surrounding the altar, but they would not enter the chamber of the Holy of Holies.

The High Priest would enter the chamber of the Holy of Holies four times on Yom Kippur. Rabbi Yosei said: In five respects, the area between the Entrance Hall and the altar was equal to the Sanctuary: One with the hair on their heads unshorn, or those who were intoxicated with wine, or one who had not washed his hands and his feet would not enter there; and just as everybody was required to leave the Sanctuary during the burning of the incense, so they would be required to leave the area between the Entrance Hall and the altar during the burning of the incense.33Four are listed here.

The fifth respect is that blemished priests would not enter into either area. In what way was the Sanctuary superior to the area between the entrance Hall and the altar? It is, rather, that one may enter between the Entrance Hall and the altar for the purpose of service and not for the purpose of service, but into the Sanctuary one may enter only for the purpose of service. Just as in the wilderness there were three camps, the Camp of the Divine Presence, the Levite Camp, the Israelite Camp, so there were in Jerusalem.

From the entrance to Jerusalem until the entrance to Temple Mount was the Israelite Camp; from the entrance to Temple Mount until the Nikanor Gate was the Levite camp; from the Nikanor Gate and inward was the Camp of the Divine Presence, and this [area] was the equivalent of the [area] within the hangings [of the courtyard] in the wilderness. During the journeys the camps did not have sacred status, and one would not incur liability for them due to impurity.34When Israel journeyed in the wilderness, the impure were allowed into the camp.

See Menaḥot 95 a–b. “They shall not impurify their camp” – why is it stated? Because it says: “They shall send out from the camp” (Numbers 5:2) – I hear that they should touch neither the Ark nor the bearers, but they should designate a place for them in and of themselves?35The suggestion is perhaps that the impure should be in a designated area in the camp to ensure that they do not touch the Ark or the Levites who carry the Ark, but that they do not have to be sent entirely out of the camp.

The verse states: “They shall not impurify their camp.” “In which I dwell in their midst” – Israel are beloved, as even though they are impure, the Divine Presence is in their midst, as it is stated: “That dwells with them in the midst of their impurity” (Leviticus 16:16). And it says: “They shall not impurify their camp [in which I dwell in their midst].” And it says: “You shall not impurify the land [in which you live, in the midst of which I dwell; for I the Lord dwell in the midst of the children of Israel]” (Numbers 35:34).

“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.

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).

“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).

“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.

“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.”

“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).

“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.

“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.

“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.”

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.

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.

“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…”

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.”

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.

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).

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.”

“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.”

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.

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.

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.”

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).