Midrash Tanchuma Reader

Another interpretation: "And God spoke" (Exodus 20:1). This is what the verse said: "Then He saw it and declared it; He established it, and also searched it out. And afterward He said to man" (Job 28:27-28). The Torah teaches you that if you are a son of Torah, do not let your spirit be coarse, to say a matter before the public, until you have gone over it by yourself two or three times. There was an incident concerning Rabbi Akiva, whom the reader summoned in public to read from the Torah scroll before the congregation, and he did not wish to come up. His disciples said to him: Our teacher, did you not teach us thus, "for it is your life and the length of your days" (Deuteronomy 30:20)? Why then did you refrain from coming up? He said to them: By the Temple service, I refrained from reading only because I had not arranged that portion two or three times, for a person is not permitted to say words of Torah before the public until he has gone over it two or three times by himself. For so we find with the Holy One, blessed be He, that He gives the power of speech to all creatures, and the Torah was revealed before Him like a single star. And when He came to give it to Israel, it is written of it: "Then He saw it and declared it; He established it, and also searched it out. And afterward He said to man" and so forth (Job 28:27-28). And so it is written: "And God spoke all these words" (Exodus 20:1) by Himself, and afterward, "saying."

If thou lend money to any of My people (Exod. 22:24). R. Tanhuma began the discussion with the verse: He that is gracious unto the poor lendeth unto the Lord … He will repay unto Him (Prov. 19:17). What is meant by The Lord will repay unto him? Is it possible that The Lord lendeth, and His good deeds He will repay unto him (ibid.). R. Phinehas the priest, the son of Hama, said that R. Reuben posed this query: What is the meaning of And his good deeds He will repay him? One might conclude that if he gave a perutah to a poor man, the Holy One, blessed be He, will repay him. Indeed not. The Holy One, blessed be He, says: When the soul of a poor man is struggling to leave its body because of hunger, and you give him food and help him to live, be assured that I will repay you soul for soul. In the future, when your son or daughter becomes deathly ill, I will recall in their behalf the good deed you performed for the poor man, and I will save them from death. Therefore And his good deeds will He repay, that is, I will repay you soul for soul.

The Holy One, blessed be He, said: It is sufficient that you should be spoken of as one who loans to Me. The Holy One, blessed be He, said: If thou lend money to any of My people (ammi) implies that you will be with Me (immi). That is, you will merit My area (in heaven).

You find that the Holy One, blessed be He, sits in judgment upon every transgression of man, and asks: What decision shall be rendered? Whether the man is a thief, an adulterer, or a transgressor, the Holy One, blessed be He, sits in judgment upon him. And so you find that in the time of Ahab, Micah said: I saw the Lord sitting on His throne, and all the hosts of heaven standing by Him on His right hand and on His left (I Kings 22:19). Is there a left hand on High, since it is written: Thy right hand, O Lord, glorious in power; Thy right hand, O Lord, dasheth in pieces the enemy (Exod. 15:16), and also: The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly (Ps. 118:16)? What, then, is the meaning of on His right hand and on His left? Those who plead in behalf of a sinner are called His right hand, and those who argue against him are called His left.

And the Lord said: “Who shall entice Ahab, that he may go up and fall at Ramoth-gilead?” (I Kings 22:20). This verse indicates that He discussed the law with them (the heavenly hosts). One said: On this manner; and another said: On that manner. And there came forth a spirit and stood before the Lord, and said: “I will entice him” (ibid., v. 20–21). He asked him: “Do you know the cause of the sin?” And He replied: “Yes.” Then He began to discuss His decision with them, as it is said: And one said: On this manner; and another said: On that manner. but in regard to the one who lends money on interest, the Holy One, blessed be He, does not discuss His decision, for it is said: Hath given forth upon interest, and hath taken increase; shall he then live? He shall not live (Ezek. 18:13). He renders His verdict immediately, and the ministering angels declare: He hath done all these abominations; he shall surely be put to death, his blood shall be upon him, he shall not live (ibid.). Thus Moses said: If thou lend.

Observe the difference between the deeds of men and of God. If a man owes his fellowman a hundred, or two hundred, or three hundred, and the latter says to him: “Pay me what you owe me.” And he replies: “I have nothing,” they quarrel and abuse each other forthwith. The Holy One, blessed be He, does not act in that fashion, however. You find that during the summer, in the interval between Tevet and Tammuz (when the days grow longer and the nights shorter), the day borrows from the night, and in the interval between Tammuz and Tevet (when the reverse happens), the night borrows from the day, Yet there is no speech, there are no words, neither is their voice heard (Ps. 19:4). Thus the Holy One, blessed be He, warned Moses to tell the Israelites: If you lend money to one of My people, do not embarrass him, for he is with Me. Even to the poor with thee (Exod. 22:24). Consider yourself as though you were among the poor of your people. Even to the poor with thee. The sages concluded from this verse that between the poor of your family and the poor of your city, the poor of your family must take precedence, and between the poor of your city and another city, the poor of your city must take precedence.

The R. Nahman BeRabbi said: Observe what is written in this verse: Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; of this thing the Lord thy God will bless thee in all thy work (Deut. 15:10). It does not say “for the sake of,” “on account of,” “in consequence of,” or “instead of,” but simply because of this I have made you rich and him poor. But if you do not give to him, I will reverse the wheel of fortune and make you poor and him rich. Why is that? Because God is judge; He putteth down one, and lifteth up another (Ps. 75:8).

R. Shila stated: Observe that the verse is written Thou shalt not harden thy heart, nor shut thy hand from thy needy brother (Deut. 15:7). What is the meaning of thy brother? It is not written “from the poor” but rather from thy brother to teach us that the two of you are equal, and that you should not cause yourself to become like him (poor).

They say concerning R. Tanhum the son of Hanilai that whenever he brought home some meat or vegetables or anything else, he would tell the members of his household: “Set aside a portion for the poor, for I bought one measure of meat for you and a half-measure for the poor.” In that way He fulfilled the verse In the day of prosperity be joyful, in the day of adversity consider; God hath made even the one as well as the other, to the end that man should find nothing after him (Eccles. 7:14). In the day of prosperity be joyful in the good deeds you perform in behalf of the poor. In the day of adversity consider indicates that you too are not far removed from poverty, and that there is no greater misfortune for you than poverty. Thus it says: Even to the poor with thee.

And thou shalt make an altar to burn incense upon (Exod. 30:1). Scripture states elsewhere in allusion to this verse: Ointment and perfume rejoice the heart (Prov. 27:9). This verse refers to the Holy One, blessed be He, and to Israel. How is that? When the high priest was officiating on the Day of Atonement, he would place the incense in a pan and bring it into the innermost part of the Holy of Holies, as it is written: And he shall take a censer full of coals of fire from off the altar. What else is written there? Ye shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the ark cover (Lev. 16:12–13). What is the meaning of may cover? It is an expression that indicates forgiveness, as in the verse Thou hast covered up all their sins (Ps. 85:3). Whenever the cloud of incense ascended and spiraled upward, like a cluster of grapes, on the Day of Atonement, he knew that Israel’s sins were forgiven, as it is said: My beloved is unto me as a cluster of henna in the vineyards of En-gedi (Song 1:14). If the smoke of the incense resembled a cluster and rose straight upward, he knew that Israel was forgiven and his service was acceptable, but if the smoke of the incense did not cover the ark-cover he knew that he would die, as it is said: That the cloud of the incense may cover the ark-cover that is upon the testimony, that he die not (Lev. 16:13). Consequently, the high priest and all Israel trembled from the moment the high priest entered the innermost Sanctuary until he withdrew in peace. When he departed from the Sanctuary a great rejoicing took place among the Israelites, since it meant that it (the offering) had been received favorably, as it is said: Ointment and incense rejoice the heart (Prov. 27:9).

The ointment refers to the high priest, who was anointed with the oil of installation. The incense alludes to the Israelites, who saw the smoke of the incense soaring upward and rejoiced. Hence, ointment and incense rejoice the heart. Similarly this verse alludes to the Holy One, blessed be He, who said to the Israelites: None of you is consecrated unto Me except the high priest, who is anointed with the oil of installation, for it is said: And Aaron was separated, that he should be sanctified as most holy (I Chron. 23:13), and I rejoice in him. Incense alludes to Israel. The Holy One, blessed be He, said: None of the sacrifices that you offer to Me are as desirable as incense. You know that all the sacrifices exist to meet the needs of Israel. How is that so? The sin-offering is brought because of sin and guilt; the burnt offering is brought because of a thought in one’s heart; the peace-offerings are brought to atone for violations of a positive commandment, while incense is brought, not because of sin or transgression or guilt, but only out of sheer joy. Hence, Ointment and incense rejoice the heart.

Incense is precious to the Holy One, blessed be He,. You know this to be so because David was anxious to burn incense, as it is said: I will offer unto Thee burnt-offerings of fatlings with the sweet smoke of rams; I will offer bullocks with goats (Ps. 66:15). Hence you find that no sacrifices in the entire world were praised as highly as those of the leaders. Why? Because they offered incense prior to making their sacrifices, as Scripture states concerning each of their offerings: One golden pan of ten shekels, full of incense (Num. 7:20), and after that is written: One young bullock, etc. Therefore the Holy One, blessed be He, praised each of their sacrifices. He said: This is the sacrifice of so-and-so, this is the sacrifice of so-and-so, as though saying: “It was pleasing to Him, and He was praising them.” Similarly you find that though Ahaz suspended the study of the Torah and closed the schoolhouses, as it is said: Bind up the testimony, seal the instruction among My disciples (Isa. 8:16), and served idols and did many things to anger the Holy One, blessed be He, when the Holy One, blessed be He, weighed all his deeds, He [simply] said: How can I forgive all this? as it is said: Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto the God of Israel. Therefore, the wrath of the Lord was upon Judah and Jerusalem, and He hath delivered them to be a horror, and astonishment, and a hissing, as you see with your eyes. For lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity because of all this (II Chron. 29:7–9). What does all this refer to? His failure to burn incense.

A proof of the importance of incense is indicated in the fact the plague was halted by incense, as Moses said to Aaron: Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon…. And Aaron took as Moses spoke and ran into the midst of the assembly; and behold, the plague was begun among the people (Num. 17:11–12). What is meant by the plague was begun? R. Judah the son of Simon stated: The angel administered the poison in sequence, neglecting neither the dead among the living nor the living among the dead. That is, he administered it in rotation. As it is said in the verse: The plague was begun among the people, and it is written elsewhere in the verse: From the time the sickle is first put to the standing corn thou shalt begin (Deut. 16:9).

Just as one reaps row by row, so the plague acted upon the people (in rotation). Thereupon Aaron took as Moses spoke and ran into the midst of the assembly; and behold, the plague was begun (Num. 7:12). He found the angel standing among them and afflicting them. Aaron confronted him and would not permit him to continue. He forced him to stand idly among the dead. He said to Aaron: “Let me go that I may complete my task.” Aaron replied: “Moses sent me, and the Holy One, blessed be He, sent you, and both Moses and the Holy One, blessed be He, are in the Tent of Testimony; let us go to them.” The angel refused to go, and so Aaron seized him by his loins and dragged him in, as it is said: And Aaron returned unto Moses unto the door of the Tent of Meeting, and the plague was stayed (Num. 17:15).

What is meant by the plague was stayed? R. Isaac declared that this means that he grasped the angel and restrained him. Therefore, when Moses was about to depart from this world, he said: Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise up (Deut. 33:11). Bless, Lord, his substance, that is, may his strength be blessed. Accept the work of his hands alludes to the incense through which he atoned, as it is said: And he put on the incense, and made atonement (Num. 17:12). Smite through the loins of them that rise up indicates that he smote the angel and restrained him.

R. Abahu said in the name of R. Simeon the son of Lakish: When Aaron saw that the angel was about to overpower him, he placed the censer before his countenance, as it is said: They shall put incense before Thee, and whole burnt-offering upon Thine altar (Deut. 33:10). This reveals how beloved incense is. R. Isaac the son of Eliezer declared: You know that after he constructed the Tabernacle and all its implements, he slaughtered the sacrifices, and arranged them on the altar, he set the table, made the menorah, and did everything that had to be done, but the Shekhinah still had not descended. Only when the incense was offered did it descend. You know this for it is written: Awake, O north wind, and come, thou south; blow upon my garden that the spice thereof may flow out (Song 4:16). The Holy One, blessed be He, said: You shall be forgiven in this world because of the incense, but in the world-to-come, I will offer unto Thee burnt-offerings of fatlings, with the smoke of rams; I will offer bullocks with goats. Selah (Ps. 66:15).

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah, who resided in Bozrah. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

Is there any condescension greater than that shown by the Holy One, blessed be He? R. Abba ben Aha said: Ordinarily, a student in the presence of his master will wait for the master to depart before he leaves, but the Holy One, blessed be He, said to Ezekiel: “Arise, go forth into the plain, and I will speak there with thee”; then I arose, and went forth into the plain; and, behold, the Glory of the Lord stood there, as the glory which I saw by the river Chebar; and I fell on my face (Ezek. 3:22–23). This tells us that the Holy One, blessed be He, permitted him to depart first. Is there an example of condescension greater than this? Similarly it is expressed in the verse Moses spoke, and God answered him loudly (Exod. 19:19). Should not the verse say: “The Holy One, blessed be He, spoke, and Moses answered him loudly”? And it is written elsewhere: And the Lord said unto me: “This gate shall be shut, it shall not be opened, neither shall any man enter it, for the Lord, the God of Israel hath entered in by it” (Ezek. 44:1). But on the Sabbath day it shall be opened, and in the day of the new moon it shall be opened (ibid. 46:1). The honor of a human king demands that he enter through the largest gate rather than through a small one, but the Holy One, blessed be He, entered through the smallest gate.

Similarly God’s condescension is indicated in the verse And the Lord appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day (Gen. 18:1). Normally, if a pupil is ill and his master intends to visit him, his fellow students visit him first and the master comes later. In this instance, however, while Abraham still suffered from the circumcision, the Holy One, blessed be He, said to the angels: Let us go visit him. The Holy One, blessed be He, however, preceded them, as it is said: And He appeared unto him, and that is followed by: And he looked, and behold, three men.

Ben Azzai said: Observe the humility of the Holy One, blessed be He. When a mortal king issues a proclamation in his dominion announcing that so-and-so is to be magistrate, another a prefect, and still another a general, he mentions his own name first and then his selections. However, the Holy One, blessed be He, mentioned his deeds first and then His name, as in the verse: In the beginning created God. Is there any humility greater than this? Ordinarily, a king will set aside supplies and precious gifts for the legionaries who are loyal to him, and he will divide the plunder with them. If they should rebel, however, he no longer feels any obligation to them. Though the Israelites fashioned a golden calf, the Holy One, blessed be He, was concerned with saving their lives, as it is said: For that is thy life and the length of thy days (Deut. 30:20).

(Lev. 20:9:) “For anyone whatever who curses his father or his mother shall surely be put to death.” So too is it stated (Exod. 21:17), “He who curses his father or his mother shall surely be put to death.” Solomon said (in Prov. 20:20), “[If someone] curses his father or mother, his light will go out [at the approach of darkness].” Our masters said, “Because Ham saw his father's nakedness, even though he did not utter a curse at him, he and his descendants have been alienated until the end of the whole world.

How much the more so for one who does curse his father!” Scripture says (in Prov. 24:20), “For there will be no future for the evil one, the lamp of the wicked goes out.” Come and see the honoring of father and mother, how dear it is before the Holy One, blessed be He; for the Holy One, blessed be He, does not withhold the reward, either from the righteous or from the wicked. Where is it shown?

From Esau the wicked. Because he honored his father, the Holy One, blessed be He, gave him all this honor. R. Eleazar says, “Esau the wicked shed three tears, [one] from his right eye, one from his left eye, and the third was attached in his eye and did not run down. When?

When Isaac blessed Jacob, as stated (in Gen. 27:38), ‘and Esau lifted up his voice and wept.’” Come and see how much prosperity the Holy One gave him. Thus it is stated (in Ps. 80:6), “You have fed them the bread of tears and have had them drink a shalish of tears.” Shalosh (three) is not written but shalish (a third), because there were not three (shalosh) whole ones. So if the Holy One, blessed be He, recompensed this wicked one, because he honored his father, how much the more [will He do so] in the case of one who honors his fathers and fulfills other commandments.

The Holy One, blessed be He, said (in Job 41:3), “’Who has welcomed (hiqdim) Me that I should repay him; everything under the heavens is Mine’; who is this one who has advanced (hiqdim) honor to his father, and I have not given him children?” And so it says in Job (11:5-7), “O that God would speak […]; And that He would tell you the secrets of wisdom…! Would you discover the mystery of God…?”

To what is Job comparable? To whoever is put in a collare, and said, “I know what is within the palace of the king.” They said to him, “Free yourself from the collare, and we shall know that you are speaking the truth.”

So also Job was clothed in seven kinds of boils and in need of alms, as stated (in Job 19:21), “Have pity on me, have pity on me, O you my friends, for the hand of God has afflicted me.” And [yet] he says, “I have gotten to the bottom of the works of the Holy One, blessed be He.” Thus it is stated (in Job 23:5), “I would know words He would answer me and understand what He would say to me.” His companions said to him (in Job 11:7), “Would you discover the mystery of God…?” (Job 12:14:) “Behold, whatever He destroys will not be rebuilt, whoever He shuts in cannot be set free.”

Who, after he had destroyed Sodom and Gomorrah and had overthrown them, who has rebuilt them? Who, after he is shut the ground in front of Korah and his assembly, can reopen it? No creature can fathom His works, as stated (in Eccl. 7:13), “See the work of God; for who can make straight what He has made crooked?” The Holy One, blessed be He, said, “In this world the people are afflicted because of the evil drive; but in the world to come I will remove the evil drive from them.” It is so stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh [and give you a heart of flesh]. And I will put My spirit within you….”

(Lev. 22:27), “And from the eighth day on [it shall be acceptable for an offering by fire to the Lord].” So that your [evil] drive not lead you astray by saying that there is eating and drinking in front of Him. Who sacrificed to Him before Israel arose? David said (in Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord?” [This is to mean], who offered sacrifices to Him?

R. Abbin the Levite said, “[This verse means,] who is like unto the Holy One, blessed be He, in sustaining orphans and feeding the hungry? After all, this word (ya'arokh) can only be a word concerning sustenance, since it is stated (in Lev. 24:8), ‘On [every] Sabbath day he shall [regularly] arrange (ya'arokh) it (i.e., the bread).’” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord”: Who is like unto the Holy One, blessed be He, in bringing light to the eyes of those in the dark? After all, this word (ya'arokh) can only be a word denoting light, since it is stated (Lev. 24:4), “He shall set up (ya'arokh) the lamps upon the unalloyed lampstand.”

Another interpretation (of Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord”: Who is like unto the Holy One, blessed be He, in clothing the naked? After all, this word (rt.: 'rk) can only be a word denoting a garment, since it is stated (in Jud. 17:10), “a suit (rt.: 'rk) of clothes and [your] maintenance.” Another interpretation (of Ps. 89:7), “For who in the skies [is comparable (ya'arokh) to the Lord]”: Who is like unto the Holy One, blessed be He, in waging war for Israel?

After all, the word, ya'arokh, can only be a word denoting war, since it is stated (in Gen. 14:8), “and they marshalled (ya'arokh in the plural) for battle with them.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: The Holy One, blessed be He, said, “If your [evil] drive comes and says to you, ‘Who sacrificed to (fed) the Holy One, blessed be He, before the world was created,’ say to him, ‘Consider that Moses ascended to the sky and spent a hundred and twenty days there.

Let him tell you whether they were sacrificing to the Holy One, blessed be He. And in addition he was accustomed to eat; but when he ascended to Me, he saw that there is no eating and drinking in front of Me, and so he also did not eat, as stated (in Exod. 34:28), “And he was there with the Lord [forty days and forty nights; he neither ate bread nor drank water].”’” R. Simeon ben Laqish said, “If your [evil] drive comes to say to you, ‘If there were no eating and drinking before Him, He would not have told me to sacrifice and offer libations to Him’; [then ponder] what is written (in Numb. 28:6), ‘The continual burnt offering instituted at Mount Sinai’: Did they offer sacrifices on Mount Sinai? [No.] Rather observe that it was Moses who went up onto Mount Sinai.

Let him tell you whether there were food and drink before Me. And so why did I trouble you and tell you to bring a daily sacrifice? In order to benefit you.” R. Hiyya bar Abba said, “When a mighty man who is walking on the road is thirsty and goes to drink water, how much does he drink with his hands?

Ten handfuls? Six handfuls? Four handfuls? Less than two he does not drink.

Now all the water that is in the world would be a filling for the hollow of the Holy One, blessed be He's, hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ [It is so written] in order to make known that for Him there is no eating or drinking. [Then] why did He tell me to offer a sacrifice? In order to benefit you.” Ergo (in Lev. 22:27), “When a bull or a sheep or a goat [is born… and from the eighth day on it shall be acceptable for an offering by fire to the Lord].” (Lev. 22:27), “And from the eighth day.”

This text is related (to Eccl. 3:19), “As for the fate of humans and the fate of beasts, [they have the same fate; as the one dies, so does the other die. They all have the same lifebreath, but the superiority of the human over the beast is nil ('yn)].” It is written concerning the human (in Deut. 22:11), “You shall not wear interwoven stuff, wool and flax together.”

It is also written concerning the beast (ibid., vs. 10), “You shall not plough with an ox and an ass together.” (Eccl. 3:19:) “[They] all have the same fate.” Just as the human contracts uncleanness, the beast also contracts uncleanness. It is written concerning the human (in Numb. 19:11), “One who touches the corpse of any human being shall be unclean.” Also concerning the beast (in Lev. 11:39), “whoever touches its carcass shall be unclean [...].” (Eccl. 3:19:) “As the one dies, so does the other die.”

Concerning the human (in Lev. 20:16), “you shall kill the woman”; and concerning the beast (in vs. 15), “and you shall kill the beast.” (Eccl. 3:21:) “Who knows the lifebreath of a human that rises upward and the lifebreath of a beast that goes down into the earth?” Because the lifebreath of the human is given from above, concerning it, a rising up is written.

And because the beast is given from below, concerning it, a going down is written. (Eccl. 3:19, cont.:) “But the superiority of the human over the beast is 'yn (i.e., nil).” What is the meaning of 'yn? That [the human] speaks, but [the beast] does not ('yn) speak. And moreover, while there is knowledge in the human, in the beast there is no ('yn) knowledge.

And moreover, while the human knows the difference between good and evil, the beast does not ('yn) know the difference between good and evil. And moreover, the human gets a reward for his works, but the beast does not ('yn) get a reward for its work. And moreover, when the human dies they care for him and he is buried, while the beast is not ('yn) buried. Ergo (in Eccl. 3:19), “but the superiority of the human over the beast is 'yn.”

What is written concerning the human (in Lev. 12:2-3)? “When a woman emits her seed…. And on the eighth day [the flesh of his foreskin] shall be circumcised.” But about the beasts it is written (in Lev. 22:27), “When a bull or a sheep or a goat… and from the eighth day on it shall be acceptable [for an offering by fire to the Lord].”

(Numb. 3:14-15) “And the Lord spoke to Israel in the Sinai Desert, saying enroll the Children of Levi….” This text is related (to Ps. 92:13), “The righteous one shall flourish like the palm.” Just as the palm [casts] its shadow at a distance; so the reward of the righteous is at a distance [from them]. Just as the palm produces [ripe] dates and produces unripenable dates; so it is with Israel. It has Torah scholars within it, and it has ignoramuses ('amme ha'arets) within it. Just as the palm has within it unripenable dates, which never enter the storehouse, yet produces ripe dates, and these do enter the store house; so it was with Israel in the wilderness.

Some of them did enter the land of Israel; yet some of them did not enter. (Ps. 92:13), “The righteous one shall flourish like the palm, [he shall thrive like a cedar in Lebanon].” Just as with the palm, if it is cut down or uprooted, another does not grow up in its stead; so also with the cedar, when it is uprooted or cut down, it does not grow again. The righteous are therefore to be compared with the palm and with the cedar. (Ps. 92:13) “The righteous one shall flourish like the palm.” Just as the palm produces dates and produces thorns, [so that] whenever anyone seeks to steal the dates, the thorns prevail against him; so it is with the righteous and the sages, the masters of Torah. Whoever does not preserve his soul from them falls to geiheinnom and is stricken in this world.

Why? (Avot 2:10:) “Because their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss of a serpent, and all their words also are like coals of fire.” (Ps. 92:13) “The righteous one shall flourish like the palm.” [The passage] speaks about the tribe of Levi, in that the Holy One, blessed be He, set them apart because of their good works. And why are they compared to a palm?

To tell you that just as the palm has only one heart, so too the tribe of Levi only has one heart for the Holy One, blessed be He, as stated (Exodus 32:26), “And [Moses] said, ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” What is written next (in vs. 14)? “Planted in the house of the Lord; they shall prosper in the courts of our God. [These words are] to teach you that they never moved from the Temple, as stated (in Ps. 101:6), “My eyes are on the faithful in the land that they may dwell with Me.

The one who walks in the way of the blameless shall minister to Me.” It is therefore stated (in Ps. 92:14), “planted in the house of the Lord,” where no help was lacking for them, as stated (ibid., cont.), “they shall prosper in the courts of our God.” What is the meaning of “in the courts?” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near to dwell in Your courts.

May we be sated with the goodness of Your house, Your holy Temple.” The Holy One, blessed be He, said, “In as much as they are My legions who do not move from My house, go and number them.” It is therefore stated (in Numb. 3:15), “Enroll the Children of Levi….”

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” [You will do so] because in this world they offered [only] a trifle. [It is so stated (in Numb. 7:12),] “And the one who offered his sacrifice on the first day [was Nahshon ben Amminadab of the tribe of Judah].”

What did he offer as his sacrifice (according to Numb. 7:13–17)? “One silver bowl […]; one ladle […]; one bull […]; one he-goat […]; and for the peace offering, two oxen, five rams, five he-goats […].” [Here was all of the sacrifice.] There is a parable: To what is the matter comparable? To a king who had set out on the road. When they brought him a meal befitting the road and befitting the inn, the king said to them, “Are you honoring me like this?

Are you treating me like this? Am I not a king? Do I not rule the world?” They said to him, “Our lord king, on the road we render according to the road and bring in [food] for you according to the inn.

However, let us enter the capital city. Then when you enter your palace, you shall see how we will honor you.” Similarly when the Tabernacle was erected, the princes offered him a gift, one ladle, one bull, one ram, one lamb, one he-goat.

The Holy One, blessed be He, said to them, “Is that [fitting for] My glory?” They said to him, “Master of the universe, it is in the desert that we are giving you [our gift], and the offerings before You are in keeping with the desert; however, when we enter Your palace, You shall see how many bulls we offer You.” Thus it is stated (in Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem.

Then you shall delight in sacrifices of righteousness, burnt offerings, and whole offerings […].” And not [merely] one bull. So you find this [to have happened] when Solomon built the Temple and wanted to offer sacrifice for the Temple dedication; look at what is written there (in I Kings 8:63 // II Chron. 7:5)! “Solomon sacrificed twenty-two thousand oxen and a hundred and twenty thousand sheep as peace offerings, which he sacrificed to the Lord.”

And likewise in the days of Ezra, what is written there (in Ezra 6:17)? “They offered at the dedication of this house of God one hundred bulls, two hundred rams, four hundred lambs […].” Ergo (in Ps. 51:20 [18]), “Make Zion prosper in your good pleasure….”

(Numb. 20:23-24:) “Then the Lord said unto Moses and unto Aaron on Mount Hor […], ‘Aaron will be gathered [unto his people.’” This passage] teaches that the righteous are informed of the day of their death, so that they may bequeath their crown to their children. So why did Aaron not die as Miriam died, since no mortal [knew] about her [death]? It was, however, told to Moses, “Aaron will be gathered [unto his people].” [The situation] is comparable to a king who had two ministers of finance, who did not act without the king's knowledge. One of them had a beautiful garment with the king, which the king needed for himself.

The king said, “Although he is under my authority, I am not wearing the cloak until I inform him.” So also did the Holy One, blessed be He, say, “These two righteous men have done nothing without my knowledge. Now that I am taking them away, I shall not take them away until I inform them.” It is therefore stated (in Numb. 20:24), “Aaron will be gathered.”

Moses said, “My Master, Leave Aaron [alive and have him stay on the other side of the Jordan] with the Children of Reuben and the Children of Gad.” He said to him (in Numb. 20:24, cont.), “’Which I have given to the Children of Israel,’ his death is required for the giving of the Land of Israel. Do you want him not to die and they not come into the Land of Israel?” Hence it is written (in Numb. 20:24), “which I have given to the Children of Israel.”

(Numb. 24:3:) “So he took up his theme and said.” Let our master instruct us: In the case of one who eats without washing his hands, what penalty will he incur? Thus have our masters taught: Washing hands before the meal is an option; after the meal it is an obligation. It once happened that there was an Israelite shopkeeper who would cook [and sell] both clean meat and pork, so that they would not notice that he was a Jew. Now his custom was this: Whenever anyone came into his shop and did not wash his hands, he knew that he was a foreigner and he would set pork before him; but whenever anyone washed his hands and recited the blessing, he knew that he was a Jew and would serve him clean meat.

Once a certain Jew came in to eat there but did not wash his hands. Thinking that he was a foreigner, he set pork before him. He ate without saying the blessing. When he came to settle the account with him for the bread and for the meat, the pork was expensively priced.

He said to him, “I have such and such against you over the meat which you have eaten, for the slice is worth ten manah.” He said to him, “Yesterday I ate it for eight. Now today you want ten!” He said to him, “This which you ate is from a hog.” When he said this to him, his hair stood on end, for he became terrified and afraid.

He said to him privately, “I am a Jew and you have given me pork!” He said to him, “A curse upon you! When I saw that you ate without washing your hands and without a blessing, I thought that you were a foreigner.” Hence the sages have said, “The [omission of the] first water (before the meal) caused him to serve him pork; [the neglect of] the latter water (after the meal) took a life.” [The second part of the previous statement is due to] a story about a certain person who ate pulse without washing his hands.

When he went down to the marketplace, his hands were filthy from the pulse. When an acquaintance of his saw him, he went and said to his wife, “Your husband has mentioned as a token to you [of my authenticity] that he has just now eaten pulse. Send him that ring.” [So] she gave it to him.

After a time her husband came. He said to her, “Where is the ring?” She said to him, “So and so came with your tokens, and I gave it to him.” Becoming filled with rage, he arose and killed her.

Therefore the sages have said, “Whoever does not wash his hands after the meal is like one who takes a life.” Therefore, the Holy One, blessed be He, has warned Israel not to transgress even insignificant commandments, as stated (in Deut. 32:47), “For it (the Torah) is no empty thing for you, [in that it is your very life].” Even some commandment that you consider to be empty and insignificant has within it life and length of days, as stated (in Deut. 32:47, cont.), “and through this thing you will lengthen your days upon the land.”

The Holy One, blessed be He, said to Israel, “If you keep My commandments, I will cast down your enemies before you,” as stated (in Ps. 81:14-15), “O that my people would listen to Me, that Israel would walk in My ways. Then I would virtually [subdue their enemies…].” When Balaam saw how Israel observed [even] the insignificant commandments, he said, “Who can curse these people, when they observe commandments and when His name is engraved upon them.” (Numb. 23:21:) “The Lord their God is with them.”

Whoever curses them curses himself, because His name is joined with them.” He began turning to oracles, as stated (in Numb. 24:3), “So he took up his theme” This text is related (to Prov. 27:14), “Whoever rises early in the morning to bless his neighbor in a loud voice shall have it reckoned to him as a curse.”

When Balaam came to curse Israel, the Holy One, blessed be He, diverted his tongue, so that he began to bless. It is so stated (in Deut. 23:6), “But the Lord your God did not want to heed Balaam; so the Lord your God turned the curse into a blessing for you.” The Holy One, blessed be He, put power in his voice and his voice went from one end of the world to the other, so that the nations would hear that he was blessing [Israel].

Now it is stated concerning him (in Prov. 27:14), “Whoever [rises early in the morning to] bless his neighbor in a loud voice [shall have it reckoned to him as a curse].” [This is] as stated (in Numb. 24:14), “come, let me advise you.” Then he killed twenty-four thousand. There is no curse [as damaging] as this.

(Numb. 29:35:) “On the eighth day [you shall have] a solemn assembly.” Let our master instruct us: Is it permitted to eat outside the sukkah on the Feast (of Tabernacles)? Thus have our masters taught (in Suk. 2:6): R. Eliezer says, “One is obligated to eat fourteen meals in the sukkah, one [each] day and one [each] night.”

But the sages say, “There is no prescribed number except [only] on the night of the [first] festal day [of the feast].” But why did the sages permit one to be freed from the sukkah on the last festal day? Simply because the whole seven days of the festival they had prayed for abundant dew, while on the last day they prayed for rain. They therefore were freed from the sukkah, so that they might pray wholeheartedly for rain.

Nevertheless the last day of the holiday is reckoned as belonging to the days of the festival. Why? Because it is so written (in Numb. 29:35), “[On the eighth day] you shall have a solemn assembly (atseret).” Now it was fitting for it to come fifty days after the festival, just as Pentecost (Atseret) comes fifty days after Passover; but the Holy One, blessed be He, said, “It is winter and they will not be able to leave their houses to come here [to Jerusalem]. Rather let them make the solemn assembly while they are [already here] with Me.” How is it shown? From what they read on the matter (in Numb. 29:35), “On the eighth day [you shall] have a solemn assembly.”

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Job 31:38), “If my land cries out against me.” The Holy One, blessed be He, said to Job, “Do you have anything more than four cubits of soil at the time of your death? So should you say (ibid.), ‘If my land has cried out against me?’ And is it your handiwork?”

R. Hiyya the Great and R. Simeon ben Halafta [differed about the matter]. R. Hiyya the Great said, “It is comparable to one who had a mantle (tallit) for sale in the bazaar. When someone passed by and saw it, he said to him, ‘That is mine.’

He said to him, ‘Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours.’ Similarly the Holy One, blessed be He, said to Job, (Jer. 23:24), ‘”Do I not fill the heavens and the earth?” Yet you say (in Job 31:38), “If my land cries out against me.”

Is it your handiwork?’” Then R. Simeon ben Halafta said, “It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said, ‘She is mine.’ He said to him, ‘Rebuke her.

If she heeds you, she is yours; but if not she is not yours.’ Similarly the Holy One, blessed be He, said to Job, ‘It is written of Me (in Ps. 104:32), “Who (i.e., the Lord) looks on the earth and it trembles.” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’”

At that time Job said, “Master of the universe, I did not say that. Rather [what I meant by the words, ‘If my land cries out against me,’ was] if I did not take out its tithes properly; (ibid., cont.:) ‘and [if] its furrows weep together’ [means] if I planted it [unlawfully] with mixed seeds. (Job 31:39:) ‘If I have eaten its produce without payment (literally, without money),’ this refers to the second tithe, as stated (in Deut. 14:25), ‘Then you shall convert it into money […]’; (Job 31:39, cont.) ‘and disappointed its owners,’ this refers to the tithe for the poor. If I have not done [all] this, (then in vs. 40), ‘May thorns come up instead of wheat […].’”

R. Hosha'ya taught, “The Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. [What is the reason (evidence)?] That which is written (in Job 31:40), ‘May thorns come up instead of wheat, and stinkweed instead of barley.’” (Ibid., cont.:) “The words of Job are ended.”

Up to here, Job foresees and prophesies any number of prophecies, and [here] you say, “The words of Job are ended?” It is simply that Job was saying, “If I have not fulfilled these [conditions] (of vss. 38-39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe), ‘I have removed the consecrated portion from the house.’” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me."

And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'"

Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He?

Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them.

See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life."

He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

Another interpretation of "Go forth from the ark" (Genesis 8:16). This is what Scripture says: "I keep the king's command, and that in regard of the oath of God" (Ecclesiastes 8:2). The Holy Spirit said to them: I adjure you that if a kingdom should decree decrees upon you, do not rebel against it in anything that it decrees upon you; rather, "I keep the king's command." But if it should decree upon you to nullify the Torah, the commandments, and the Sabbath, do not listen to them. "I keep the king's command" in every matter that it requires; but "in regard of the oath of God, be not dismayed; go from before him, [stand not in an evil thing]" (Ecclesiastes 8:3). Why? Because they are not nullifying you from the commandments, but rather that you should deny the Holy One, blessed be He. Therefore, "in regard of the oath of God." And so did Hananiah, Mishael, and Azariah do, at the hour when Nebuchadnezzar set up the image. They said to him: What do you suppose, that you cast us into the midst of the fiery furnace and the Holy One, blessed be He, does not deliver us? Whether He delivers us or does not deliver us, we do not bow down to the image, as it is said: "Behold, our God whom we serve is able to deliver us from the burning fiery furnace, and out of your hand, O king, He will deliver" (Daniel 3:17). And it is written after it: "But if not, be it known to you, O king, that we will not serve your gods, nor worship the golden image which you have set up" (Daniel 3:18). Nebuchadnezzar said to them: Is it true what you say, as it is said: "Is it true, O Shadrach, Meshach [and Abednego]?" (Daniel 3:14). They said to him: "We have no need to answer you in this matter" (Daniel 3:16). They said to him: Everything that you decree upon us—crop taxes, imposts, and poll taxes—we listen to you; but to deny the Holy One, blessed be He, we do not listen to you, "in regard of the oath of God, be not dismayed; go from before him." When he heard this from them, he began to rage, as it is said: "Then was Nebuchadnezzar full of fury" (Daniel 3:19). When they had heated the furnace, they cast them in bound. When they descended into the midst of the furnace, they lifted their eyes to the Holy One, blessed be He, and said: Master of the worlds, You know that we did not trust in our deeds but in Your name. "Not unto us, O Lord, not unto us, but unto Your name give glory" (Psalms 115:1). And behold, this wicked one had gathered all the tongues, as it is said: "Then the satraps were gathered together" (Daniel 3:3). [Why should the nations say...] Immediately the angels sought to descend and to free them. The Holy One, blessed be He, said to them: Was it for your name that they descended? For My name they descended, and I will descend and free them, as it is said: "[who executes judgment for the oppressed]... the Lord looses the prisoners" (Psalms 146:7). Immediately the Holy One, blessed be He, freed them, and flooded the furnace, and brought them up, and leveled it with the ground, for it had been deep. When the angel saw this, he said to them: Go forth from here, for the Holy One, blessed be He, has freed you and performed miracles for you and leveled the furnace with the ground; go forth! They said to him: We do not go forth without Nebuchadnezzar, lest they say they fled from the furnace. "I keep the king's command"—with his permission we entered here, and with his permission we go forth. When Nebuchadnezzar came and saw them, he was astonished, and he began to cry out to them, as it is said: "He spoke and said: Shadrach, Meshach, and Abednego, servants of the Most High God, [come forth and come]" (Daniel 3:26). "Come forth and come up" is not written here, but "come forth and come"—from here that the furnace was leveled with the ground. Immediately they said to the angel: Now we go forth, as it is said: "Then Shadrach, Meshach, and Abednego came forth [from the midst of the fire]" (Daniel 3:26). From whom did they learn this? From Noah, who entered the ark by the permission of the Holy One, blessed be He, as it is said: "And God spoke unto Noah [Go forth from the ark]." And when the earth had dried and the ark had rested, as it is said: "And the ark rested" (Genesis 8:4), his sons said to him: Let us go forth. He said to them: Heaven forbid! By the permission of the Holy One, blessed be He, we entered, and by the permission of the Holy One, blessed be He, we go forth. And when the Holy One, blessed be He, heard this, immediately He gave them permission, as it is said: "And God spoke unto Noah, Go forth from the ark" (Genesis 8:15-16).

"After these things" (Genesis 15:1). This is what Scripture says: "A wicked one performs deceptive work" (Proverbs 11:18). This is Nimrod the wicked, who would make images and lead astray the sons of men, for idolatry is likened to falsehood, as it is said: "For their molten image is falsehood, and there is no breath in them" (Jeremiah 10:14). "But he who sows righteousness has a true reward" (Proverbs 11:18). This is Abraham our father, who sowed righteousness and would feed those who passed to and fro, as it is said: "And he planted an eshel in Beersheba" (Genesis 21:33). The Holy One, blessed be He, said to him: By your life, you have a true reward, as it is said: "Fear not, Abram [... your reward shall be exceedingly great]" (Genesis 15:1).

(Genesis 19:1:) "IN THE EVENING." What is the meaning of "in the evening"? That the Sodomites were dark like the night. Another interpretation: "ba-erev" ("in the evening") — for the evening (erev) of Sodom had come (ba). "And Lot was sitting at the gate of Sodom" — for he had learned from the deeds of Abraham. What is written here concerning Abraham? "And he saw, and he ran to meet them from the door of the tent" (Genesis 18:2). Solomon said, "Train up a child in the way he should go" (Proverbs 22:6) — because Lot had grown up in Abraham's house, he took hold of his ways. "And he bowed down with his face to the ground" (Genesis 19:1) — just as Abraham had done, he brought them into his house. What is written? "Before they lay down, etc." (Genesis 19:4). "And they called unto Lot, etc." (Genesis 19:5). The angels began to be astonished, saying: The matter has reached us, and the affair is great; but, so as not to trouble you, [it is passed over]. In the end, what did they do? One of them rescued Lot, and one of them overturned Sodom. And lest you say He overturned it with one of His hands — no, but with a single finger, which is one of the five on the hand, as it is said, "He puts forth His hand against the flinty rock" (Job 28:9). In the world to come the Holy One, blessed be He, will heal it, and Israel will apportion it, and you [too], as it is said, "I will divide up Shechem, etc." (Psalms 60:8).

[(Genesis 27:28:) "So may God give to you."] What is written above of this matter? "And it came to pass, when Isaac was old" (Genesis 27:1); "And Rebekah spoke" (ibid. 27:6); "And she gave the delicacies" (ibid. 27:17). Rabbi Judah the Levite son of Rabbi Shallum said in the name of Rabbi Helbo: She brought him in as far as her partition, as far as she had permission to enter. She said to him: My son, this far I have come in with you; from here onward let your God come in with you. He entered, since he said to him, "Because the Lord your God made it happen before me" (Genesis 27:20). Rabbi Yohanan said: At the moment he said, "Because the Lord your God made it happen before me," Isaac said: This manner of speech is not the speech of Esau but the speech of Jacob, as it is said, "The voice is the voice of Jacob" (Genesis 27:22). You should know that it is so, for when Jacob entered, what did he say? "Pray, arise, sit" (Genesis 27:19). But when Esau entered, [what did he say to him? "Let my father arise." See] what he says, how he speaks with toil: "Let my father arise" (Genesis 27:31). Isaac began to say to Jacob, "Pray, come near that I may feel you" (Genesis 27:21). Rabbi Joshua said: When he said, "Pray, come near," his body trembled and he was bending like this wax. What did the Holy One, blessed be He, do? He said to two angels, to Gabriel and to Michael, and they assisted him—Michael at his right and Gabriel at his left—and He, in His glory, blessed be His name, supported him from behind him. And He said to him: Jacob, why are you afraid, with your body bowing down upon you? I am God, and My legion is at your aid and supporting you, and you are afraid?! As it is said, "Fear not, for I am with you; be not dismayed, for I am your God; I strengthen you, I also help you, I also uphold you with My righteous right hand" (Isaiah 41:10). "Fear not, for I am with you"—and let your body not bow down, for I am with you. "Be not dismayed, for I am your God; I strengthen you" with Michael, "I also help you" with Gabriel, "I also uphold you with My righteous right hand." Immediately [Isaac] said to him, "The voice is the voice of Jacob, but the hands are the hands of Esau" (Genesis 27:22). Your strength is harder than his. As for Esau, if he seizes a man, behold, he is in his hand; but if [he] flees, he can do nothing to him. But you—even a man who flees from the end of the world [and to its end]—"The voice is the voice of Jacob": you say [a word] in the synagogue, and behold, it comes of its own accord.

[Another interpretation of (Genesis 29:31): "And the LORD saw that Leah was hated."] But "and Rachel was barren ('aqarah)" — she was the principal ('iqqar) of the house, for Jacob subjugated himself only for her sake, as it is said (Genesis 29:20): "So Jacob served seven years for Rachel." Whence do we know that she was the principal of the house? From the fact that the sons of Leah themselves acknowledge it. Boaz and all his Sanhedrin were from the sons of Judah, from the sons of the sons of Leah. And what is written (Ruth 4:11)? "And all the people who were in the gate, and the elders, said: We are witnesses. May the LORD make the woman who is coming into your house like Rachel and like Leah, who both built the house of Israel; and do worthily in Ephrath, and be renowned in Bethlehem." From here we learn that Rachel is the principal of the house, as it is said: "and Rachel was barren ('aqarah)." Rabbi Berekhyah the Priest, son of Rabbi, said: She had no principal womb (root '-q-r), as it is said: "and Rachel was barren," and so forth. Even so, she and her children are the foundation ('iqqar) of the world, for none establishes Israel in the world except the children of Rachel.

[AND DINAH WENT OUT.] This is what Scripture says (in II Kings 14:9): "THE THISTLE THAT WAS IN LEBANON." This is Hamor, the father of Shechem. (Ibid.:) "SENT TO THE CEDAR THAT WAS IN LEBANON." This is Jacob, as it is said (in Psalms 92:13): "THE RIGHTEOUS ONE SHALL FLOURISH LIKE THE PALM; LIKE A CEDAR IN LEBANON SHALL HE GROW." (II Kings 14:9, cont.:) "GIVE YOUR DAUGHTER TO MY SON FOR A WIFE," for he says (in Genesis 34:8): "PLEASE GIVE HER TO HIM FOR A WIFE." (II Kings 14:9, cont.:) "BUT A BEAST OF THE FIELD PASSED BY." These are the tribes, who were likened to beasts, as it is said (in Genesis 49:9): "JUDAH IS A LION'S WHELP"; (in vs. 27:) "BENJAMIN IS A RAVENING WOLF"; (in vs. 21:) "NAPHTALI IS A HIND LET LOOSE"; (in vs. 14:) "ISSACHAR IS A STRONG-BONED ASS." (II Kings 14:9, cont.:) "AND TRAMPLED DOWN THE THISTLE." This is Hamor and Shechem his son, whom they killed by the edge of the sword on account of Dinah, as it is said: "AND DINAH THE DAUGHTER OF LEAH WENT OUT." In every place the female child is associated with the males, but here she is associated with her mother — but this is because the corruption began with her mother.

Another interpretation of (Gen. 39:1): "And Joseph was brought down to Egypt." This is what Scripture says (Eccl. 10:7): "I have seen slaves upon horses." This refers to Nebuchadnezzar, who destroyed the Temple, for he did not enter into it because he was afraid. What did Michael do? He descended and seized his horse, and brought him into the Holy of Holies. And the Holy Spirit says (ibid.): "I have seen slaves upon horses" — this is Nebuchadnezzar; "and princes walking like slaves upon the ground" (ibid.) — this is Michael, as it is said (Dan. 10:21): "except Michael your prince."

[(Genesis 43:14:) AND MAY EL SHADDAI GRANT YOU MERCY.] This is what Scripture says (Psalms 32:6): THEREFORE LET EVERY PIOUS ONE PRAY TO YOU AT THE TIME OF FINDING, etc. Zavdi ben Levi, and Rabbi Yose ben Petros, and Rabbi Yehoshua ben Levi: one recited (Psalms 31:20): HOW ABUNDANT IS YOUR GOODNESS, WHICH YOU HAVE STORED UP FOR THOSE WHO FEAR YOU; and one recited (Psalms 5:12): AND LET ALL WHO TAKE REFUGE IN YOU REJOICE, LET THEM EVER SING FOR JOY, AND YOU WILL SHELTER OVER THEM; and one recited (Psalms 32:6): THEREFORE LET EVERY PIOUS ONE PRAY TO YOU AT THE TIME OF FINDING. What is the meaning of AT THE TIME OF FINDING (le-et metzo)? At the time of the wringing-out (mitzui) of the day.

What is written above concerning this matter? "And the LORD saw that he had turned aside to look, and God called to him from the midst of the bush and said: Moses, Moses" (Exodus 3:4). Rabbi Abba bar Kahana said: Everyone whose name is doubled has a share in two worlds. And Abraham our father did not die until he was brought the good tidings of the deed of Terah his father, that he had repented, as it is said: "And you shall come to your fathers in peace" (Genesis 15:15). He said to Him: With all that I have accumulated of good deeds, am I going to my fathers? At that moment the Holy One, blessed be He, brought him good tidings and said to him: By your life, your father has repented; therefore his name is doubled — Terah, Terah.

Rabbi Eleazar ben Pedat says: Just as the Holy One, blessed be He, brought it upon the Egyptians, so is He destined to bring it upon this nation, as it is said, "As at the report concerning Egypt, so shall they be in anguish at the report of Tyre" (Isaiah 23:5). Rabbi Eleazar said: Every "Tyre" (Tzor) that is stated in Scripture, written defective, speaks of this wicked nation. Just as Egypt was smitten with blood, so too this wicked nation. "And its streams shall be turned into pitch" (Isaiah 34:9). Rabbi Tanchuma said: These are the Tiberis and the Ticinus, which are situated upon the edge of Rome. And it is written, "Night and day it shall not be quenched" (Isaiah 34:10). And why? Because they kept Israel from the Torah, in which they labored day and night; the fire that I bring upon them is never quenched. Rather, "Forever its smoke shall rise up" (Isaiah 34:10), because they burned My house, and the smoke would rise up from it. And they say, "A sound of tumult from the city" (Isaiah 66:6). The Holy One, blessed be He, said to them: rather, "a voice from the Temple" (Isaiah 66:6). And He says: Remember what you did in the Temple, "the voice of the Lord rendering recompense to His enemies" (Isaiah 66:6) — in the World to Come, when He redeems Israel, as it is said, "The recompense of God, He Himself will come and save you" (Isaiah 35:4).

Another interpretation of "This month" (Exodus 12:2): If you are worthy, you count according to its waxing toward fullness: Abraham, Isaac, and Jacob, [Judah], Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, then Jesse, David, and Solomon, "and Solomon sat upon the throne of the LORD as king" (1 Chronicles 29:23). But if not, you count according to its defect: Rehoboam, (Abijah). And from Rehoboam they began to grow defective and decline. Solomon made shields of gold, and once Rehoboam arose he made them of bronze, as it is said, "And King Rehoboam made shields of bronze in their place" (1 Kings 14:27). They began to diminish: (Rehoboam,) Abijah, Asa, Jehoshaphat, (Judah) [Jehoram], Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Zedekiah, [and it is written] "and they put out the eyes of Zedekiah" (2 Kings 25:7). Thus the moon was in its defect. The moon set, and they began to walk in darkness. The Assembly of Israel said before the Holy One, blessed be He: Master of the universe, how long will the darkness of the world be upon us, and the light belong to the nations of the world? The Holy One, blessed be He, said: [By your lives, in the world to come I am bringing darkness upon the nations of the world] and the light to you. Isaiah said, "For behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD shall shine upon them, and His glory shall be seen upon you" (Isaiah 60:2).

"Then Moses had Israel journey" etc. (Exodus 15:22). This is what Scripture says (Psalms 78:52): "But He made His own people journey like sheep." Why "like sheep"? Rather, just as the sheep scatter and the shepherd gathers them, so were the Israelites in the wilderness, quarreling and weeping and complaining at every hour, as it is said (Psalms 78:40): "How often did they defy Him in the wilderness" etc. The Holy One, blessed be He, as it were, did not depart from them, but led them like sheep, as it is said: "Then Moses had Israel journey."

"I am the LORD" (Exodus 20:2). This is what the verse says: "Hear, O My people, and I will speak; O Israel, and I will testify against you" (Psalms 50:7). Rabbi Pinchas the priest bar Chama said: "Hear, O My people, and I will speak" — that I may have an opening of the mouth against the nations of the world. Rabbi Yehudah ha-Levi bar Rabbi Shalom said: In the past your names were like the names of the nations of the world — Saba and Havilah — but when you received the Torah your name is Israel, as it is said, "Hear, O My people, and I will speak [O Israel, and I will testify against you]." One speaks only to one who listens. "God, your God, am I" (Psalms there). I am God, I am judge, I am patron, I endure over you. Rabbi Shimon says: I am your God, I am your patron — just as the patron is of use beside the judge. "God, your God, am I." Rabbi Pinchas the priest bar Chama said: To whom does He speak? To Moses. Not because I called you "god," as it is said, "See, I have made you a god to Pharaoh" (Exodus 7:1), but "your God am I." What is "Anokhi (I)"? Our rabbis said it is a matter of notarikon: "Ana nafshi ketavit yehavit" — I Myself wrote and gave. Rabbi Berekhiah the priest said: "Ana nehorakh kelilakh ye'utakh" — I am your light, your crown, your splendor. When? When you receive the Ten Commandments.

[(Exodus 33:12:) "And Moses said to the LORD."] What is written above on the matter (in verse 5)? "And the LORD said to Moses: Say to the Children of Israel: You are a stiff-necked people […]; now therefore take off your ornaments (na, please)" (Exodus 33:5). What is the meaning of "your ornaments"? Rabbi Shimon said: The weaponry that the Holy One, blessed be He, gave them, and the Ineffable Name was engraved upon it. Immediately, "And the Children of Israel stripped themselves of their ornaments" (Exodus 33:6). When Moses saw that they had lost the good gift, he too became angry with them.

"If a soul sins and hears the voice of an adjuration [and he is a witness, or has seen, or has known]" (Leviticus 5:1). The Holy One, blessed be He, said: If you wish to testify, testify; and if not, I Myself testify, as it is said, "and he is a witness." And whence do we know that the Holy One, blessed be He, is called a witness? As it is said, "And I am the One who knows and a witness, says the Lord" (Jeremiah 29:23). Come and see: in all the sections written in this book the word "unintentional error" (shegagah) is written, except for this section, in which "unintentional error" is not said. Concerning him Solomon said, "Do not let your mouth bring your flesh into sin [and do not say before the angel that it was an unintentional error]" (Ecclesiastes 5:5). A parable: it is like two who pelted an image (ikonin) of the king, one drunk and one in his right mind. The two of them were seized and brought up to the tribunal (bima); and a verdict (apophasis) was given against the one in his right mind, and the drunk one was released. So too: everyone who sins, "unintentional error" is written concerning him: "If a soul sins by unintentional error" (Leviticus 4:2, etc.); "And if the whole congregation of Israel errs" (Leviticus 4:13). And all of them, because they sin by unintentional error, bring an offering and it is forgiven them, as it is said, "And it shall be forgiven to all the congregation of the children of Israel, and to the stranger who sojourns among them, for it happened to all the people by unintentional error" (Numbers 15:26). But the blasphemer receives a verdict (apophasis), as it is said, "And he who blasphemes the name of the Lord shall surely be put to death" (Leviticus 24:16). [And it is written:] "And you shall swear, 'As the Lord lives,' in truth, in justice, and in righteousness [and nations shall bless themselves by Him, and by Him shall they glory]" (Jeremiah 4:2). And the Scripture says, "The Lord your God you shall fear, and Him you shall serve, and to Him you shall cleave" (Deuteronomy 10:20), and afterward, "and by His name you shall swear." "The Lord your God you shall fear" — that you be like those three of whom it is written "fearing God." Of Abraham it is written, "for now I know that you fear God" (Genesis 22:12). And of Joseph it is written, "I fear God" (Genesis 42:18). And of Job it is written, "fearing God and turning away from evil" (Job 1:2). "And Him you shall serve" — that you be occupied with Torah and with the commandments. "And to Him you shall cleave" — that you honor the disciples of the wise and benefit them from your possessions. Moses said to Israel: Do not suppose that perhaps I have permitted you to swear by My name even in truth; rather, if all these qualities are in you, you are permitted to swear by My name, and if not, you are not permitted to swear by My name even in truth. Do not be like those of whom it is written, "swearing falsely and offering incense to Baal" (Jeremiah 7:9). Fulfill all these qualities, and afterward you are Mine, as it is said, "If you return, O Israel, says the Lord, return to Me," and afterward, "and you shall swear, 'As the Lord lives'" (Jeremiah 4:1-2).

(Leviticus 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One, blessed be He, said to Moses: Pay him honor in the presence of all Israel, so that they may see him entering into the High Priesthood, and warn them not to dispute over the priesthood like Korah and his company. For I know that Uzziah is destined to arise and dispute over the priesthood, as it is said (Numbers 17:5): "A reminder to the children of Israel, so that no stranger who is not of the seed of Aaron should draw near…" He was not of the seed of Levi, just as Korah was. It said to him: The reminder that you make for Korah, you make for him. It said to him (Numbers 17:5): "Let him not be like Korah and his company." He said to it: And how will you act toward him? It said to him (ibid.): "As the LORD spoke through Moses to him." He said to him: Just as I did to your hand (Exodus 4:6), "And he brought it out from his bosom, and behold, his hand was leprous as snow" — so will I do to him. Therefore (Leviticus 8:3): AND ASSEMBLE THE WHOLE CONGREGATION.

Another interpretation of (Leviticus 22:27): "A bull or a sheep or a goat." This is what Scripture says (Hosea 7:3): "With their evil they make a king glad." And what did He see in the bull, to make it first among the sacrifices? Rabbi Levi said: It is comparable to a matron against whom an evil report went forth concerning one of the great ones of the kingdom. The king examined the matters and found no substance in them. What did the king do? He made a great banquet and seated her at the head of those reclining, in order to make known that the king had examined the matters and found no substance in them. So too, because the nations of the world were saying to Israel, "You made the calf," the Holy One, blessed be He, examined the matters and found no substance in them. Therefore the bull was made first among the sacrifices. Thus it is written (Leviticus 22:27): "A bull or a sheep or a goat."

[(Numbers 2:2) EACH MAN BY HIS STANDARD, UNDER THE BANNERS.] This is what Scripture says (Song of Songs 2:4): "He has brought me to the house of wine, [and his standard over me is love]." What is the meaning of "He has brought me to the house of wine"? When the Holy One, blessed be He, was revealed upon Mount Sinai, there descended with Him twenty-two thousand chariots of angels, as it is said (Psalms 68:18): "The chariots of God are myriads upon myriads, thousands of angels." And they were all arrayed by standards. Therefore it is said (Song of Songs 5:10): "distinguished by his standard above a myriad." When Israel saw them arrayed by standards, they yearned for standards. They said: "If only we too could be made into standards like them!" Therefore it is said: "He has brought me to the house of wine, [and his standard over me is love]." "The house of wine" is Sinai, on which the Torah was given, [which is compared to wine], as it is said (Proverbs 9:5): "and drink of the wine I have mixed." Thus, "He has brought me to the house of wine"—this is Sinai. "And his standard over me is love"—they said: "If only He would raise the standard of love over me!" And so it says (Psalms 20:6): "We will rejoice in your salvation, and in the name of our God we will set up our standards." The Holy One, blessed be He, said to them: "You have yearned for standards; by your lives, I will fulfill your request," as it is said (ibid.): "May the LORD fulfill all your petitions." Immediately the Holy One, blessed be He, made known His love for Israel, and said to Moses: "Go and make them into standards, just as they have yearned."

[THUS SHALL YOU BLESS.] This is what Scripture says (Deuteronomy 26:15): "Look down from Your holy dwelling, from the heavens, and bless Your people." And likewise David says (II Samuel 7:29): "And now may it please You to bless the house of Your servant, that it be forever before You, etc., and from Your blessing may the house of Your servant be blessed forever." The Congregation of Israel said before the Holy One, blessed be He: "Master of the Universe, to the priests You say to bless us, but we need nothing other than Your blessing: 'Look down from Your holy dwelling, from the heavens.'" The Holy One, blessed be He, said to them: "Even though I said to the priests that they should bless you, I am standing with them and blessing you." Therefore the priests spread their hands, to say that the Holy One, blessed be He, is standing behind us. And thus it says (Song of Songs 2:9): "Behold, He stands behind our wall, looking through the windows, peering through the lattices." "Looking through the windows"—from between the fingers of the priests; "peering through the lattices"—at the time when they spread their hands. Therefore it is said: THUS SHALL YOU BLESS.

[Another interpretation:] What is the meaning of (Psalms 24:10) "The LORD of Hosts, He is the King of Glory"? That He shares of His glory with those who fear Him, as befits His glory. How so? He is called God (Elohim), and He called Moses "God," as it is said (Exodus 7:1), "See, I have made you a god to Pharaoh." He revives the dead, and He shared of His glory with Elijah, and he revived the dead one, as it is said (I Kings 17:23), "And Elijah said, See, your son lives." Because the Holy One, blessed be He, shares of His glory with those who fear Him, He clothes the Messianic King in His own garment, as it is said (Psalms 21:6), "Honor and majesty You lay upon him." Our Rabbis taught: A king of flesh and blood—none may ride upon his horse, none may wear his garment, none may make use of his seal, and none may sit upon his throne; yet with all of these the Holy One, blessed be He, shared with those who fear Him and gave them. How do we know? As it is said (Nahum 1:3), "The LORD—His way is in the whirlwind and the storm"; and He gave it to Elijah, as it is said (II Kings 2:11), "And [Elijah] went up by a whirlwind into the heavens." And none may wear his garment—what is written (Psalms 104:1)? "Honor and majesty You have put on"; and concerning the Messianic King it is written (Psalms 21:6), "Honor and majesty You lay upon him." And none may make use of his crown—what is written concerning Moses (Exodus 34:29)? "And Moses did not know that the skin of his face shone." And none may sit upon his throne—yet it is written (I Chronicles 29:23), "And Solomon sat upon the throne of the LORD as king." And none may make use of his scepter—yet He gave it to Moses, as it is said (Exodus 4:17), "And take this staff in your hand," etc. What is written concerning the Holy One, blessed be He (Psalms 47:6)? "God has ascended amid the blast, the LORD amid the sound of the shofar." The Holy One, blessed be He, said to Moses: I have made you a king, as it is said (Deuteronomy 33:5), "And He was king in Jeshurun." Just as the king—when he goes forth, they sound the trumpet before him—so too you, when you go forth, let them sound the trumpet before you: "Make for yourself two trumpets of silver."

"Then they came to the Wadi Eshcol" (Numbers 13:23). They did not want to take any of the fruits of the Land of Israel. Had Caleb not drawn his weapon and gone down before them and said to them, "If you do not take some, then either you kill me, or I will kill you," they would not have taken anything. Therefore it is said, "Surely the land on which your foot has trodden shall be a portion for you and for your children forever, because you have wholly followed the LORD my God" (Joshua 14:9). "And they bore it on a pole, by two" (Numbers 13:23, ibid.). There were not fewer than two poles, for it does not say "on a pole, two," but rather "by two" — that is, two of them. And some say three: "on a pole," one, "by two," making three. And how great was the load in the hand of each and every one? Go out and learn from the stones that they took from the Jordan, as it is said, "And those twelve stones, which they took out of the Jordan, did Joshua set up in Gilgal" (Joshua 4:20). What was the measure of each one of them? A load of forty se'ah. From this you may reckon that cluster: a man carries a load by himself and lifts one se'ah; with his fellow lifting it upon him, he carries two se'ah; carrying together with his fellow, he carries three. Reckon from here.

[(Numbers 16:11) "And Aaron, what is he that you murmur against him?"] With all these words Moses appeased Korah, but you do not find that he answered him a word, because he was shrewd in his wickedness. He said: "If I answer him, I know that he is a great sage; now he will overpower me with his words and corrupt me, and I will be reconciled to him against my will. Better that I not engage with him." When Moses saw that there was no profit in him, he withdrew from him. "And Moses sent to call Dathan and Abiram" (Numbers 16:12). They too stood firm in their wickedness and did not bother to answer him. "And they said: 'We will not come up'" (ibid.). Their mouth caused them, the wicked ones, to stumble, for a covenant is made with the lips; and they went down to Sheol, as it is said: "And they went down, they and all that belonged to them, alive into Sheol" (Numbers 16:33). After they went down alive into Sheol, they died.

(I Kings, there [4:33]:) AND HE SPOKE OF THE BEAST AND OF THE FOWL. Now is it possible [for a person] to speak with the beast and with the fowl? Rather, why is a beast rendered permitted [for food] by two signs, and a fowl by one sign? Because the beast was created from the dry land, as it is said, "Let the earth bring forth the living creature after its kind, beast and creeping thing and the wild animals of the earth after its kind" (Genesis 1:24). But as for the fowl, one verse says it was from the dry land, and another verse says it was from the sea. From the dry land, as it is written, "And the Lord God formed out of the ground every wild animal of the field and every fowl of the heavens" (Genesis 2:19); and another verse says, "Let the waters swarm forth a swarm of living creatures, and let the fowl fly above the earth" (Genesis 1:20). Bar Kappara said: They were created from the slime that is in the sea. Rabbi Abin in the name of Rabbi Samuel [of Cappadocia] said: The legs of the rooster resemble the scaly skin of the fish.

(Numbers 22:39:) "Then Balaam went to Balak, and they came to Kiriath-huzoth." For he made markets of buying and selling, and he made a bazaar, in order to show him crowds of people, so as to say: What are these coming to kill? Children and infants who have not sinned against them!

(Numbers 29:36:) "Then you shall offer up a burnt offering, [a fire-offering of pleasing aroma to the LORD]: one bull, one ram." A parable: it is comparable to a king who made a banquet of seven days, and invited all the people of the province for the seven days of the feast. When the seven days of the feast had passed, he said to his beloved friend: We have already discharged our obligation to the people of the province. Let us, you and I, make do with whatever you can find — a litra of meat, or fish, or greens. So too did the Holy One, blessed be He, say to Israel: All the sacrifices that you offered during the seven days of the festival, you were offering on behalf of the nations of the world; but on the eighth day there shall be a solemn assembly for you. Make do with whatever you find — with one bull and one ram.

"All who were lagging behind you" (Deuteronomy 25:18). Rabbi Judah, Rabbi Nehemiah, and the Rabbis <differ>. Rabbi Judah says: Whoever was overcome was rescued. And Rabbi Nehemiah says: Everyone whom the cloud cast out was rescued. And the Rabbis say: It was the tribe of Dan that the cloud cast out, because they were all worshippers of idolatry.

Rabbi Samuel bar Nachman said: It is a tradition in the hands of the children of Esau that they fall only by the hand of the children of Rachel, as it is said (Jeremiah 49:20), "Surely the youngest of the flock shall drag them away." For if the tribes come to enter into judgment with Esau, saying to him, "Why did you pursue your brother?" — he says to them, "Why did you pursue your brother Joseph?" And they gain no advantage over him. But when he comes before Joseph, he says to him, "Why did you pursue your brother?" — and he is unable to answer him. And if you should say that he did evil to you, [Joseph answers]: My brothers too repaid me evil, yet I repaid them good. Immediately he is silent. As it is said (Isaiah 47:14), "Behold, they are as stubble" — this is Esau, as it is said (Obadiah 1:18), "And the house of Esau shall be stubble." "Fire has burned them" (Isaiah 47:14) — this is Jacob, who is called fire, as it is said (Obadiah 1:18), "And the house of Jacob shall be fire." "They shall not deliver themselves from the power of the flame" (Isaiah 47:14) — this is Joseph, who is called flame, as it is said (Obadiah 1:18), "And the house of Joseph a flame."