Midrash Tanchuma Reader

"And this is the offering which you shall take," and so forth (Exodus 25:3). Gold, corresponding to the kingdom of Babylon, of which it is written: "You are this head of gold" (Daniel 2:38). Silver, corresponding to the kingdom of Media, of which it is written: "and ten thousand talents of silver" (Esther 3:9). Bronze, corresponding to the kingdom of Greece, which is the lowest of them all. "And rams' skins dyed red," corresponding to the kingdom of Edom, as it is said: "And the first came out ruddy" (Genesis 25:25). The Holy One, blessed be He, said: Even though you see four kingdoms growing arrogant and coming against you, I will cause salvation to sprout for you from the midst of subjugation. What is written after it? "Oil for the light" (Exodus 25:6) -- this is the king Messiah, as it is said: "There I will make a horn to sprout for David; I have set up a lamp for My anointed" (Psalms 132:17). And Daniel was seeing these four kingdoms and was afraid, as it is written: "My spirit was grieved in the midst of my body, I Daniel, and the visions of my head troubled me" (Daniel 7:15). And what did Daniel see? When Nebuchadnezzar saw the dream, Daniel came and interpreted it and said to him: The image that you saw -- "You are this head of gold" (Daniel 2:32); "its breast and its arms of silver" (Daniel 2:32) -- this is the kingdom of Media, "and after you shall arise another kingdom inferior to you" (Daniel 2:39); "its belly and its thighs of bronze" (Daniel 2:32) -- this is the kingdom of Greece, "and a third kingdom of bronze, which shall rule over all the earth" (Daniel 2:39); "its legs of iron" (Daniel 2:33) -- this is the fourth kingdom, which is the kingdom of Edom, "and the fourth kingdom shall be strong as iron" (Daniel 2:40), it shall rule over all the earth like iron which crushes everything. And why is its rule compared to iron and clay? Our Rabbis, of blessed memory, said: This kingdom is destined to use coinage of clay. Another interpretation: Why is it compared to iron and clay? Because it is destined to use iron and clay. Just as iron is hard, so the kingdom is hard. Just as clay is easily broken, so it will be broken suddenly: "and its breaking is like the breaking of a potter's vessel that is shattered without pity, so that there is not found among its fragments a shard with which to take fire from the hearth or to scoop water from a cistern" (Isaiah 30:14). Another interpretation: Why is Babylon compared to clay? Because it is destined to use vessels of clay. And he was seeing the king Messiah, for thus Daniel says: "You watched until a stone was cut out without hands, and it smote the image" -- ben Lakish: this is the king Messiah. "And it smote the image" -- every kingdom that worships an image in the shadow of death. And by what merit does the king Messiah rule by the stone? By the merit of the Torah, over which Israel labors, as it is said: "tablets of stone, written with the finger of God" (Exodus 31:18). Another interpretation: by the merit of Jacob, of whom it is written: "from there is the Shepherd, the Stone of Israel" (Genesis 49:24). Another interpretation: Why by the stone? To break the heart of stone, as it is said: "And I will remove the heart of stone from your flesh" (Ezekiel 36:26). "And it smote the image" -- for it destroys all the nations, as it is said: "And he shall smite the earth with the rod of his mouth," and so forth (Isaiah 11:4). And at that moment Israel dwell in quiet and security in the world, as it is said: "And they shall dwell upon it securely, and shall build houses and plant vineyards, and dwell securely" (Ezekiel 28:26).

In the tent of meeting, without the veil (Exod. 27:21). In case you are inclined to assert that He required the light, the menorah was placed before the curtain near the ark, outside of the veil. This was to demonstrate to you that He did not require the light supplied by man. Usually, when a human king constructs a bed and a table, he places a lamp on the table at his left side, but in the Temple, the Menorah was placed at the right of the table, as it is said: And thou shalt set the table without the veil, and the candlestick over against the table (Exod. 26:35).

This was done to teach you that He does not require your light. It was instituted solely for your sake, so that the world would be illumined in the future, when darkness descends upon the nations of the world, as it is said: For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the Lord will arise, and His glory shall be seen upon thee (Isa. 60:2).

When thou takest the sum of the children of Israel (Exod. 30:12). R. Yosé the son of Hanina said: This verse indicated to him that in the future he would bring the first of the tribes to the Shekhinah. But which one was the first tribe? It is Reuben, as it is said: Let Reuben live and not die (Deut. 33:6). This is what is meant by Thou liftest up the head (rosh) of the children of Israel; i.e. he lifted up the first (rishon) of the tribes.

And Bezalel made the ark (Exod. 37:1). You do not find Bezalel’s name associated with any vessel made for the Sanctuary other than the ark. All the other work and all the other implements were made at his suggestion and upon his advice. Why did he make an exception in the work of the ark by doing it himself? Because it was to be a shade for the Holy One, blessed be He, in which He would compress His Shekhinah. That is why He called Bezalel to make a shade for the Holy One, blessed He, between the cherubim, as it is said: And there I will meet with thee, and I will speak with thee from between the two cherubim (Exod. 25:22).

Has it not already been stated: Do I not fill heaven and the earth (Jer. 23:24)? R. Joshua of Sikhnin said in the name of R. Levi: This may be compared to a cave situated at the edge of the sea. Though the sea rushes forth and fills the cave, the sea lacks nothing. Similarly with the Holy One, blessed be He, may His name be blessed, for though it is written: And the glory of the Lord filled the Tabernacle (Exod. 40:34), nevertheless His glory is above the heaven and the earth (Ps. 148:13). You should not say that the Holy One, blessed be He, compressed His Shekhinah only into the Tabernacle. He likewise compressed His Shekhinah into the ark that Bezalel had made, as it is written: Behold, the ark of the covenant of the Lord of all the earth (Josh. 3:11). This indicates that the Holy One, blessed be He, was within it. Who other than Bezalel could have made it, since it says: And Bezalel made the ark?

R. Hanina of Sepphoris said that Bezalel made three chests for the ark, two of gold and one of wood. He inserted the wooden chest into one golden one, and then the other golden one into the wooden one. After that he covered the edges with gold in order to fulfill what is written: And he overlaid it with gold within and without (Exod. 37:2), and it is written elsewhere; And shalt make upon it a crown of gold roundabout (ibid. 25:11). From here we learn that a scholar’s “inside” should be as his exterior (i.e., he should not be a hypocrite), since it is said: Thou shalt overlay it with pure gold, within and without shalt thou overlay it (ibid.).

What is meant by Thou shalt overlay it with gold, within and without? He said to him: Even though the wooden casket is to be inserted between them, handle it with the utmost care. Why? Because the Torah, the tablets, and even the broken tablets will be placed within it. Hence treat it with honor, since it is said: Thou shalt put them in the ark (Deut. 10:2); that is, both the (second) tablets and the broken tablets shall be placed inside it. And thou shalt put them in the ark. That is to say, even if you should see students of the Torah who are poor and unfortunate, treat them with respect, for the law is stored within them. And make a crown of gold (Exod. 37:2). Why? Because the Torah rests therein. There are three crowns, the crown of the Torah, the crown of priesthood, (and) the crown of kingship, but there is an additional crown, the crown of a good name, that excels them all. How do we know abut the crown of the Torah? It is said: That wisdom preserveth the life of him who has it (Exod. 7:12) both in this world and the world-to-come. Hence it is written: And made a crown of gold.

You may be assured that the ark is beloved (by God), for just as the Throne of Glory is beloved, so too is the ark beloved, for the Torah was placed within it. Because the Torah was located at the right hand of the Holy One, blessed be He, as it is said: At His right hand was a fiery law unto them (Deut. 33:2), therefore the ark was precious because the Torah was placed within it. As it is said: The tables were the work of God (Exod. 32:16).

Why was the acacia-wood placed in between? Because the Torah is called the tree of life, as it is said: She is a tree of life to them that lay hold upon her (Prov. 3:18). He overlaid it with pure gold (Exod. 37:2). Because the words of the Torah are more precious than gold, yea, than fine gold, as is said: More to be desired are they than gold, yea, than much fine gold (Ps. 19:11). And thou shalt make staves of acacia-wood wherewith to bear the ark (Exod. 25:15). They bore the ark with them, and it bore away the sins of Israel, for the Torah within it carries away the sins of Israel.

R. Nathan said: The building of the ark was as beloved as the Throne of Glory on high, as it is said: The place, O Lord, which Thou hast made for Thee to dwell in, the Sanctuary, O Lord, which thy hands have established (Exod. 15:17). The location of the Sanctuary on high is directly opposite the Sanctuary below, and the ark is directly opposite the Throne of Glory, as is said: Thy throne of glory on high from the beginning (Jer. 17:12). What place is referred to here? The place in which our Sanctuary is situated. Hence it says: The Sanctuary, O Lord, which Thy hands have established (Exod. 15:17). You should not read the word as makhon (“foundation”) but as mekhuvvan (“directly opposite”) the Throne of Glory which He established on high that they might atone.

He made a cover for its top so that the seraphim might be placed upon it. Then he fashioned the two cherubim for it, which were dear to Him, to correspond to heaven and earth for the dwelling place of the Holy One, blessed be He, was between them, as it is stated: And I will speak with thee from above the ark cover, from between the two cherubim (Exod. 25:22).

It is written: One cherub at one end, and one cherub at the other end (ibid. 37:8). Just as the heavens open their treasures to the earth, as is said: The Lord will open unto thee His good treasure the heaven to give the rain of thy land in its season (Deut. 28:12), so the Shekhinah was placed above the two cherubim, which were face-to-face. And Israel was exalted through the tablets, as it is said: On the one side and on the other were they written (Exod. 32:15).

The cherubim were placed directly opposite each other, as it is said: With their faces one to another (ibid. 37:9). This corresponds to the Throne of Glory, which was directly opposite the two cherubim. Each one was directly opposite, as it is said: Out of Zion, the perfection of beauty, God hath shined forth (Ps. 50:2).

Observe how beloved the ark was from the fact that the entire Sanctuary was built because of the ark, in which the Shekhinah resided. All the miracles that were performed for Israel occurred by virtue of the ark, in which the Shekhinah dwelt. Notice that it is written concerning it: And the ark of the covenant of the Lord went before them three days’ journey, to seek out a resting place for them (Num. 10:33). It killed the snakes and scorpions, burned the thorns, and destroyed the enemies of Israel.

R. Eleazar the son of Pedat declared in the name of R. Yosé the son of Zimra: Two sparks issued from between the cherubim that killed the snakes and scorpions and burned the thorns. The smoke rose up from it in a straight column, and all the nations that experienced the odor that issued forth called out: Who is this that cometh out of the wilderness like pillars of smoke? (Song 3:6). It preceded them at a distance of three days’ journey, both day and night in order to find a resting place for them, as it is said: And the ark of the Lord went before them three days’ journey, to seek out a resting place for them (Num. 10:33). Moses would say at that time: Rise up, O Lord. That is to say, Stand and wait for us, do not leave us, as it is said: And it came to pass, when the ark set forward, that Moses said: Rise up, O Lord, and let thine enemies be scattered (ibid., v. 35). And when it came to rest, he would exclaim: Return, O Lord, unto the ten thousands of the families of Israel (ibid., v. 36).

Observe that many miracles were performed by means of the ark. Since that is so, how were they able to carry it? Were they not afraid? That is why the sons of Kohath bore it. Two important priests bore the ark cover on a pole. It was a huge curtain the thickness of a handbreadth. The curtain was woven out of seventy-two strands, and each strand was composed of twenty-four threads. Three hundred priests would wash it, and two of the highest priests would bear it on a pole before the ark. Then they placed a sealskin covering over the ark so that they would not be able to see into it, as it is said: But they shall not go in to see the holy things as they are being covered, lest they die (Num. 4:20).

What is meant by As they are being covered? R. Levi said: If they glanced into the ark for as long as the blinking of an eye, they would have died at once. You know this is so from the fact that when the Philistines captured the ark and then sought to return it, they took the kine and hitched them in the usual way with their buttocks toward the ark, but the milch kine realized what was expected of them and turned their heads toward the ark and pushed it on the way, as is said: And the kine took the straight way (I Sam. 6:12).

What is meant by The kine took the straight way (vayisharnah)? It means that the kine opened their mouths and sang (vayashir). When the kine reached Beth-shemesh and the people saw the cart and heard the kine singing, they looked at the ark that was on the cart: They lifted up their eyes, and saw the ark, and rejoiced to see it (ibid., v. 13). Whereupon a strong wind arose and revealed what was in the ark, and seventy thousand of them perished, as it is said: And he smote the men of Beth-shemesh, because they had gazed upon the ark of the Lord, even He smote of the people seventy men, and fifty thousand men (ibid, v. 19). Observe, therefore, how many miracles were performed because of the ark. Why did they occur? Because the Shekhinah and the Torah were within it. Wherever the Torah is present the Shekhinah accompanies it, as it is said: They that feared the Lord spoke to one another; and the Lord harkened and heard (Num. 13:16). Therefore the ark was more beloved than any other vessel in the Sanctuary.

These are the accounts of the tabernacle (Exod. 38:21). Scripture states elsewhere: Thou hast also delivered Me from the contentions of My people (II Sam. 22:44), and it is written elsewhere: Thou hast delivered me from the contentions of the people (Ps. 18:44). The contentions of the people refers to the nations of the world, and the contentions of My people alludes to Israel. David said: Master of the Universe, the Israelites are a contentious lot; do You wish them to murmur against me amongst themselves? A proof of this is that after the Tabernacle was erected, though everything was done according to numbers and weights, as it is written: The whole by number and by weight; and all the weight was written at that time (Ezra 8:34), they became contentious, as is said: And the people spoke against God, and against Moses (Num. 21:15). Hence, it says: Thou mayest deliver me from the contentions of My people (II Sam. 22:44). This verse alludes to Moses. At the time he erected the Tabernacle, Moses said: I know that the Israelites are a troublesome lot. They speak against their brothers and their mothers, as it is said: Thou sittest and speakest against thy brother; thou slanderest thine own mother’s sons (Ps. 50:20). What is meant by Thou sittest and speakest against thy brother? R. Johanan said: You must not believe that one is permitted to speak against a brother born of one’s father, but not against a brother born of one’s mother, for if you should speak against your brother born of your father, you will eventually speak against your brother born of your mother, as it is said: Thou sittest and speakest against thine own brother; thou slanderest thine own mother’s sons.

R. Joshua the son of Levi said: David has stated that if you should speak against Esau, who is your brother (by your father), you will ultimately speak against the son of your mother. This refers to Moses, the foremost of our prophets, against whom they spoke, as it is said: And the people spoke against God, and against Moses (Num. 21:15).

Moses declared: I am aware that Israel is contentious; therefore, I shall give them an accounting of the construction of the Tabernacle. He began to make the accounting with them: These are the accounts of the Tabernacle. He accounted for everything, the gold, the silver, and the brass: And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred … and the hundred talents of silver were for casting the sockets of the Sanctuary … and the brass of the offering was seventy talents (Exod. 38:25–29). While he was doing the accounting and going over everything that had been made for inside the Sanctuary, he forgot, because they were not visible, the one thousand seven hundred and seventy-five shekels with which he had fashioned the hooks for the columns. He became distressed and said to himself: “Now the Israelites will grasp the opportunity to say that I have taken them.” He began to review every aspect of the work. The Holy One, blessed be He, thereupon opened his eyes and caused him to lift them upward, and he saw the hooks of the columns. He told them loudly that the one thousand seven hundred and seventy-five shekels had been used for the hooks for the columns. Then the Israelites were satisfied.

What prompted him to sit down and give an accounting: These are the accounts of the Tabernacle? Why did he trouble to render an accounting, since the Holy One, blessed be He, trusted him, as it is said: He is trusted in all My house (Num. 12:7)? He gave them an accounting because he heard the scoffers of that generation whispering behind his back, as is said: And it came to pass, when Moses entered into the tent … and they looked after Moses (Exod. 33:8). What were they saying? R. Isaac explained: When one person would praise him, his companion would retort: “Fool, do you imagine that a man in charge of the work of building a Sanctuary, with weights of silver and gold that are not examined, nor weighed or accounted for, will not become wealthy!” When he heard that he said: “Be assured, when the work of the Tabernacle is completed, I will give them an accounting.” When it was completed he said to them: These are the accounts of the Tabernacle.

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh, the Lord formed the worlds.” But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.”

It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason). And [yet] people vilify the name of the Lord in vain.

It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.” And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He!

See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear.

Ergo (in Lev. 5:1), “If a soul sins.” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.”

What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.”

Just as when the thief is caught, his partner is convicted along with him; so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.”

Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.”

Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness?

Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned. About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king. One was drunk, and one was in possession of his senses.

Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).”

And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.”

It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.” (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property.

Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?”

Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why?

Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath.

It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).”

And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]!

The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer). And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer).

So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves.

Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.”

Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….” You find [that there are] three things under human control and three things not under human control …. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.”

The written text (ketiv) is “mshg'” (which means, misleads). Then He destroys them [and] brings them down to Abaddon, while the righteous watch them.

Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.”

Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’”

But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come.

Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’

It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven.

Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them. It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’”

R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’

What did they do? They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.”

Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’

At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’ Now why all this?

For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

(Lev. 11:1-2) “Then the Lord spoke unto Moses…, saying, ‘… these are the creatures that you may eat….’” Let our master instruct us: How many [types of] pure animals are there are in the world? Thus have our masters taught: There are ten beasts: “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, the mountain sheep”; (Deut. 14:5) “the ox, the sheep and the goat” (Deut. 14:4).

There are no more than these in the world. Said the Holy One, blessed be He, “Guard yourselves, not to defile yourselves with an impure beast and with an impure swarming creature.” So did David say (in II Sam. 22:31 = Ps. 18:31), “As for God, His way is perfect, the word of the Lord is pure (rt.: tsrp).” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them.

They said to him. “Rabbi, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him?” Know that this ritual slaughter was given only to purify (rt.: tsrp) Israel.

As in the future to come, the Holy One, blessed be He, will make a meal for the righteous from the behemoth and the leviathan, and there is no ritual slaughter there. Know that the leviathan is an unusual creature, and the angels fear him, as stated (in Job 41:17), “From his rising do the powers fear.” And if they throw many spears of iron upon him, he considers them like straw, as stated (in Job 41:19), “He considers iron like straw.”

And also the behemoths of my fields are harsh, as it crouches on a thousand mountains as stated (in Psalms 50:10), “the behemoths on a thousand mountains.” And [so] how are they slaughtered? Rather, they come and fight, one with the other, as stated (in Job 41:8), “One approaches to the other.” The behemoths approach the leviathan and hold him by his horn and split him, and the leviathan’s death [that he inflicts] will be the opposite, as he smites him with his tail and kills him. [Then] the righteous ones go and all take portions. From here [we see] that ritual slaughter was given only to examine and to purify (rt.: tsrp) Israel.

(Lev. 13:2) “When anyone has on the skin of his flesh.” Why does it not say, “Speak unto the Children of Israel,” just as it says in all the [other] sections [instead of, “When anyone has”]? This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” Because the verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.”

Whoever hears this verse, says, “Perhaps there is tyranny on high.” R. Tanhuma said, “What is the meaning of “and I will accomplish all My desire?” That he does not desire to convict any creature, as stated (in Ezek. 33:11), “That I do not desire the death of the wicked.” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness.”

What is the meaning of “evil may not abide with You?” R. Johanan said, “David said to the Holy One, blessed be He, ‘Master of the world, if You desire to acquit, who will protest your authority?’” (Eccl. 8:4:)”For a king's word is supreme, and who may say to him, ‘what are you doing?’” It is customary, when a [local] ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal to the imperial legate. An imperial legate is afraid of a governor; a governor is afraid of the king.

But is the king afraid of anyone? And [so is it with] You; if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5), “Evil may not abide (ygwr) with You”: This expression (ygwr) can only be an expression of fear. Compare what is said (in Deut. 9:19), “For I was afraid (from ygwr) of anger and rage.”

(Lev. 15:25:) “And when a woman has had a discharge of blood [for many days].” Thus did R. Hiya teach: Any place where [Scripture] says, “days,” it is two days; and any place where it says, “many days,” it is three days. How so? The woman is unclean from menstruation for seven days and becomes clean on the eighth day. [If] she sees blood on that day, she observes a day [like the rest] and becomes clean. [If] she sees it again on the ninth day, she observes that day and becomes clean. [If] she sees it again on the tenth day, she observes that one and is clean.

Ergo, three days which are “many days.” However, if she sees blood on day eleven, which is the fourth day of her cleansing, she returns to her uncleanness, and observes her seven days of menstruation from the beginning. For so have the sages taught: There are eleven days between one menstrual period and another; therefore, the woman has to keep fifteen days. How does she do so?

She keeps seven days of her menstrual period. Then after that she counts seven clean days and becomes clean on the eighth day. Then she performs a strict immersion after sunset, and she is lawful for her husband. Thus it is stated (in Lev. 15:28), “And when she is clean from her discharge, she shall count off seven days, and after that she shall be clean.”

(Numb. 3:4:) “And they had no children.” R. Jacob bar Abin said in the name of R. Aha, “If they had had children, they would have taken precedence over Eleazar and Ithamar, since whoever takes precedence with respect to inheritance takes precedence with respect to honor, provided that he follows the behavior of his forebears.” (Ibid.:) “So Eleazar and Ithamar served as priests in the presence of ('al-pene) their father Aaron.” R. Isaac said, “During his lifetime”; but R. Hiyya bar Abba said, “At his death.” According to the opinion of R. Isaac, who said, “During his lifetime,” 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28), “And Haran died in the lifetime of ('al-pene) his father Terah.”

If pene as used elsewhere (i.e., in Gen. 11:28) [means] during his lifetime, pene as used here (in Numb. 3:4) also [means] during his lifetime. According to the opinion of R. Hiyya bar Abba, who said, “At his death,” pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3), “Then Abraham arose from beside ('al-pene) his dead (i.e., his dead wife).”

If pene as used elsewhere (in Gen. 23:3) [means] at his death, pene as used here (in Numb. 3:4) also [means] at his death. Now according to the opinion of R. Isaac, who said, “during his lifetime,” [when] uncleanness befell Aaron, Eleazar ministered; [when] uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Gimhit, that he went out to speak with the king of the Arabians. When a streak of saliva squirted from [the king's] mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place.

That day Gimhit saw two of her sons as high priests. They said, “Gimhit had seven sons, and all of them ministered in the high priesthood.” The sages entered her home and said to her, “Tell us what good deeds you have to your credit?” She said to them, “By the Temple service, the rafters of my house have never seen the hair of my head.”

They say, “All flours (qimhayya) are flour (qimhin), but the flour of Gimhit is fine flour.” In reference to her they read this verse (Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” Now according to the opinion of R. Hiyya bar Abba, who said, “At his death,” when Aaron died, Eleazar ministered; when Eleazar died, Ithamar served in his place.

R. Abba bar Abbina said, “For what reason is the parashah [about the death of] of Miriam (Numb. 20:1) near the parashah of the ashes of the [red] heifer (Numb. 19:1ff.)? Simply to teach that just as the ashes of the [red] heifer atones, so does the death of the righteous atone.”

R. Judan said, “For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One, blessed be He, as the breaking of the tablets.” R. Hiyya bar Abba said, “The sons of Aaron died on the first of Nisan. For what reason does it mention their death on the Day of Atonement (in Lev. 16:1)?

It is simply to teach that, just as the Day of Atonement atones, so does the death of the righteous atone.” And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.” And where it is shown that the death of the righteous atones?

Where it is stated (in II Sam. 21:14), “Then they buried the bones of Saul […] and God responded to the plea of the land thereafter.”

(Lev. 19:23:) “Now when you come into the land and plant any tree for food.” This text is related (to Zech. 8:11-12), “But now [I will not treat the remnant of this people] as in the former days…. For as the seed of peace, the vine shall yield its fruit, the earth shall yield its harvest […].” What is the meaning of “not as in the former days?”

When Israel went forth from Egypt and was walking in the desert, He brought down manna for them, brought over quails for them, and raised up the well for them. Then each and every tribe made itself a conduit for water, which [drew [the water] from the well and brought it in to them.

Moreover, [each and every one] planted fig trees, vines, and pomegranates, which yielded fruit on the same day, just as it was from the beginning at the creation of the world (according to Gen. 1:11), “fruit tree bearing fruit according to its kind.” When Adam sinned, he sowed wheat and it sprouted thorns and thistles. When the well disappeared, [all the bounty disappeared.] What is written there (in Numb. 20:5)?

“A place with no seeds, figs, vines, or pomegranates.” The Holy One, blessed be He, said to Moses, “Say to these Israelites, ‘When you enter the Land of Israel, I am restoring all the bounty to you.’” This is as it is stated (in Deut. 8:7-9), “For the Lord your God is bringing you unto a good land, a land with streams of water […]. A land of wheat and barley, of vines, figs, and pomegranates […].

A land [in] which you shall eat bread without stint.” When they came into the Land of Israel they began sinning (rt.: ht'), as stated (in Jer. 2:7), “But you came and defiled (rt.: ht') My land.” So it did not bear fruits as was appropriate. They planted much wheat and brought in little, because they ceased [offering] the firstfruits.”

But in the future, the Holy One, blessed be He, will not act so. Thus it is stated (in Zech. 8:11), “But now I will not treat the remnant of this people as in the former days.” And it states (in Zech. 8:12), “For as the seed of peace, the vine shall yield its fruit, [the earth shall yield its harvest, the heavens shall yield their dew, and I will bequeath all these things to the remnant of this people].”

R. Tanhuma opened [his discourse] (with Job 41:3), “Who has advanced Me anything that I shall repay him; everything under the heavens is Mine.” This refers to a bachelor who dwells in a province and gives an allowance to scribes and Mishnah teachers. The Holy One, blessed be He, said, “It is for me to pay him the compensation of a male child.” R. Jeremiah bar Eleazar said, “There is going to be a heavenly voice (bat qol) that shall explode on the tops of the mountains and say, ‘Whoever has done [something] along with God, let him come and receive his reward.’”

The holy spirit also proclaims (in Job 41:3), “’Who has advanced Me anything that I shall repay him?’ Who offered Me praise before I gave him breath? Who has performed circumcision for Me before I gave him a male child? Who made a tassel for Me before I gave him a prayer shawl?

Who made a parapet (in accord with Deut. 22:8) for Me before I gave him a roof? Who made a sukkah for Me before I gave him room? Who set aside pe'ah before I gave him a field? Who set aside the priestly tithe and the [other] tithes before I gave him a threshing floor?

Who offered a sacrifice before I gave him a beast?” Ergo (in Lev. 22:27), “When a bull or a sheep or a goat [is born…].”

(Numb. 1:1) “Then the Lord spoke unto Moses in the Sinai desert.” [Sinai] was called by six names: Mountain of God (as in Ps. 68:16), Mount Bashan (ibid.), Mountain of Peaks (ibid.), Mountain of Desire (hmd), Mount Horeb (Exod. 3:1; 33:6; etc.), and Mount Sinai. The Mountain of God is [so called] because on it God sat in judgment, as stated (in Exod. 21:1), “Now these are the judgments which you shall set before them.”

Mount Bashan is the mountain where (sham) Holy One, blessed be He, came (ba'). The Mountain of Peaks (gavenunnim, rt.: gbn) is the mountain where He disqualified all the [other] mountains, just as you say (in Lev. 21:20), “or a hunchback (gbn) or a dwarf.” Mountain of Desire (rt.: hmd) is [so called], because on it the Holy One, blessed be He, desired (hmd) to dwell, as stated (in Ps. 68:17), “the mountain God desired for His dwelling.” Mount Horeb (rt.: hrb) is [so called], because upon it the sword (rt.: hrb) [of judgment] was unsheathed, as stated (in Lev. 20:10), “the adulterer and the adulteress shall surely be put to death,” [and] (in Numb. 35:16), “the murderer shall surely be put to death.”

Mount Sinai is [so called], because on it the peoples of the world became hateful (rt.: sn') to the Holy One, blessed be He; and He rendered a verdict against them, as stated (in is. 60:12), “and the gentiles shall be utterly (hrb) destroyed (rt.: hrb).” R. Abba bar Kahana said in the name of R. Johanan, “’And the gentiles shall be utterly destroyed’ – it was where they received a verdict.”

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.”

We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.” R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.”

R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver to knot the thread.” R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time. In a similar usage you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].”

In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].”

Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).”

Is there a woman who commits adultery [while] under her husband? It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son.

Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them.

Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her.

Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].”

Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’

And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

(Numb. 16:15, cont.:) “And he said unto the Lord, ‘Pay no attention unto their meal offering.’” Do not accept them in repentance. Scripture should have said, “Pay no attention unto their service"? What is the meaning of “their meal offering?”

This is what Moses said to the Holy One, blessed be He, “Master of the world, I know that these have a share in that meal offering that Israel offers every day. [But] in as much as these have withdrawn from Your children, do not pay attention to their portion. Let the fire leave it alone and not consume it.” (Numb. 16:15, cont.:) “I have not taken one donkey from them.” That which I had [a right] to take I did not take.

By universal custom, one who works in the sanctuary receives wages from the sanctuary. [In my case, however,] when I went down from Midian to Egypt I had a right to take a donkey from them, since it was on behalf of their needs that I was going down [there]; but I did not take [one]. Similarly also did Samuel the righteous say (in I Sam. 12:3), “Here am I, testify against me before the Lord and before His anointed; whose ox have I taken, or whose donkey have I taken?”

When I sacrificed an ox for their offerings to seek mercy for them and likewise for anointing a king over them, it belonged to me, as stated (in I Sam. 16:2), “Take a heifer with you […].” And similarly it says (in I Sam. 9:12), “because the people have a sacrifice today at the high place (bamah).” But I took nothing from what belonged to them. Also when I sought to handle their lawsuits and their [other] needs, and when I made the circuit of the cities, as stated (in I Sam. 7:16), “And he went on a circuit year by year to Bethel, Gilgal, and Mizpah, and he judged Israel in all those places;” [although] by universal custom litigants go to the judge, I went around from city to city and from place to place. Now even Moses said to Israel (in Exod. 18:16), “When they have a matter, it comes unto me.”

But I (Samuel) did not act in this way. Instead I took the trouble to go to them. (Numb. 16:15, cont.:) “’And I have not harmed a single one of them,’ in that I neither convicted the innocent nor acquitted the guilty.” When Moses saw that they continued in their pride and in their rebellious acts, then (according to Numb. 16:16-18) “Moses said unto Korah, ‘[Tomorrow] you and all your company [are to be present before the Lord: [you, they, and Aaron]; And let each one take his censer […].’

So each one took his censer.” Then Korah went about all that night and led Israel astray. Now he would say to them, “What do you suppose? That I am busy obtaining greatness for myself?

I wish for greatness to go the rounds to all of us, while Moses has taken kingship for himself and has given the high priesthood to his brother Aaron as an eternal statute.” So did he go about seducing each and every tribe as it suited them, until they joined him. How is it shown that when they entered and approached, they were all speaking? It is so stated (Numb. 16:19), “And Korah gathered all the congregation against them.”

When they entered and came with him, immediately (we read in Numb. 16:20–21), “Then the Lord spoke unto Moses and unto Aaron, saying, ‘Separate yourselves from the midst of this evil congregation, [so that I may consume them in a moment].’” (Numb. 16:22:) “But they fell on their faces and said, ‘O God, the God of all human spirits, [shall one person sin and You become angry with the whole congregation]?’”

They said to him, “Master of the world, in the case of a king, when a province rebels against him, when they persist in cursing the king or his deputies, ten or twenty of them, he sends out his legions and carries out reprisals against it.

So he kills the good with the evil, because he does not know who among them has rebelled and who has not rebelled, who has honored the king and who has cursed him. You, however, know the thoughts of every person, even what the hearts and the reins counsel. So You know who has sinned and who has not sinned, for You know the spirit of each and every person.” It is therefore stated (in Numb. 20:22), “O God, the God of all human spirits.”

The Holy One, blessed be He, said to them, “You have spoken well. I am making the matter known, who has sinned and who has not sinned.”

R. Joshua of Sikhnin said in the name of R. Levi, “There are four things that the evil drive would refute [as irrational], and for each of them is written [the word,] huqqah (i.e., an unquestioned statute). Now these concern the following: (1) the nakedness of a brother's wife, (2) diverse kinds, (3) the scapegoat, and (4) the red heifer.” In regard to the nakedness of a brother's wife, it is written (in Lev. 18:16), “You shall not uncover the nakedness of your brother's wife”; [yet if the brother] dies without children [it is written] (in Deut. 25:5), “her brother-in-law shall have sexual intercourse with her [and take her for a wife].” And it is written about the sexual prohibitions (in Lev. 18:5), “And you shall keep [all] My unquestioned statutes [...].”

In regard to diverse kinds, it is written (in Deut. 22:11), “You shall not wear interwoven stuff, [wool and flax together]”; yet a linen cloak with [wool] tassels is permitted. And for [this commandment also] it is written, [that it is] an unquestioned statute. [Thus it is written (in Lev. 19:19),] “You shall keep My unquestioned statute.

You shall not mate your cattle with a different kind…, [nor shall you wear a garment with diverse kinds of interwoven stuff].” In regard to the scapegoat, it is written (in Lev. 16:26), “And the one who sets the azazel-goat free shall wash his clothes”; yet it is [the goat] itself that atones for others. And for [this commandment also] it is written (in Lev. 16:34), “And this shall be to you an unquestioned statute forever.”

In regard to the red heifer, where is it shown? Since we are taught (in Parah 4:4), “All engaged with the [rite of the red] heifer from beginning to end render [their] garments unclean”; yet it is [the heifer] itself that purifies [what is] unclean. And for [this commandment also] it is written, [that it is] an unquestioned statute. Thus it is written (in Numb. 19:2), “This is an unquestioned statute of the Torah.”

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Job 33:15-17), “In a dream, a vision of the night […]; Then he uncovers a human ear […]; To turn a person from an action and conceal pride from a man.” What is the meaning of “conceal from a man”? The Holy One, blessed be He, hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave. ” [To darken (from)] (as in Job 33:30) “Bringing him back from the grave, that he may bask in the light of life.”

For when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has transgressed, he returns to inform Him. Thus it is stated (in Prov. 7: 22–23), “Going after her right away, he comes like an ox to the slaughter …. Until an arrow pierces his liver….”

So did the Holy One, blessed be He, hide [obliteration] from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul and realized how he stood, he began to beg for his soul (saying in Numb. 23:10), “let my soul die the death of the righteous.”

(Numb. 27:1:) “Then came forward the daughters of Zelophehad.” In that generation the women were fencing that which the men were breaching. Accordingly you find that Aaron said to them (i.e., the men in Exod. 32:2), “Take off the gold rings [that are in the ears of your wives…]”; but the women were unwilling and protested against their husbands.

Thus it is stated (in vs. 3), “So all the people took off the gold rings that were in their ears.” Thus the women did not take part in making the [golden] calf. So also in the case of the spies who had spread slander (according to Numb. 14:36), “when they returned, they made [the whole congregation] murmur against him.”

A decree was issued against them, because they had said (in Numb. 13:31), “We are unable to go up [against this people for they are stronger than us].” The women, however, were not with them in their counsel. What is written above the matter (in Numb. 26:65)? “Because the Lord had said to them, ‘They shall surely die in the wilderness,’ not a man of them remained.” [Note that Scripture speaks of] “a man,” and not of "a woman.”

Because they (i.e., the men) did not want to enter the land, but the women came forward to ask for an inheritance [in the land]; (Numb. 27:1) “Then came forward the daughters of Zelophehad.” Therefore the parashah [about the death of that generation] was written next to this parashah, because what the men broke down the women fenced in. Another interpretation (of Numb. 27:1), “Then came forward [the daughters of Zelophehad ben Hepher ben Gilead ben Machir ben Manasseh, of the families of Manasseh ben Joseph”: [Their action was] an honor to them. [It was also] an honor to their father, an honor to Machir, an honor to Manasseh and an honor to Joseph that such righteous and wise women had issued from him. But what was their wisdom? They [only] spoke up at the proper time, when Moses was busy with the parashah about inheritance (in accordance with Numb. 26:53), “To these shall you apportion the land [for an inheritance].” [So what was their wisdom? That] they said to him, “If we are like a son, let us inherit; but if not, let our mother perform levirate marriage (marry her husband's brother).” Immediately (in Numb. 27:5), “Moses brought their cause before the Lord.” They were righteous, In that they had never been married to someone unworthy of them. Then why did they meet with Moses now? So that he would not [put on airs] over having abstained from his wife for forty years. The Holy One, blessed be He, informed him through these [women], saying, “Here are women who without being commanded [remained unmarried] for forty years, until they were married to someone worthy of them.”

"And much cattle" (Numbers 32:1). This is [the meaning of] that which is stated by the verse (Ecclesiastes 10:2), "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad, who made the essential, secondary, and the secondary, essential. Why? Because they loved their possessions more than their selves.

As they said to Moshe (Numbers 32:16), "'We will build here sheepfolds for our flocks,' first, and afterwards, 'and towns for our children.'" Moshe said to them, "Do not do like this, make the essential first; 'build towns for your children,' and afterwards 'sheepfolds for your flocks' (Numbers 32:24)." Hence, "A wise man’s heart is to his right," that is Moshe; "but a fool’s heart is to his left," that is the Children of Reuven and the Children of Gad.

The Holy One, blessed be He, said to them, "You loved your money more than your souls. By your lives, there is no blessing in this, as stated (Proverbs 20:21), 'An estate acquired in haste at the outset will not be blessed in the end.'" "Do not toil to gain wealth; have the sense to desist" (Proverbs 23:4). And who is wealthy?

One who is happy with his lot, as stated (in Psalms 128:2), "You shall eat the produce of your hands; you shall be happy, and it shall go well with you."

"Command the Children of Israel" (Numbers 34:2:). This is what is stated in the verse (in Numbers 23:19), "God is not a man to be deceitful," [meaning] a man will not make God deceitful; "nor the son of" Amram (this is a play on words, as the verse reads, the son of man, "Adam") to make Him "change His mind." As [only after God] said, "Let Me go," did the son of Amram stand and make Him change His mind, as stated (Exodus 32:14), "And the Lord rescinded the evil that He was saying to do to His people."

Another interpretation (of Numbers 23:19): "God is not a man to be deceitful," with the good. When He speaks to bring good - even if the generation is liable - He does not go back on it, [as] "God is not a man to be deceitful." But when He speaks to bring evil, He does go back on it, as it is stated (Numbers 23:19), "He said it but does not do [it]." You should know that He said to Avraham (Genesis 15:5), "Look toward heaven and count the stars...."

And He did it, as stated (Deuteronomy 1:10), "The Lord, your God, multiplied you, and behold you are today...." [But when] He said to Avraham (Genesis 15:13), "Know well that your offspring shall be strangers [... four hundred years]," they were oppressed for only two hundred and ten years. That is [the meaning of], "God is not a man to be deceitful" - with the good. But with the evil, "He said it but does not do [it]." [In this vein,] He said to Israel, "as you are not My people" (Hosea 1:9).

But He went back and said, "and I will say to Not My People, 'You are My people'" (Hosea 2: 25). That is [the meaning of], "He said it but does not do [it]." He said to Avraham, "As I will give [the land] to you and your offspring" (Genesis 26:3), and He did not go back [on it]. As it is stated (Numbers 34:2), "when you come to the Land of Canaan," and He brought them into the Land.

All of the commandment that I command you today (Deuteronomy 8:1): Any commandment that you do, say [that] it is as if you heard it today at Sinai from Moshe; as so is it written, "that I command you today guard to observe in order that you shall live." You and your children, in order that you shall live to others, in order that you shall live in the world to come. (Deuteronomy 8:1) "And increase," with children; "and increase," with livestock; "and increase," with silver and gold.

Another interpretation: "And increase," (which can be read as grow tall) is speaking about the messiah who will come in a chariot. "And increase (or grow)," in height. Rabbi Yehudah says, "In the future, each and every one in Israel will be a hundred cubits tall, as it is stated (Psalms 144:12), 'our daughters are like cornerstones trimmed to give shape to a chamber'; and it is stated (Ezekiel 42:8), 'the chamber a hundred cubits.'"

Rabbi Shimon ben Yochai says, "Two hundred cubits, as it is stated (Leviticus 26:13), 'and walked with you upright (komemiyut, which sounds like the plural of height).' And in the future, each and every one of Israel will be seen by the nations when he leaves the city." Rabbi Chiya bar Yaakov said, "There are places [in which] they call pat liftoota, pisata, as it is stated (Psalms 72:16), "Let abundant (pisat) grain be in the land, etc." Rabbi Chaninah bar Pappa and Rabbi Shmuel bar Maniya [differed about the matter].

One said, "Turnips (lefet) was not bread." And the other said, "It was not bread, but rather it will make bread in the future; as it is stated (Psalms 72:16), "Let abundant (pisat) grain be in the land, etc." When? In the time of the messiah. And how many are the days of the messiah?

Rabbi Akiva says, "Forty years, in the same way that Israel was in the wilderness forty years. And He drags them and pulls them out to the wilderness and feeds them saltwort and broom, as it is stated (Job 30:4), 'They pluck saltwort and wormwood; the roots of broom are their bread.'" Rabbi Eliezer says, "One hundred years." Rabbi Berachaya says in the name of Rabbi Dosa, "Six hundred years."

Rabbi says, "Four hundred years, as stated (Micah 7:15), 'As in the days when you left from the land of Egypt I will show him wondrous deeds.' Just like [the sojourn in] Egypt was four hundred years, so [too] will the days of the messiah be four hundred years." Rabbi Eliezer [beRebbi Yose the Galilean] says a thousand years, as it is stated ([Psalms 90:15], 'Give us joy for as long as You have afflicted us.') [(Psalms 90:4), 'For in Your sight a thousand years are like yesterday that has passed.']"

Rabbi Abahu says, "Seven thousand years, as it is stated (Isaiah 62:5), 'As a youth espouses a maiden, your sons shall espouse you' - just as the days of rejoicing (for a marriage) are seven, so will the days of the messiah be seven thousand years." Our rabbis said, "Two thousand years, as it is stated ([Isaiah 63:4], 'For I had planned a day of vengeance, and My year of redemption arrived.') [(Psalms 90:15)], 'Give us joy for as long as (literally, like the days) You have afflicted us.']"

And after the days of the messiah is the world to come. And [then] the Holy One, blessed be He, appears in His glory and shows His forearm, as it is stated (Isaiah 52:10), "The Lord will bare His holy arm in the sight of all the nations, and the very ends of earth shall see the victory of our God." At that time, Israel sees the Holy One, blessed be He, in His glory, as it is stated (Isaiah 52:8), "for every eye shall behold when the Lord returns to Zion, etc."

"When the LORD cuts off..." (Deuteronomy 12:29). The Holy One, blessed be He, said to Israel: By your lives, I fight your wars, and I write down concerning you that you killed them. Come and see: the deeds of the Holy One, blessed be He, are not like the deed of a king of flesh and blood. A king of flesh and blood goes out to war, and his legions go out before him. If they are victorious, they come and make a crown and crown him with it. But the Holy One, blessed be He, does not do so; rather He makes the war and gives the crown to Israel, as it is said, "To Him who struck down great kings, Sihon king of the Amorites, and Og king of Bashan" (Psalms 136:17-20). And He gave the crown to Israel, as it is said, "Moses the servant of the LORD and the children of Israel struck them" (Joshua 12:6). And so too with Joshua, what is written? "And the LORD cast down great stones upon them from heaven" (Joshua 10:11). And it is said, "And these are the kings of the land whom Joshua and the children of Israel struck" (Joshua 12:7). Because we are to inherit their land, He cut them off from the world, so that we might enter and inherit houses full of every good thing. For all the days that Israel existed, they were moved about and wandered in the wilderness forty years, though they were fit to go up at once, as it is said, "I will bring you up out of the affliction of Egypt" (Exodus 3:17), "to a land good and broad." Yet they did not enter at once, for as soon as they went out from Egypt, the seven nations heard that they were coming to inherit. What did they do? They cut down the trees, and stopped up the springs, and demolished the houses, so that if they entered there, they would find nothing. The Holy One, blessed be He, said: If I bring them in there at once, they will find it desolate, and I have promised them that they would find it full of every good thing. What did He do? He detained them in the wilderness forty years, and the Canaanites despaired of Israel, saying that they were not coming. They arose and planted the trees, and repaired the pits and the towns, so that Israel might come to its built-up state, to fulfill what is said, "And houses full of every good thing" (Deuteronomy 6:11). This is what is written, "And God did not lead them by way of the land of the Philistines" (Exodus 13:17). Once they had set everything in order, the Holy One, blessed be He, said to Moses: Why are you standing? "Go up from here, you and the people" (Exodus 33:1); make war with them and cut them off. Israel said to Moses: When will we enter the land? When the LORD your God cuts off the nations from within it, you will enter.

(Deut. 16:19:) “You shall not turn aside justice; you shall not show partiality.” [Here is] a warning for the prince not to place one suited to be low, high; and one suited to be high, low. Another interpretation (of Deut. 16:19), “You shall not turn aside justice,” because of wealth; “you shall not show partiality,” because of honor, so that a poor person does not stand while a wealthy one sits. Another interpretation (of Deut. 16:19), “You shall not turn aside justice.”

It is a warning to the sage not to seat someone beside him who is unfit for jurisdiction. Moreover, if he should so seat someone [like this], it is as though he had planted an asherah. So near [this verse] is [the following] (in Deut. 16:21), “You shall not plant for yourselves [any tree as] an asherah [beside an altar of the Lord your God…].” (Deut. 16:19) “You shall not turn aside justice.”

Let the judges always feel as if the Divine Presence is among them, as stated (in Ps. 82:1), “[God stands in the divine congregation;] he pronounces judgment in the midst of powers.” From here it follows for litigants that they conduct themselves in awe. There is a story about a certain person who had a lawsuit with a king, one of the kings of the Hasmonean dynasty. He came and stood before Simeon ben Shetah.

He said to him, “I have a lawsuit with the king.” Simeon ben Shetah said to those judges who were judging along with him, “If I send for the king, will you reprimand him?” They told him, “Yes.” He sent for him.

He came and put his throne beside Simeon ben Shetah. Simeon ben Shetah said to him, “Stand on your feet and give satisfaction." He said to him, “Do we judge a king?” [Simeon ben Shetah] turned to the right, and the judges [on the right] pressed their faces on the ground (to hide them). He turned to the left, and [those on the left] pressed their faces on the ground.

The angel came and beat them on the ground, until their souls left them. Immediately the king trembled. Simeon ben Shetah said to him, “Stand on your feet and give satisfaction, since you are not standing before me, but before the One who spoke and the world came into being, as stated (in Deut. 19:17), ‘The two parties to the dispute shall stand before the Lord.’” He immediately stood on his feet and gave satisfaction.

Hence the litigants need to conduct themselves in awe and the judges need to conduct themselves in awe; as they are rendering judgment, as it were, for the Holy One, blessed be He. Therefore Jehoshaphat said to the judges (in II Chron. 19:6), “[Consider what you are doing], since you are not rendering judgment for humans but for the Lord.” R. Hama bar Hanina said, “Come and see! If there were no scriptural text written, it is not possible for him to say that flesh and blood judges its Creator.

The Holy One, blessed be He, said to the judges, ‘Let them conduct themselves in awe, as if you were judging Me. How? One fulfills a commandment before Me. [So] I have decreed over him to give him a hundred fields. If you pass judgment against him on one thing that I have decreed over him, I will give him other [fields] from what I possess; and I will credit it against you as though you had gotten it from Me.’”

Remember that which [Amalek] did to you, etc. (Deuteronomy 25:17): Here it is written, "Remember," and with Shabbat it is written, "Remember." Both of them are equal. Shlomo said (Ecclesiastes 2:15-16), "So I reflected: 'The fate of the fool is also destined for me; to what advantage, then, have I been wise?'... Because the wise man is never remembered as the fool."

Even though it is written about Shabbat, "Remember," and about Amalek, "Remember," they are not equal. Shlomo said, "The fate of the fool is also destined for me." There is a [relevant] parable [about this]. To what is the matter comparable?To a king that made a banquet and invited guests.

The tray entered in front of him, full of all good things. He said, "I mention (remember) my friend x." When the tray was cleared, he said, "I mention (remember) my enemy y." His friends said to him, "You mentioned this one and you mentioned that one [alike]?"

He said to them, "This one I mentioned over a tray full of all good things and that one I mentioned over an empty tray." So [too], about the Shabbat it is written (Exodus 20:8), "Remember the Shabbat, to sanctify it," and to honor it with food, drink and clean clothing. But with Amalek it is written, "Remember that which Amalek did to you." Upon what do you remember it? Upon an empty table, as it is stated (Deuteronomy 25:19), "you shall blot out the memory of Amalek from under heaven."

And the Lord said: Behold, man has become like one of us (Gen. 3:22). May our master teach us the punishment inflicted upon one who speaks evil? Thus do our masters teach us: One who speaks evil is punished more severely than one who does an evil act. The punishment inflicted upon our ancestors befell them only because of speaking evil, as it is said: You have put me to proof these ten times, and have not hearkened to My voice (Num. 14:22).

R. Mana of She’ar said in the name of R. Joshua the son of Levi: No man speaks evil until he denies the basic principle of faith (the Oneness of God), as it is said: Our tongue will we make mighty, our lips are with us: who is the Lord over us? (Ps. 12:5).

The rabbis said: Slander is considered so grievous a sin that death was imposed upon Adam because of it. The serpent appeared and told Adam and Eve: “God doth know that in the day ye eat thereof, then your eyes shall be open,and ye shall be as God (Gen. 3:5). It was the fruit of this very tree that He ate when He created this world. Now, every craftsman hates a rival craftsman, but if you should eat of this tree, you too shall become divine.” They listened to him and thus brought death upon themselves and their descendants unto the end of all generations. Whence do we know this? We know it from the words Behold man (Gen. 3:22). The word Behold alludes only to death, as it is written: Behold, thy days approach that thou must die (Deut. 31:14).

And God spoke to Noah, saying: “Go forth from the ark” (Gen. 8:15). May our master instruct us whether one is permitted to place saliva upon an ailing eye on the Sabbath. R. Hiyya the son of Abba stated in the name of R. Levi: It is forbidden to place saliva on an ailing eye on the Sabbath, for that would be equivalent to healing on the Sabbath. Come and see that there is no ailment in all the world for which there is no cure. What is the cure for an act resulting from the evil inclination? Repentance.

R. Judah the son of R. Shalum explained in the name of R. Eleazar that three things abrogate a harsh decree: repentance, prayer, and charity. R. Yosé added: Changing one’s name and the performance of good deeds. The Holy One, blessed be He, had hoped that the generation of the flood would repent, but when they failed to do so, He exterminated all living beings. Only Noah survived in the ark. When the waters ceased to flow, and the time arrived for Noah to leave the ark, he declared: I entered at the bidding of the Holy One, blessed be He, when He told me, “Come, you and your household, into the ark,” and I shall not depart except at His bidding. Thereupon God revealed Himself unto Noah, as it is said: And God spoke to Noah, saying, “Go forth from the ark.”

"And it came to pass in the days of Amraphel" (Genesis 14:1). Let our master teach us: One who writes over all his property to his slave as a gift, does he go free? Thus our Rabbis taught: One who writes over all his property to his slave, he goes free; but if he reserved any land whatsoever, he does not go free. Rabbi Shimon says: He is in any case a freeman, unless the master says, "All my property is given to so-and-so my slave except for one item among them." There was an incident concerning a certain man who went to a country across the sea, and he had one son sitting and occupying himself with Torah in the Land of Israel. When the time of his death drew near, he wrote over all his property as a gift to his slave, and he wrote for his son that he might choose for himself one item out of all his property that he had given as a gift to his slave. When he died, the slave gathered up all the wealth and took it together with the deed of gift and came to the Land of Israel and said to the son: Your father has died, and he has written me a will of all his property, on condition only that you choose for yourself one item out of all of it. What did the son do? He went to his teacher and recounted the matter to him. His teacher said to him: Your father was a great sage and expert in the laws. He said: If I leave all my property in the hand of my slave, he will steal it and lose it; rather, I will write it over to him as a gift, so that he will be careful with it, and let my son choose for himself one item out of all of it. Now, when you go with him to the court and he produces that will, say before the court: My masters, thus my father commanded, that I choose for myself one item out of all; I desire nothing in the world except this slave. Then you will acquire the property and the slave. He did so. The court delivered into his hand the property and the slave, for a slave who acquired property, the slave and the property belong to his master. And Solomon said (Ecclesiastes 2:26), "For to the man who is good before him he has given wisdom and knowledge," this is the father; "and to the sinner he has given the task of gathering and amassing," this is the slave; "to give to the one who is good before God," this is the son. Since the Holy One, blessed be He, preserves the wealth of the wicked for the righteous. Thus said the Holy One, blessed be He: Behold, I will set strife among the kings, so that Abraham may come and take their wealth. From where do we know this? From what they read in the matter of "And it came to pass in the days of Amraphel." They made war against Bera, who was wicked (ra) toward Heaven and toward creatures. Birsha, who became wicked (rasha). Shinab, who hated (sone) the Father (av) who is in Heaven. Shemeber, who said, "I will ascend on a wing (ever) upon the heights of the cloud." [The kings' names are expounded as words describing their wickedness.] "All these joined together at the Valley of Siddim" (Genesis 14:3), which used to suckle them just as breasts (shadayim) suckle an infant. "That is the Salt Sea" (Genesis 14:3), for through their iniquity that valley became salt waters. And likewise it says: "A fruitful land into a salt waste" (Psalms 107:34). Why? "Because of the wickedness of those who dwell in it" (Psalms 107:34). "And they turned back and came to En-mishpat" (Genesis 14:7) [literally, "the spring of judgment"]. May the name of the Holy One, blessed be He, be blessed, of whom it is written, "Declaring the end from the beginning" (Isaiah 46:10): because Moses was destined to receive his judgment at Kadesh through the waters, therefore it was called beforehand En-mishpat. "And they smote all the country of the Amalekites" (Genesis 14:7), although Amalek was born only many generations later.

"And the two angels came to Sodom" (Genesis 19:1). What is written above this matter? "And Abraham drew near and said: Will You indeed sweep away?" Rabbi Pinchas the priest bar Chama said: The Holy One, blessed be He, does not desire to condemn any creature, as it is said: "For I do not desire the death of him who dies" (Ezekiel 18:32). And likewise He says: "For You are not a God who delights in wickedness" (Psalms 5:5). And He says: "As I live, says the Lord GOD, I do not desire the death of the wicked" (Ezekiel 33:11). And what does He desire? To justify His creatures, as it is said: "The LORD desires, for the sake of His righteousness" (Isaiah 42:21). Know this, that at the time the creatures sin and provoke Him, and He is angry with them, what does the Holy One, blessed be He, do? He goes back and seeks an advocate for them to plead their merit, and He provides a path before the advocate. And likewise you find in the days of Jeremiah, who said: "Roam about the streets of Jerusalem and look now and know, and seek in its broad places, if you can find a man, if there is one who does justice, who seeks faithfulness, and I will pardon her" (Jeremiah 5:1). And likewise when the Sodomites sinned, He revealed it to Abraham so that he would plead their merit, as it is said: "And the LORD said: Shall I hide?" Immediately Abraham began to plead advocacy on their behalf, as it is said: "And Abraham drew near and said: Will You indeed sweep away the righteous with the wicked?" And "drawing near" refers only to prayer, as it is said: "And it came to pass at the offering of the afternoon sacrifice that Elijah the prophet drew near and said: O LORD, God of Abraham, Isaac, and Israel, etc." (I Kings 18:36). "Will You indeed sweep away the righteous with the wicked?" What is its meaning? He said to Him: It is a harsh thing. Does a being of flesh and blood sweep away [indiscriminately]? Perhaps You too will thus sweep away the righteous with the wicked? Just as You judge the wicked, so You judge the righteous? "The blameless and the wicked You destroy?" "Far be it (chalilah) from You to do." It is written "chalalah," as you say: "A whore or a profaned woman (chalalah)" (Leviticus 21:7). Is it not profane (chol) for You? Thus did You do to the generation of the Flood and to the generation of the Dispersion? I am astonished. This is not Your way. "From doing this thing" is not said here, but rather "like this thing" (cf. Genesis 18:25): neither this nor anything like it. "Shall the Judge of all the earth not do justice?" "Perhaps there are fifty, etc." And the LORD said: "If I find in Sodom." He opened and went down from fifty to ten, for ten have power to end the calamity. Since He did not find [them], "And the LORD went His way when He had finished, etc." What is written afterward? "And the two angels came to Sodom." See the humility of the Holy One, blessed be He. Rabbi Berekhiah said: It is the way of the world that when two people are standing and conversing and one of them wishes to take leave of the other, the lesser one takes permission from the greater. And the Holy One, blessed be He, when He spoke with Abraham and wished to take leave of him, as it were He took permission from Abraham, as it is said: "And the LORD went His way." When? "When He had finished speaking," and afterward, "And Abraham returned to his place" (Genesis 18:33). Immediately, "And the two angels came to Sodom in the evening." And where did the third go? Is it not written, "And he lifted up his eyes and looked, and behold, three men" (Genesis 18:2)? Rather, it comes to teach you that the three of them were sent on three missions. The one came to bring tidings to Sarah, and he said to her: "I will surely return to you at this season next year, and behold, Sarah your wife shall have a son" (Genesis 18:10). He performed his mission and departed. The second went to overturn Sodom, as it is said: "And he said to him: Behold, I have granted you favor concerning this matter also, etc." (Genesis 19:21). "We have granted you favor, we overturn" is not said here. And one came to deliver Lot from the midst of the overthrow, and each and every one performed his mission and departed.

And Abraham took another wife (Gen. 25:1). What is written previously concerning this matter? And Isaac brought her into his mother Sarah’s tent (Gen. 24:67). You learn from this that if a man’s wife should die, leaving him sons, he should not remarry until his sons are betrothed. Only then should he remarry. Abraham did so. After Sarah’s death, he first betrothed Isaac and then took a wife for himself. Where do we learn this? It is written: Isaac brought her into his mother Sarah’s tent, and after: Abraham took another wife. Isaac said to himself: “I have taken a wife, but my father is without a wife.” What did Isaac do? He went and bought him (Abraham) a wife. Rabbi said: Hagar and Keturah were one and the same person. Why then was she called Keturah? Because she had been bound up (keshurah) like a water bag.

Our sages, however, maintained that she was actually a different wife. Rabbi insisted: Hagar and Keturah were one and the same person, since it is written about Isaac: And Isaac came from the way of Beer-lahai-roi (Gen. 24:62); that is, from the well of which it is written: And she called the name of the Lord that spoke to her, Thou art a God of seeing (ibid. 16:13). From this you learn that she must have been Hagar.

Another comment on why she was called Keturah: Her deeds were as pleasant as the fragrance of incense (ketar). And she bore him Zimran, and Jokshan, and Medan, etc. (ibid. 25:2). Therefore Scripture says: Though thy beginning was small, yet thy end shall greatly increase (Job 8:7). The Holy One, blessed be He, proclaimed: The righteous beget good and wicked sons in this world, but in the world-to-come all of them shall be righteous and shall inherit the land forever (Isa. 60:2). And it says also: The smallest shall become a thousand, and the least a mighty nation; I, the Lord, will hasten it in its time (ibid., v. 22). And so may it be.

And it came to pass that when Isaac was old, and his eyes were dim (Gen. 27:1). Scripture states elsewhere: A gift (bribe) is as a precious stone in the eyes of him that hath it; whithersoever he turneth, he prospereth (Prov. 17:8). What may the gift (mentioned in this verse) be compared to? To a precious stone which shatters whenever it falls. This verse aptly refers to Isaac, for it is said: Now Isaac loved Esau because he did eat of his venison (lit. the game was in his mouth) (Gen. 25:28). What is the meaning of the game was in his mouth? It means that Esau ensnared the righteous Isaac with the words he spoke. You find that Esau committed every sin which the Holy One, blessed be He, detests; There are six things which the Lord hateth, yea, seven which are an abomination unto Him: haughty eyes, a lying tongue, and hands that shed innocent blood; a heart that deviseth wicked thoughts, feet that are swift in running to evil; a false witness that breatheth out lies, and he that soweth discord among brethren (Prov. 6:16–19). Whenever Esau entered the house, he would ask his father: “My father, is one obliged to tithe for salt?” Isaac would exclaim in amazement: “Observe, how scrupulous this son of mine is concerning the commandments!” And when his father would ask him: “Where were you today, my son?” “At the house of study,” the youth would reply and he would add: “Is this not the law under certain circumstances; are not these things prohibited and these permitted?” By such remarks, he entraped his father with his mouth. That is why he loved him. Thereupon, the Holy Spirit exclaimed: When he speaketh fair believe him not; for there are seven abominations in his heart (ibid. 26:25). Why did Isaac’s eyes become weak? They became weak because he beheld the countenance of the wicked Esau; also because he ate the venison he brought him, as it is said: For the gift blinded them that hath sight (Exod. 23:8).

And his eyes were dim (Gen. 27:1). And when Esau was forty years old, he took to wife Judith the daughter of Be’eri the Hittite, and Basemath the daughter of Elon the Hittite. And they were a bitterness of spirit unto Isaac and to Rebecca (Gen. 26:34–35), and this is followed by the verse And his eyes were dim. Hence, they must have become dim because of his unhappiness.

Though the Shekhinah hovered over Isaac’s home, Esau had married Canaanite women who sacrificed and burned incense before idols. The Shekhinah, thereupon, departed from Isaac’s home. When Isaac beheld what was transpiring within his home, he was sorely distressed. And so the Holy One, blessed be He, said (to Himself): I will dim his sight so that he may no longer see what is transpiring and become even more disturbed. Therefore, And his eyes were dim.

If this was so, why did not Rebecca’s sight become weak? R. Abahu stated: This may be compared to a person carrying utensils made of bone and earthenware. If he should strike the bone utensils against each other, they do not shatter, but if he should strike the bone and earthenware utensils against each other, the earthenware utensils will crumble. Similarly, when Rebecca and Esau’s wives, who like herself were made of bone, came into contact with each other, she was unaffected by them, but Isaac, who was made of the dust of the earth, as it is said: And God created man from the dust of the earth (Gen. 2:7), was quickly affected. Hence, His eyes were dim.

And his eyes were dim. Why did his vision become impaired? The Holy One, blessed be He, foresaw that Isaac would desire to bless Esau, and He decreed, therefore, that his sight should become weak so that when Jacob approached him for the blessing, Isaac would not realize that he was conferring the blessing upon Jacob. David proclaimed: Many things hast Thou done, O Lord, my God, even Thy wondrous works and Thy thoughts toward us. There is none to be compared unto Thee (Ps. 40:6). That is, all Thy wondrous works and Thy thoughts toward us are in our behalf.

He called Esau his greater son (Gen. 27:1). Why did he call him his greater son? To teach us that one must flatter wicked men when they are in power. Isaac foresaw that Esau’s descendants would dominate the world, and therefore he called him his greater son. The Holy One, blessed be He, said to Israel: Inasmuch as Esau is now in control you must flatter him, for My kingdom is not yet firmly established, but in the future, when My kingdom is firmly established, I will call him to account, as is said: And saviors shall come up on Mount Zion to judge the mount of Esau at that time, and the kingdom shall be the Lord’s (Obad. 21).

And God remembered Rachel (Gen. 30:22). May our master teach us whether a man may recite the prayer “May it be Your will that my wife give birth to a son” if she is already pregnant. Our masters teach us: The man who prays “May it be Your will that my wife give birth to a son” when she has already conceived is uttering a vain prayer (and is taking the Lord’s name in vain).

R. Huna, however, maintained in the name of R. Yosé: Though we have been taught that the husband of a pregnant woman who prays “May it be Thy will that my wife bear a son” is uttering a vain prayer, this is not so. In fact, he may pray for the birth of a son even as she commences labor, for it is not difficult for the Holy One, blessed be He, to convert females into males and males into females. He quoted a verse from Jeremiah to support this statement: Then I went down to the potter’s house, and behold, he was at his work on the wheels. And whensoever the vessel he made of the clay was marred in the hand of the potter, he made it again another vessel, as it seemed good to the potter to make it (Jer. 18:3–4). And did not the Holy One, blessed be He, say to Jeremiah: O house of Israel, cannot I do with you as this potter? (ibid., v. 6).

You find that this happened to Leah. After she had given birth to six sons, she foresaw in a dream that Jacob would ultimately have twelve sons. Since she had already given birth to six sons, and was pregnant with her seventh child, and the two handmaidens had each borne two sons, making ten sons in all, Leah arose and pleaded with the Holy One, saying: Master of the Universe, twelve tribes are to descend from Jacob, and since I have already given birth to six sons, and am pregnant with a seventh child, and each of the handmaidens has born two sons, which accounts for ten sons, if the child within me is a male, my sister will not bear even as many sons as the handmaidens. The Holy One, blessed be He, hearkened to her prayer and converted the fetus in her womb into a female, as it is said: And afterwards she bore a daughter and called her Dinah (Gen. 30:21). The masculine form of afterwards is written in this verse, and not the feminine form (thus signifying that the fetus was originally that of a male child).

Why did Leah call her Dinah? Because the righteous Leah had pleaded for justice (din) before the Holy One, blessed be He. The Holy One, blessed be He, said to her: You are merciful, and so I shall be merciful to her. Forthwith, And God remembered Rachel.

And God said unto Jacob: “Arise, go up to Beth-El” (Gen. 35:1). May our master teach us: How many times is a man’s “account book” open? Thus did our masters teach us: A man’s account book is opened three times: when he journeys alone upon a highway; when he resides in a dilapidated house; when he vows and fails to fulfill. R. Aha the son of Jacob deduced the first statement from the biblical verse If harm befall him by the way (Gen. 42:3). R. Eliezer the son of R. Yosé the Galilean stated: If you should discover that a righteous man is setting out on a journey, leave even three days earlier or three days later in order to travel with him. But if you should see a wicked man setting out on a journey, leave three days earlier or three days later in order not to go with him, as it is said: Set thou a wicked man over him; and let an adversary stand at his right hand (Ps. 109:6). A righteous man, however, is accompanied by angels of peace, as it is said: For He will give his angels charge over thee (ibid. 91:11).

The opinion that Satan denounces any man who dwells in a dilapidated house, and that his account book is opened when he does so, is derived from the Mishnah. How do we know about the man who vows and does not pay? It is written in Scripture: When thou shall vow a vow unto the Lord thy God, thou shalt not be slack to pay it (Deut. 23:22), and it is written elsewhere: It is a snare to a man rashly to say: “Holy,” and after vows to make inquiry (Prov. 20:25). The words after vows to make inquiry signify that a man’s account book is opened and that angels testify against him by enumerating his sins. R. Samuel the son of Nahman stated: Everyone who borrows and fails to repay brings about the death of his wife, as it is said: If thou hast not wherewith to pay, why should he take away thy bed from under thee? (ibid. 22:27). Moses warned Israel about this, as is written: When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it; for the Lord thy God will surely require it of thee (Deut. 23:22). Why is the word require repeated in this verse (i.e., written in the intensive form, darash yidreshenu)? It teaches us that He will require (i.e. inquire) of him with regard to what he has borrowed, and He will (also) require concerning his other sins, as it says: And after vows to make inquiry (Prov. 20:25).

R. Yannai asserted: The account book of the man who makes a vow which he fails to fulfill is examined in the presence of the Holy One, blessed be He. He asks: Where is that person who made a vow on a certain day? Observe that it is written concerning the time that Jacob went to Aram-naharaim: And Jacob vowed a vow, saying: “If God be with me” (Gen. 28:20). At first He granted his every request. He went there and became wealthy, but when he returned without fulfilling his vow, He turned Esau against him, and Esau sought to kill him. And though Esau took the two hundred she-goats from him, Jacob did not trouble to perform his vow. Whereupon He turned the angel against him and they wrestled together, but still he did not take note, as it is said: And Jacob was left alone; and there wrestled a man with him (ibid. 32:26). It was Samael, Esau’s guardian angel, who wanted to kill him, as is said: When he saw that he prevailed not against him, he touched the hollow of his thigh (ibid., v. 27). When he still was not persuaded to fulfill his vow, the anguish occasioned by Dinah’s experience befell him, as is said: And Dinah went out. When he continued to refrain from carrying out his vow, the tragedy of Rachel’s death occurred, as it is said And Rachel died and was buried (ibid. 35:19). This confirms the opinion of R. Samuel the son of Nahman that one who vows and fails to fulfill his vow brings about the death of his wife, as it is said: If thou hast not wherewith to pay, why should he take away thy bed from under thee? (Prov. 22:27).

The Holy One, blessed be He, declared: How long shall this righteous man continue to be punished without comprehending the sin for which he is being afflicted? Indeed, I will inform him. And it is written: God said unto Jacob: “Arise, go up to Beth-El, and dwell there” (Gen. 35:1). R. Aibu said: When your sieve is clogged, strike it. The Holy One, blessed be He, told him: These trials have befallen you only because you have not fulfilled your vow. If you do not wish to experience other afflictions, Arise, go up to Beth-El, dwell there, and erect an altar, at the very place at which you made your vow. I am the God of Beth-El, where thou didst anoint a pillar, where thou didst vow a vow unto Me (ibid. 31:13). R. Abba the son of Kahana stated: The Holy One, blessed be He, said to Jacob: When a man has problems he will make a vow, but when he is enjoying ease and comfort he will quickly disregard his vow. When you were in difficulty you made a vow, but after you attained security you forgot it. Then Jacob said unto his household, and to all that were with him: “Let us arise, and go up to Beth-El” (ibid. 35:2–3).

What did he say when he made his vow? If God will be with me (ibid. 28:20); that is, so that I shall not go astray after idolatry; and will keep me (ibid.), from committing acts of lewdness; in this way (ibid.), from being guilty of spilling blood. Because he delayed fulfilling his vow, he was smitten by all three. How do we know about idolatry? It is written: Put away the strange gods (ibid. 35:2). We know about lewdness from the episode of Dinah, and about bloodshed from the fact that they killed all the males. This teaches us that procrastination in the fulfillment of a vow is the most serious of all three. Because he neglected to fulfill his vow he experienced all three.

Better is it that thou shouldst not vow, than that thou shouldst vow and not pay (Eccles. 5:4). R. Meir maintained: Better than either of these is that one should not vow at all. A man should bring his lamb to the Temple court and sacrifice it instead. R. Judah was of the opinion that to make a vow and fulfill it was preferable to the other two, since it is said: Vow, and pay unto the Lord your God (Ps. 76:12). He who makes a vow and performs it is rewarded both for the vow and its fulfillment.

R. Huna said: It is told that a certain man made a vow which he failed to keep, and as a result, when he set out to cross the sea, the ship he was sailing in sank and he perished. R. Ammi explained: Anyone who fails to keep a vow that he has made is responsible for his own death, as it is said: The Lord thy God will surely require it of thee (Deut. 23:22). That is, the Holy One, blessed be He, will exact retribution from that person and not from his possessions. Ben Sira taught: Before you make a vow, consider that vow carefully lest you go astray. Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands? (Eccles. 5:5). R. Aha explained this verse as follows: Suffer not thy mouth to bring thy flesh into guilt refers to the one who makes a vow; neither say thou before the messenger, that it was an error indicates that one must not say to the sexton: “I did not intend to vow at all”; wherefore should God be angry at thy voice and destroy the work of thy hands? alludes to the lesser commandments you fulfilled and the good deeds you performed.

But he refused, and said unto his master’s wife (Gen. 39:8). Scripture states elsewhere in reference to this verse: Blessed is the man that trusteth in the Lord (Jer. 17:7). You find that while Joseph dwelt in his master’s home, the Lord was with Joseph, and he prospered, and his master saw that the Lord was with him (Gen. 39:2–3). How did the wicked Potiphar recognize, then, that the Holy One, blessed be He, was with him? In what way was the Lord with him? The name of the Holy One, blessed be He, never left Joseph’s lips. When Joseph entered to serve him, he would whisper to himself: “Master of the Universe, you are the One in whom I trust; you are the One who is my protector, may I find grace, kindness, and mercy in your sight, and in the sight of all who see me, and in the eyes of my master, Potiphar.” Thereupon Potiphar asked him: “What are you whispering about? Perhaps you are trying to weave a spell over me?” “No,” he replied, “I am praying that I may find favor in your sight.” Hence it is written: And his master saw that the Lord was with him.

What is indicated by the words And the Lord made all that he did to prosper in his hands (Gen. 39:3)? While he was pouring spiced wine for his master, his master would ask: “What kind of wine are you giving me?” If he replied: “Spiced wine,” his master would say: “I prefer absinthe wine,” and it would change into absinthe wine. If his master demanded an ordinary wine, it would immediately become plain wine, and if he asked for boiled wine, it would turn into boiled wine. The same thing happened with water and with everything else that he did, as it is said: And the Lord made all that he did to prosper.

When his master became aware of this, he entrusted him with the keys of the household, and concerned himself no longer with any household matters, as is said: Behold, my master, having me, knoweth not what is in the house (ibid., v. 8). As soon as he realized his own importance, he began to eat, drink, and curl his hair, and say: “Blessed be the Omnipotent One who has caused me to forget my father’s house.” Whereupon the Holy One, blessed be He, rebuked him, saying: Your father mourns for you in sackcloth and ashes, but you eat and drink and curl your hair; therefore, your mistress will impose herself on you and will torment you. Hence it is written: His master’s wife cast her eyes upon Joseph (ibid., v. 7).But he refused (ibid., v. 8).

Why did he refuse her? R. Judah the son of R. Shalum declared: He beheld his father’s image, which said to him: “Joseph, the names of your brothers will be inscribed on the stones of the ephod, do you wish yours to be the only one omitted, because of your sinful conduct?” Therefore he refused. And said unto his master’s wife: “Behold my master” (ibid.); that is to say, he said to her: “Behold, you have your husband, are not all men alike? He is not greater in this house than I; neither hath he kept back anything from me but thee, because thou art his wife…. shall I sin against Goḍ? (ibid., v. 9). I swear before God that I shall not commit this great evil.”

And it came to pass, as she spoke to Joseph day by day (ibid., v. 10). R. Judah the son of R. Shalum declared: The words day by day indicate that she spoke to him throughout twelve months, as is said: From day to day, and from month to month, to the twelfth month (Est. 3:7). Whenever she approached to speak to him, he would bend his head in order not to look at her. What did she do then? R. Huna the son of Idi stated: She placed an (iron) spit under his beard so that whenever he bent his head the bar would strike him, as is said: His feet they hurt with fetters, his person was laid in iron (Ps. 105:18). Nevertheless, He would not listen to her.

“Why will you not listen to me?” she pleaded. “Since I am the wife of another man, no one will know that there is anything between us.” He replied: “Your virgins are forbidden to us, how much more so is the wife of a man,” as it is said: Neither shall thou make marriages with them (Deut. 7:3). That is why he would not listen to her. R. Judah the son of Nahman explained: This may be compared to an idolater who tells an Israelite: “I have some delicious food for you.” “What kind of food do you have?” he asks. “The meat of a pig,” he replies. Whereupon the Israelite retorts: “You fool! If the flesh of a pure animal that you kill is forbidden to us, how much more so is the flesh of a pig.” Similarly, Joseph told her: “If your virgins are forbidden to us, how much more so another man’s wife.” He harkened not to her, to lie by her, or to be with her (Gen. 39:10). To lie by her signifies in this world, and to be with her refers to Gehenna. From the fact that Scripture states to be with her, you learn that anyone who has relations with an idolatrous woman becomes chained to her like a dog. Others conclude from this verse” The paths of their way do wind, they go up into the waste, and are lost (Job 6:18), for she clings to him and will lead him to the netherworld.

"And Jacob said to his sons, Why do you look upon one another?" (Genesis 42:1). Jacob said to his sons: You are mighty men, you are handsome; do not enter through one gate and do not stand in one place, lest the evil eye gain power over you. "Behold, I have heard that there is grain (shever) in Egypt; go down (redu) there" (Genesis 42:2). What is "go down"? He foresaw that they would go down there and be enslaved in Egypt for the number of years equal to the numerical value of redu [the letters of "go down" total two hundred and ten, the years of the Egyptian bondage]. "Go down there," for whoever buys produce from the market, it is a descent for him. "And Joseph's brothers went down" (Genesis 42:3) and so forth. Scripture should have written "the sons of Israel." Rather, because at first they did not treat him with brotherhood and sold him, but in the end they were regretful and saying, "When shall we go down to Egypt and bring our brother back to our father?" And when their father told them to go down to Egypt, they all gave a single mind to bring him back. Rabbi Yehudah bar Simon said: Joseph too knew that his brothers were going down to Egypt to buy food. What did he do? He set watchmen over all the gates and said to them: See, everyone who enters to buy food, write his name and the name of his father, and in the evening bring me your slips. They did so. When the sons of Jacob came, each one entered through his own gate, and they wrote their names and the names of their father. In the evening they brought their slips before Joseph. This one reads "Reuben son of Jacob," and one reads "Simeon son of Jacob," and one "Levi," and so the gatekeepers, each one his own. Immediately Joseph said to them: Close the storehouses and open one storehouse. And he gave their names to the keeper of the storehouse and said to him: See, when these men come into your hand, seize them and dispatch them before me. Three days passed and they did not come. Immediately Joseph took seventy mighty men from the king's house and dispatched them on his behalf to seek them out in the market. They went and found them in the market of harlots. And what was their business in the market of harlots? Rather, they said: Joseph our brother was handsome of form and handsome of appearance; perhaps he is in some den of harlots. Immediately they seized them and brought them before Joseph. "And he recognized them, but made himself a stranger to them, and spoke with them" (Genesis 42:7) and so forth. This teaches that he made himself a stranger to them. He took the goblet and tapped upon it. He said to them: I see in my goblet that you are spies. They said to him: We are honest men; but thus our father commanded us, do not enter through one gate. He said to them: In the market of harlots, what was your business? Were you not afraid of the eye? Where is your father's command? They said to him: A lost thing was lost to us, and we were seeking it there. He said to them: What lost thing? I see in the goblet that two of you destroyed the great city of Shechem. They said to him: And who are they? He tapped on the goblet and said to them: Simeon and Levi are their names. Immediately they were shaken, and they said to him: Your servants are twelve brothers. He said to them: And where are the other two? They said to him: The youngest is with our father today, and the one is no more. He said to them: Bring your youngest brother to me, and your words will be verified. He took Simeon and bound him before their eyes and said to them: This one will be held imprisoned until you bring your brother and your words are verified. And when they had gone, he brought him out and fed him and gave him drink. Immediately, "Joseph commanded, and they filled their vessels with grain" (Genesis 42:25) and so forth. They went to their father and recounted to him the whole event. Their father answered and said to them: Where is Simeon? They said to him: That man, the lord of the land, seized him so that we would bring our youngest brother. He said to them: You have bereaved me; "Joseph is no more, and Simeon" and so forth (Genesis 42:36). "And Reuben said to his father, saying, You may put to death my two sons" and so forth (Genesis 42:37). He said to him: Fool, are your sons not my sons? Judah said to them: Leave this old man be until the bread is finished, as it is said, "And it came to pass when they had finished eating" and so forth (Genesis 43:2). Judah said to him: Father, if Benjamin goes with us, it is uncertain whether he will be seized or whether he will not be seized; but if he does not go with us, all of us are dead. It is better that you set aside the uncertain and take hold of the certain. "I will be surety for him; of my hand you shall require him" (Genesis 43:9). Immediately he sent him with them and said to them: "Take of the choice fruits of the land in your vessels, and bring down to the man a present" and so forth (Genesis 43:11). Therefore it is written: "And Jacob saw that there was grain in Egypt" (Genesis 42:1).

And he sent Judah before him (Gen. 46:28). Scripture says elsewhere in reference to this verse: The wolf and the lamb shall feed together (Isa. 65:25). Observe that whomever the Holy One, blessed be He, afflicts in this world, He heals in the world-to-come. The blind, for it is written: The eyes of the blind shall be opened, and the ears of deaf shall be unstopped (Isa. 35:5); the lame: Then shall the lame man leap as a hart, and the tongue of the dumb shall speak (ibid., v. 6). In the same way all others shall be healed.

And furthermore, just as a man departs this world he will return. If he departs lame, he will return lame; if he departs deaf, he will return deaf; if he departs blind, he will be resurrected blind. Thus everyone returns as he departed.

Those who depart clothed will return clothed, as it is said: It is changed as clay under the seal; and they stand as a garment (Job 38:14). Come and learn from Samuel. When Saul caused him to be brought up (by the witch of Endor), he said to the woman: “What does he look like?” And she answered: An old man cometh up; and he is covered with a robe (I Sam. 28:14). And Scripture states elsewhere: Moreover, his mother made him a little robe (ibid. 2:19). This teaches us that just as one departs (this life), so he will return. The reason for this is that the wicked should not say: “Some He puts to death, and others He restores to life.” The Holy One, blessed be He, said: Let them arise just as they departed, and then I will heal them. Why so? To confirm the verse Before Me there was no God formed, neither shall any be after Me (Isa. 43:10)

After that the animals will also be healed, as it is said: The wolf and the lamb shall feed together … and dust shall be the serpent’s food (ibid. 65:25). But the serpent shall not be healed. And why not? Because it was responsible for mankind being brought down to the dust.

Another comment on The wolf and the lamb shall feed together. The wolf refers to Benjamin, as it is said: Benjamin is the wolf that raveneth (Gen. 49:37), and the lamb alludes to the tribes, as is said: Israel is a scattered sheep (Jer. 50:17).

Shall feed together. When did that occur? When Benjamin descended with his brothers. Though Jacob had said: My son shall not go down with you (Gen. 42:38), yet when the time for departure came, he did descend with them. They placed him between themselves and guarded him. And thus it says: Joseph lifted up his eyes, and saw Benjamin his brother, his mother’s son (Gen. 43:29).

And the lion shall eat straw like the ox (Isa. 65:25). “The lion” refers to Judah, as it is said: Judah is a lion’s whelp (Gen. 49:9), and like the ox alludes to Joseph, as is said: His firstling bullock, majesty is his (Deut. 33:17). Finally however, all of them ate together, as it is said: And they sat before him, the firstborn according to his birthright (Gen. 43:33). And it is also written: And portions were taken unto them (ibid., v. 3). Hence Scripture states: And the lion shall eat straw like the ox.

And Jacob called unto his sons (Gen. 49:1). Scripture states elsewhere in allusion to this verse: He removeth the speech of men of trust, and taketh away the sense of the elders (Job 12:20). This verse refers to Isaac and Jacob, for both of them desired to disclose the secrets of the Holy One, blessed be He. Concerning Isaac it is written: And he called Esau, his eldest son (Gen. 27:1), to reveal to him what was to transpire in the Messianic age. That was the reason the Holy One, blessed be He, withdrew the knowledge of it from him. Jacob likewise wanted to reveal to his sons what would occur in the Messianic age, as it is said: He called unto his sons and said: “Gather yourselves together that I may tell you” (ibid. 49:1).

This may be compared to a slave to whom a king entrusted all his possessions. When the slave was about to die, he summoned his sons to tell them where the will and writ of manumission were to be found so that they could become free men. The king discovered this and remained at his bedside. When he saw the king, he set aside the thing he wished to reveal to them, and admonished them instead, saying: “You are the king’s slaves, honor him as I have all my life.” Similarly when Jacob summoned his sons to reveal to them what would transpire in the Messianic age, the Holy One, blessed be He, appeared before him and said: You have summoned your sons, but you did not summon Me. And thus Isaiah said: Yet thou hast not called me, O Jacob; neither hast thou wearied thyself about Me, O Israel (Isa. 43:22). When Jacob saw Him, he began to tell his sons: I implore you to honor the Holy One, blessed be He, just as my ancestors honored Him, as is said: The God before whom my fathers Abraham and Isaac did walk (Gen. 48:50). They replied: We know what is in thy heart, and they declared together: Hear, O Israel, the Lord our God, the Lord is One (Deut. 6:4). Upon hearing this, Israel bowed down upon the bed’s head (Gen. 47:31), and began to say in a whisper: Blessed be the name of His glorious kingdom for ever and ever. The Holy One, blessed be He, said: It is the glory of God to conceal a thing; but the glory of kings is to search out the matter (Prov. 25:2). Apparently you do not possess this attribute, For he that goeth about as a talebearer revealeth secrets; but he that is of a faithful spirit concealeth a matter (Prov. 11:13).

And Jacob called unto his sons. Scripture states elsewhere in allusion to this verse: I will cry unto God Most High; unto God that accomplisheth it for me (Ps. 57:3). R. Joshua the son of Levi said: The earthly court promulgated three decrees. And these are they: the first occurred during the time of Ezra. After their return from Babylon, the Holy One, blessed be He, desired them to release the Israelites from the obligation of giving tithes. What did the Israelites do? They arose and decreed that they would pay their tithes, as it is said: And that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the priests (Neh. 10:38). What did they do after that? They recorded this decree in a book, signed it, and placed it in the Temple. When they entered the Temple the next day, they found that it had been sealed. Whence do we know this? It is written: And yet for all this we make a sure covenant, and subscribe it, and seal it (ibid., v. 1). Because it had been sealed they knew that the Holy One, blessed be He, approved their decision.

The second occurred in the days of Mordecai and Esther. What is written there? The Jews ordained, and accepted it upon them and their seed (Est. 9:27). How do we know that the Holy One, blessed be He, concurred? Because it is written: the Jews ordained and accepted. The word accepted (kibal) is written in the singular form, thereby indicating that the Master of the Jews concurred.

The third episode took place in the days of Joshua after the Israelites had entered the Land. Joshua told them: And the city shall be devoted, even it and all that is therein (Josh. 6:17). You find here that it was not the people but Joshua who issued this decree. But how do we know that the Holy One, blessed be He, approved it? Because it is written: Israel hath sinned, yea, they have even transgressed My covenant (ibid. 7:11). Hence the Holy One, blessed be He, must have agreed with him. And thus it is written: I will cry unto God Most High; unto God that accomplisheth it for me (Ps. 47:3).

Another explanation of I will cry unto God Most High. This refers to Jacob. When his sons entered to receive their blessing, he began to distribute the honors among them. Whence do we know that the Holy One, blessed be He, agreed with him? From the fact that you find that every blessing Jacob conferred upon each of the tribes, Moses invoked upon them later on. Therefore the Holy One, blessed be He, must have approved each blessing. When did he bless them? As he was about to depart from this world. Hence, And Jacob called unto his sons and said: “Gather yourselves together, that I may tell you” (Gen. 49:1).

R. Phinehas the priest, the son of Hama and R. Judah the son of Shalum asked: What is meant by gather yourselves together (he’asfu)? It means purify yourselves, as stated in the verse: Let her be shut up within the camp seven days, and after that she shall be purified (te’asef) (Num. 12:14). Another interpretation of gather yourselves. He counted them as elders, as is said: Gather unto me the seventy of the elders of Israel (Num. 11:16).

Why did he say to them Gather yourselves together, assemble yourselves (Gen. 49:1–2)? He did so to let them realize that they would be exiled twice. After he had designated the elders among them, he began to rebuke them, saying: Reuben, thou art my firstborn (Gen. 49:3). From that very moment Israel merited reciting the Shema. Why? When Jacob was about to depart from this world, he reflected upon it and said: “My grandfather Abraham begot Isaac and Ishmael, and my father, Isaac, begot me and Esau; perhaps there is a blemish in my family.” When they heard this, they proclaimed in unison: Hear, O Israel, the Lord our God, the Lord is one (Deut. 6:4). Hence it is written: Hearken to Israel, thy father (Gen. 49:2).

And she opened it, and saw it, even the child; and behold, a boy that wept (Exod. 2:6). The verse does not say “And behold, a child that wept” but rather a boy. This informs us that though he was a mere infant his voice sounded like that of a boy. In fact, it resembled that of a youth, as in the verse: And the youth Samuel ministered unto the Lord (I Sam 3:1).

Pharaoh’s daughter would kiss him, embrace him, and fondle him, but she would not permit him to leave the royal palace. Because he was extremely handsome, everyone wanted to look upon him, and those who saw him were unable to depart from him. Pharaoh would also hug and kiss him, and the boy would ofttimes take the crown from his head and cast it to the ground, as he was later destined to do. That is why the Holy One, blessed be He, said to Hiram: Therefore, have I brought forth a fire from the midst of thee, it hath devoured thee (Ezek. 28:18). And so it was that Pharaoh’s daughter reared the one who would ultimately exact retribution from her father and his land.

Similarly the Messiah, who is destined to exact retribution from the idolaters, will be reared among them in their city, as it is written: There shall the calf feed, and there shall he lie down and consume the branches thereof (Isa. 27:10). Some say that Moses dwelt in Pharaoh’s palace for twenty years. Others insist that he lived there forty years, forty years in Midian, and forty years in the desert. Still others contend that he spent twenty years in Pharaoh’s palace, sixty years in Midian, and forty years in the desert.

When do you learn that he lived in Pharaoh’s palace less than twenty years? We know it from the fact that at the time the two Hebrew men were fighting each other, they shouted at him: Who made thee a man? (Exod. 2:14), implying “you are not yet a man.” This indicates that he must have been less than twenty years of age.

Another comment on Who is the King of Glory? (Ps. 24:10). He is the King of Kings, the Holy One, blessed be He, who apportions honor to those who fear Him. Therefore it is written: Glory. How so? No one sits on the throne of a king of flesh and blood. But the Holy One, blessed be He, sat Solomon on his throne, as it is said: Then sat Solomon on the throne of the Lord as king instead of David his father, and prospered (I Chron. 29:33). An earthly king does not permit anyone to mount his horse, but the Holy One, blessed be He, allowed Elijah to ride His horse. What is the horse of the Holy One, blessed be He? It is the whirlwind and in the storm in His way (Nah. 1:3). And concerning Elijah it is written: And it came to pass, when the Lord took Elijah up by a whirlwind into heaven (II Kings 2:1).

No one may use the scepter of a human king, but the Holy One, blessed be He, handed His scepter to Moses, as it is said: And Moses took the scepter of the Lord in his hand (Exod. 4:20). No one would dare don the crown of a human king, but in the future the Holy One, blessed be He, will place His crown upon the head of King Messiah. What is the crown of the Holy One, blessed be He, like? The crown of the Holy One, blessed be He, is of the finest gold, as it is said: His head is of the most fine gold (Song 5:11), and it is also written about Him elsewhere: Thou settest a crown of fine gold on his head (Isa. 21:4).

No one would wear the garments of a human king, but Israel will wear the garments of the Holy One, blessed be He. His garments are majesty (Ps. 93:1), and they will be given to Israel, as it is said: And the Lord will give majesty unto His people (ibid. 29:11). No one would dare call himself by the name of Caesar Augustus, for if he did so, they would execute him, but the Holy One, blessed be He, called Moses by His own name, as it is said: See, I have set thee in God’s stead to Pharaoh. Hence, The Lord of hosts is the King of the glory, for He apportions a share of His glory unto those who fear him.

And the people took their dough before it was leavened … upon their shoulders (Exod. 12:34). This indicates that the dough did not have sufficient time in which to leaven. Similarly, concerning the Messianic days, it states: Who ceaseth to stir from the kneading of the dough until it be leavened (Hos. 7:4). Their kneading troughs (mish’arotam), alludes to the leftover (shi-yu) unleavened bread and bitter herbs. You may interpret it so, but perhaps it does not refer to the remnants of the unleavened bread and bitter herbs, but to the remnants of the Passover sacrifices? However, since Scripture says of the paschal sacrifice: And ye shall let nothing of it remain until the morning (Exod. 12:10), it could not refer to the leftovers of the paschal sacrifices. Upon their shoulders (ibid., v. 34). Did they have no beasts of burden to carry the remnants of the unleavened bread and bitter herbs? After all, it is written: And a mixed multitude went up also with them; and flocks, and herds, even very much cattle (ibid., v. 38)? They did so because they cherished their religious obligations deeply. And so it is written: upon their shoulders.

The children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment (ibid., v. 35). Why did they ask for raiment? To demonstrate that clothing was more precious to them than silver or gold. And the Lord gave the people favor in the sight of the Egyptians (ibid., v. 36). As soon as they said: “Lend me,” they gave it to them. And they despoiled the Egyptians (ibid.). This includes even the idols of silver and gold. They melted them down and converted them into their original state. They carried everything away with them. The plunder at the sea, however, was greater even than the plunder of Egypt, as it is said: And thou didst increase and grow up, thou camest to excellent beauty (Ezek. 16:7).