Pirkei DeRabbi Eliezer Reader

Rabbi Zechariah said: After (the words) "the burnt offering of every month throughout the months of the year" (ibid.), what is written? "And one he-goat for a sin offering unto the Lord" (Num. 28:15). For what purpose was the sin offering? When the Holy One, blessed be He, created His world, He created two great luminaries, as it is said, "And God made the two great lights" (Gen. 1:16).

The one He made larger and the other smaller, and the moon obstinately refused to do the will of its Creator so as to be made smaller; therefore Israel offered on its behalf the he-goat for a sin offering heavenwards as one of the burnt offerings of the New Moon, as it is said, "And one he-goat for a sin offering unto the Lord" (Num. 28:15). What is the meaning of "unto the Lord"? The Holy One, blessed be He, said: This he-goat shall be an atonement for Me, because I have diminished the (size of the) moon.

Rabbi Eliezer said: In the future the Temple will be raised up and renewed, as it is said, "Behold, I will do a new thing; now shall it spring forth; shall ye not know it?" (Isa. 43:19). || And its gates which are buried in the earth will be renewed in the future and arise every one in its place, and the gate of the inner court which turned to the east. On the six days of work its doors shall be closed, and on the Sabbath day they are opened by themselves, as it is said, "Thus saith the Lord God: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and in the day of the new moon it shall be opened" (Ezek. 46:1).

Rabbi Jehudah said: On Sabbath and New Moons Israel stood there, (and they perceived) that the Sabbath day had come, and they sanctified the Sabbath day; and so also on the New Moons the Israelites were standing there and saw the doors opening by themselves, and they knew that in that hour it was New Moon, and they sanctified the New Moon, and afterwards (this was done) among the heavenly ones. Therefore Israel sanctifies the New Moons first in the lower regions (on earth) and afterwards (it is sanctified) in the heavenly regions, because they have defined the beginning of the Molad of the Moon in the presence of Israel, who saw the doors open by themselves, and they knew that the Shekhinah of the Holy One, blessed be He (was therein), as it is said, "For the Lord, the God of Israel, hath entered in by it" (Ezek. 44:2).

Forthwith they fall down and prostrate themselves before their God. So it was in the past and so will it be in the future that is to come, as it is said, "And the people of the || land shall worship at the door of that gate before the Lord in the Sabbaths and in the New Moons" (Ezek. 46:3).

Rabbi said: Is it not written, "There is no new thing under the sun" (Eccles. 1:9)? The (sages) said to him: The righteous and all their works will be renewed, but the wicked will not be renewed and "no new thing" shall be given to them, (even) to all who worship and trust under the sun, therefore it is said, "There is no new thing under the sun" (ibid.).

Rabbi Phineas said: In the future the waters of the well will ascend from under the threshold of the Temple, and they will overflow and bubble over and issue forth and become twelve streams corresponding to the twelve tribes, as it is said, "And he brought me back unto the door of the house; and behold, waters issued out from under the threshold of the house eastward, for the forefront of the house was toward the east: and the waters came down from under, from the right side of the house, on the south of the altar" (Ezek. 47:1). Three (streams) towards the south to pass through them up to the ankles, and three (streams) towards the west to pass through them up to the knees, as it is said, "When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. Again he measured a thousand, and he caused me to pass through the waters, waters that were to the knees" (Ezek. 47:3, 4). And three (streams) towards the east to pass through them up to the neck, for the neck is the extremity of the body, as it is said, "And he measured a thousand cubits, and he caused me to pass through the waters that were to the extremity" (Ezek. 47:3). And (the waters) descended to the brook of Kidron, and they rose higher than in "the stream, that I could not pass through" (Ezek. 47:5), as it is said, "For the waters were risen, waters to swim in, a stream that could not be passed through" (ibid.). And the waters are drawn (thence), and they flow down to the fords of the Jordan, as it is said, "And they shall go down into || the Arabah" (Ezek. 47:8).

Every field and vineyard which did not yield fruit, people water them with those waters and they yield fruit, as it is said, "And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live… for these waters are come thither, that all things may be healed and live" (Ezek. 47:9). Then (the waters) enter the Salt Sea and they heal it. And the waters "shall go towards the sea,… and the waters shall be healed" (Ezek. 47:8).

And there they generate all kinds (of fish). The Scripture text (here) gives a general rule concerning the fish, that they will be as sweet as Manna. They ascend in the stream as far as Jerusalem, and there they are caught in its nets, as it is said, "And it shall come to pass that fishers shall stand by it" (Ezek. 47:10). It is written, "They shall stand by it."

There upon the bank of the stream grow all kinds of trees bearing according to their kind. By the river they shall stand, "upon the banks thereof on this side and on that side" (Ezek. 47:12). Every month they bring forth new fruit, as it is said, "It shall bring forth new fruit every month" (ibid.). Some of them are for food and others are growing, as it is said, "Because the waters thereof issue out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for healing" (ibid.).

Every man who is ill and bathes in those waters, will be healed, as it is said, "In every place whither the rivers come, he shall live… and every thing shall live whithersoever the river cometh" (Ezek. 47:9). Every man who has a wound will be healed by taking of their leaves and applying them to his wound, as it is said, "And the fruit thereof shall be for meat, and the leaf thereof for healing" (Ezek. 47:12). What is the meaning of "for healing"? Rabbi Jochanan said: For a laxative; || suck its leaves and one's food is digested.

THE SEVEN WONDERS OF OLD SEVEN wonderful things have been done in the world, the like of which have not been created. From the day when the heavens and the earth were created no man was ever saved from the fire until our father Abraham came and was delivered from the fiery furnace. All the kings of the earth heard (thereof) and they were astonished, for they had not seen anyone like him from the day when the world was created. And whence do we know that he was delivered from the fiery furnace? Because it is said, "And he said unto him, I am the Lord that brought thee out of the furnace of the Chaldees" (Gen. 15:7). Another text says, "Thou art the Lord the God, who didst choose Abram, and broughtest him forth out of the furnace of the Chaldees" (Neh. 9:7).

The second wonder (was) about the wives of the sons of Noah. From the day when the heavens and the earth were created there never was a woman who at ninety years of age had a child, until Sarah came and bare (a son) when (she was) ninety years old. All the kings of the earth heard (thereof), and they did not believe. What did the Holy One, blessed be He, do to them? He dried up the breasts of their wives, as it is said, "And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish" (Ezek. 17:24).

"All the trees of the field shall know" (ibid.); this (expression) refers to the nations of the world. "That I the Lord have brought down the high tree" (ibid.) (this refers to Nimrod). "I have exalted the low tree" (ibid.); this is Abraham our father. "I have dried up the green tree," refers to the breasts of the wives of the nations of the world. || "I have made the dry tree to flourish"; this refers to the breasts of Sarah, for they brought their children to be suckled by Sarah's breasts, for Sarah gave suck to all their children in peace, as it is said, "And she said, Who would have said unto Abraham, that Sarah should give children suck?" (Gen. 21:7).

The third wonder (was): From the day when the heavens and the earth were created there never was a man upon whom grey hairs were sprinkled until Abraham came. The people were astonished because they had not seen any one like him from the day when the world was created. Whence do we know that grey hairs were sprinkled upon him? Because it is said, "And Abraham was old, well stricken in age" (Gen. 24:1).

Rabbi Levitas, a man of Jamnia, said: Like a diadem which belongs to the head of the king, so are grey hairs beauty and glory to old men, as it is said, "The glory of young men is their strength, and the beauty of old men is the hoary head" (Prov. 20:29).

The fourth wonder (was): From the day when the heavens and the earth were created no man was ill, (who) sneezed and lived, but in every place where he happened to be, whether on the way or in the market, and (when he) sneezed, his soul went out through his nostrils; until our father Jacob came and prayed for mercy concerning this, and he said before the Holy One, blessed be He: Sovereign of all the worlds!

Do not take my soul from me until I have charged my sons and my household; and He was entreated of him, as it is said, "And it came to pass after these things, that one said to Joseph, Behold, thy father is sick" (Gen. 48:1). || All the kings of the earth heard (thereof), and they wondered because there had been no one like him from the days when the heavens and earth had been created. Therefore a man is in duty bound to say to his fellow: Life! when the latter sneezes, for the death of the world was changed into light, as it is said, "His neesings flash forth light" (Job 41:18).

The fifth wonder (was): From the day when the heavens and the earth were created, the waters of the sea had not been changed into dry land until Israel went forth from Egypt and passed over on dry land in the midst of the sea, as it is said, "But the children of Israel walked on dry land in the midst of the sea" (Ex. 15:19). All the kings of the earth heard (thereof) and trembled, because there had been nothing like it from the day when the world had been created, as it is said, "The people heard, they trembled" (Ex. 15:14).

The sixth wonder (was): From the day when the heavens and earth were created, the sun, the moon, and the stars and the constellations were ascending to give light upon the earth, and they did not come into contact with one another until Joshua came and fought the battles of Israel. It was the eve of the Sabbath, and he saw the plight of Israel lest they might desecrate the Sabbath, and further, he saw the magicians of Egypt compelling the constellations to come against Israel.

What did he do? He stretched forth his hand to the light of the sun and to the light of the moon, and he invoked upon them the || (Divine) Name, and each one stood for thirty-six hours in its place until the termination of the Sabbath day, as it is said, "And the sun stood still, and the moon stayed" (Josh. 10:13). All the kings of the earth heard thereof and they wondered, because there had been none like him from the day when the world had been created, as it is said, "And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man" (Josh. 10:14).

The seventh wonder (was): From the day when the heavens and earth had been created there had never been a sick man who had recovered from his sickness, until Hezekiah, king of Judah, came and fell sick and (yet) he recovered, as it is said, "The writing of Hezekiah, king of Judah, when he had been sick, and was recovered of his sickness" (Isa. 38:9). He began to pray before the Holy One, blessed be He, saying: Sovereign of all worlds!

"Now, O Lord, remember, I beseech thee, how I walked before thee in truth and with a perfect heart, and have done that which is good in thy sight" (2 Kings 20:3); and He was entreated of him, as it is said, "Behold, I will add unto thy days fifteen years" (Isa. 38); and He was entreated of him, as it is said, "Behold, I will add unto thy days fifteen years" (Isa. 38 5). Hezekiah said before the Holy One, blessed be He: Sovereign of all worlds!

Give me a sign, as it is said, "And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up unto the house of the Lord?" (2 Kings 20:8). He answered him: Ahaz thy father compelled the constellations, and he bowed down to the sun, and the sun fled before him and went down in the west ten steps. If thou desirest, it shall go down ten steps, or it shall ascend ten steps.

Hezekiah spake before the Holy One, blessed be He: Sovereign of all worlds! Nay, || but those ten steps which it has (already) gone down let it retrace and stand, as it is said, "Nay, but let the shadow return backward ten steps" (2 Kings 20:10). And He was entreated of him, as it is said, "Behold, I will cause the shadow on the steps, which is gone down on the dial of Ahaz with the sun, to return backward ten steps" (Isa. 38:8).

All the kings of the earth saw, and they were astonished, for there had been nothing like it from the day when the world was created, and they sent to behold the wonder, as it is said, "Howbeit in (the business of) the ambassadors of the princes of Babylon who sent unto him to inquire of the wonder that was done in the land" (2 Chron. 32:31).

And Hezekiah saw the messengers, and his heart was puffed with pride, and he showed them all the treasures of the kings of Judah, and all the treasures of the Holy of Holies in the Temple, and further, he opened the Ark of the Covenant, and he showed them the tables of the Law, and he said to them: With this do we wage war and conquer, as it is said, "And Hezekiah was glad of them, and shewed them the house of his precious things" (Isa. 39:2).

The Holy One, blessed be He, was angry with him, and He said to him: Was it not enough for thee to have shown them all the treasures of the kings of Judah and all the treasures of the Holy of Holies? Moreover, thou hast opened for them the Ark, and hast shown them the tables, the work of My hand. By thy life! They shall come up and take away all the treasures of the kings of Judah, and all the treasures of the Holy of || Holies, as it is said, "Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon" (Isa. 39:6).

Instead of the tables of the Law, they shall take of thy sons to be eunuchs in the palace of the king of Babylon, as it is said, "And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon" (Isa. 39:7). These were Hananiah, Mishael, and Azariah, who were made eunuchs in the palace of the king of Babylon, and they did not beget children.

Concerning them the Scripture says, "For thus saith the Lord to the eunuchs that keep my sabbaths,… Unto them will I give in mine house and within my walls a memorial and a name better than of sons and of daughters; I will give them an everlasting name, that shall not be cut off" (Isa. 56:4, 5).

THE SIN OF SLANDER EVERYONE who secretly slanders his fellows has no remedy, as it is said, "Whoso privily slandereth his neighbour, him will I destroy: him that hath an high look and a proud heart will I not suffer" (Ps. 101:5). Another Scripture text says, "Cursed be he that smiteth his neighbour in secret" (Deut. 27:24). Know that it is so. Come and see from the (narrative of) the serpent which uttered slander concerning the Holy One, blessed be He, to Adam and his helpmate. The Holy One, blessed be He, cursed it, so that its food became the dust, as it is said, "And dust shalt thou eat all the days of thy life" (Gen. 3:14).

Rabban Gamaliel said: Israel also slandered the Holy One, blessed be He, (by) saying: Wilt thou say that He has power to feed us in the wilderness? as it is said, "Yea, they spake against God; they said, Can God prepare a table in the wilderness? Behold, he smote the rock, that waters gushed out, and streams overflowed" (Ps. 78:19, 20). The Holy One, blessed be He, heard that they slandered His Glory, || and from His Glory, which is a consuming fire, He sent against them a fire which consumed them round about, as it is said, "And the people were as murmurers… and the fire of the Lord burnt among them, and devoured in the uttermost part of the camp" (Num. 11:1).

The Israelites betook themselves to our teacher Moses, and they said to him: Moses, our lord! Let these be given like sheep to the slaughter, but not to the fire which is consuming fire. Moses saw the plight of Israel, and he arose to pray on their behalf, and He was entreated of him, as it is said, "And the people cried unto Moses" (Num. 11:2).

Rabbi Judah said: That fire which descended from heaven settled on the earth, and did not again return to its (former) place in heaven, but it entered the Tabernacle. That fire came forth and devoured all the offerings which they brought in the wilderness, as it is said. "And there descended fire from heaven" is not written here, but "And there came forth fire from before the Lord" (Lev. 9:24). This was the fire which came forth and consumed the sons of Aaron, as it is said, "And there came forth fire from before the Lord" (ibid.). That fire came forth and consumed the company of Korah, as it is said, "And fire came forth from the Lord" (Num. 16:85).

No man departs from this world until some of that fire, which rested among the sons of man, passes over him, as it is said, "And the fire rested" (Num. 11:2). ||

"And Miriam and Aaron spake against Moses because of the Cushite woman whom he had married" (Num. 12:1). Was she then a Cushite woman? Was she not Zipporah? But just as this Cushite is different as regards his body from all other people, so was Zipporah different from all other women by her words and by her good deeds; therefore was she called a Cushite, as it is said, "For he had married a Cushite woman" (ibid.).

Rabbi Tachanah said: The Israelites also are called Cushites, as it is said, "Are ye not as the children of the Cushites unto me, O children of Israel?" (Amos 9:7). Just as the body of this Cushite is different from all creatures, so do the Israelites differ from all the nations of the world in their ways and by their good deeds; therefore are they called Cushites. One Scripture saith, "And Ebedmelech, the Cushite, said" (Jer. 38:12). Was it Ebed? Was he not Baruch, son of Neriah? But just as this Cushite is different in his body from all other people, so was Baruch, son of Neriah, different in his deeds and good ways from the rest of the sons of men. Therefore was he called a Cushite.

One Scripture text says, "Then said Joab to the Cushite, Go, tell the king what thou hast seen" (2 Sam. 18:21). Was he a Cushite? Was he not a Benjamite? But just as this Cushite is different from all creatures, so was the Benjamite || different by his ways and his good deeds; therefore was his name called "Cushite."

Rabbi Eliezer said: Come and see the integrity and perfection of that man, for he said to Joab, Even if thou wouldst give me gold and silver I would not transgress the king's commands which he commanded thee, as it is said, "And the man said unto Joab, Though I should receive a thousand (pieces of) silver in mine hand" (2 Sam. 18:12). Joab said to him: I beseech thee, show me the place where Absalom is hanging. But he did not consent. Joab began to bend the knee, and to prostrate himself before him, as it is said, "Then said Joab, Shall I not entreat thee in this wise?" (2 Sam. 18:14). Then he took (Joab) by his arm, and showed him the place where Absalom was hanging. Everyone who transgresses the commandment "Honour thy father" is accounted as though he had transgressed the Decalogue. Therefore was (Absalom) pierced by ten spears, as it is said, "And ten young men that bare Joab's armour compassed about and smote Absalom; and slew him" (2 Sam. 18:15).

Six people were similar to the first man, and they were all slain. They were: Samson with his might, and he was slain; Saul with his stature, and he was slain; Asahel with his swiftness, and he was slain; Josiah with his nostrils, and he was slain through his nostrils; Zedekiah with his eyes, and he was slain through his eyes; Absalom with his hair, and he was killed through his hair. Absalom was a mighty hero in battle, and his sword was bound upon his loins. Why || did he not draw his sword and cut the hair of his head, and get down? But he saw that Gehinnom was open beneath him, and he said: It is better for me to hang by my hair and not to descend into the fire; therefore he was hanging, as it is said, "Behold, I saw Absalom hanging in an oak" (2 Sam. 18:10).

Rabbi José said: There are seven doors to Gehinnom. Absalom entered as far as the fifth door, and David heard (thereof), and began to weep, to lament, and to mourn, and he called Absalom! My son! five times, My son, my son, my son! "And the king was much moved, and he went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" (2 Sam. 18:33).

And they brought him back from the five doors of Gehinnom, and he began to praise and laud and to glorify his Creator, saying: "Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, Lord, hast helped me, and comforted me" (Ps. 86:17). "Thou hast helped me" out of the war of Absalom, and "thou hast comforted me" in my mourning for him.

The eighth descent was when He descended into the Tabernacle, as it is said, "And the Lord came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth" (Num. 12:5). The Holy One, blessed be He, said to them: Whosoever speaketh slander against his fellow in secret, hath no cure; if he slander his brother, the son of his father or the son of his mother, how much more so is this the case?

The Holy One, blessed be He, was angry with them, and He departed from the Tent, as it is said, "And the anger of the Lord was kindled against them; and he departed" (Num. 12:9). || "And the cloud removed from over the Tent" (Num. 12:10). Forthwith Miriam became leprous. The Holy One, blessed be He, said: If Aaron also be leprous, the High Priest, who is afflicted with a blemish, will not be able to bring an offering upon My altar; but he shall look upon his sister and become astonished, as it is said, "And Aaron looked upon Miriam, and, behold, she was leprous" (ibid.).

Aaron went to Moses, and said to him: O our lord, Moses! Brethren do not suffer themselves to be separated one from the other except through death, as it is said, "Though he be fruitful among his brethren" (Hos. 13:15). Our sister, while still among the living, is separated from us, as it is said, "Let her not, I pray, be as one dead" (Num. 12:12). Not only this, but now all Israel will hear and say that the sister of Moses and Aaron is leprous.

Half of this infamous report concerns thee. Moses was appeased by the words, and he arose and prayed for her, and He was entreated of him, as it is said, "And Moses cried unto the Lord, saying, Heal her, O God, I beseech thee" (Num. 12:13).

Rabbi Levitas, a man of Jamnia, said: Unless the father of a leprous person spit in his face, he will not be healed, as it is said, "And the Lord said unto Moses, If her father had but spit in her face, would she not be ashamed seven days?" (Num. 12:14). Hence (the sages) say: A male afflicted with unclean issue (needs) seven (days for his purification); a woman with an issue (requires) seven (days' separation); a menstruant (needs) seven (days of purification); one made unclean through a corpse (needs) seven (days of purification); a mourner (mourns for) seven (days); the wedding feast (lasts) seven (days); and a leprous person (requires) seven (days' separation). (Whence do we know that) a male with an unclean issue (requires) seven days (for his purification)? || (Because it is said,) "And when he that hath an issue is cleansed of his issue, then he shall number to himself seven days for his cleansing" (Lev. 15:13).

Whence do we know that a woman with an issue (requires) seven (days of purification)? Because it is said, "But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean" (Lev. 15:28). Whence do we know that a menstruant (requires) seven (days of separation)? Because it is said, "She shall be in her separation seven days" (Lev. 15:19).

"Her separation" (or impurity) thou dost not read, but "in her impurity"; because Rabbi Ẓe'era said: The daughters of Israel have made the Law exceptionally stringent for themselves, so that if they see a blood stain of the size of a mustard seed they observe on its account seven days, after that they are cleansed (of their issue of blood). Whence do we know that one made unclean through a corpse (needs) seven (days of purification)?

Because it is said, "And whosoever in the open field toucheth one that is slain with a sword, or a dead body… shall be unclean seven days" (Num. 19:16). Whence do we know that the mourner (mourns for) seven (days)? Because it is said, "And he made a mourning for his father seven days" (Gen. 50.10). Whence do we know that the (bridal) banquet (lasts) seven days?

Because it is said, "Fulfil the week of this one…. And Jacob did so, and fulfilled her week" (Gen. 29:27, 28). Whence do we know that a leper (keeps) seven (days of purification)? From Miriam, as it is said, "And Miriam was shut up without the camp seven days" (Num. 12:15).

Rabbi said: They slandered God again and said, We were dwelling in the land of Egypt in ease and contentment, but the Holy One, blessed be He, and Moses have brought us forth from Egypt to die in the wilderness, as it is said, "And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness?" (Num. 21:5). What did the Holy One, blessed be He, do unto them?

He sent against them fiery serpents which bit and killed them, as it is said, "And the Lord sent among the people fiery serpents, and they bit the people; and much people of Israel died" (Num. 21:6). Moses beheld the misfortune of Israel, and he arose and prayed on their behalf. The Holy One, blessed be He, said to him: Moses! Make thee a serpent of copper like that serpent || which spoke slander betwixt Adam and his helpmate, and place it on a high place.

Let every man who has been bitten direct his heart to his Father who is in heaven, and let him gaze at that serpent, and he will be healed. Moses made a serpent of copper and set it up in a high place, and every man who had been bitten turned his heart to his Father who is in heaven, and gazed at that serpent, forthwith he became restored to health, as it is said, "And it came to pass, that if a serpent had bitten any man, when he looked at the serpent of copper, he lived" (Num. 21:9); and it also says, "If the serpent bite without enchantment, then is there no advantage in the master of the tongue" (Eccles. 10:11).

Rabbi Meir said: If a doctor visit one whom a serpent has bitten, and cure him, verily will goodness be shown to this one.

Rabbi José said: If a man hire a workman who is zealous, and (when) he discharges him should he give him his wages in full; what favour does he give him? But if he hire a workman who is lazy, (when) he discharges him should he give him his wages in full, verily he is giving him a real favour. Likewise spake Solomon before the Holy One, blessed be He: Sovereign of all the worlds! Abraham, Isaac, and Jacob were zealous workmen. Thou gavest to them wages in full, of their own (earnings) Thou didst give them. But we are lazy workmen, and when Thou wilt give us our wages in full, and wilt heal us; verily, every one will praise Thee and bless (Thee).