Shemot Rabbah Reader

Another matter, “Yitro…heard,” that is what is written: “The stranger does not stay the night outside” (Job 31:32). Just as it is written earlier in the portion [beginning]: “This is the statute of the paschal offering, [no foreigner shall eat from it]” (Exodus 12:43), until: A proselyte who married the daughter of an Israelite and begot a daughter, and the daughter went and married a legitimate priest and bore a son, that son is fit to be the High Priest.15The midrash has referenced an earlier passage (Shemot Rabba 19:4), stated in conncection to Exodus 12:43.

That passage cites the verse in Job and states that if a proselyte married the daughter of an Israelite, etc. He stands and sacrifices atop the altar; the result is that the proselyte is inside and the Levite is on the outside. That is, “The stranger does not stay the night outside.” “I opened my doors for the guest” (Job 31:32), this is Yitro, for whom the Holy One blessed be He brought down manna, as it is stated: “He commanded the skies above and opened the doors of heaven” (Psalms 78:23).

Another matter, “Yitro…heard,” that is what is written: “Strike the cynic, and the naïf will become clever” (Proverbs 19:25). Likewise, it says: “With the punishment of a cynic, the naïf becomes wise” (Proverbs 21:11). Amalek and Yitro were consulted by Pharaoh. When Yitro saw that the Holy One blessed be He eliminated Amalek from this world and from the World to Come, he reconsidered and repented, as it is written above: “For I will expunge the memory of Amalek” (Exodus 17:14) and afterward: “Yitro heard.”

He said: ‘I must go only to the God of Israel.’ From where do you derive that Amalek and the Midianites were enemies of Israel?16The fact that Midian was an enemy of Israel explains why Yitro, who was from Midian, advised Pharaoh to harm Israel. As it is stated: The elders of Moav and the elders of Midian went” (Numbers 22:7). Likewise, “[Whenever Israel would sow,] the Midianites, Amalekites, and the people of the east [would come up against them.

They would encamp against them and destroy the produce of the earth]” (Judges 6:3–4), and likewise, the wicked Bilam says: “He saw Amalek” (Numbers 24:20); that it did not change its ways. But when he saw that Yitro had repented, what did he say? “He saw the Kenite” (Numbers 24:21); this is analogous to a hunter who would hunt birds. He trapped the first.

He came to trap the second. It went and sat on the statue of the king. The hunter stood bewildered by it. He said to it: ‘If I throw a rock at you, I will be liable to be executed.

If I extend the reed, I am afraid that it might touch the king’s statue. I do not know what to say to you; rather, you fled to a fine place and were spared.’ So too, Bilam saw Yitro and Amalek in counsel. He stood [and looked] at Amalek and eradicated its name.17Bilam said about Amalek: “…its end will be destruction” (Numbers 24:20).

He came to look at Yitro and found that he repented. He said to him: ‘You fled well.’ That is, “Mighty is your dwelling” (Numbers 24:21), like Abraham.18Abraham is referred to as mighty; see, e.g., Bava Batra 15a based on Psalms 89:1. That is, “strike the cynic,” this is Amalek; “and the naïf will become clever,” this is Yitro.

“Rebuke the discerning” (Proverbs 19:25), this is Moses, whom Yitro admonished when he saw him sitting and judging Israel all day. He said to him: “Why are you sitting alone?” (Exodus 18:14). “You will wear away” (Exodus 18:18). He said to him: ‘Do not do it because it is my opinion, but rather, consult with the Holy One blessed be He,’ as it is stated: “Heed my voice, I will counsel you [and may God be with you]” (Exodus 18:19).

What is written thereafter? “Moses heeded his father-in-law, and he performed everything that he had said” (Exodus 18:24).

Another matter, “Yitro…heard,” that is what is written: “Cast your bread upon the water, for after many days you will find it” (Ecclesiastes 11:1). Are people imbeciles that they place their bread upon the water? Regarding whom is this stated? It is regarding Yitro, who gave his bread to Moses, as it is stated: “Call him and let him eat bread” (Exodus 2:20). That is, “cast your bread upon the water,” this is Moses, as it is stated: “Because I drew him from the water ” (Exodus 2:10). Why? “For after many days you will find it.” “Aaron and all the elders of Israel came to eat bread” (Exodus 18:12).

Another matter, “Yitro…heard.” He was called seven names:19Yeter, Yitro, Ḥovav, Reuel, Ḥever, Putiel, Keini. Yeter, when he was an idolater, as it is stated: “He returned to Yeter, his father-in-law” (Exodus 4:18). When he converted, a letter was added for him, just as it was for Abraham, and he was called Yitro. Alternatively, Yitro, because he added [yiter] one portion in the Torah, as it is stated: “You shall discern from all the people” (Exodus 18:21).20He recommended establishing a judicial system. Ḥovav, because he loved [ḥibev] the Torah, as it is written in the portion of: “Moses said to Ḥovav” (Numbers 10:29).21This verse is cited to prove that Yitro was called Ḥovav (Etz Yosef).

Another matter, “Yitro…heard,” that is what is written: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4). That is what the verse said: “My son, if you have become a guarantor for your friend” (Proverbs 6:1). Rabbi Neḥemya said: It is stated regarding Torah scholars. As long as a person is a Torah scholar, he is indifferent to the public and is not punished on their account.

When a person is appointed as a leader and dons the cloak of leadership, he can no longer say: ‘I tend only to my own benefit; I do not care about the public.’ Rather, all the travail of the public is upon him. If he sees a person performing injustice to another, or performing a transgression, and he does not admonish him, he will be punished for it. The Divine Spirit screams: “My son, if you became a guarantor for your friend,” you are responsible for them.

“If you have given your handshake for a stranger” (Proverbs 6:1); the Holy One blessed be He says to him: ‘You introduced yourself into the arena. One who introduces himself into the arena either prevails or is vanquished.’ The Holy One blessed be He says to him: ‘You and I are standing in the arena, either you prevail or I prevail.’22The leader may be successful in averting Divine punishment from afflicting the community; if not, the Divine attribute of justice will prevail (Etz Yosef).

“You have been snared by the sayings of your mouth” (Proverbs 6:2). “Sayings” means nothing other than giving instruction regarding Torah, as it is stated: “My son, observe my sayings” (Proverbs 7:1), and likewise, “incline your ears to my sayings” (Proverbs 4:20).23Thus, another danger of leadership is that one may issue incorrect rulings and be held accountable (Etz Yosef). “Do this, then, my son, and be delivered, as you have come into the hand of your friend” (Proverbs 6:3); apply yourself to know what to do, since you introduced yourself into this responsibility to become a leader.

“Go, ingratiate yourself” (Proverbs 6:3) in the dust of the feet of princes who are greater than you. That is what is written: “And exalt [urhav] your friend” (Proverbs 6:3). Rehav means nothing other than royalty, as it is stated: “I mention Rahav” (Psalms 87:4).24The midrash may understand this as a reference to the kingdom of Egypt. Some commentaries fail to see the relevance of this verse and suggest others that the midrash could have cited (see Maharzu).

If not, your blood is on your own head, like the blood of a gazelle and a deer. That is what is written: “Be delivered like a gazelle from the hand” (Proverbs 6:5) Bereshit Rabba Parashat Vayigash 93:1>. The Rabbis say: “My son, if you have become a guarantor for your friend,” this is Israel, who are guarantors between themselves and the Holy One blessed be He.25This means that each member of Israel is responsible for the conduct of the others.

Israel is beloved as they are called friends, as it is stated: “For the sake of my brothers and friends” (Psalms 122:8). What was their guarantee? When the Holy One blessed be He came to give the Torah, none of the nations accepted it other than Israel. This is analogous to a king who had a field and he sought to entrust it to sharecroppers.

He called the first and said to him: ‘Will you accept this field?’ He said to him: ‘I do not have the strength; it is too hard for me.’ Likewise, [he offered it] to a second, third, and fourth, but they did not accept it from him. He called the fifth and said to him: ‘Will you accept this field?’

He said to him: ‘Yes.’ ‘In order to work it?’ He said to him: ‘Yes.’ When he received it, he left it fallow. With whom would the king be angry, with those who said: ‘We are unable to accept it,’ or with the one who accepted it, but after he accepted it, he received it and left it fallow?

Is it not with the one who accepted it? So too, when the Holy One blessed be He revealed Himself on Mount Sinai, He did not leave any nation that He did not knock on their door, but they did not accept upon themselves to observe it. When He came to Israel, they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). By right they should have heeded.

That is, “heed the word of the Lord, house of Jacob” (Jeremiah 2:4). If not, you will be punished due to the guarantee. That is, “my son, if you have become a guarantor for your friend.” Another matter, “heed the word of the Lord,” this is analogous to a king who said to his servants: ‘Guard these two goblets for me,’ and they were made of fine glass.

He said to him: ‘Be careful with them.’ When [the servant] was entering the palace, there was a calf at the palace entrance. It butted the servant and one of them broke. The servant was standing and trembling before the king.

He said to him: ‘Why are you trembling?’ He said: ‘Because a calf butted me and broke one of the two goblets.’ The king said to him: ‘If so, make certain to be careful with the second.’ So too, the Holy One blessed be He said: ‘You crafted two goblets in Sinai, “we will perform and we will heed.”

You violated “we shall perform,” as you made a calf before Me. Be careful with “we will heed.”’ That is, “heed the word of the Lord, house of Jacob.” Another matter, “heed the word of the Lord.”

That is what is written: “Heed and your soul will live (Isaiah 55:3). See how beloved is Israel, for He entices them. He said to them: ‘If a person falls from a rooftop, his entire body is hurt. The doctor enters to him and gives him a bandage on his head, as well as on his arms, on his legs, and on all his limbs.

The result is that he is covered with bandages. I am not so. Rather, there are two hundred and forty-eight limbs in a person, and the ear is one of them. The entire body is contaminated with transgressions.

When the ear heeds, the entire body is enlivened. “Heed, and your soul will live.”’ That is why it says: “Heed the word of the Lord, house of Jacob.” Likewise, you find that Yitro merited life by means of hearing.

He heard and he converted, as it is stated: “Yitro, priest of Midian, father-in-law of Moses, heard everything that God had performed on behalf of Moses and Israel His people…” (Exodus 18:1).

"And Moses went up to God" (Exodus 19:3), this is what is written (Psalms 68:19): "You ascended on high, you took captivity captive." What is the meaning of "You ascended"? You were exalted, you wrestled with the angels of on high. Another interpretation: "You ascended on high," that no creature ruled from on high as Moses ruled. Rabbi Berekhyah said: The tablets were six handbreadths in their length. As it were, in the hand of Him who spoke and the world came to be were two handbreadths, and in the hand of Moses two handbreadths, and two handbreadths separated between hand and hand. Another interpretation: "You ascended on high, you took captivity captive." It is the way of the world that one who enters a province takes a thing upon which the eyes of the people of the province are not set, but Moses went up to the heights and took the Torah, upon which all were setting their eyes. Thus: "You ascended on high, you took captivity captive." One might think that because he captured it he took it for nothing; the verse teaches (Psalms 68:19): "You took gifts among men" [reading 'You took' as 'You purchased'], it was given to him by purchase. One might think he was obligated to give money for it; the verse teaches "gifts," it was given to him as a gift. At that hour the ministering angels sought to harm Moses. The Holy One, blessed be He, made the cast of Moses' face resemble Abraham. The Holy One, blessed be He, said to them: Are you not ashamed before him? Is this not the one to whom you descended and ate within his house? The Holy One, blessed be He, said to Moses: The Torah was given to you only by the merit of Abraham, as it is said: "You took gifts among men," and the "man" spoken of here is none other than Abraham, as it is said (Joshua 14:15): "the greatest man among the Anakim." Thus: "And Moses went up to God."

“Moses ascended to God. The Lord called to him from the mountain, saying: So you shall say to the house of Jacob and tell to the children of Israel” (Exodus 19:3). “Moses ascended to God” – that is what is written: “You ascended on high; you took captives” (Psalms 68:19). What is “ascended”?

You were exalted.1The term “ascended” is understood in the spiritual sense, but not that Moses physically ascended to heaven. You struggled with angels on high.2Moses debated with the angels as to whether the Torah should be given to human beings (see Shabbat 88b). Another matter: “You ascended on high” – that there was no creature who prevailed on high like Moses prevailed. Rabbi Berekhya said: The length of the tablets was six handbreadths.

As it were, there were two handbreadths in the hand of the One who spoke and the world came into being, two handbreadths in the hand of Moses, and two handbreadths separated between the two hands. Another matter: “You ascended on high; you took captives” – the way of the world is that one who enters a province takes an item to which the residents of the province do not direct their attention, but Moses ascended on high and took the Torah, to which everyone directed their attention.

That is, “you ascended on high; you took captives.” Is it, perhaps, that because he took it captive he took it for free?3Did Moses perhaps take it without effort or hardship? The verse states: “You received gifts among men” (Psalms 68:19) – it was given to him as an acquisition.4The word for “you received [lakaḥta]” is often translated as, “you acquired.” The implication is that just as one must work to acquire something, Moses had to work hard to receive the Torah.

Was he, perhaps, obligated to give Him money? The verse states: “gifts”; it was given to him as a gift. At that moment, the ministering angels sought to harm Moses. The Holy One blessed be He made the image of Moses’s face similar to Abraham.

The Holy One blessed be He said to them: ‘Are you not ashamed before him? Is he not that one to whom you descended and ate in his house?’ The Holy One blessed be He said to Moses: ‘The Torah was given to you due only to the merit of Abraham,’ as it is stated: “You received gifts among men [adam]” (Psalms 68:19). The adam stated here is no one other than Abraham, as it is stated: “The greatest man [adam] among the Anakim” (Joshua 14:15).5This is expounded as a reference to Abraham (Soferim 21:9). That is, “Moses ascended to God.”

“The Lord called to him from the mountain, saying” – due to the merit of the mountain. The mountain is nothing other than the patriarchs, as it is stated: “Listen, mountains, to the Lord’s quarrel” (Micah 6:2). “Moses ascended to God” – he ascended in a cloud, and the merit of the patriarchs ascended and descended with him. “So you shall say to the house of Jacob” – these are the women.

He said to him: ‘Say to them the major principles, which they are capable of understanding.’ “And tell to the children of Israel” – these are the men. He said to him: ‘Say to them the fine points, which they are capable of understanding.’ Another matter: Why to the women first?

Because they have alacrity regarding mitzvot. Alternatively, so they will guide their children to Torah. Rabbi Taḥlifa of Caesarea said: The Holy One blessed be He said: When I created the world, I commanded only Adam the first man, and thereafter Eve was commanded and she corrupted the world. Now, if I do not summon the women first, they will nullify the Torah.

That is why it is stated: “So you shall say to the house of Jacob.” Rabbi Yoḥanan said: “So you shall say to the house of Jacob” – these are the Sanhedrin, as it is stated: “House of Jacob, come, let us walk by the light of the Lord” (Isaiah 2:5). “God spoke all these matters, saying” (Exodus 20:1). “God spoke all these matters, saying” – the Holy One blessed be He conducted Himself vis-à-vis Israel with protocols of royalty, as it is stated: “With me, from Lebanon, my bride” (Song of Songs 4:8).6It is not obvious how this verse pertains to the previous statement.

See Rabbi David Luria; Etz Yosef). Why was it so? Due to the merit of their saying: “[All that the Lord has spoken] we will perform and we will heed” (Exodus 24:7).

“Moses reported the statement of the people to the Lord” (Exodus 19:8) – at that moment, the Holy One blessed be He sought to give them the Torah and to speak with them, but Moses was standing [on the mountain]. The Holy One blessed be He said: What shall I do about Moses? Rabbi Levi said: This is analogous to a king who sought to issue a proclamation without the input of his chief official. He said to him: ‘Do such and such.’

He said to him: ‘It is already done.’ He then said to him: ‘Go and summon so-and-so the adviser and let him come with you.’ When he went, the king did what he sought to do. So too, the Holy One blessed be He sought to give the Ten Commandments.

Moses was standing to His side. The Holy One blessed be He said: When I reveal the firmament to them and say: “I am the Lord your God” (Exodus 20:2), they will say: ‘Who spoke; was it the Holy One blessed be He or Moses?’ Rather, let Moses descend, and afterward I will say: “I am the Lord your God.” So, the Holy One blessed be He said to Moses: “Go to the people and sanctify them today and tomorrow, and they shall wash their garments” (Exodus 19:10).

He said to Him: ‘I already sanctified them,’ as it is stated: “As you have warned us, saying: [Demarcate the mountain and sanctify it]” (Exodus 19:23). He said to him: “Go, descend, and you shall ascend and Aaron with you” (Exodus 19:24). When Moses descended, the Holy One blessed be He revealed Himself, as it is stated: “Moses descended to the people” (Exodus 19:25), [and] immediately, “God spoke.”

“All these matters, saying” – He does everything concurrently. He kills and revives concurrently. He strikes and heals concurrently. A woman on the birthing stool, seafarers, travelers in the wilderness, those incarcerated in prison, one in the east, one in the west, one in the north, and one in the south, He hears them all concurrently.

Likewise, it says: “I form light and create darkness” (Isaiah 45:7). Likewise, dust is transformed into a person and then transformed back into dust, as it is stated: “He transforms the shadow of death into morning” (Amos 5:8). What is “into morning”? As it was at the outset.

What does it say at the outset? “All the water that was in the Nile was transformed into blood” (Exodus 7:20), then the blood was restored to water. Living flesh was transformed into dead, and the dead was restored to living.7This was when Moses’s hand turned leprous and then healed (Exodus 4:6–7). The staff was transformed into a serpent, and the serpent was transformed back into a staff.8See, e.g., Exodus 4:2–4.

The sea was transformed into dry land, and the dry land was then transformed into sea. Likewise it says: “He calls for the waters of the sea…” (Amos 5:8). Likewise in speech, “Remember the Shabbat day to sanctify it” (Exodus 20:8), and it says: “On the Shabbat day two lambs of the first year” (Numbers 28:9).9He commanded Shabbat observance and concurrently commanded the sacrifice of offerings, which requires acts otherwise prohibited on Shabbat.

Speech, “You shall not reveal the nakedness of your brother’s wife” (Leviticus 18:16); “when brothers dwell together” (Deuteronomy 25:5).10This is the mitzva of levirate marriage with the widow of one’s childless brother. This mitzva constitutes an exception to the general prohibition to marry a woman who had been married to one’s brother. All were said concurrently. That is, “God spoke all these matters, saying.”

Come and see that the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. A king of flesh and blood is unable to be a warrior and to be a Torah scholar and a schoolteacher. For the Holy One blessed be He it is not so. Yesterday, at the sea, like a warrior, as it is stated: “The Lord is a Man of war” (Exodus 15:3). And it says: “With His might, He calmed the sea” (Job 26:12). Today, at the giving of the Torah, He descended to teach Torah to His children, and likewise it says: “Behold, God is exalted in His power; who is a teacher like Him?” (Job 36:22). That is, “God spoke all these matters, saying.”

Another matter: “God spoke all these matters, saying” – Rabbi Yitzḥak said: What the prophets are destined to prophesy in each and every generation, they received at Mount Sinai, as Moses says to Israel: “Rather, with him who is here with us standing today [before the Lord our God], and with him who is not here with us today” (Deuteronomy 29:14). It is not written here, “standing with us today,” but rather, “with us today.”

These are the souls [of people] who are destined to be created, which lack substance, in whose regard standing is not stated. Even though they were not there at that moment, each and every one received his due. Likewise it says: “The prophecy of the word of the Lord to Israel through Malachi” (Malachi 1:1). It is not stated, “in the days of Malachi,” but rather, “through Malachi,” as the prophecy was with him since Mount Sinai, but he had not been given permission to prophesy until that time.

Likewise, Isaiah said: “From the time that it was, I was there” (Isaiah 48:16). Isaiah said: From the day that the Torah was given at Sinai, I was there and I received this prophecy; however, “now the Lord God has sent me with His spirit” (Isaiah 48:16). Until then, permission had not been given to him to prophesy. Not only did all the prophets receive their prophecy from Sinai, but all the Sages who arise in each and every generation, each and every one received their [wisdom] from Sinai.

Likewise it says: “These words the Lord spoke to your entire assembly (Deuteronomy 5:19). “A great voice that did not cease” (Deuteronomy 5:19) – Rabbi Yoḥanan said: One voice that was divided into seven voices, and they were divided into seventy languages. Rabbi Shimon ben Lakish said: From it, all the prophets who prophesied stood. The Rabbis say: It had no echo.11The term yasaf in the phrase “that did not cease [yasaf]” can be understood as related to the word continue [hosif] such that the verse would mean “that did not continue.”

It would seem that the Rabbis interpret the verse in this manner (Maharzu). However, some commentaries dispute this assertion (see, e.g., Etz Yosef). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is: “The voice of the Lord is with might” (Psalms 29:4)? Is it possible to say so?

Is it not so, that even an angel, there is no creature that can withstand its voice, as it is stated: “His body was like beryl…and the sound of his speech, like the noise of a multitude” (Daniel 10:6)? The Holy One blessed be He in whose regard it is written: “Do I not fill the heavens and the earth” (Jeremiah 23:24), does He need to speak mightily? Rather, “the voice of the Lord is with might [bakoaḥ],” with the might appropriate for each of the voices.

In the opinion of Rabbi Yoḥanan, this verse supports him, as it is stated: “My Lord gives the word, and the heralds are great armies” (Psalms 68:12).12The implication is that God’s voice is split into many voices, referred to as members of the great armies.

“I am the Lord your God, who took you out of the land of Egypt, from the house of slavery” (Exodus 20:2). “I am the Lord your God” – that is what is written: “Has a people heard the voice of God [speaking [medaber] from the midst of the fire, as you heard, and lived?]” (Deuteronomy 4:33). The heretics asked Rabbi Simlai, they said to him: ‘Are there many gods in the world?’ He said to them: ‘Why?’

They said to him: ‘As, it is written: “Has a people heard the voice of God [Elohim]?”’1Elohim is a plural term. He said to them: ‘Does it say medaberim?2This is the plural term for speaking. The verse uses the singular medaber. Rather, it says medaber.’

His disciples said to him: ‘Rabbi, you rebuffed them with a smashed reed;3Your response to them was unconvincing. what do you respond to us?’ Rabbi Levi then interpreted it, he said to them: ‘“Has a people heard the voice of God” – how so? Had it been written: “The voice of the Lord is with His might,” the world would have been unable to survive. Rather, “the voice of the Lord is with might” (Psalms 29:4) – with the might of each and every individual, the lads in accordance with their might, the elders in accordance with their might, and children according to their might.

The Holy One blessed be He said to Israel: Do not believe that because you heard many voices, perhaps there are many gods in the heavens, but rather, know that I am the Lord your God, as it is stated: “I am the Lord your God”’ (Deuteronomy 5:6).

Another matter: “I am the Lord your God” – that is what is written: “Face to face the Lord spoke with you” (Deuteronomy 5:4). Rabbi Avdimi of Haifa said: Twenty-two thousand [angels] descended with the Holy One blessed be He to Sinai, as it is stated: “The chariots of God are myriads, thousands of angels [shinan]” (Psalms 68:18).4Since myriad in biblical and Talmudic usage means ten thousand, myriads indicates at least twenty thousand.

Likewise, “thousands” indicates at least two thousand. Therefore, together there must be at least twenty-two thousand. They were fine and praiseworthy. Is it, perhaps, that because they were many they were crowded?

The verse states: Shinan, they were tranquil [shaanan] and serene. “My Lord is in their midst” (Psalms 68:18) – it is not written with yod, but rather with alef dalet; the Lord of the entire world was in their midst.5In this verse the name of God is not written as the Tetragrammaton, which begins with a yod, but is rather spelled alef-dalet-nun-yod, which is a word that literally means our master, or lord.

This emphasizes God’s mastery over the world. Alternatively, “my Lord is in their midst” – Rabbi Levi said: There was a tablet with the ineffable name inscribed over their hearts. Another matter: “My Lord is in their midst” (Psalms 68:18) – the Rabbis say: The name of God6El was intermingled with the name of each and every one [of the angels, e.g.], Mikhael and Gavriel. The Holy One blessed be He said to Israel: ‘Do not think that because you saw many faces perhaps there are many gods in the heavens. Know that I am the one Lord, as it is stated: “I am the Lord your God.”’

Rabbi Toviya ben Rabbi Yitzḥak said: “I am the Lord your God”; for that reason I took you out of the land of Egypt, so that you will accept My divinity upon yourselves. Alternatively, “I am the Lord your God” – this is analogous to a princess who was taken captive by robbers, and the king came and rescued her. Some time later, he sought to take her as a wife. She said to him: ‘What will you give me?’ He said to her: ‘If all you receive from me is that I redeemed you from the robbers, it is sufficient.’

Another matter: “I am the Lord your God” – Rabbi Aḥa ben Rabbi Ḥanina began with this: “Hear, My people, and I will speak” (Psalms 50:7), 7The reference is to a midrash on the Ten Commandments, which is unavailable. Some suggest that the reference should be to Rut Rabba 1:1, where the upcoming quote is cited. until [the words]>: Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Israel: ‘I am the God over all of humanity, but I associated My name only with you.

I am not called the God of idolaters, but rather, the God of Israel.’ Rabbi Levi said: Israel requested two matters from before the Holy One blessed be He: That they would see His glory and hear His voice. They were seeing His glory and hearing His voice, as it is stated: “You said: Behold, the Lord our God has shown us His glory and His greatness” (Deuteronomy 5:21), and it is written: “And His voice we heard from the midst of the fire” (Deuteronomy 5:21), and they did not have the strength to withstand it.

When they came to Sinai and He revealed Himself to them, their soul departed because He spoke with them, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). However, the Torah asked for mercy before the Holy One blessed be He on their behalf: ‘Is there a king who marries his daughter and kills the members of his household? The entire world is rejoicing and Your children are dying?’

Immediately, their souls were restored, as it is stated: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8). Rabbi Levi said: Was it not known before the Omnipresent that if He would show His glory to Israel and let them hear His voice, that they would be unable to withstand it? Rather, the Holy One blessed be He foresaw that they were destined to engage in idol worship. So they would not say: Had He shown us His glory and His greatness and let us hear His voice, we would not have engaged in idol worship, that is why it is stated: “Hear, My people, and I will speak.”

Another matter: “I am the Lord your God” – Rabbi Abbahu said: This is analogous to a king of flesh and blood who rules but who has a father or a brother.8These relatives of the king are also given great honor. Additionally, if the king dies, he will be succeeded by another member of the royal family. The Holy One blessed be He said: I am not so. “I am first” (Isaiah 44:6), as I have no father; “and I am last” (Isaiah 44:6), as I have no brother; “and besides Me there is no God” (Isaiah 44:6), as I have no son.

Another matter: “I am the Lord your God” – that is what is written: “I related, I saved, and I announced…” (Isaiah 43:12). “I related” to Egypt that you fled, so they would hear, pursue you, and drown in the sea, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). “I saved” you, as it is stated: “The Lord saved Israel on that day” (Exodus 14:30). “And I announced” to the idolaters, as it is stated: “Peoples heard, they were agitated” (Exodus 15:14).

“There was no stranger among you” (Isaiah 43:12) – as it is stated: “Moses sent his father-in-law away” (Exodus 18:27); immediately, “In the third month [from the exodus of the children of Israel from the land of Egypt, on that day they came to the wilderness of Sinai]” (Exodus 19:1). “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12).

“I am the Lord your God” – this is analogous to a king of flesh and blood who enters a city. They sweep it, sprinkle water on it, decorate it, spread fine curtains and tapestries, and kindle lamps. The Holy One blessed be He said: I am not so, but rather, when I entered My world, I spread tapestries, as it is stated: “Who spreads the heavens like a curtain” (Isaiah 40:22). I kindled lamps, as it is written: “God said: Let there be lights” (Genesis 1:14). I sprinkled water, as it is stated: “Let the waters be gathered” (Genesis 1:9). I decorated everything that I made, as it is stated: “The heavens and the earth and their entire host were completed” (Genesis 2:1).

“I am the Lord your God” – when a king of flesh and blood builds a palace, can he, perhaps, move it from its place? But I am not so, as it is stated: “I made and I will carry, I will bear and I will rescue” (Isaiah 46:4). “I made,” as it is stated: “The Lord God made for Adam and for his wife” (Genesis 3:21). “And I will carry,” as it is stated: “The Lord God took the man” (Genesis 2:15).

Another matter: “I made” (Isaiah 46:4) – “as I regret that I made them” (Genesis 6:7). “I will carry” (Isaiah 46:4) Noah, as it is stated: “The Lord shut him in” (Genesis 7:16). “I will bear” (Isaiah 46:4), as it is stated: “The Lord descended to see the city and the tower” (Genesis 11:5).9God bore their sin, meaning that He did not destroy them as He had done to the generation of the Flood (Rabbi David Luria).

“And I will rescue” (Isaiah 46:4) Abraham, as it is stated: The Lord “said to him: I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: “I made” (Isaiah 46:4) Israel, as it is stated: “He made you and established you” (Deuteronomy 32:6). “I will carry” (Isaiah 46:4), as it is stated: “I carried you on the wings of eagles” (Exodus 19:4). “I will bear” (Isaiah 46:4) in the incident of the [Golden] Calf.

“And I will rescue” (Isaiah 46:4), as it is stated: “The Lord said: I have forgiven in accordance with your word” (Numbers 14:20).

Another matter: when a king of flesh and blood goes out for a proclamation, he goes out alone. When he wages war, myriads upon myriads go out with him. But the Holy One blessed be He is not so, but rather when He goes out to war He goes out alone, as it is stated: “The Lord is a warrior” (Exodus 15:3). But when He went out to give the Torah at Sinai, myriads upon myriads went out with him, as it is stated: “The chariots of God are myriads, thousands of angels” (Psalms 68:18).

Another matter: “I am the Lord your God” – that is what is written: “A lion has roared; who will not fear?” (Amos 3:8). And that is what is written: “Who would not fear You, King of the nations? For it befits You” (Jeremiah 10:7). The prophets said to Jeremiah: ‘What did you see that led you to say “King of the nations”? All the prophets call Him King of Israel, and you call Him “King of the nations”?’ He said to them: ‘I heard from Him: “I appointed you a prophet for the nations” (Jeremiah 1:5). I said “King of the nations” to say: If He does not spare His children and the members of His household, will He spare others?’ As it is stated: “You are awesome from Your Sanctuary” (Psalms 68:36). “Who would not fear You, King of the nations?” Who will not fear You?10After seeing what You have done to Israel, they will all fear You. This is analogous to a usurer who filled his purse with gold coins, and he was standing and shouting: Whoever wants should come and borrow. Everyone would hear and flee, saying: When he comes to collect his debt from the borrower, who can withstand him? So too, as it were, the Holy One blessed be He descended to Sinai to give the commandments so the world would not collapse, as it is stated: “The earth quaked, the heavens rained [before God, this is Sinai]” (Psalms 68:9), and likewise: “The mountains flowed before the Lord; [this is Sinai]” (Judges 5:8), and likewise: “The pillars of the heavens sag” (Job 26:11). And Israel was trembling, as it is stated: “and all the people [who were in the camp] trembled” (Exodus 19:16). And the mountain was trembling, as it is stated: “The entire mountain trembled greatly” (Exodus 19:18). Why was all this? It is only because He spoke commandments of life. The prophet shouts: “A lion has roared; who will not fear?” (Amos 3:8). Rabbi Yirmeya said: If at a time when He gives life to the world, “the earth quaked,” when He comes to exact retribution against the wicked who violated the words of the Torah, all the more so, as it is stated: “Who can stand before His fury” (Nahum 1:6), “Who can endure the day of His coming?” (Malachi 3:2). If when He is appeased no person can withstand His power, when He rises in His enflamed wrath, who will stand before Him? That is, “who would not fear You, King of the nations?” (Jeremiah 10:7). Another matter: “A lion has roared” (Amos 3:8) – that is what is written: “They will follow the Lord; He will roar like a lion” (Hosea 11:10). Rabbi Simon said: This is analogous to a king who entered his palace; his queen heard, made room for him, and was trembling. If the queen is afraid, what will the maidservants and slaves do? So too, when the Holy One blessed be He revealed himself to give the Torah to Israel, they heard the sounds and died, as it is stated: “My soul departed as He spoke” (Song of Songs 5:6). If it is true for Israel, for the idolaters it is all the more so. Another matter: “A lion has roared” (Amos 3:8) – the Rabbis say in the name of Rabbi Hoshaya: Baltza asked Rabbi Akiva, he said to him: ‘From where was the noise generated?’ [Rabbi Akiva] said to him: ‘When the Holy One blessed be He looks at the houses of idol worship and its worshippers, how they are situated in serenity and tranquility in the world, and He sees His Temple destroyed and given into the hands of idolaters, as it were, He is jealous and roars. Immediately, the heavens and the earth quake, as it is stated: “[The Lord] will roar from Zion, and from Jerusalem He will project His voice” (Joel 4:16). What does Israel do? As it were, He defends them, as it is stated: “But the Lord is shelter for His people” (Joel 4:16). Another matter: “A lion has roared” (Amos 3:8) – come and see, the Temple is called lion [arye], as it is stated: “Oh Ariel, Ariel” (Isaiah 29:1). The royal house of David is called a lion, as it is stated: “[Take up a lamentation for the princes of Israel and say:] How your mother was a lioness; among lions she crouched” (Ezekiel 19:1-2). Israel is called a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Nebuchadnezzar is called a lion, as it is stated: “A lion rose from its thicket” (Jeremiah 4:7), and he destroyed the Temple, seized the kingship of the house of David, and exiled Israel. The Holy One blessed be He says: “Where is the lions’ den?” (Nahum 2:12). Where are My children? At that moment: “He will roar over His abode” (Jeremiah 25:30). Another matter: “A lion has roared” (Amos 3:8) – the Holy One blessed be He said to Israel: ‘Do you accept the Ten Commandments?’ They said to Him: ‘Yes,’ as it is stated: “With a ten-stringed lute [alei asor] and with harp” (Psalms 92:4). It is incumbent upon me [alai] to accept the Ten [eser] Commandments. What is “the Lord God has spoken; who will not prophesy” (Amos 3:8)? Rabbi Abbahu said in the name of Rabbi Yoḥanan: When the Holy One blessed be He gave the Torah, no bird tweeted, no fowl flew, no bull lowed, no wheels11Of the Divine Chariot flew, seraphs did not say: “Holy, holy” (see Isaiah 6:3), the sea did not tremble, people did not speak, but rather, the entire world was quiet and silent. The voice emerged: “I am the Lord your God.” Likewise it says: “These words the Lord spoke to your entire assembly…with a great voice, and it went on no more” (Deuteronomy 5:19) – Rabbi Shimon ben Lakish said: What is “and it went on no more”? When a person calls to another, his voice has an echo, but the voice that was emerging from the mouth of the Holy One blessed be He did not have an echo. If you are astonished by this, Elijah, when he came to Carmel, he assembled all the priests and said to them: “Call in a great voice…as he is a god” (I Kings 18:27). What did the Holy One blessed be He do? He muted the entire world and silenced the heavenly and earthly beings. The world was emptiness and disorder as though there was no creature in the world, as it is stated: “There was no voice, no respondent, and no listener” (I Kings 18:29). Had anyone spoken, they would have said that Baal responded. All the more so, when the Holy One blessed be He spoke on Mount Sinai, He silenced the entire world, so that the creatures would know that there is no one other than He. He said: “I am the Lord your God.” Regarding the future it is written: “I, it is I who is your Comforter” (Isaiah 51:12).

“These are the ordinances that you shall place before them” (Exodus 21:1). “These are the ordinances [hamishpatim],” that is what is written: “The might of the King is that He loves justice [mishpat]” (Psalms 99:4). When is might ascribed to the Holy One blessed be He? When He executes judgment upon the idolaters.

Thus you find regarding the wicked Nebuchadnezzar that because he boasted and said: “Is this not the great Babylon?” (Daniel 4:27), the Holy One blessed be He said to him: ‘Wicked one, putrid discharge, you boasted and said: Due to the greatness of my might and in honor of my splendor. Do you not know that everything is Mine; greatness is Mine, might is Mine, honor is Mine, and splendor is Mine?’ Likewise, David said: “Yours, Lord, is the greatness, and the might, and the splendor, and the triumph, and the glory” (I Chronicles 29:11).

And it says: “The Lord my God, You have become exceedingly great” (Psalms 104:1). The Holy One blessed be He said to Nebuchadnezzar: ‘The limited royalty that has been given you is from Me.’ Likewise Daniel said to him: ‘“To whom the God of the heavens has given the kingdom, the power, the strength, and the glory” (Daniel 2:37), and you said: Due to the greatness of my might and in honor of my splendor?’

That is, “the might of the King is that He loves justice.” The might belongs to the King of kings, the Holy One blessed be He. He loves justice and He gave it to Israel who are His beloved. That which is written: “You established equity [meisharim]” (Psalms 99:4); You established uprightness [yashrut] for Your beloved as, by means of the ordinances that You gave them, when they enter into disputes with one another they come to judgment and make peace.

Israel said before the Holy One blessed be He: ‘Master of the universe, until when will You refrain from executing justice upon the idolaters?’ He said to them: ‘Until their time will arrive to be harvested,’ as it is stated: “On that day, sing about it: a vineyard of wine” (Isaiah 27:2). Does a person pick his vineyard before it ripens? Rather, after it ripens, he picks it, places it into the wine press, stomps it, and sings, and [his fellows] answer after him.

Thus the Holy One blessed be He said to Israel: ‘Wait for Me until the time of Edom will arrive, and I will stomp it, as it is stated: “I will cast my shoe at Edom” (Psalms 60:10). I will open for you and you will answer after Me.’ That is why it is stated: “Sing about it: a vineyard of wine.” ‘“I, the Lord, guard it; every moment I water it” (Isaiah 27:3). It is I who guards it in order to give it many [bitter] cups to drink, as it is stated: “Every moment I water it.”

If I come to look at them, I will eliminate them from the world. However, “I have no fury” (Isaiah 27:4), like they become filled with fury against My children. Rather, what do I do to them? “I would trample and ignite them together” (Isaiah 27:4).’1God is saying: Although Edom immediately acts with fury against My children, I do not do so against them.

I wait for them, until their measure of sin is full, but then I will trample them and set them on fire. Rabbi Levi said: The Holy One blessed be He said to the idolaters: ‘Israel is Mine,’ as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55). ‘Fury is Mine,’ as it is stated: “The Lord is vengeful and filled with fury” (Nahum 1:2). ‘You become filled with what is Mine,2Fury. against what is Mine,’ as it is stated: “If only I were given thorns and thistles in war” (Isaiah 27:4).3This is not cited as proof of the preceding statement but as a consequence; God says that He will, eventually, light the idolaters on fire like thorns and thistles.

The Rabbis say: The Holy One blessed be He said to them: ‘If I alter [meshaneh] My attribute of justice,4If I stop having patience with sinners. I will eliminate them with one lightning bolt [barak], as it is stated: “If I hone [shanoti] My flashing [berak] sword” (Deuteronomy 32:41). But what do I do? “My hand will grasp judgment”’ (Deuteronomy 32:41).5God says: I will continue My general course of judgment, which involves delaying judgment for sinners.

Likewise it says: “He will grasp My stronghold [bema’uzi]” (Isaiah 27:5). Ma’uzi means nothing other than justice, as it is stated: “The might [oz] of the King is that He loves justice” (Psalms 99:4). The Holy One blessed be He said to Israel: ‘Just as I could violate justice for the idolaters, but I do not violate it, but rather grasp justice, so you shall not go outside the bounds of justice, as it is stated: “These are the ordinances [mishpatim].”

What is written prior to the matter: “You shall not ascend on stairs to My altar, [so that your nakedness will not be exposed upon it]” (Exodus 20:23). And it is written: “And these are the ordinances.”6These verses appear consecutively in the Torah, although the division of the text into chapters separates them into separate chapters. What does this matter have in common with that? Was the nakedness of the priests exposed?

But is it not written: “Make for them linen trousers to cover the flesh of their nakedness”? (Exodus 28:42). Rather, Rabbi Avina said: Just as the Holy One blessed be He cautioned the priest to refrain from taking large steps atop the altar; rather, they should walk with measured steps,7The text here reads literally “heel next to toe.” so, the Holy One blessed be He cautioned the judges that they should not take large steps in judgment.8They should skip no steps and make no unfounded assumptions in reaching their judgment.

Another matter, “these are [ve’eleh] the ordinances,” Rabbi Abahu said: Every place where ve’eleh is written, it adds to the previous matter, and every place that eleh is written it rejects the previous matter. How so? “This is [eleh] the legacy of the heavens and the earth on the day that they were created” (Genesis 2:4). What did it reject?

He had been creating heavens and earth and examining them. They were not pleasing to Him, and He would restore them to emptiness and disorder. When He saw this heavens and earth, they were pleasing to Him. He said: “This is the legacy of the heavens and the earth,” but what came before was not a legacy.

Similarly, “this is [eleh] the legacy of Noah” (Genesis 6:9). What did it reject? It rejected the generation of Enosh, the generation of the Flood, and Keinan and his counterparts. Therefore it says: “The sons of Yefet, Gomer and Magog” (Genesis 10:2).9The Torah enters into great detail when enumerating the descendants of Noah, but not with the preceding generations.

Similarly, “this is [ve’eleh] the legacy of Ishmael son of Abraham” (Genesis 25:12), adds to the previous matter. Who are they? What is written beforehand, as it is stated: “She bore him10Ketura bore for Abraham. Zimran and Yokshan” (Genesis 25:2).

Here, too, “this is [ve’eleh] the legacy of Ishmael son of Abraham…the firstborn of Ishmael is Nevayot” (Genesis 25:12–13). They were wicked like them.11The sons of Ishmael were wicked like the sons of Ketura. Similarly, “this is [ve’eleh] the legacy [toledot] of Isaac son of Abraham” (Genesis 25:19) adds to the previous matter, to what was written beforehand: “The sons of Ishmael” (Genesis 25:16).

Who was it? It was Esau and his sons, for he was a son of Isaac. If so, it may be said that since only “this is [ve’eleh] the legacy” is written, Jacob, too, who was part of the legacy of Isaac, is included with Esau? You find that every [time the word] toledot appears in the Bible it is written defectively,12It is written without a vav between the tav and lamed or without a vav between the dalet and the tav. except for: “This is the legacy [toledot] of the heavens and the earth” (Genesis 2:4), and “this is the legacy [toledot] of Peretz” (Ruth 4:18).

And there is a compelling reason why it says: “This is the legacy [toledot] of the heavens and the earth” in full. It is because the Holy One blessed be He created His world and there was no angel of death in the world. That is why it is complete. When Adam and Eve sinned, the Holy One blessed be He minimized all the toledot in the Bible.

When Peretz arose, his toledot became full, because the Messiah will emerge from him, in whose days the Holy One blessed be He will eliminate death, as it is stated: “He will eliminate death forever” (Isaiah 25:8). That is the reason that toledot of the heavens and earth and toledot of Peretz are full. This is the reason that toledot of Isaac is defective, to exclude Jacob from the category of the wicked.13The Messiah can also be traced back to Jacob, and therefore the word toledot should have been written regarding Isaac with the vav.

It is written without the vav as an indication that it is referring only to Esau and not to Jacob. Similarly, “this is [eleh] the legacy of Jacob” (Genesis 37:2), it rejected the chieftains of Esau. Similarly, “these are [ve’eleh] the names of the children of Israel” (Exodus 1:1), adds to the previous matter. Who were they?

Those who were written beforehand: The children of Reuben and the children of Simeon.14This is a reference to the listing of the descendants of Jacob who came down to Egypt (see Genesis 46:8–27). Similarly, “this is [ve’eleh] the legacy of Aaron” (Numbers 3:1) adds to the previous matter. Who were they? Those who were written beforehand: “These are the counted, that Moses and Aaron…counted” (Numbers 1:44).

Just like those beforehand were righteous, so, too, these were righteous.15Although the verses regarding Aaron proceed to list Nadav and Avihu, who were killed due to the offering of a strange fire before God (see Numbers 3:2–4), on the whole they were still considered righteous. Here, too, “these are [ve’eleh] the ordinances” adds to the previous matter, that which was written beforehand: “There He instituted for it statutes and ordinances” (Exodus 15:25).

Another matter, “these are [ve’eleh] the ordinances.” What is written before this portion? “They shall judge the people at all times” (Exodus 18:22). And it says here: “These are the ordinances,” and the [Ten] Commandments are in the middle.

This is analogous to a noblewoman who was walking, an armed guard on this side and an armed guard on that side, and she was in the middle. So, too, the [giving of the] Torah had justice before it and justice after it and it was in the middle. Likewise it says: “I walk on the path of righteousness” (Proverbs 8:20). The Torah says: In which path do I walk?

I will walk in the path of those who perform righteousness. “In the midst of the paths of justice” (Proverbs 8:20), the Torah in the middle and justice before it and after it; before it, as it is stated: “There He instituted for it statutes and ordinances,” justice after it, as it is stated: “These are the ordinances.”

Another matter, “these are [ve’eleh] the ordinances.” There were three matters to which Moses devoted his life, and they are called by his name. These are: Israel, the Torah, and the laws. Israel, how much he suffered on their account, and they were called by his name, as it is stated: “He remembered the days of old, Moses, his people” (Isaiah 63:11). Torah, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The laws, as it is stated: “These are the ordinances that you shall place before them.” Likewise, Esther devoted her life on behalf of Israel and they were called by her name, as it is stated: “To plead with him on behalf of her people” (Esther 4:8).

Come and see how excellent this portion is. How many sections are in it, and how many prohibitions the Holy One blessed be He cautioned Israel in this portion: “If you purchase a Hebrew slave” (Exodus 21:2); “if a man sells his daughter as a maidservant” (Exodus 21:7); “one who strikes his father” (Exodus 21:15). What does this matter have in common with that? The Holy One blessed be He said to Israel: ‘I acquired you in Egypt with the ten plagues that I displayed, as it is stated: “Wondrous are Your works; I know this well” (Psalms 139:14).16The previous verse in Psalms states: “For you have formed [kanita] my innermost parts.”

The word kanita can also be translated “you have acquired.” Thus, the midrash is interpreting these two verses to mean that God has acquired us through His wondrous works, i.e. the ten plagues, which are referred to as wonders (see Exodus 3:20). Just as you are commanded not to enslave your brother more than six years,17Some suggest that the text should read: Just as you are commanded to work six days and rest on the seventh (Yefe Toar). as I created the world in only six days; therefore, I granted you six years that you are permitted to enslave a Hebrew slave.

“If a man sells his daughter as a maidservant,” I had one daughter18The Torah. and I sold her to you so that you do not take her out, but rather she is stored in the Ark. “She shall not be released like the release of the slaves” (Exodus 21:7). Treat her with respect, as you took her captive from Me, as it is stated: “You ascended on high; You took captives”’ (Psalms 68:19). Likewise, David praises: “Halleluya, for it is good to sing to our God, for it is pleasant” (Psalms 147:1).19The penultimate verse of the psalm states: “He declares His word to Jacob, His statutes and His ordinances to Israel” (Psalms 147:19).

The midrash thus asserts that the reason it is good to sing to God is because of the laws of the Torah. Rabbi Shmuel says: The Holy One blessed be He cautioned them regarding lenient matters with stringent matters, as there are many prohibitions here. For example, “one who strikes his father or his mother [shall be put to death]” (Exodus 21:15). The Holy One blessed be He said: ‘Ham, father of Canaan did not strike, but merely saw, and now he and his descendants are slaves forever,20Ham saw the nakedness of his father, Noah, and as a result was cursed with everlasting servitude (see Genesis 9:22–25). one who curses or strikes all the more so.’

Who were they?21Which Israelites are compared to people who were guilty of improperly treating their father, i.e. God. These were the Ten Tribes, who did not want to place upon themselves the yoke of the Holy One blessed be He, and Sennacheribcame upon them and exiled them. This is analogous to a king who had ten sons and they rebelled against him, and they annulled ten of his royal edicts. He said to them: ‘Just as you annulled what is mine, so I will send a fly and exact retribution from you.’

So too, the Ten Tribes rebelled against the Holy One blessed be He and nullified the Torah, as it is stated: “They denied the Lord, and they said: It is not Him” (Jeremiah 5:12). He brought the fly upon them, as it is stated: “The Lord will whistle for the fly” (Isaiah 7:18), this is Sennacherib. If Israel nullified the mitzvot it is as though they are cursing their father and mother. Father is no one other than the Holy One blessed be He, as it is stated: “Now, Lord, You are our Father” (Isaiah 64:7).

Mother is the Torah, as it is stated: “Do not forsake the Torah of your mother” (Proverbs 1:8). And she raises you at Sinai, as it is stated: “I have instructed you [horeitikha]22Horeitikha is expounded as an allusion to pregnancy [herayon]; the Torah is its mother. in the way of wisdom” (Proverbs 4:11).

“If men fight and they strike a pregnant woman and her children are miscarried, but there is no fatality, he shall be fined; as the husband of the woman shall impose upon him, he shall give in court” (Exodus 21:22). “But if there will be a fatality, you shall give a life for a life” (Exodus 21:23). Come and see how much the Holy One blessed be He commanded in this portion regarding each and every matter, as it is stated: “If men fight and they strike a pregnant woman” (Exodus 21:22).

If she dies, “you shall give a life for a life” (Exodus 21:23), but if she does not die, he is punished with a monetary payment. Until this point, he has not seen the light, but rather, is in his mother’s womb, as the Torah cautions Israel regarding each and every matter.23If the woman miscarries, since the fetus had not been born there is no death penalty for the attacker, but nonetheless the Torah provides a punishment.

This is analogous to a prince whose father cautioned him not to collide with anything and get injured, as he is so dear to him, the apple of his eye. So too, the Holy One blessed be He cautioned Israel regarding the mitzvot. Why? Because they are more dear to Him than the angels, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1).

Likewise, David said: “Lord our God, You answered them. You were a forgiving God to them, but You took vengeance for their misdeeds [alilotam]” (Psalms 99:8).24Because You elevated them due to Your love for them, you punish them even for harming fetuses [olalim] in their mothers’ wombs.

“If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five cattle for the ox and four sheep for the sheep” (Exodus 21:37). Rabbi Yehuda says: Israel said to the Holy One blessed be He: ‘There are many laws of mitzvot here. “If a man steals an ox,” because we stole an ox and crafted a calf,25The midrash asserts that when God revealed Himself on Sinai He descended in the heavenly chariot, which is drawn by four creatures, one of which resembles an ox.

The Israelites fashioned the golden calf after this form on the divine chariot (see Shemot Rabba 3:2; 48:6). Thus, the sin of the golden calf is compared to theft, as though they stole the ox from the heavenly chariot (Yefe To’ar). therefore, we paid fivefold for it, as our fathers died in the wilderness because of it.26Although the punishment was administered for the sin of the spies, it included punishment for the sin of the golden calf as well.

“And four sheep for the sheep,” the four kingdoms that have ruled over us.27Thus, Israel paid fourfold and fivefold for the sin of the golden calf. And for abducting Joseph, we spent four hundred years enslaved in Egypt.28Joseph is referred to as a flock (see Psalms 80:2). The four hundred years are considered as having paid fourfold for his abduction. Why for the ox does one give fivefold, and for the sheep he gives only fourfold?

For the ox he gives fivefold because he takes it out in public. This is analogous to two who went up to the podium for judgment, one who sold the son of a prince and one who cast a stone at a statue of the prince. The one who cast the stone at the statue of the prince received five harsh lashes, and the one who sold the son of the prince paid four hundred to his master.29Although the one who abducted and sold the prince committed an act that was inherently more severe, the individual who threw the stone received the harsher punishment.

This was because his act was performed in public and therefore constituted a greater denigration to the honor of the prince. That is why it is written: “Five cattle” (Exodus 21:37). David said: “Do not enter into judgment with Your servant” (Psalms 143:2).

“You shall not afflict any widow or orphan” (Exodus 22:21). “You shall not afflict any widow or orphan.” Rabbi Yosei says: Why does God love orphans and widows? It is because their eyes are directed exclusively to Him, as it is stated: “Father of orphans, Judge of widows” (Psalms 68:6).

Therefore, anyone who robs them, robs the Holy One blessed be He, as He is their Father in Heaven, and He becomes angry with him, as it is stated: “My wrath will be enflamed and I will kill you” (Exodus 22:23). This is analogous to the daughter of kings who sinned against her father and he banished her.30This translation is based on an emendation to the Hebrew text accepted by many commentaries (see Yefe To’ar; Rabbi David Luria; Maharzu).

She had children and she cast them upon him and left. When [the king] would see them, it was as though he would see his daughter before him. If anyone would touch them, [the king] would exact retribution against him. So too, Israel was in Zion and the Holy One blessed be He was resting in their midst, as it is stated: “This is My resting place forever” (Psalms 132:14).

When they sinned, He banished them, and they cast their children upon Him, as it is stated: “We have become orphans, with no father; our mothers are like widows” (Lamentations 5:3). When He sees Israel performing mitzvot, He regrets what He did in Zion and seeks merit for it, as it is stated: “I have returned to Zion, I will dwell in the midst of Jerusalem” (Zechariah 8:3). Likewise David said: “Return, Lord, our captives” (Psalms 126:4).31This is expounded to mean that the Lord should return His presence to Zion while He is returning the Jewish captives.

Another matter, “these are the ordinances” (Exodus 21:1), that is what is written: “He declares His words to Jacob” (Psalms 147:19); these are the commandments, “His statutes and ordinances to Israel” (Psalms 147:19); these are the ordinances. Because the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. The attribute of flesh and blood is that he instructs others to perform, but he does not perform anything.

The Holy One blessed be He is not so. What He performs, He says to Israel to perform and to observe. There was an incident involving Rabban Gamliel, Rabbi Yehoshua, Rabbi Elazar ben Azarya, and Rabbi Akiva, who went to Rome and expounded: ‘The ways of the Holy One blessed be He are unlike flesh and blood, as they issue an edict and say to others to perform, but the Holy One blessed be He is not so.’

There was a particular heretic there. After [the audience] departed, he said to [the rabbis]: ‘Your words are nothing but falsehood. Did you not say that God says and performs? Why does He not observe Shabbat?’32God brings rain, makes the wind blow, the heavenly bodies pass through the sky, and all of these violate the prohibition of carrying from one domain to another or within a public domain on Shabbat (Etz Yosef).

They said to him: ‘Wicked one of the world, is a person not permitted to carry within his courtyard on Shabbat?’ He said to them: ‘Yes.’ They said to him: ‘The upper and lower realms are the courtyard of the Holy One blessed be He, as it is stated: “The entire world is filled with His glory” (Isaiah 6:3). And is it not so that even if a person is in a [location where it is] forbidden [to carry]33The public domain. he may carry a distance equivalent to his height?’34One may carry an object in the public domain a distance less than four cubits.

He said to them: ‘Yes.’ They said to him: ‘It is written: “Do I not fill the heavens and the earth?”’ (Jeremiah 23:24). Another matter, “He declares His words to Jacob” (Psalms 147:19); Rabbi Abahu said in the name of Rabbi Yosei bar Rabbi Ḥanina: This is analogous to a king who had an orchard and he would plant in it all kinds of trees. Only he would enter it, as he guarded it.

When his sons came of age, he said to them: ‘My sons, I have been guarding this orchard and I have not allowed any person to enter into it. You shall guard it in the manner that I have guarded it.’ So too, God said to Israel: ‘Before I created this world, I established the Torah,’ as it is stated: “I was with Him as a nursling [amon]” (Proverbs 8:30). What is amon?

It is a nurse [omen], as it is stated: “As a nurse [omen] carries a nursing child” (Numbers 11:12). ‘I did not give it to any of the idolaters, but only to Israel,’ as once Israel stood and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), He immediately gave them [the Torah]. That is, “He declares His words to Jacob, His statutes and ordinances to Israel.

He did not do so with any other nation” (Psalms 147:19–20), but to whom? To Jacob, whom He chose over all the idolaters. He gave [the other nations] only a few [commandments]. He gave Adam six mitzvot.35The six were: The prohibition of idol worship; the prohibition of murder; the prohibition of incest and adultery; the prohibition of robbery and kidnapping; the prohibition of blasphemy; the obligation to establish courts of law.

He added one for Noah;36He added the prohibition against eating a limb from a living animal. for Abraham, eight,37He added the mitzva of circumcision. for Jacob, nine.38He added the prohibition against eating the sciatic nerve of an animal. But to Israel, He gave them everything. Rabbi Simon said in the name of Rabbi Ḥanina: This is analogous to a king who had a table set before him with types of cooked dishes.

His servant entered and he gave him a piece. The second, he gave him an egg. The third, he gave him a vegetable, and likewise to each and every one. When his son entered, he gave him the entire table that was before him.

He said to him: ‘To each of them I gave one portion, but I have placed everything in your possession.’ So too, the Holy One blessed be He gave to the idolaters only a few mitzvot. But when Israel arose, He said to them: ‘The whole Torah in its entirety is for you,’ as it is stated: “He did not do so with any other nation.” Rabbi Elazar said: This is analogous to a king who went out to war and his legions were with him.

He would slaughter an animal and would distribute to each and every one of them a portion, for him to toil in its preparation. His son looked and said to him: ‘What are you giving me?’ He said to him: ‘From what I prepared for myself.’ Therefore, the Holy One blessed be He gave the idolaters crude mitzvot,39These mitzvot were given to the nations but their details were not defined; that was left for the nations to figure out.

Alternatively, He gave them rudimentary mitzvot only. in which they would toil.40They would need to toil to define them. He did not distinguish for them between ritual impurity and purity. Israel came and He explained each and every one of the mitzvot to them, its punishment and its reward, as it is stated: “May he kiss me with the kisses of his mouth” (Song of Songs 1:2). That is why it says: “His statutes and His ordinances to Israel.”

Another matter, “these are [ve’eleh] [the ordinances],” what is ve’eleh? Come and see how much the Holy One blessed be He loved Moses. When Datan and Aviram demeaned him in Egypt, as they said to him: “Who appointed you to be a leader and a judge over us?” (Exodus 2:14), the Holy One blessed be He said to them: ‘With what you demeaned him, I will grant him greatness,’ as it is stated: “These are [ve’eleh] the ordinances.”41The midrash asserts that it was Datan and Aviram who demeaned Moses by saying: “Who appointed you [samkha] to be a leader and a judge [shofet] over us?”

Moses received greatness in that he was the one to whom the verse: “These are the ordinances that you shall place [tasim] before them” was said. This is implied by the term ve’eleh, because the vav at the beginning of the word implies a connection to what had occurred earlier (see Shemot Rabba 30:3), and by the use of the term “place” [tasim], which is from the same root as “appointed you” [samkha].

Another matter, “these are the ordinances,” Moses heard Yitro say: “You shall identify from all the people [capable men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). He said to him four attributes, but he found only one, as it is stated: “Moses selected capable men” (Exodus 18:25) and he appointed them judges over Israel. The Holy One blessed be He said to him: ‘I gave you [the duty of] judgment and you appointed others who do not know;42They do not know the laws and do not have all the necessary qualities to be ideal judges. you go and teach them.’ As it is stated: “These are the ordinances [that you shall place before them].”

Another matter, “these are [ve’eleh] the ordinances.” “It was on the third day when it was morning” (Exodus 19:16), in the morning the Torah was given, and in the evening the ordinances were given.43The vav at the beginning of ve’eleh links the ordinances in the upcoming passage to the previous portion, in which the Torah was given. The midrash understands this to mean that they were given on the same day.

That is what is written: “From morning to evening they are broken; [forever unaware, they perish]” (Job 4:20).44The wicked are punished due to their having ignored the Torah, which was given in the morning, and the ordinances, which were given in the evening. This is analogous to two men who went to court,45This translation is based on Etz Yosef; see also Matnot Kehuna. one was a professional [lawyer] and one was a layman.

What caused the layman to be punished? It is that he had no one to teach him. So too, the Holy One blessed be He was standing on Mount Sinai and was holding back judgment, as it is stated: “My hand grasps judgment” (Deuteronomy 32:41). David said: “Judge me, Lord, in accordance with my righteousness” (Psalms 7:9).

He checked, but he did not find anyone to teach him,46He believed that he was righteous because there was no one to teach him the parameters of the divine attribute of justice. and he was punished. He began shouting: “Do not enter into judgment with Your servant” (Psalms 143:2). When was all this? It was before he organized the ordinances for himself, to realize what is stated: “From morning to evening they are broken; [forever unaware [mesim], they perish]” (Job 4:20).47The term mesim is taken as an allusion to the ordinances, of which it is stated: “These are the ordinances that you shall place [tasim] before them.”

Thus, the punishment is due to an insufficient knowledge of the ordinances, and of the extent to which an individual is held accountable in the Divine process of judgment. Another matter, “these are the ordinances.” What is: “Forever unaware, they perish”? (Job 4:20). Job said to the Holy One blessed be He: “If only I could know and find Him…I would organize my case before Him” (Job 23:3–4).

This is analogous to a ruffian who was intoxicated. He kicked the prison [door] and freed the prisoners. He stoned the statue of the governor of the city, cursed a policeman, and said: ‘Show me the place where the governor of the city is located and I will teach him justice.’ He entered; they showed him the mayor of the city sitting on the podium. [The governor] incarcerated a noblewoman and expelled a city official, blinded a duke, sentenced a judge, and placed a magistrate in stocks.

When [the ruffian] saw the governor of the city doing so, he was afraid. He said: ‘I implore you, I was intoxicated and was unaware of the power of the governor of the city.’ So too, Job was standing and screaming: “If only I could know and find Him…I would organize my case before Him.” He stoned the image, as he said: “Perish the day I was born” (Job 3:3).48Man is created in the image of God.

By cursing the day of his birth, it was as though Job stoned the image of God. He kicked the prison and freed prisoners: “Let the stars of its twilight be dark” (Job 3:9).49The stars are like prisoners imprisoned in darkness. He cursed the officer: “May that night be taken by blackness” (Job 3:6).50Night is viewed as an officer in charge of darkness (see Bereishit Rabba 3:6; Maharzu). He saw the king sitting on the podium. [The King] incarcerated the noblewoman: “Behold, Miriam is leprous as snow” (Numbers 12:10).

He expelled Moses: “Therefore, you will not bring this congregation [into the land which I have given them]” (Numbers 20:12). He blinded the duke, this is Isaac, as it is stated: “His eyes were dimmed from seeing” (Genesis 27:1). He sentenced Abraham, as it is stated: “Know that your descendants will be strangers” (Genesis 15:13). He placed Jacob in stocks: “He was limping on his thigh” (Genesis 32:32).

When Job saw, he said: ‘I implore You, I was intoxicated,’ as it is stated: “Indeed I erred, my error rests with me’ (Job 19:4). Why to that extent? It is because they did not know the power of judgment.51They did not understand how exacting Divine judgment is. That is, “forever unaware, they perish.”

Another matter, “these are the ordinances,” that is what is written: “He declares His words to Jacob” (Psalms 147:19). One time, Aquila said to the emperor Hadrian: ‘I wish to convert and to become a Jew.’ He said to him: ‘That nation you wish [to join]? How much have I demeaned it, how much of its [people] have I killed!

You wish to intermingle with the lowliest of nations. What did you see in them that you wish to convert?’ He said to him: ‘The least among them knows how the Holy One blessed be He created the world, what was created on the first day and what was created on the second day. How long it has been since the world was created and upon what does the world stand.

And, their Torah is truth.’ He said to him: ‘Go study their Torah, but do not circumcise yourself.’ Aquila said to him: ‘Even the wisest man in your kingdom or a one-hundred-year-old elder is unable to study their Torah if he is not circumcised,’ as it is written: “He declares His words to Jacob, His statutes and ordinances to Israel. He did not do so with any other nation” (Psalms 147:19–20). But with whom? With the children of Israel.

Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6).

The same is true of all of them.52In each stage of creation, the verses refer to “God” rather than “the Lord.” According to the midrash, verses employ the name “God” when He acts with the attribute of justice, and “the Lord” when He acts with the attribute of mercy (see, e.g., Bereishit Rabba 12:16). Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice.

“But a man of donations [terumot] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla, she kneads the flour and then takes ḥalla, so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7).53The comparison here is based on the fact that ḥalla is also referred to as teruma; see Numbers 15:20).

When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot, midrash, and agadot, and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’

God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [terumot] will destroy it.”54Such a Sage is referred to as a man of terumot because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [merim] himself from involvement in justice. Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6).

“But a man of donations [terumot] will destroy it,” this is the generation of the flood, which did not implement justice.55They separated [herimu] themselves from justice. See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering.

“We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come?56This world is compared to evening or night, and the World to Come is compared to morning.

It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [mesim], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [tasim] before them.”

Another matter, “these are the ordinances.” David said: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). How is this so? You find that a person may study midrash, halakhot, and agadot, but if he does not have fear of sin, he has nothing.

This is analogous to a person who says to another: ‘I have one thousand measures of grain and one thousand of wine.’ The other said to him: ‘Do you have storehouses in which to place them? If you have that, you have everything. If not, you have nothing.’

So it is with a person who studies everything. It is said to him: ‘If you have fear of sin, you have everything,’ as it is stated: “The faithfulness of your times [will be the strength of salvation, wisdom and knowledge]; fear of the Lord, that is His treasure” (Isaiah 33:6).57There is an allusion to the six orders of the Mishna in the first part of the verse (see Shabbat 31a), but it concludes with the fear of God characterized as His treasure.

The word used here for treasure [otzar] may also be translated as storehouse. That is why it is stated: “Fear of the Lord is pure.” And the prophet screams: “Zion will be redeemed with justice and its returnees with righteousness” (Isaiah 1:27).58Some suggest that this sentence does not belong here in the text; see Rabbi David Luria; Etz Yosef.

Another matter, “these are the ordinances,” that is what is written: “For Solomon. Endow the king with Your justice, God…May he judge Your people with righteousness” (Psalms 72:1–2). Rabbi [Yehuda HaNasi] says: Just as the Holy One blessed be He cautioned regarding the commandments, so He cautioned regarding justice, upon which the world is contingent, as it is stated: “A king will uphold the land with justice” (Proverbs 29:4).

And by its means, Zion will be rebuilt, as it is stated: “Zion will be redeemed with justice” (Isaiah 1:27). And by its means the righteous are uplifted, as it is stated: “Happy are those who heed the law” (Psalms 106:3). You find that there are many ordinances regarding this matter. For the Holy One blessed be He said: “I am the Lord your God who took you out of the land of Egypt, the house of slavery” (Exodus 20:2).

What does it say regarding the Hebrew slave? “If you purchase a Hebrew slave [he shall serve six years]” (Exodus 21:2). The Holy One blessed be He said: ‘Just as I created the world in six days and rested on the seventh, so he shall work with you for six years and emerge as a free man.’ What is written alongside it?

“If he comes in by himself” (Exodus 21:3); if he entered alone he shall depart alone, if [he came in] with his wife, he shall depart with her. “If his master gives him a wife…” (Exodus 21:4). Israel enters this situation only if they transgressed the mitzvot, because Israel is as dear as the apple of the supernal eye, as it is stated: “As anyone who touches you, touches the apple of his eye” (Zechariah 2:12).

It is the scribes and the Sages who instituted this safeguard.59The verse in Zechariah is stated by God, such that it should have said “anyone who touches you touches the apple of My eye,” but the scribes changed it to “his eye” in order to avoid the challenges that might be caused by the anthropomorphism. Alternatively, the scribes did not change the text but merely taught that the verse means to refer to God’s eye, as it were (see Maharzu; Etz Yosef; Matnot Kehuna to Bereishit Rabba 49:7).

It is analogous to a king who said to his son that he should work for so-and-so, who would not mistreat him.60The king sought to punish his son by having him work, but arranged for him to work for a master who would not mistreat him. He went and even though he worked without pay, [the master] did not refrain from mistreating him. When [the king] reconciled with his son, he decreed that those who had mistreated him would be put to death.

So too, the Holy One blessed be He decreed that Israel would be enslaved in Egypt until He would be reconciled and return them. [The Egyptians] stood over them and enslaved them harshly, and not because [Israel] rebelled against them. Therefore God said of them: ‘They should have treated them like slaves and [Israel] would perform their needs until the decree was completed.’ But, “I was mildly enraged, but they contributed to the evil” (Zechariah 1:15).61The Egyptians treated the Israelites far more harshly than they should have.

Thus, after the commandments,62After the Ten Commandments, in which God mentioned that He took Israel out of slavery in Egypt (Exodus 20:2). the Holy One blessed be He cautioned them regarding the ordinances, that they should not violate them, as He would then do to them what He did to Egypt. That is why the prophet said to Israel: “Execute true justice, and…do not exploit the widow, the orphan, the stranger, and the poor” (Zechariah 7:9–10).

Rabbi Natan says: Justice is fitting for God, as He upholds it and does not show favor, as it is stated: “For I am the Lord, who performs kindness, justice and righteousness in the land” (Jeremiah 9:23), as we find regarding Abraham, who withstood ten ordeals, but He did not show him favor even for one matter,63This translation is based on the textual emendation of Rabbi David Luria. as He said: “Know, that your descendants will be strangers” (Genesis 15:13).64When God told him that he would inherit the land, he asked: “How do I know that I will inherit it?” (Genesis 15:8).

It was due to this question that God decreed that Abraham’s descendants would be slaves (see Nedarim 32a). Nevertheless, he asked God to uphold justice, as it is stated: “Will the Judge of the earth not implement justice?” (Genesis 18:25). See how King Solomon was caught in a trap, as it is stated: “He traps the wise with their craftiness” (Job 5:13). How many spirits and demons did Solomon conquer, and he instructed justice for everyone, but ultimately, he was trapped in his old age,65He sought to outsmart the Torah and allowed himself to marry many wives, purchase many horses, and amass much silver and gold, in opposition to Torah law.

He justified this by asserting that he would not fall prey to the dangers that the Torah wished to prevent by the institution of these laws (see Sanhedrin 21b). and he began fearing the spirits, as it is stated: “Each man, a sword on his thigh, from fear in the nights” (Song of Songs 3:8). Initially, the spirits were terrified of him, and ultimately, he began to fear them. That is why there is no mitzva that the Holy One blessed be He did not caution in its regard,66The Torah hints to the punishment for the violation of each commandment. as it is stated: “If a man sells his daughter as a maidservant” (Exodus 21:7).

What caused this to happen to him? It is the transgression that he violated vis-à-vis others.67He mistreated his Hebrew slave, which is the topic of the verses immediately prior to this verse. “One who strikes a man and he dies” (Exodus 21:12). What caused this to happen to him?

The fact that he did not look into the Torah, in which it is written: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). This is analogous to a person who marred the statue of the king and ascended to the platform.68For judgment. The king said to him: ‘Did you not read in my royal edicts that anyone who touches my statue is to be eliminated? Why did you not spare yourself?’

So too, if a person kills a person of Israel, it is as though he removes the image of a king, and he is sentenced and has no life, as man was created in the image of the ministering angels. If he kills unwittingly, God provides him with a place to which he can flee. If he kills intentionally, even if he is the High Priest, he is killed. You have no one greater than Saul, as it is stated: “Daughters of Israel, weep over Saul” (II Samuel 1:24).

Who collected from him the blood that was on his hands when he died? It was not Israel who collected it, but rather the Givonites, as it is stated: “Let seven men of his sons be given to us [and we will hang them]” (II Samuel 21:6). The priests forgave him,69They forgave him for the massacre in the priestly city of Nov. but the Givonites did not forgive him. That is why God distanced them, as it is stated: “The Givonites were not of the children of Israel” (II Samuel 21:2). That is what David feared, as it is stated: “Save me from bloodshed, God” (Psalms 51:16).

Rabbi Shimon says: Many warnings are written here, as it is stated: “If men quarrel and one strikes the other” (Exodus 21:18). Nothing good and no peace results from a quarrel. Cain harmed his brother only from the midst of a quarrel, “one strikes another with a stone or a fist (Exodus 21:18). Here God cautions, as it is stated: “If he arises and walks outside…[he shall give only his livelihood and he shall provide healing]” (Exodus 21:19).70Even if one does not kill the other, he is obligated to pay for the damage he caused, including loss of livelihood and medical costs.

Why is judges [elohim] written here, regarding each and every matter?71As the Torah presents the ordinances in Exodus chapters 21–23, there are several instances in which the Torah refers to judges as elohim, a term ordinarily reserved for God. See, e.g., Exodus 21:6, 22:7. It is because people are steeped in the evil inclination, as it is stated: “As the inclination of a man’s heart is evil from his youth” (Genesis 8:21).72Therefore, due to man’s weaknesses, the Torah uses a term for judges that also can be used to refer to God, as an indication that people should consider that they will be held accountable not only by man but by God.

If the Holy One blessed be He would eliminate the evil inclination, everyone would come under His wings. The Holy One blessed be He will kill it [one day]. You find that the evil inclination accustoms a person to sin, and it kills him, as it is stated: “Its justice and its onus will emerge from it” (Habakkuk 1:7).73Sin causes man to die. Alternatively, having caused man to sin, it is the evil inclination who then kills man, as the Gemara states: Satan, the evil inclination, and the Angel of Death are one (Bava Batra 16a).

That is why the Holy One blessed be He cautioned them regarding the ordinances of the Torah, as it is stated: “These are the ordinances.” The Holy One blessed be He said: ‘Maintain justice in this world and I will rescue you from being sentenced to Gehenna.’ Therefore, the Holy One blessed be He judges the wicked over all these laws, as it is stated: “Behold, I am here, and I will judge between the fat lamb and the lean lamb” (Ezekiel 34:20).

Egypt enslaved Israel, and He exacted retribution from them, and judged them in Egypt and judged them at the sea. To what were they comparable? To robbers who entered the king’s vineyard and destroyed grapevines. The king came and found his vineyard damaged.

He became filled with rage and descended upon the robbers. He did not need anything or any person, but rather, he descended, cut them, and uprooted them, just as they had done to the king’s vineyard. So too, Egypt judged the children of God [and executed upon them] harsh judgments. The Holy One blessed be He became filled with rage and afflicted them with the first plague, and the second, but was not sated with their blood.

He judged them ten times and said: ‘I have not done anything to them.’ They came to the sea and He killed countless multitudes. From where is it derived that Pharaoh will not be consoled over his multitudes until he will see Gog? As it is stated: “Pharaoh will see them and be consoled for his entire multitude” (Ezekiel 32:31).

Rabbi Meir says: “These are the ordinances,” the Holy One blessed be He entrusted justice to the elders of Israel, just as the Sanhedrin On High sits before God, as it is stated: “I was seeing until thrones were set in place, and the Ancient One sat…the court convened, and the books were opened” (Daniel 7:9–10).74The Sanhedrin sits before God, just as the heavenly Sanhedrin of angels (see Vayikra Rabba 24:2) sits before God.

The Holy One blessed be He, who is called the Ancient One, sat to exact retribution against those who came against him arrogantly, as it is stated: “Do not speak exceedingly with arrogance” (I Samuel 2:3). This is analogous to a king whose guardsmen demeaned him regarding the royal garment in which he was clad. The king said to them: ‘You ignored everything [else] and occupied yourselves with the royal garment in which I am clad; as you live, I will change it and I will exact retribution against you.’

So too with these wicked ones who criticized the Ancient One. It is not that He is old, but that [Israel] had exhausted Him with their actions, as it is written: “You wearied the Lord with your words” (Malachi 2:17).75God is described as ancient because He refrains from taking action against those who act against Israel, as though He were an old man, incapable of waging war. This is not the case, it is just that Israel has sinned.

He said to them: ‘I will change it,’ as it is stated: “Why is there red on Your garment?” (Isaiah 63:2), ‘and I will exact retribution against you,’ as it is stated: “The Lord will emerge like a warrior, He will arouse zealotry like a man of war” (Isaiah 42:13).

Rabbi Elazar said: The entire Torah is contingent on justice, that is why the Holy One blessed be He gave laws after the Ten Commandments. Because people pervert justice, He exacts retribution from them and teaches the entire world that He overturned Sodom only after it perverted justice, as it is stated: “[Behold, this was the iniquity of your sister Sodom…] pride, surfeit of bread and tranquil calm, [but she did not support the hand of the poor and indigent]” (Ezekiel 16:49).

Jerusalem, too, was not exiled until she perverted justice, as it is stated: “They will not provide justice for an orphan and the cause of the widow will not come to them” (Isaiah 1:23). Why did the Holy One blessed be He give the crown to Judah?76The kings of Israel descend from the tribe of Judah. It is not that he was mightier than his brothers; were Simeon, Levi and the others not mighty? Rather, it is because he adjudicated a true judgment for Tamar;77See Genesis 38:26. that is why he became a judge of the world.78In ancient times, the king served as the highest judge in the land.

This is analogous to a judge who adjudicated the case of an orphan girl that came before him and he exonerated her. So too, the case of Tamar came before Judah, and [her sentence was] to be burned, but he exonerated her because he found merit on her behalf. How so? Isaac and Jacob were sitting there, as well as all his brothers, and they were protecting him.79Although they recognized that the signet ring, cords, and staff presented by Tamar (see Genesis 38:25) belonged to Judah, the presentation of these artifacts did not prove that she had not engaged in a forbidden relationship.

Judah acknowledged the Omnipresent and said the truth of the matter, and said: “She is more righteous than I” (Genesis 38:26). The Holy One blessed be He appointed him king. Likewise, ben Zoma would say and expound: You were shamed in this world; you will not be shamed in the World to Come in front of the Holy One, blessed be He, who is a consuming fire. Why?

Because the shame in this world is nothing compared to the shame of standing [guilty] in the World to Come, as it is stated: “Therefore, everyone who is pious should pray to You [at the time of searching]” (Psalms 32:6).80The time of searching is expounded to mean the day of death. The previous verse states: “I acknowledged my sin to You; I did not hide my iniquity. I said: I will confess my transgressions to the Lord.

And You forgave the guilt of my sin, selah” (Psalms 32:5). Thus, this is understood to mean that every pious individual prays that he has the strength to confess his sins before he dies.

Rabbi Yehoshua said: The Holy One blessed be He said: ‘Because I commanded you many laws, I will provide you with great reward. I cautioned you regarding all the mitzvot, which are your life, as it is stated: “One who observes a mitzva will not know an evil matter” (Ecclesiastes 8:5). The same is true of every matter that is written in this portion: one who kills a person; one who strikes an ox; one who ignites a field.

For each and every one, I wrote its punishment alongside it and its reward alongside it.’ This is analogous to a king who prepared two paths, one filled with thorns, briers, and thistles, and one filled with fragrant plants. The blind walk on the bad path, and the thorns add wound upon wound. Those who can see walk on the good path, with the result that they walk [comfortably] and their clothes are perfumed from [the path].

So too, God prepared two paths, one for the righteous and one for the wicked. One who has no eyes walks on the path of the wicked, stumbles and does not recover, like Bilam the wicked, who was expelled from the world, and like Doeg and Aḥitofel who were distanced from life, and like Geiḥazi, who left the world with nothing.81Bilam, Doeg, Aḥitofel, and Geiḥazi are the four commoners listed in the mishna in Sanhedrin (10:1) as having no portion in the World to Come.

However, the righteous, who walk in their innocence, are privileged, and their children after them, as it is stated: “One who walks innocently is a righteous man; happy are his children after him. (Proverbs 20:7).