Shemot Rabbah Reader

Another matter, “these are the ordinances,” the punishment that is prepared for the wicked is plentiful. What is written in their regard: “He will rain burning coal upon the wicked…” (Psalms 11:6). Because they violate the mitzvot and the laws of the Torah that were given only after the commandments, their punishment is more severe than that of one who nullifies the commandments.82One who sins in his relations with other people is punished more harshly than one who sins only toward God.

The midrash states this regarding the verse “these are the ordinances” because the laws introduced in this passage pertain to interpersonal relations. How so? Israel nullified: “You shall not have [other gods before Me]” (Exodus 20:3), and He forgave them, as idol worship has no substance but only arouses zealotry, as it is stated: “They would arouse His zealotry with strangers” (Deuteronomy 32:16).

Likewise, it is written: “They exchanged their Glory for the molded image of a bull” (Psalms 106:20). But when Israel sinned at Shitim with licentiousness, twenty-four thousand of them fell.83See Numbers 25:1–9. This is analogous to a princess who flirted with a eunuch. The king became angry at her.

They said to him: ‘But did she not flirt with a eunuch?’84The eunuch is incapable of sexual relations. He said: ‘I became angry only because she accustomed herself to flirting and licentiousness.’ Likewise, the Rabbis taught: Lightheartedness and frivolity accustom a person to licentiousness. When she engaged in licentiousness, they told her father that she received twenty-four severe lashes, and he was silent.

So too, what benefit did Israel receive from the worship of idols, which do not see, do not hear, and do not speak, as it is stated: “May their makers be like them” (Psalms 115:8)?85The preceding verses say: “Their idols are silver and gold, the work of the hand of man. They have mouths but do not speak; they have eyes but do not see; they have ears but do not hear; they have noses but do not smell; they have hands but do not feel; legs, but they do not walk; they do not speak with their throats” (Psalms 115:4–7).

However, for licentiousness, which is a matter of substance, they were punished. They were forgiven for idol worship, but regarding these laws and mitzvot, the Holy One blessed be He cautioned them, as it is stated: “Observe mitzvot and live” (Proverbs 7:2) and likewise, “Inscribe them on the tablet of your heart.” (Proverbs 7:3).

Another matter, “these are the ordinances,” the idolaters have judges and Israel has judges and you do not know the difference between them. This is analogous to an ill person whom a doctor came to visit. [The doctor] said to the members of his household: ‘Feed him everything that he requests.’ He went to [visit] another [patient] and said to [the members of his household]: ‘Make certain that he does not eat such-and-such item.’

They said to him: ‘To the first you said that he should eat what he wants, and to the second you said that he should not eat such-and-such item?’ He said to them: ‘The first one will not live; therefore, I said that he may eat everything that he wants. However, for this one, who will live, I said to be careful with him.’ So too, for the idolaters who separate themselves and do not engage in Torah study and do not fulfill it, it is stated: “I too gave them statutes that were not good, [and ordinances by which they could not live]” (Ezekiel 20:25). But about the mitzvot it is written: “Which a man shall perform and live by them” (Leviticus 18:5).

Another matter, “these are the ordinances,” that is what is written: “The might of the King is that He loves justice” (Psalms 99:4). Moses said to Israel: ‘The Holy One blessed be He gave you His Torah. If you do not perform the laws, He will take His Torah from you.86 A Torah scholar who does not seek to bring about justice among the populace will not succeed in his studies (Etz Yosef). This is derived from the vav at the first word of the phrase “these [ve’eleh] are the ordinances.”

This vav connects the ordinances to the giving of the Torah in the preceding passage (Maharzu). Why? Because the Holy One blessed be He gave you His Torah only so you will perform the laws,’ as it is stated: “The might of the King is that He loves justice.” If you perform the laws, the Holy One blessed be He is destined to restore your courts to you, as it is stated: “I will restore your judges as at first” (Isaiah 1:26). What is written thereafter? “Zion will be redeemed with justice” (Isaiah 1:27).

Another matter, “these are the ordinances,” that is what is written: “So said the Lord: Maintain justice and perform acts of charity” (Isaiah 56:1). That is what the verse states: “These too are for the wise: Showing favor in judgment is no good” (Proverbs 24:23). The Holy One blessed be He said: ‘What caused the judges to know how to judge? It is due to the fact that you received the Torah in which it is written: “These are the statutes, ordinances, and laws”’ (Leviticus 26:46).

But know that “showing favor in judgment is no good.” What is “no good”? When a judge sits and judges truthfully, the Holy One blessed be He forsakes the heavens of heavens, as it were, and rests His Divine Presence alongside him, as it is stated: “And that the Lord would establish judges for them, and the Lord would be with the judge” (Judges 2:18). When He sees that he is showing favor, He removes His Divine Presence, as it were, and ascends heavenward.

The angels say to Him: ‘Master of the universe, what is disturbing You?’ He says to them: ‘I saw that the judge is showing favor and I departed from there,’ as it is stated: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise” (Psalms 12:6). What does the Holy One blessed be He do? He draws His sword against him, to apprise that there is a Judge on high, as it is stated: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [shadun]” (Job 19:29); it is written shadin,87The word is traditionally written with a yod, such that it reads shadin, but it is traditionally pronounced shadun, as though written with a vav. that there is justice [sheyesh din] in the world.

Therefore, Solomon said: “These too are for the wise: Showing favor in judgment is no good.” The Holy One blessed be He said to him: ‘It is not good for you that I forsake you, as it is stated: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). That is why it is written: “So said the Lord: Maintain justice and perform acts of charity,” and I will bring Myself close to you, as it is stated: “For My salvation is soon to come”’ (Isaiah 56:1).

Likewise you find regarding Nebuchadnezzar. When he saw the dream, Daniel entered to him and saw that [God] was destined to drive him away, as it is stated: “You will be driven from men” (Daniel 4:29). He pretended to be trembling and fearful, as it is stated: “Then Daniel, whose name was Beltshatzar, was astonished for some time [and his thoughts terrified him]” (Daniel 4:16). [Nebuchadnezzar] said to him: ‘Why are you afraid?’ [Daniel] said to him: ‘I see the dream but I am unable to say it,’ and said to him: “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16).

One who expounds this verse renders Daniel one who spoke impudently vis-à-vis the Most High, as he said to Nebuchadnezzar: “My lord, may the dream be for your enemy.” There was no greater enemy of his than the Holy One blessed be He, as [Nebuchadnezzar] had destroyed His house and exiled His children. Moreover, Israel, too, was his enemy, and he was cursing them.88It was as though Daniel was cursing them by wishing upon them Nebuchadnezzar’s dream.

However, Daniel directed his heart to the Holy One blessed be He, and said: ‘My Master who is in Heaven, bring this dream upon this enemy of Yours.’ Nebuchadnezzar said to Daniel: ‘I saw in my dream: “Behold, a tree in the midst of the land…and there was food for everyone in it”’ (Daniel 4:7, 9). This [symbolizes] a king who issues an edict, blockades the sea and everyone dies; he lifts the blockade on the sea and everyone lives.

Therefore, “there was food for everyone in it.” Once [Daniel] told him the meaning of the dream, [Nebuchadnezzar] said to him: ‘What is your advice to me?’ He said to him: “Therefore, king, let my counsel be acceptable to you: redeem your sins with charity” (Daniel 4:24). The Holy One blessed be He said to [Daniel]: ‘I conveyed [the value of] charity to Abraham, as it is stated: “For I have known him, so that he will command…[to perform acts of charity]” (Genesis 18:19), and you say to this wicked one: “Redeem your sins with charity”?’89God did not want Nebuchadnezzar to know that he could expiate his sins via charity.

Rather, he said to Nebuchadnezzar: ‘Perform acts of charity and open your storehouses’ because he saw that Israel had departed Jerusalem naked, without the value of a peruta in their possession. That is why he said to him to perform acts of charity.90Daniel’s intention in advising Nebuchadnezzar was to provide for the destitute Jewish refugees for the benefit of the Jews, not for the benefit of Nebuchadnezzar.

He opened his storehouses and he was supporting Israel for twelve months. “At the end of twelve months [he was walking atop the royal palace of Babylon]” (Daniel 4:26). Nebuchadnezzar heard the sound [of a crowd] gathering. He said: ‘From where is that sound coming?’

They said to him: ‘It is those poor people to whom you said to give a portion, and we have been distributing it to them for twelve months, as you said.’ He said: ‘Had it not been for the wealth that I had, with what would I have constructed this entire province in my honor, as it is stated: “The king spoke, saying: Is this not the great Babylon?” (Daniel 4:27), and I am wasting all my property? If my property will be gone, I will have no honor.’

He locked the storehouses. Once he said that, a Divine Voice responded to him from Heaven, as it is stated: “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). What caused you to sit in tranquility for twelve months? It was the charity.

If for this wicked one it is so, for Israel all the more so. That is, “maintain justice and perform acts of charity” (Isaiah 56:1). This is analogous91This analogy pertains to the continuation of the verse cited above from Isaiah, “for My salvation is soon to come” (Isaiah 56:1). to a person who entered a province and heard that a gladiatorial exhibition was taking place. He went and he asked a gladiator: ‘When will the gladiatorial exhibition take place?’

He said to him: ‘It is far off.’ He went and asked the one staging the exhibition. He said: ‘It is soon.’ That one said: ‘Did I not ask the gladiator, and he said it was far off?’

He said to him: ‘You thought to ask the gladiator? Does he wish me to stage the exhibition? Does he not know that he will participate and be killed?’ So too, Israel asked Bilam: ‘When will the salvation be?’

He said to them: “I see him, but not now; I behold him, but not near” (Numbers 24:17). The Holy One blessed be He said to them: ‘Is this what you thought? Do you not know that ultimately Bilam will descend to Gehenna and does not want My salvation to come? Rather, emulate your patriarch: “For Your salvation I await, Lord” (Genesis 49:18).

Anticipate salvation, as it is near.’ That is why it is stated: “For My salvation is soon to come” (Isaiah 56:1). Another matter, “for My salvation is soon to come,” ‘for your salvation is soon’ is not written, but rather, “My salvation.” May His name be blessed.

Had the matter not been written, it would have been impossible to say it. The Holy One blessed be He said to Israel: ‘If you do not have merit, I will do it for My sake. As it were, all the days that you are there in distress, I am with you, as it is stated: “I will be with him in distress” (Psalms 91:15). And I will redeem Myself, as it is stated: “He saw that there was no man and He was astonished…[His arm brought salvation for Him]”’ (Isaiah 59:16).

Likewise it says: “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem: Behold, your king will come to you; he is righteous and redeemed” (Zechariah 9:9). ‘And redeeming,’ is not written here, but rather, “redeemed.”92Although the plain meaning of the verse refers to a human king, the midrash takes it to allude to God, who is described as redeeming Himself. That is, even if you do not have actions to your credit, the Holy One blessed be He will do it for His sake, as it is stated: “For My salvation is soon to come.”

Another matter, “maintain justice and perform acts of charity,” (Isaiah 56:1), that is what is written: “I performed justice and acts of charity; do not leave me to my oppressors” (Psalms 119:121). Israel said to Him: ‘Master of the universe, see that we are seeking to perform justice and acts of charity, but we fear the idolaters; do not deliver us into their hands.’ That is, “I have performed justice and acts of charity.”

This is analogous93The following analogy pertains to the conclusion of the verse in Isaiah 56:1, which states “and My righteousness to be revealed.” to a merchant who sought to travel on the road, but heard that there were robbers on the road. What did he do? He took his merchandise and exchanged it for gems and diamonds. He set out on the road and the robbers apprehended him.

They said to him: ‘What do you have in your possession?’ He said to them: ‘Glassware.’ They said to him: ‘How much is this worth?’ He said to them: ‘Two for a sela, three for a sela.’

They said to each other: ‘For this will we kill him?’ They left him alone. He entered the city. He began opening the chests and he sat and began selling.

Those robbers entered and saw him sitting and selling. They said to him: ‘How much for this?’ He said: ‘This is for twenty gold pieces, that is for thirty gold pieces.’ They said to him: ‘Are you not the one who said to us on the way: Two for a sela, three for a sela?’

He said to them: ‘Yes. However, at that moment I was in a place of death.94I said so because my life was in danger. Now, if you do not give me its price, you will not take it.’ So it is for Israel.

In this world, one who performs mitzvot does not know the reward to be given for them. However, in the World to Come, when they see the reward given for mitzvot, they will be astonished, as the entire world is not able to contain the reward, as it is stated: “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him]” (Isaiah 64:3).

Have they never heard? It is, rather, that they are unable to hear the reward given for mitzvot.95In this world, they cannot comprehend the reward given for mitzvot. That is why it is stated: “For My salvation is soon to come, [and My righteousness to be revealed]” (Isaiah 56:1). The Holy One blessed be He said: ‘I will bring the salvation, as it is stated: “Salvation belongs to the Lord” (Psalms 3:9).

One who performs justice, I write in his regard that he brings the salvation near.’ Likewise, you find regarding Yehoshafat, who appointed judges, as it is stated: “He appointed judges” (II Chronicles 19:5). When the children of Amon and Moav came, they were standing, and the Holy One blessed be He was waging their war, as it is stated: “For the war is not yours, but God’s” (II Chronicles 20:15), just as Moses our master, may peace be upon him, said: “The Lord will wage war for you” (Exodus 14:14).

Why? Because they performed justice, they caused the salvation to come. That is why it is stated: “Maintain justice and perform acts of charity, for My salvation is soon to come” (Isaiah 56:1). That is, “these are the ordinances.”

What is written thereafter? “If you purchase a Hebrew slave, [six years he shall work, and in the seventh he shall go free]” (Exodus 21:2).

“If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him; you shall not impose interest upon him” (Exodus 22:24). “If you lend money to My people,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). There is no person who is not in debt to God, but He is merciful and gracious and pardons all former transgressions, as it is stated: “Do not remember for us our former iniquities” (Psalms 79:8).

This is analogous to one who borrowed from a moneylender and he forgot about it. Sometime later, he came and stood before him and said to him: ‘I know that I am in debt to you.’ He said to him: ‘Why did you remind me? The original debt is already removed from my mind.’

So it is with the Master of the universe. People sin before Him, He sees that they do not repent, and He absolves them [of their sins] one by one. When they repent, they come to mention their initial liability and He says to them: “Do not remember former matters” (Isaiah 43:18). From where do you derive that if a person repented, even if he has committed numerous iniquities, He transforms them into merits?

From what is written: “And when the wicked one repents his wickedness, and performs justice and acts of charity, he will live” (Ezekiel 33:19); all the transgressions that he performed will not be remembered for him. That is why He cautions regarding the poor person: “You shall not be as a creditor to him”; do not make him stand naked.1Act mercifully toward him just as God does toward you, and do not take everything he has.

“It will be when he cries to Me, I will hear, as I am gracious” (Exodus 22:26). Likewise, David says: “They cry out and the Lord hears them” (Psalms 34:18).

Rabbi Abahu says: It is written: “Three pilgrimage festivals you shall hold a festival to Me during the year” (Exodus 23:14). The Holy One blessed be He established three pilgrimage festivals, and the Torah, due to the merit of the patriarchs, who would not come before the Holy One blessed be He empty-handed.2Therefore, in the merit of the forefathers, Israel keeps the three pilgrimage festivals, on which they are also commanded not to come before God empty-handed (Exodus 23:15).

Additionally, the fact that they have not forgotten the Torah is also due to the merit of the forefathers (Etz Yosef). Even in these generations, even though they are suffering, the Torah does not move from them, as it is stated: “They will not move from your mouth, or from the mouth of your descendants, or from the mouth of the descendants of your descendants…” (Isaiah 59:21). This is analogous to one who had a case come before the king, and he had advocates pleading on his behalf.

So too, if a person performs mitzvot, and he is a learned person and one who performs acts of kindness, when the [heavenly] accuser is standing and prosecuting, advocates are standing opposite him and speaking in [the man’s] favor, as it is stated: “A man’s giving expands him” (Proverbs 18:16). What he does with the poor assists him. That is why it is stated: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2).

Another matter, “if you lend money to My people,” that is what is written: “There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter” (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor.

He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: “And bring the wretched [merudim] poor to your home” (Isaiah 58:7).3The word merudim implies one who is lowly [yarud] in the sense of being contrite and humble (Matnot Kehuna). If the wealthy person withstands his ordeal and performs acts of charity, he will benefit from his wealth in this world, the principal remains intact for him in the World to Come, and the Holy One blessed be He rescues him from the sentence of Gehenna, as it is stated: “Happy is one who attends to the indigent; the Lord will deliver him in times of trouble” (Psalms 41:2).

If the poor person withstands his ordeal and does not rebel, he will receive a double portion in the future, as it is stated: “The Lord added to Job double of everything that he had” (Job 42:10). But the wealthy man who is miserly, he and his wealth depart from this world, as it is stated: “That wealth is lost in an ill-fated matter” (Ecclesiastes 5:13), because he is miserly vis-à-vis the charity collectors.

Why? Because there is a rotating wheel in the world; it is not the case that one who is wealthy today is wealthy tomorrow, and one who is poor today is poor tomorrow. Rather, He humbles this one and He elevates that one, as it is stated: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). Come and see: There is wealth that causes harm to its owner, and there is wealth that brings benefit to its owner. [Wealth that] causes harm to its owner, this is the wealth of Koraḥ, who was wealthier than all Israel, and it is written: “They, and everything that was theirs, descended alive into the abyss” (Numbers 16:33).

Alternatively, it is the wealth of Haman the wicked, as it is stated: “Haman related to them the honor of his wealth,” (Esther 5:11), and it is written: “They hanged him and his sons on the gallows” (Esther 9:25). [Wealth] that brings benefit to its owner, this is the wealth of Yehoshafat, as it is stated: “Yehoshafat had abundant wealth and honor” (II Chronicles 18:1). What happened to him? “Yehoshafat cried out and the Lord aided him” (II Chronicles 18:31).

There is valor that benefits its possessor, and there is [valor] that is harmful for its possessor. [Valor that] benefits its possessor, this is David, as it is written: “Saul smote his thousands, and David his tens of thousands” (I Samuel 18:7). As a result, all of Israel loved him, as it is stated: “All of Israel and Judah loved David” (I Samuel 18:16). [Valor that is] harmful for its possessor, this is the valor of Goliath, who would stand and blaspheme.

What happened to him? He died like a dog, as it is stated: “The Philistines saw that their hero had died, and they fled” (I Samuel 17:51). There is wisdom that benefits its possessor, and there is [wisdom] that is harmful for its possessor. [Wisdom that] benefits its possessor, this is Joshua, as it is stated: “Joshua, son of Nun was filled with the spirit of wisdom” (Deuteronomy 34:9). To what was he comparable?

To a pool that provides water for an entire city, and everyone praises it. One said to the others: ‘Praise the spring that feeds it.’ So too, they would praise Joshua, who would give all of Israel to drink from his wisdom. He said to them: ‘Praise Moses who produced this,’ as it is stated: “As Moses had placed his hands upon him” (Deuteronomy 34:9). [Wisdom that is] harmful for its possessor, this is Bilam, as it is stated: “The utterance of one who heard the sayings of God” (Numbers 24:16).

What happened to him: “Bilam ben Beor, they killed by sword” (Numbers 31:8). That is why it is stated: “Wealth kept for its owner to his detriment.”

Another matter, “if you lend money to My people,” that is what is written: “He did not lend his money with usury” (Psalms 15:5). Come and see that anyone who has wealth and gives charity to the poor, and does not lend with interest, it is ascribed to him as though he fulfilled all the mitzvot, as it is stated: “He does not lend his money with usury, nor does he take bribes against the innocent. One who performs these will never stumble” (Psalms 15:5).

Who was [an example of] this? Ovadya, who was the wealthy steward of Ahab, as it is stated: “Ahab summoned Ovadya, who was over the household” (I Kings 18:3). He was exceptionally wealthy and he expended all his belongings for charity, as he would sustain the prophets.4See I Kings 18:4. When all that evil transpired,5The great famine described in I Kings chapter 18, which had been brought about by Elijah (see I Kings 17:1). he would borrow with interest from Yehoram son of Ahab, just enough to be sufficient for the prophets.

He fulfilled: “He did not lend his money with usury.” However, Yehoram, who lent with interest, God said: ‘Does this one still exist? Let Yehu come and kill him,’ as it is stated: “Yehu drew his bow fully, and he smote Yehoram between his shoulders; the arrow came out from his heart” (II Kings 9:24). Why “between his shoulders; the arrow came out from his heart”?

It is because he had hardened his heart and had extended his arms to collect the interest, to realize what is stated: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). That is why He cautions them: “If you lend money to My people…[you shall not impose interest upon him].” In Jerusalem, too, they would do so, as it is stated: “Your silver has become dross [lesigim]” (Isaiah 1:22).6The verse is expounded to mean: Your money has become more [sagi], meaning that they collected interest.

What happened to them? “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). Likewise, “they will cast their silver into the streets” (Ezekiel 7:19). Why? It is because they violated what is written in the Torah: “Do not give him your money with usury” (Leviticus 25:37).

Another matter, “if you lend money to My people,” when Solomon built the Temple, he said to the Holy One blessed be He in his prayer: ‘Master of the universe, if there is a person who prays before You that You should give him money, and You know that it will be harmful for him, do not give it to him. If you see a person for whom wealth is becoming, give it to him,’ as it is stated: “You shall give that man according to his ways, as You know his heart” (I Kings 8:39; II Chronicles 6:30).

In this world, the wicked are wealthy and live in tranquility and serenity, and the righteous are poor. But in the future, when the Holy One blessed be He will open the storehouses of the Garden of Eden for the righteous, the wicked who consumed usury [neshekh] and interest, will bite [noshekhin] their own flesh with their teeth, as it is stated: “The fool folds his hands, and eats his own flesh” (Ecclesiastes 4:5).

They will say: ‘If only we had been laborers and we had carried on our shoulders. If only we had been slaves, and it would be like this for us,’ as it is stated: “A handful of tranquility is preferable to two handfuls of toil and herding wind” (Ecclesiastes 4:6). That is why it is stated: “If you lend money to My people…[you shall not impose interest upon him].” Israel said before the Holy One blessed be He: ‘Who are your people?’

He said to them: ‘The poor,’ as it is stated: “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). The attribute of a flesh and blood [person] is that if one has poor relatives and he is wealthy, he does not acknowledge them, as it is stated: “All the brethren of the poor hate him” (Proverbs 19:7). But the Holy One blessed be He is not so, as it is stated: “The wealth and the honor are from before You” (I Chronicles 29:12), and He shelters only the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32).

That is why it is stated: “If you lend money to My people, [to the poor who is with you].” David said: ‘Master of the universe, let Your world be settled in peace,’ as it is stated: “May he abide before God forever” (Psalms 61:8). He said to him: ‘If I render My world equal, “kindness and truth, that they might preserve him”’ (Psalms 61:8).7Were everyone equal, there would be no opportunity to perform acts of kindness and charity.

“You shall not be as a creditor to him.” If you lent to him, do not pressure him. If he has a field or a vineyard, do not say to him: ‘Take a maneh,8One hundred zuz. invest it in business, and write a writ designating your field or your vineyard to guarantee repayment to me.’ The next day, he will lose his business investment and you will repossess his field or his vineyard.

Therefore, it is written: “You shall not be as a creditor to him.” From here you learn that anyone who takes interest is not God-fearing.9This is based upon the verse: “Do not take interest or increase; you shall fear your God” (Leviticus 25:36). Some amend the text of the midrash such that it cites the verse from Leviticus (see Rabbi David Luria). Likewise, Ezekiel says: “He gave with usury and took interest, shall he live?

He shall not live” (Ezekiel 18:13). This is analogous to one who had his indictment read before the judge. The judge said: ‘Is he still alive?’10He deserves to have been killed for his previous crimes. So too the Holy One blessed be He said: ‘Shall he live?

He shall not live, he took usury and interest.’ Another matter, the Holy One blessed be He said: ‘One who subsisted from interest in this world will not live in the World to Come. He bore a son and he did not take interest.’11This is based on Ezekiel 18:14–17. After describing a man who takes interest, among other sins, and will die due to his transgressions, the prophet describes this sinner as having a son who does not commit the transgressions of his father, and as a result will not die.

They said to Him:12The angels said to God. ‘His father would take usury.’ He said to them: ‘Why do I care? I wrote: “A son will not bear the iniquity of the father, the soul that sins, it will die”’ (Ezekiel 18:20). The Holy One blessed be He said to them: ‘You say that the son should die.

Even the father, had he sought to repent and to reclaim his life, I would accept him, as it is stated: “But the wicked person, if he repents…[he shall surely live, he shall not die]” (Ezekiel 18:21); if he repents wholeheartedly, I accept him.’ That is why it is stated: “You shall not be as a creditor to him.”13This refers back to the statements above regarding the severity of this transgression. “You shall not impose [lo tesimun] usury upon him” (Exodus 22:24).

It should have said only “you shall not impose [lo tasim].”14In the singular. What is “you shall not impose [lo tesimun]”?15Why is it stated in the plural? These are the witnesses, the guarantor, the judges, and the scribe, as were it not for them, he would not take anything; therefore, they are all punished. From where is it derived that the borrower is punished?

It is, as it is stated: “You shall not lend with interest [tashikh] to your brother” (Deuteronomy 23:20).16The term tashikh can also be translated such that the verse would mean: You shall not facilitate your brother taking interest. To what is interest comparable? To one whom a serpent bit, but he did not sense what had bitten him, and he did not discover it until [the venom] proliferated in him. So too, with interest, a person does not sense it until it proliferates upon him.

“If you take your neighbor’s garment as collateral, you shall return it to him by the setting of the sun” (Exodus 22:25). “If you take…collateral [ḥavol taḥbol].” God says to him: ‘Although he is indebted to you, you are indebted to Me,’ as it is stated: “When they sin against You, as there is no person who does not sin” (II Chronicles 6:36). There are two matters here, ḥavol taḥbol.

The verse teaches you that if he takes the plowshare, he rises early and returns it.17If a creditor takes an essential item from the debtor that the debtor needs during the daytime, the creditor may take it by night but must return it before the debtor would start work during the day. This is derived from the phrase ḥavol taḥbol, as ḥavol means take, and taḥbol can be translated “give”. One verse says: “You shall return it to him by the setting of the sun,” and one verse says: “With the rising of the sun” (Deuteronomy 24:13).18The verse in Deuteronomy quoted here is often translated “with the setting of the sun,” but the midrash interprets it as referring to the rising of the sun (see Matnot Kehuna).

On this basis you deduce that you must return to him an item in which he may sleep, as the verse said: “By the setting of the sun.” In the morning, you must return the plowshare to him.19The creditor must return the collateral by sundown if it is an item that the debtor would need to use at night, and by sunrise if it is an item that the debtor would need to use by day. Likewise, it states regarding the laborer: “On his day you shall give his wage” (Deuteronomy 24:15).

Why? “Because he is a poor man” (Deuteronomy 24:15). And it says: “For that alone is his covering” (Exodus 22:26), as he does not have “in what shall he lie” (Exodus 22:26). He will be sitting all night and the cold will harm him.

He will cry out to Me and I will answer him, as it is stated: “[It shall be that when he cries out to Me,] I will hear, as I am gracious” (Exodus 22:26). There are two matters here that are similar to one another. Regarding a day laborer, it is written: “On his day you shall give his wage.” For example, one was walking with his donkey after him.

They sold him one sheaf; he placed it on his shoulder, and the donkey came on the road after the sheaf, anticipating to eat it.20The man placed the sheaf on his shoulder so that the donkey would follow him because it anticipated eating the sheaf. What did his master do to it? He tied the sheaf above him. They said to him: ‘Wicked one, all this way it ran for it, and you did not place it before him?’

So too, the day laborer toils and suffers all day because he is anticipating his wage and [yet the employer] sends him away empty-handed. Likewise it is written: “And he has his heart set on it” (Deuteronomy 24:15).

“For that alone is his covering, it is his garment for his skin; in what shall he lie? It shall be that when he cries out to Me, I will hear, as I am gracious” (Exodus 22:26). “You shall not curse judges, and a prince among your people you shall not revile” (Exodus 22:27). “I will hear, as I am gracious.”

What is written thereafter? “You shall not curse judges” (Exodus 22:27). What does this matter have to do with that? Our Rabbis said: There was an incident involving one who had a court case and came before the judge, and he exonerated him.

The one who was exonerated emerged and said: ‘Judge so and so, there is no one like him in the world.’ Some time later, he had a court case and came before him, and he declared him liable. He emerged from before him and said: ‘There is no judge more foolish than he is.’ They said to him: ‘Yesterday he was praiseworthy and today a fool?’

That is why the verse cautions you: “You shall not curse judges.” If you curse, you are cursing your crops,21The punishment for cursing a judge is that one will have a poor crop. as it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay” (Exodus 22:28). That is why they are written one after the other. Likewise you find that when judges are cursed, the crops diminish, as it is stated: “It was in the days when the judges judged [shefot hashofetim],22The midrash interprets this phrase to mean “it was in the days of judging the judges.” there was a famine in the land” (Ruth 1:1).

That is why it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay.” Do not tithe improperly. Do not separate the tithe and then teruma, and not the second tithe and then the first tithe. That is why it says: “You shall not delay.”

But if you separate them properly, I will grant you male children, as it is stated: “The firstborn of your sons you shall give to Me” (Exodus 22:28), as in the wilderness, the firstborn of Israel were priests, as it is stated: “He sent the young men of the children of Israel [and they sacrificed burnt offerings]” (Exodus 24:5). When they sinned with the Calf, the Holy One blessed be He removed them and installed the Levites in their place, as it says: “I have taken the Levites…in place of every firstborn” (Numbers 3:12). That is why it is stated: “The firstborn of your sons you shall give to Me.”

“So you shall do to your bull and to your flock; seven days it shall be with its mother, on the eighth day you shall give it to Me” (Exodus 22:29). “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). “So you shall do to your bull,” “from the eighth day on [it may be accepted as an offering made by fire to the Lord]” (Leviticus 22:27).

Likewise, it is written: “On the eighth day you shall give it to Me.”23Just as in Leviticus the meaning of the verse is that from the eighth day and on the animal is acceptable as an offering, that is the meaning here as well; the verse is not stating that one is required to offer it on the eighth day. If you give, you are not giving from yours, but from Mine.24The midrash interprets the phrase “you shall give it to Me” as though it said “you shall give it; it is Mine.”

Likewise it says: “For everything comes from You, and from Your hand we have given to You” (I Chronicles 29:14). If you do so, “you shall be holy people to Me” (Exodus 22:30). Likewise it is written: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). Just as this pile of grain, it stands and the priest descends into it and takes teruma from its midst, so too, the Holy One blessed be He made the world into a pile and took our ancestors, who are His teruma, as it is stated: “Israel is sacred to the Lord, the first of His crop.”25Teruma is also referred to as the first of the crop (see Deuteronomy 18:4).

Consequently, the Holy One blessed be He said to Israel: ‘Because you are teruma, you do not have permission to eat a mauled animal,’ as it is stated: “You shall not eat flesh of a mauled animal in the field; you shall cast it to the dog.” Why to a dog? The Holy One blessed be He said: ‘You owe it to the dogs, for when I killed the Egyptian firstborn and the Egyptians were sitting all night and burying their dead, the dogs were barking at them, but they did not bark at Israel, as it is stated: “But for all the children of Israel, a dog will not whet its tongue” (Exodus 11:7).

Therefore, you owe it to the dogs, as it is stated: “You shall cast it to the dog.” Dogs, when one barks all of them gather and bark for nothing, but you shall not do so, because you are sacred people, as it is stated: “You shall be holy people to Me.”’

Another matter, “if you lend money to My people,” that is what is written: “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). When Israel was exiled from Jerusalem, the enemies took them out in chains and the nations of the world were saying: ‘The Holy One blessed be He does not want this nation,’ as it is stated: “Rejected silver they called them.” Just as silver is refined and crafted into a vessel, and again refined and crafted into a vessel, and likewise several times, but the last time the person crumbles it in his hand and it is no longer used in crafting, so too, they would say of Israel that they have no possibility of recovery because the Holy One blessed be He has rejected them, as it is stated: “Rejected silver they called them.”

When Jeremiah heard this, he came to the Holy One blessed be He, and said to Him: ‘Master of the universe, is it true that You have rejected your children?’ That is what is written: “Have You rejected Judah, has Your soul despised Zion? Why have You smitten us and we have no cure?” (Jeremiah 14:19). This is analogous to one who would beat his wife.

Her friend said to him: ‘Until when will you continue to beat her? If you wish to divorce her, beat her until she dies. If you do not wish to divorce her, why are you beating her?’ [The husband] said to him: ‘Even if my entire palace is destroyed, I will not divorce my wife.’ So too, Jeremiah said to the Holy One blessed be He: ‘If you wish to send us away, smite us until we die, as it is stated: “For, You have rejected us, You have been exceedingly angry with us” (Lamentations 5:22).

If not, why have you smitten us and there is no cure?’ The Holy One blessed be He said to him: ‘Even if I were to destroy My world, I will not send Israel away,’ as it is stated: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel]” (Jeremiah 31:36).26Just as the heavens and the foundations of the earth cannot be measured, so God will not spurn all the descendants of Israel.

Rather, the Holy One blessed be He said: ‘Nevertheless, I have stipulated a condition with them. If they sin, the Temple will be taken as collateral for them, as it is stated: “I will place My abode [mishkani] among you”’ (Leviticus 26:11); do not read it as My abode [mishkani], but rather, as My collateral [mashkoni]. Likewise Bilam said: “How goodly are your tents, Jacob, your dwellings [mishkenotekha], Israel” (Numbers 24:5) – two instances of collateral.27This is based on the fact that the word dwellings [mishkenotekha] is in plural.

The allusion is to the two Temples, which were destroyed as a form of collection of debt due to Israel’s sins. They are called “your tents,” when they are built, and your dwellings [mishkenotekha] when they are destroyed. ‘It is not because I have a debt to the idolaters that I give them My Sanctuary as collateral, but rather your iniquities cause Me to give them My Temple as collateral. Were it not so, what debt do I have to them?’

As it is stated: “So said the Lord: Where is the your mother's writ of divorce with which I sent her away, or to whom among My creditors did I sell you? Behold, for your iniquities you were sold, and for your transgressions your mother was sent away” (Isaiah 50:1). ‘And so I stipulated with Moses in their regard, as it is stated: “If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him.”

But if you violate these mitzvot, I will take two instances of collateral, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol].”’28The double term ḥavol taḥbol implies two instances of the taking of collateral, representing the destruction of the two Temples. Moses said to Him: ‘Will they forever be taken as collateral?’ He said to him: ‘No, only until “the setting of the sun”’ – until Messiah comes, as it is stated: “But the sun will shine for you, those who fear My name, a sun of righteousness and healing” (Malachi 3:20).

Another matter, “if you lend money to My people,” that is what is written: “One who increases his wealth through usury and interest amasses it for the sake of one who is gracious to the indigent” (Proverbs 28:8). There is a person who is wealthy, and he lends with interest and amasses much money, but he dies without children and all his money enters the royal treasury. What does the king do with that money?

He constructs platforms, bathhouses, benches, and lavatories for the use of the poor. That is, “amasses it for the sake of one who is gracious to the indigent.” Another matter, “one who increases his wealth through usury,” this is Esau the wicked, who was a lender with usury and interest. For whom did he accrue this money?

For Israel, as it is stated: “For the sake of one who is gracious to the indigent.” And it is stated: “They will plunder their plunderers and loot their looters” (Ezekiel 39:10). That is why the Holy One blessed be He cautioned Israel not to lend with interest, so that others will not consume their belongings. That is, “if you lend money to My people, to the poor.”

Another matter, “you shall not be as a creditor to him,” that is what is written: “One who cares for the poor lends to the Lord, and He will pay his reward.” (Proverbs 19:17). To what extent? “A borrower is a servant to a man who lends” (Proverbs 22:7). Another matter, “to the poor who is with you,” there is nothing in the world as harsh as poverty, as it is harsher than all the suffering in the world.

Our Rabbis said: All forms of suffering on one side, and poverty on the other. If it is your wish to know, come and see: When the accuser was denouncing Job to the Holy One blessed be He and saying to Him: ‘You gave him money and children and You protect them, as it is stated: “[Satan answered the Lord…] Have You not sheltered him, his household, and everything that is his?” (Job 1:9-10), and it says: “Is it for nothing that Job reveres God?” (Job 1:9); “however, extend Your hand now”’ (Job 1:11), the Holy One blessed be He said to [Job]: ‘What do you prefer, poverty or suffering?’

Job said to Him: ‘Master of the universe, I accept upon myself all the suffering in the world, but not poverty, for when I go out to the marketplace and I do not have in my possession a peruta with which to purchase, what will I eat?’ After he suffered, what is written? He began railing against the attribute of justice, as it is stated: “If only I could know and find Him” (Job 23:3). Elihu said to him: ‘Why are you shouting?

Did you not say that you do not seek poverty, but rather, suffering? Was it not you who chose the suffering, as it is stated: “Beware, do not turn to injustice, for you have chosen this over poverty”?’ (Job 36:21). Thus, poverty is harsher than all types of suffering. That is why it is stated: “To the poor who is with you.”

The Holy One blessed be He said: ‘Is his poverty not enough, such that you are taking interest from him?’ That is, “to the poor who is with you.”

Another matter, “to the poor who is with you,” the poor man is not with you, but rather, he is with Me.29This is expounded because the verse states: “If you lend money to My people [ami], to the poor who is with you.” The word for “My people [ami]” can be vocalized imi, meaning with me. Thus, the verse is stating that the poor, who are “with Me,” should also be with you, in the sense that you should have compassion for them (Etz Yosef).

Likewise, David said: “For You rescue the poor people” (Psalms 18:28). The attributes of the Holy One blessed be He are not like the attribute of mankind. The attribute of mankind is that if someone is wealthy and he has a poor relative, he does not acknowledge him. He sees his relative and hides from him because he is embarrassed to converse with him because he is poor.

Likewise Solomon says: “All the brethren of the poor hate him” (Proverbs 19:7). And he says: “The poor is hated even by his friend” (Proverbs 14:20). Likewise, Job said: “My relatives have departed” (Job 19:14). But if one is wealthy, everyone cleaves to him and loves him, as it is stated: “But the lovers of the wealthy are many” (Proverbs 14:20).

But the Holy One blessed be He is not so. Who are His people? The poor. He sees a poor man and cleaves to him.

If you would like to know, see what is written: “So said the Lord: The heavens are My throne…” (Isaiah 66:1). What is written thereafter? “But to this I will look, to the poor….” (Isaiah 66:2). Likewise, Moses says to Israel: “Not because you are more numerous…did the Lord desire [you]” (Deuteronomy 7:7), and it is written: “For you are the fewest of all the peoples” (Deuteronomy 7:7).

When He becomes reconciled with Zion, upon whom will He have mercy first? It will be upon the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). Likewise, “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). That is, “to the poor who is with you.”

The poor man is not with you, but rather, he is with Me. That is why it is stated: “For You rescue the poor people” (Psalms 18:28). “You shall not impose usury [neshekh] upon him.” Do not bite [tinshokh] the poor man like the serpent bit Adam the first man and uprooted him and his descendants.30The serpent is described as having bitten Adam because it harmed him by speaking with its mouth (Etz Yosef).

Likewise, you shall not see that the poor man has houses, fields, vineyards, a slave, or a maidservant and seek ways to take it from him. That is why it is written: “You shall not be a creditor [kenoshe] to him.” Do not bite him [tinshekhenu]; do not be like a serpent that is cunning to do evil. “Do not take from him usury or interest; you shall fear your God” (Leviticus 25:36).

Do not say to him: ‘Request of me, I will lend to you,’ and the next day the interest rises, and you take what is his. I ascribe to you as though you injured [ḥavalta] him, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25). From here you learn that anyone who takes interest from an Israelite does not fear the Omnipresent. This is analogous to one who murdered and they brought him before the governor.

When he reads his indictment, he says: ‘Is he still alive?’31This criminal should already have been put to death. So too, anyone who takes interest, the verse ascribes to him as though he committed all the evil and the transgressions in the world, as it is stated: “He gave with usury and took interest” (Ezekiel 18:13). The Holy One blessed be He says: ‘Is he still alive? “Shall he live?

He shall not live. All these abominations he performed, he shall be put to death, his blood shall be upon him”’ (Ezekiel 18:13). However, one who lends without interest, the Holy One blessed be He considers it for him as though he performed all the mitzvot, as it is stated: “He does not lend his money with usury…. [One who performs these will never stumble]” (Psalms 15:5).

Another matter, “to the poor who is with you,” that is what is written: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). To what is this world similar? To a wheel in a garden. The earthenware vessels in it, the lower ones ascend full and the upper ones descend empty.

So too, not everyone who is wealthy today is wealthy tomorrow, and not everyone who is poor today, is poor tomorrow. Why? It is because the world is like a wheel. “For it is due to [biglal] this matter” (Deuteronomy 15:10); Rabbi Aḥa said: The world is a wheel [galgal], as it is stated: “A wise king scatters the wicked, and he turns an ofan upon them.” (Proverbs 20:26).

Ofan means nothing other than wheel, as it is stated: “He removed the wheel [ofan] of his chariots” (Exodus 14:25). Happy is anyone whose hand is extended to the poor. See what is written: “Wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). And likewise, “The poor and the deceitful man meet; the Lord enlightens the eyes of both of them” (Proverbs 29:13).

The poor man acquired life in this world and the wealthy man acquired life in the World to Come. But the poor man who extends his hand but the homeowner does not want to give to him, “the Lord is the maker of them all.” The One who made this one wealthy is destined to make him poor, and the One who made this one poor is destined to make him wealthy. There is no attribute harsher than poverty, as anyone who is suffering in poverty, it is as though all the suffering in the world adheres to him and as though all the curses in the book of Deuteronomy have come upon him.

Our Rabbis said: Had all forms of suffering gathered on one side and poverty on the other side, poverty would tip the scales against all of them. “You shall not be as a creditor to him.” Come and see that anyone who lends with interest violates all the transgressions in the Torah and does not find anyone who will come to his defense. How so?

If a person sinned, and violated one of the sins, and stands before the Holy One blessed be He in judgment, the angels stand, these speak in his defense, and those speak against him, as it is stated: “I saw the Lord sitting on His throne, and all the host of the heavens attending on His right and His left” (II Chronicles 18:18). However, for one who lends to an Israelite with interest, not one of them will speak in his defense, as it is stated: “He gave with usury and took interest, shall he live?

He shall not live” (Ezekiel 18:13). Any Israelite who lends another and does not take interest, it is as though he fulfilled all the mitzvot, as David says: “A psalm by David. Lord, who will reside in Your tent? (Psalms 15:1), and it is written: “He does not give his money with usury… (Psalms 15:5).

Another matter, “you shall not be as a creditor to him,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). Come and see all the creations of the Holy One blessed be He borrow from one another. The day borrows from the night, and the night borrows from the day,32In the summer the day is longer than the night, and is thought of as having borrowed time from the night; in the winter, the opposite is the case. but they do not litigate with each other like people, as it is stated: “Day to day gives utterance; [night to night renders understanding]” (Psalms 19:3).33The following verse states: “There is no talk, nor are there words; their voice is not heard.”

The moon borrows from the stars and the stars borrow from the moon,34When the moon is full the light of the stars is somewhat obscured; when the moon is very small or not visible, the light of the stars seems brighter. and when the Holy One blessed be He wishes, they do not emerge, as it is stated: “Who says to the sun and it does not shine, and seals the stars” (Job 9:7). The light borrows from the sun and the sun borrows from the light,35The midrash considers there to be a light that brightens the world that is not from the sun.

At times it shines for longer before the sun rises and at times it shines for less time before the sun rises (see Yefe Toar). as it is stated: “The sun, the moon stand in their abode, [by the light of Your arrows they will go, at the shining of Your glittering spear]” (Habakkuk 3:11). Wisdom borrows from understanding and understanding borrows from wisdom,36Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions.

Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens,37Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12).

Kindness borrows from charity and charity borrows from kindness,38Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa (see Etz Yosef). as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvot borrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2).

The creations of the Holy One blessed be He borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be He: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’

The Holy One blessed be He says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’39God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7).

Woe is he who takes interest. What is stated in his regard? “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13).

This is analogous to a king who opened his storehouse for someone. [The man] began tormenting the poor with it, killing widows with it, demeaning the indigent, stripping people and causing them to be naked. He performed villainy and robbery with it, he filled it with deceit, and caused the loss of the king’s storehouse. So too, the Holy One blessed be He opens storehouses and gives His creations from His silver and His gold, as they are His, as it is stated: “Mine is the silver and Mine is the gold” (Haggai 2:8).

The poor man begins borrowing from the wealthy man; he takes interest from him. He kills widows with it; if a widow borrows from him, he pressures her and takes interest from her. He demeans the indigent; if they ask him for charity, he is very exacting with them. God says: “One who mocks the poor reviles his Maker” (Proverbs 17:5).

He strips the naked with it; if he owes him a maneh or more, he takes his garment from him and he sits there naked and is humiliated. He performs villainy and robbery with it; they hand him their collateral and he consumes them. The Holy One blessed be He says: “Woe is to you who pillages and you were not pillaged” (Isaiah 33:1). The Holy One blessed be He gave him money of truth, and he renders it deceit, as it is stated: “You plowed wickedness, you reaped iniquity” (Hosea 10:13).

Therefore, you will pass from the world, as it is stated: “When the storm passes, there are no wicked” (Proverbs 10:25). Therefore the Holy One blessed be He cautions in the Torah: “If you lend money to My people.” If he does not repay you, let it suffice for you that I call him wicked, as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21).

This is the Holy One blessed be He, who cautions Israel and says to them: “If you take your neighbor’s garment as collateral,” return it to him so he does not cry out before Me, as it is stated: “It will be when he cries to Me, [I will hear, as I am gracious]” (Exodus 22:26). Likewise, David says: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2).

Likewise, Solomon says: “Do not rob the impoverished, as he is impoverished” (Proverbs 22:22). Why? “For the Lord will fight their battle and will deprive those who deprive them of life” (Proverbs 22:23).

“You shall not curse judges, [and a prince among your people you shall not revile]” (Exodus 22:27). Rabbi Meir said: Above all, the Holy One blessed be He cautioned regarding the judges of Israel, who teach them justice, and regarding the king, as it is stated: “Do not curse judges, [and a prince among your people you shall not revile].”40Although it is forbidden to curse anyone, the Torah singles out judges and kings and states that one may not curse them.

Likewise you find that Koraḥ and his congregation were punished only because he extended his hand against Moses and Aaron. Likewise, the people of Jerusalem were punished because they demeaned the prophets, as it is stated: “They would insult the messengers of God” (II Chronicles 36:16), and it is written: “They have hardened their faces more than a rock, they refused to repent” (Jeremiah 5:3). That is why the Holy One blessed be He cautioned regarding the honor of the elders and the righteous.

Likewise it says: “To understand proverbs and aphorisms, the words of the wise and their riddles” (Proverbs 1:6). Why did He caution in their regard?41Why did God caution that one must be careful to honor the elders and the righteous? It is because they caution Israel against idol worship. That is why it is stated: “And everything that I have said to you, you shall observe, and the name of other gods you shall not mention” (Exodus 23:13).42The implication is that if all of the commands in the preceding passage are observed, including the command not to curse judges, which is based on the respect due to elders, the people will not come to worship idols.

What is written thereafter? “Three times a year” (Exodus 23:17). God established three pilgrimage festivals: the festival of unleavened bread, on which He performed miracles on their behalf in Egypt; the festival of the harvest, on which the Torah was given to Israel, whose fruits they eat in this world, as it is stated: “My fruit is better than gold and fine gold” (Proverbs 8:19); the festival of the ingathering, on which God fills their houses with blessing, as it is stated: “Honor the Lord with your wealth [and with the first fruits of all your produce]” (Proverbs 3:9).

That is why it says: “The choicest first fruits of your land [you shall bring to the house of the Lord]” (Exodus 23:19).43The command regarding the pilgrimage festival appears right after the verse regarding idol worship because traveling to the Temple for the pilgrimage festival will also help to prevent idol worship. Alternatively, it is because one who denigrates the festivals is comparable to one who worships idols (see Pesaḥim 118a).

Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22);44The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’

Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him.

He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother. “And does not know that lack will come upon him” (Proverbs 28:22).

What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away.

Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12).

“And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field. Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8).

Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’

Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela,45When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela. in the Prophets is a litra,46Twenty-five sela. and in the Writings is a centenarium.47One hundred litra. Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham?

If you give me four hundred shekel, from the merchandise of your house you will give it to me.48This sum is insignificant to a man as wealthy as you (Matnot Kehuna). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him.49In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks.

That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet. Another matter, “rushes after wealth,” this is Esau.

When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’

At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5).

“I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack?

It is that he did not enter the Cave of Makhpela. Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14).50The owner does not receive payment beyond the rent.

That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13). Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly.

There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’

When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten,51He separated only ninety measures as tithe. and it deducted one hundred;52The next year, the field produced only nine hundred measures. likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes.53Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures.

When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest.

Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.” Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8).

Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor?

Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill. Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18).

Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).

“Behold, I am sending an angel before you to protect you along the way and to take you to the place that I have prepared” (Exodus 23:20). “Behold, I am sending an angel” – that is what is written: “I had said: You are divine beings” (Psalms 82:6). Had Israel waited for Moses and not performed that act,1The sin of the Golden Calf. there would have been no exiles, and the angel of death would not have had dominion over them.

Likewise it says, “[The tablets were the work of God] and the script was the script of God, engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Freedom [ḥerut] from exiles. Rabbi Neḥemya said: Freedom from the angel of death.

When Israel said: “Everything that the Lord spoke, we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: Adam the first man, I commanded one mitzva for him so that he would fulfill it, and I likened him to the ministering angels, as it is stated: “Behold, the man has become like one of us” (Genesis 3:22); these, who perform and fulfill the six hundred and thirteen mitzvot besides the generalizations, the specificities, and the details, is it not logical that they live and endure forever?

Likewise it says: “And from Matana to Naḥaliel” (Numbers 21:19)2Matana and Naḥaliel are generally understood as the names of places, but the midrash is interpreting the verse to mean that through the gift [matana] of the Torah, Israel received from God [naḥalu El] eternal life. – they received it from the Holy One blessed be He so they would be alive and enduring forever. When they said: “This is your god, Israel” (Exodus 32:8), death came upon them.

The Holy One blessed be He said: You followed the approach of Adam the first man who did not withstand his ordeal for three hours, and at nine hours he was sentenced to death.3The text in Vayikra Rabba (29:1) states that Adam was commanded in the ninth hour, he sinned in the tenth hour, and his punishment was pronounced in the eleventh hour (see Maharzu). “I had said: You are divine beings,” but you followed the attribute of Adam the first man; “indeed, as men you will die” (Psalms 82:7).

What is: “As one of the princes you will fall” (Psalms 82:7)? Rabbi Yehuda said: Either like Adam or like Eve.4Each received the punishment that was appropriate for him or for her. Another matter: “As one of the princes you will fall” – Rabbi Pinḥas HaKohen ben Rabbi Ḥama said: The Holy One blessed be He said to them: You have toppled yourselves. In the past, you were served by means of the Divine Spirit; now, you are served only by means of an angel. That is, “behold, I am sending an angel before you.”

Another matter: “Behold, I am sending an angel before you” – that is what is written: “And I said: How shall I place you [ashitekh] among the children” (Jeremiah 3:19). What is ashitekh? The Holy One blessed be He said: From the moment that you stood at Sinai and received the Torah, and I wrote that I love you, as it is stated: “But because of the Lord’s love for you” (Deuteronomy 7:8) – after I loved you, how can I hate you?

“How shall I place you [ashitekh] among the children?” Ashitekh indicates nothing other than animosity, as it is stated: “I will place [ashit] animosity” (Genesis 3:15). Another matter: “How shall I place you [ashitekh] among the children?” (Jeremiah 3:19) – Rabbi Yehoshua said: You have obligated yourselves, as it is written: “In accordance with all that shall be imposed [yushat] upon him” (Exodus 21:30).

Rabbi Berekhya said: You have laid waste to yourselves, as it is written: “Briers and thistles [shayit]” (Isaiah 5:6). “I gave you a desirable [ḥemda] land” – why is it called desirable? Because the Temple is located in it; that is what is written: “The mountain that God desired [ḥamad] for His abode” (Psalms 68:17). Another matter: “A desirable land” (Jeremiah 3:19) – for all the kings desired it, as between Ai and Jericho is only three mil, and this one had a king and that one had a king.

Another matter: “A desirable [ḥemda] land” (Jeremiah 3:19) – the Rabbis say: A land that was made desirable for the patriarchs of the world.5God made it desirable to Abraham and Isaac by commanding them to live there and by promising them the land. They fulfilled these commands, thereby indicating how desirable it was to them. Abraham, as it is stated: “Go from your land…[to the land that I will show you]” (Genesis 12:1).

Isaac – “reside in this land” (Genesis 26:3). Jacob – “you shall transport me from Egypt” (Genesis 47:30). Why did it become desirable for them?6Why was it desirable to them to be in the Land of Israel even after death, as in the case of Jacob? (Etz Yosef). Rabbi Shimon ben Lakish said: Because [those who are buried there] come to life first in the messianic era.

What is “a magnificent inheritance [naḥalat tzevi]” (Jeremiah 3:19)? Why is it analogized to a gazelle [tzevi]? Just as the gazelle, when a person flays it, its hide cannot contain its flesh, so too, when Israel took possession of it, the Land of Israel could not contain its produce. Another matter: Just as the gazelle is easy to eat,7They do not require raising and herding. so too, the produce of the Land of Israel is easy to eat.8When the people of Israel are deserving, the land produces great bounty without requiring hard work.

The Rabbis say: Just as the gazelle, its legs are fleeter than any animal and any beast, so, the Land of Israel is faster to ripen its produce than all the lands. Why to that extent? The Holy One blessed be He said to Israel: ‘So that My name will be uniquely associated with you.’ “I said: You shall call Me my Father, and do not turn back from following Me” (Jeremiah 3:19), but you did not do so, but rather, “indeed, a woman has betrayed her lover” (Jeremiah 3:20).

The Rabbis say: It is not written here, “her husband,” but rather, “her lover.” Just as a woman cannot rebel against her husband, but she can reject her lover – why, because there is no marriage contract between them – so the Holy One blessed be He says to Israel: ‘You did not render Me a husband but rather a lover; just as a woman betrays her lover, so “you have betrayed Me, house of Israel”’ (Jeremiah 3:20).

Rabbi Yehuda ben Rabbi Simon said: If only [they were] like a woman to her lover. For as long as he gives her a wage, she obeys him; if he stops giving her wage, she says to him: ‘Was I not subservient to you only for the wage?’ So, the Holy One blessed be He said to Israel: ‘Have I withheld anything from you such that you have rejected Me?’ That is, “a woman has betrayed her lover.”

Another matter: “Behold, I am sending an angel” – the Holy One blessed be He said to Israel: Had you merited, I, Myself, would have become a messenger for you just as I did for you in the wilderness, as it is stated: “The Lord was going before them by day” (Exodus 13:21). Now that you did not merit, I am passing you to a messenger, as it is stated: “Behold, I am sending an angel.”

When were they passed to a messenger? It was when they engaged in idol worship. From where is it derived? For this is what the Holy One blessed be He said to Moses: “Go, lead the people…[behold, My angel will go before you]” (Exodus 32:34).9This verse was stated in the aftermath of the sin of the Golden Calf.

Moses said: “If Your presence does not go, do not take us up from here” (Exodus 33:15). Moreover, Moses said to the Holy One blessed be He: Master of the universe, what is the difference between us and the idolaters? We have prophets and they have prophets.10This is based on Exodus 33:16, where Moses continues to plead that God Himself lead Israel, arguing that if He does not do so there will be no difference between Israel and other nations.

We have a guardian angel and they have a guardian angel. Rabbi Levi said: The Holy One blessed be He abolished two good benefits from the idolaters such that prophets would not arise for them and that Israel would not be passed to a guardian angel all the days of Moses. When Moses died, that guardian angel returned to his place, for Joshua saw him, as it is stated: “It was when Joshua was in Jericho.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). That is why it is stated: “Behold, I am sending an angel before you.”

“Beware of him and heed his voice; do not defy him, for he will not pardon your transgression, for My name is in him” (Exodus 23:21). “Beware of him” – the Holy One blessed be He said to Israel: Beware of the messenger, as he does not renege on My mission; he is the attribute of justice. “Do not defy him” – regarding the past it says: “You have been defiant with the Lord” (Deuteronomy 9:7), and I would accept it from you.

But now, “do not defy him, for he will not pardon your transgression.” Another matter: “Do not defy [tamer] him” – do not substitute him for Me and do not render Me his substitute [temurato]. Perhaps you will say: Since he is our guardian angel, it is him that we worship, and he will forgive our sins. No, “for he will not pardon your transgression,” unlike Me, as it is written in My regard: “Pardoning iniquity, and overlooking transgression” (Micah 7:18), but “he will not pardon your transgression.”

Moreover, you will cause My name to be removed from within him, as it is stated: “For My name is in him.” Another matter: “For My name is in him” – because ministering angels are sustained only from the aura of the Divine Presence, as it is stated: “You sustain [meḥayeh] them all, [and the host of the heavens prostrates itself to You]” (Nehemiah 9:6). What is that?11Why does the verse use the term meḥayeh, which is generally interpreted to mean “bring to life,” given that angels do not die such that they would need to be brought back to life? (Maharzu).

Rabbi Ḥagai said in the name of Rabbi Yitzḥak: You are the life force [miḥya] for them all. Moreover, he incurs liability by their means.12If the angel is worshipped, the worshippers will cause the angel himself to be punished (Maharzu). “For if you heed his voice and perform all that I will say” (Exodus 23:22) – it is not written here, “he will say,” but rather, “I will say.” If you accept it from him it will be as though you are accepting it from Me.

If you do so: “I will be an enemy to your enemies” (Exodus 23:22); that is, “behold, I am sending an angel” (Exodus 23:20).

Rabbi Yitzḥak began: “And I said: How shall I place you among the children.… Indeed, a woman has betrayed her lover” (Jeremiah 3:19–20). “And I said: How shall I place you among the children” – all the miracles and mighty acts that I performed on your behalf were not so you would give Me My reward, but rather, so you would respect Me like children and call Me your Father. “I said: You shall call Me my Father” (Jeremiah 3:19) – what miracles did I perform for any creature more than you, as you would walk after Me and I would walk before you and illuminate for you, as it is stated: “The Lord was going before them by day [in a pillar of cloud to lead them on the way, and by night in a pillar of fire to illuminate for them]” (Exodus 13:21).

“I said: You shall call Me my Father” (Jeremiah 3:19), but you, what did you do? “Indeed, a woman has betrayed her lover” (Jeremiah 3:20) – it is not written here, “her husband,” but rather, “her lover.” Why? It is because a man who takes a wife and spends many days with her, even if he becomes poor, his wife does not reject him; rather, she says: When he was wealthy, he fed me and clothed me, and now that he has become poor, I do not reject him.

But when she is a prostitute,13The prostitute is with a man only because he pays her and not because they share a marriage relationship. if he gives to her she thanks him, if he does not give to her, she does not acknowledge him. That is why it is stated: “Indeed, a woman has betrayed her lover.” Another matter: When a prostitute has a lover and he honors her with an object, she shows it to her friends and says: See how much my lover has honored me.

But you, house of Israel, did not do so. Rather, I performed miracles and mighty acts on your behalf, as the clouds of glory were surrounding you, the manna was falling, the spring of water was rising, and the quail was available, but you did not laud Me, and you were not like a prostitute who lauds the fee <see ezekiel="" 16:31="">, as it is stated: “They did not say: Where is the Lord, who takes us up from the land of Egypt” (Jeremiah 2:6).

I, too, “for I will not ascend in your midst” (Exodus 33:3), but rather, “behold, I am sending an angel” (Exodus 23:20).

Another matter: “Behold, I am sending an angel” (Exodus 23:20) – that is what is written: “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalms 34:8). If a person performs one mitzva, the Holy One blessed be He provides him with one angel to protect him, as it is stated: “The angel of the Lord encamps.” If he performs two mitzvot, the Holy One blessed be He provides him with two angels to protect him, as it is stated: “For He will command His angels on your behalf to protect you in all your ways” (Psalms 91:11).

If he performs many mitzvot, the Holy One blessed be He will provide him with half His camp, as it is stated: “A thousand may fall at your side, and ten thousand at your right hand” (Psalms 91:7), and that is half His camp, as it is stated: “The chariots of God are myriad [ribotayim], thousands of companies” (Psalms 68:18).14The term ribotayim literally means tens of thousands. Due to the general rule that plural terms indicate two, as nothing more than that can be conclusively proven from the plural usage, tens of thousands and thousands would mean twenty-two thousand, half of which is eleven thousand.

Another matter: “Behold, I am sending an angel” (Exodus 23:20) – that is what is written: “I had said: You are divine beings, celestial beings, all of you” (Psalms 82:6). When the children of Israel stood at Sinai and received the Torah, the Holy One blessed be He said to the angel of death, ‘You have license against all the idolaters, but you have no license against this nation, as they are My portion.

Just as I live and endure, so My children endure,’ as it is stated: “When the Most High bequeathed to the nations” (Deuteronomy 32:8), and it is written: “For His people is the portion of the Lord, Jacob the allotment of His inheritance” (Deuteronomy 32:9). But you did not want it, and you corrupted your actions and said to the Calf: “This is your god, Israel” (Exodus 32:8). Therefore, “indeed, as men you will die [and as one of the minsters [sarim] you will fall]” (Psalms 82:7) – just as idolaters utilize guardian angels [sarim],15They are under the auspices of angels.

God does not provide for them directly but rather through angels. Similarly, they are susceptible to the angel of death. so do you, as it is stated: “Behold, I am sending an angel.” Likewise, you find that the Holy One blessed be He showed Jacob the guardian angels of each and every kingdom, as it is stated: “He dreamed, and behold, a ladder set on the earth” (Genesis 28:12). He showed him several nations, several officials, and several governors rising from each and every kingdom.

Just as he showed them to him rising, he showed them to him falling, as it is stated: “And behold, the angels of God ascending and descending upon it” (Genesis 28:12). The Holy One blessed be He said to him: ‘You, too, ascend.’ Jacob said to Him: ‘I fear that I, too, will descend just as they descended.’ The Holy One blessed be He said to him: ‘Fear not, just as I do not descend from My greatness, so too, neither you nor your descendants will descend from their greatness,’ as it is stated: “Behold, the Lord was standing over him” (Genesis 28:13). ‘When?

It is when they perform My will. But when they said: “This is your god, Israel,” and you forsook Me and followed the ways of the idolaters, just as idolaters utilize guardian angels, so you will [utilize] guardian angels,’ as it is stated: “behold, I am sending an angel” (Exodus 23:20).

Moses said to Him: ‘Are You sending an angel with me? Were those the terms? Did You not say: “I have descended to rescue it from the hand of Egypt and to bring it up from that land [to a good and expansive land]” (Exodus 3:8), and now You say: “Behold, I am sending an angel before you” (Exodus 23:30)? “If Your presence does not go, do not take us up from here”’ (Exodus 33:15). [God] said to him: “For I will not ascend in your midst” (Exodus 33:3).

Moses said: ‘You said angel, and I say: “If Your presence does not go,” let us see whose words will stand’; that is what is written: “Moses said to the Lord: See, You say to me: [Take this people up, but You did not inform me whom You will send with me]” (Exodus 33:12). The Holy One blessed be He said to him: ‘As you live, “My Presence will go, and I will give you rest”’ (Exodus 33:14). The Divine Spirit cries out: “Since the king's rule is in his word, [who will say to him: What are you doing?]

One who observes a mitzva will know no evil matter” (Ecclesiastes 8:4–5).16The midrash applies the verse in Ecclesiastes to mean that someone of Moses’s stature had the ability to annul the divine decree.

“Behold, I am sending an angel” (Exodus 23:20) – the Holy One blessed be He said to Moses: The one who protected the patriarchs will protect the descendants. Likewise, you find with Abraham, when he blessed his son Isaac, he said to him: “The Lord, God of the heavens…He will send His angel before you” (Genesis 24:7). Jacob our patriarch, what did he say to his children? “The angel who redeems me [from all evil]” (Genesis 48:16).

He said to them: ‘He redeemed me from Esau, he redeemed me from Laban, he fed me and supported me during the years of famine.’ The Holy One blessed be He said to Moses: ‘Now, too, the one who protected the patriarchs will protect the descendants, as it is stated: “Behold, I am [sending an angel].”’ Every place that an angel is seen, the Divine Presence is seen, as it is stated: “An angel of the Lord appeared to him in a flame of fire” (Exodus 3:2), and immediately, “God called to him” (Exodus 3:4).

Moreover, when Israel cries out before Him, salvation will come to them. So it was at the bush, as it is stated: “Now, behold, the outcry of the children of Israel has come to Me” (Exodus 3:9). Likewise with Gideon, “An angel [of the Lord] came.… The angel of the Lord appeared to him…” (Judges 6:11–12).17Following this, in verse 13, Gideon complains to the angel about Israel’s oppression at the hands of Midian.

The midrash will now cite the angel’s response to Gideon. “He said: Go with this strength of yours and save Israel” (Judges 6:14). Likewise, in the future, when he will reveal himself, redemption will come to Israel, as it is stated: “Behold, I am sending My messenger, and he will clear a way before Me” (Malachi 3:1).

“Speak to the children of Israel, and they shall take Me a gift; from every man whose heart pledges, you shall collect My gift” (Exodus 25:2). “They shall take Me a gift” – that is what is written: “For a good lesson [lekaḥ] I have given you: My Torah, do not forsake it” (Proverbs 4:2). Do not forsake the acquisition [mikaḥ] that I gave to you. You have a person who acquires an acquisition, there is gold in it but there is no silver in it, there is silver in it but there is no gold in it.

But the acquisition that I gave you, there is silver in it, as it is stated: “The sayings of the Lord are pure sayings, like silver purified” (Psalms 12:7), and there is gold in it, as it is stated: “They are more desirable than gold, than quantities of fine gold” (Psalms 19:11). There is a person who acquires fields but not orchards, orchards but not fields; but this acquisition, there are fields in it and there are orchards in it, as it is stated: “Your irrigated fields are an orchard of pomegranates” (Song of Songs 4:13).

You have a person who acquires an acquisition, but people do not know what it is. However, from the fee of the intermediary it is known what he acquired. So too, the Torah, people know what it is only from the reward that Moses received, as it is stated: “Moses did not know that the skin of his face was radiant as He spoke with him” (Exodus 34:29). You have an acquisition that the one who sold it is sold with it.

The Holy One blessed be He said to Israel: I sold you the Torah; as it were, I was sold with it, as it is stated: “And they shall take Me a gift.”1The verse is usually understood to mean “they shall take for Me as a gift,” but the midrash understands it to mean “they shall take Me as a gift.” This is analogous to a king who had an only daughter. One of the kings came and took her [as a wife], and sought to go to his land and take his wife [with him].

He said to him: ‘My daughter whom I gave to you is an only child. To part from her, I am unable; to say to you do not take her, I am unable, because she is your wife. Rather, do this favor for me; wherever you go, prepare a small bedroom for me, so I can live with you, as I cannot forsake my daughter.’ So too, the Holy One blessed be He said to Israel: ‘I gave you the Torah.

To leave it, I am unable. To say to you do not take it, I am unable. Rather, every place you go, build a house for Me so I may reside in it,’ as it is stated: “They shall craft a Sanctuary for Me, [and I will dwell among them]” (Exodus 25:8).

Another matter: “They shall take Me a gift” – that is what is written: “You ascended on high; you took captives; [you acquired gifts among men; even the deviant, for the Lord God to dwell there]” (Psalms 68:19);2Although this verse is generally interpreted as being addressed to God, the midrash here interprets it as being addressed to Moses. all your greatness was only from On High. “You ascended On High” – “Moses ascended to God” (Exodus 19:3), “and Moses approached the thick cloud” (Exodus 20:18).

“You took captives” – a king, when his armies are taken captive, he is troubled. Would you say the same is true here? The verse states: “You acquired” (Psalms 68:19) – when a person sells, he is distressed. The verse states: “Gifts among men” (Psalms 68:19) – this is what He said to them: ‘I ascribe in your regard as though I gave it to you as a gift.’3Thus, although the verse describes Moses as though he did battle with the angels and took the Torah by force, as one takes a captive, or acquired it as in an acquisition, and a person who had lost something important in one of these ways would be distressed, God is described as happy with Moses bringing the Torah to earth.

“Even the deviant” (Psalms 68:19) – the Holy One blessed be He said to Moses: ‘What are the idolaters saying? That I will not return to be with [Israel] because they engaged in idol worship, as it is stated: “They have quickly deviated” (Deuteronomy 9:12). Even if they are deviant, I will not forsake them, and I will reside with them,’ as it is stated: “Even the deviant, for the Lord God to dwell” (Psalms 68:19).

Another matter: “They shall take Me a gift” – that is what is written: “I am asleep, but my heart is awake” (Song of Songs 5:2). The congregation of Israel said: I went to sleep regarding the end of days, but the Holy One blessed be He is awake, as it is stated: “God is the Rock of my heart and my portion forever” (Psalms 73:26).4The congregation of Israel is saying: Due to the length and difficulty of the exile I diverted my attention from hoping for redemption, but God is still awaiting my redemption (Matnot Kehuna).

“I am asleep” from the mitzvot, but the merit of my patriarchs stands for me, and “my heart is awake.” I am asleep” due to the act of the Calf, “but my heart is awake,” and the Holy One blessed be He cleaves to me; that is, “they shall take Me a gift.” Open for me, my sister, my love” (Song of Songs 5:2) – until when will I be proceeding without a house, “for my head is filled with dew” (Song of Songs 5:2). Rather, “craft a sanctuary for Me” (Exodus 25:8), so I will not be outside.

Another matter: “They shall take Me a gift” – Rabbi Berekhya began: “Yours, Lord, is the greatness, and the might…for everything that is in the heavens and on the earth” (I Chronicles 29:11). You find that everything the Holy One blessed be He created above, He created below. Above, an abode and thick cloud, as it is stated: “See from the abode of Your holiness” (Isaiah 63:15). Thick cloud, [as it is stated]: “Moses approached the thick cloud [where God was]” (Exodus 20:18), and it is written: “Can He judge through the thick cloud?” (Job 22:13).

Below, “then Solomon said: The Lord said that He would dwell in the thick cloud” (I Kings 8:12), and it is written: “I have built a house as an abode for You” (I Kings 8:13). Above, “seraphim were standing above Him” (Isaiah 6:2); below, “standing acacia wood” (Exodus 26:15). Above, cherubs, as it is stated: “who abides upon the cherubs” (Isaiah 37:16); below, “the cherubs shall be” (Exodus 25:20).

Above, “the wheels were borne parallel to them” (Ezekiel 1:20); below, “The workmanship of the wheels was like the workmanship of the chariot’s wheel” (I Kings 7:33), and likewise, “and behold, there was one wheel on the ground” (Ezekiel 1:15). Above, “the Lord is in His Holy Sanctuary” (Psalms 11:4); below, “the Sanctuary of the Lord” (I Samuel 1:9). Above, “The kings of hosts flee again and again” (Psalms 68:13); below, “the hosts of the Lord departed” (Exodus 12:41).

Above, “let there be a firmament in the midst of the water, [and let it divide between water and water]” (Genesis 1:6); below, “the curtain shall divide for you [between the Sanctuary and the Holy of Holies]” (Exodus 26:33). Above, “the throne of the Lord” (I Chronicles 29:23); below, “Throne of glory, exalted from the first, is the place of our Temple” (Jeremiah 17:12). Above, “Is there a number to His companies” (Job 25:3); below, “two men, captains of his companies” (II Samuel 4:2).

Above, “And count the stars” (Genesis 15:5); below, “and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). Above, “Behold the man garbed in linen” (Ezekiel 9:11); below, “He shall don a sacred linen tunic” (Leviticus 16:4). Above, “The angel [malakh] of the Lord encamps” (Psalms 34:8); below, “as he is a messenger [malakh] of the Lord of hosts” (Malachi 2:7). Above, “he took it from upon the altar with tongs” (Isaiah 6:6); below, “You shall make for Me an altar of earth” (Exodus 20:21).

Above, “and stretches them like a tent for dwelling” (Isaiah 40:22); below, “how goodly are your tents, Jacob” (Numbers 24:5). Above, “He spreads out the heavens like a sheet” (Psalms 104:2); below, “ten sheets” (Exodus 26:1). Above, “light rests with Him” (Daniel 2:22); below, “pure olive oil pressed for illumination” (Exodus 27:20). Moreover, everything that is below is more beloved that what is above.

Know that He forsook what was above and descended to what was below, as it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8). That is, “for everything that is in the heavens and on the earth” (I Chronicles 29:11), and it says: “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts” (Haggai 2:8).

Another matter: “They shall take Me a gift” – that is what is written: “A name is preferable [nivḥar] to great wealth” (Proverbs 22:1). The name of Moses is preferable, as it is stated: “Were it not for Moses His chosen one [beḥiro]” (Psalms 106:23), and likewise it says: “I have known you by name” (Exodus 33:17) – to Koraḥ’s wealth, as it is stated: “Two hundred and fifty firepans” (Numbers 16:17).5The implication of the verse is that all two hundred fifty gold firepans were provided by Koraḥ himself, which is an indication of his great wealth (Maharzu).

The Holy One blessed be He said to him: Because you have wealth you are haughty? The name of Moses is preferable to all your wealth of silver and gold. That is, “and good grace to silver and gold” (Proverbs 22:1). Another matter: The name of Pinḥas is preferable to the wealth of Zimri, who was the prince of the tribe of Simeon.

What did Zimri do? In his regard, Solomon said: “A wicked man is insolent” (Proverbs 21:29). “And the upright, he discerns his way” (Proverbs 21:29) – this is Pinḥas. In what way was Zimri insolent?

It was, that when Kozbi came, he sought to take her. She said to him: ‘I will not submit to you, as my father commanded me that I should submit only to Moses.’ He said to her: ‘I am greater than Moses, as he is from the third tribe6Levi, Jacob’s third-born and I am from the second tribe.7Simeon, Jacob’s second-born Do you want to know that I am greater than Moses? I will take you in his presence,’ as it is stated: “And, behold, a man from the children of Israel came and brought the Midianite woman near to his brethren, before the eyes of Moses” (Numbers 25:6), as he was flinging words against [Moses].

He said to him: ‘Moses, is this one forbidden or permitted?’ He said to him: ‘She is forbidden to you.’ Zimri said to him: ‘Are you the one who is most faithful to the Torah, such that the Holy One blessed be He takes pride in you and says: “Not so My servant Moses; [in all My house he is faithful]” (Numbers 12:7)? If you say that this one is forbidden, then the wife that you took is forbidden to you.

This one is Midianite and that one is Midianite. This one is the most prominent of her patrilineal family, and your wife is the daughter of a priest.’ That is, “before the eyes of Moses.” Solomon cries out: “A wicked man is insolent.”

When they saw him8When the Israelite elders saw Zimri’s insolent attack on Moses. they were weeping, as it is stated: “And they were weeping” (Numbers 25:6). The Holy One blessed be He said to him: ‘Moses, are you weeping? Where is your wisdom that you said something and you caused Koraḥ to be swallowed, and now you are weeping?’ The Divine Spirit calls out: “The stout-hearted ran rampant.

They fell into a stupor” (Psalms 76:6). Moses said to Him: “There is no wisdom, no understanding, and no counsel against the Lord” (Proverbs 21:30).9Zimri’s attack is purely against the Lord. Therefore, human wisdom is irrelevant, and it is God who should punish Zimri (Yefe To’ar). The Holy One blessed be He said: I know who is prepared for this matter.

What is written thereafter? “A horse is ready for the day of battle, but salvation is for the Lord” (Proverbs 21:31). Rabbi Yosei said: Pinḥas himself expounded: If a horse that gives its life on a day of war, even if it dies, it gives its life for its owner, I, for the sanctity of the name of the Holy One blessed be He, all the more so. “Pinḥas son of Elazar saw” (Numbers 25:7) – he began saying to himself: What will I do?

Two can prevail over one; can one, perhaps, prevail over two? While he was deliberating to himself, the plague was afflicting and the Holy One blessed be He was saying: “You faltered on a day of trouble” (Proverbs 24:10), “Deliver those taken to death” (Proverbs 24:11). “If you say: Behold, we did not know this” (Proverbs 24:12), I will attest in your regard, as it is stated: “Is He not the assessor of hearts, He understands” (Proverbs 24:12).10God said to Pinḥas: If you are concerned that people will suspect your motives, I will attest that your motives were pure (Rabbi David Luria).

Pinḥas entered, and he found that the Holy One blessed be He had secured them one to the other; they were intertwined one with the other, and they were unable to separate themselves. And he stabbed them in the place of their attachment, as it is stated: “He stabbed the two of them” (Numbers 25:8). When he exited, the tribe of Zimri entered. What did the Holy One blessed be He do?

He smote them all with the plague. When Pinḥas saw the plague, he was standing and praying, as it is stated: “Pinḥas stood and he prayed” (Psalms 106:30). Immediately the Holy One blessed be He summoned Moses and said to him: ‘Come and I will inform you who preserved the descendants of Abraham,’ as it is stated: “Pinḥas son of Elazar [the son of Aaron the priest has turned My wrath away from the children of Israel]” (Numbers 25:11).

That is why it is stated: “A name is preferable to great wealth” (Proverbs 22:1). Another matter: The name of Mordekhai is preferable to the wealth of Haman. Rabbi Yoshiya said: What did that wicked one do? He took out all the silver and gold that he had and he gave it to Aḥashverosh.

The Holy One blessed be He said to him: ‘By your life, “good grace [ḥen] is preferable to silver and gold”’ (Proverbs 22:1). The grace of Esther, as it is stated: “Esther found favor [ḥen]” (Esther 2:15), is preferable. When the wicked one came with the money, the king said to him: “The money is given to you” (Esther 3:11). The Holy One blessed be He said: ‘Is this how you are selling Mine for what is Mine?’

As it is stated: “For the children of Israel are slaves to Me” (Leviticus 25:55), and it is written: “The silver and the gold are Mine” (Haggai 2:8). ‘As you live, what you said: “The money is given to you…,” so, “on that day, King Aḥashverosh gave the house of Haman to Queen Esther”’ (Esther 8:1).

Another matter: “They shall take Me a gift” – that is what is written: “For a good lesson [lekaḥ] I have given you (Proverbs 4:2). Rabbi Berekhya HaKohen ben Rabbi11When the term Rabbi is used without mention of which rabbi, it is generally a reference to Rabbi Yehuda HaNasi. That cannot be the case here, as Rabbi Yehuda HaNasi was not a priest. The meaning of “ben Rabbi [berabbi]” may be that Rabbi Berekhya was a student of Rabbi Yehuda HaNasi.

Alternatively, the term berabbi may be used similarly to the term beribi, which means, “the esteemed.” said: The way of the world is that when a person sells an object from his house, he is sad over it. But the Holy One blessed be He gave the Torah to Israel and is joyful; that is, “a good acquisition [lekaḥ].” The way of the world is that when a person acquires an object he exerts himself to protect it, but the Torah protects its owners, as it is stated: “When you walk it will guide you; [when you lie down, it will protect you]” (Proverbs 6:22).

The way of the world is that when a person acquires an object from the marketplace, can he perhaps acquire its owner? But the Holy One blessed be He gave the Torah to Israel and says to them, as it were: It is I that you are acquiring. That is, “they shall take Me a gift.”

Another matter: “They shall take Me a gift” – that is what is written: “Moses commanded us the Torah” (Deuteronomy 33:4). Rabbi Simlai expounded: Six hundred and thirteen mitzvot were given to Israel through Moses, as that is the numerical value of Torah.12Tav is four hundred, vav is six, resh is two hundred, and heh is five, for a total of six hundred and eleven, as the midrash is about to note. If you say it is only six hundred and eleven, and where are the other two; the Rabbis say: “I am [the Lord your God]” (Exodus 20:2) and, “You shall have no [other gods]” (Exodus 20:3) they heard from the mouth of the Almighty, and Moses told them six hundred and eleven, as it is stated: “Moses commanded us the Torah, a heritage…” (Deuteronomy 33:4).

Do not read “a heritage [morasha],” but an inheritance [yerusha]; it is an eternal inheritance for Israel. This is analogous to the son of kings who was taken captive overseas when he was young. Even after several years, he is not shy, because he says: I am returning to the inheritance of my ancestors. So too, a Torah scholar who leaves the Torah and engages in other matters, even after several years, if he seeks to return he is not shy, because he says: I am returning to the inheritance of my ancestors.

Another matter: “Heritage” – do not read it “heritage [morasha],” but rather, betrothed [me’orasa]. Just as a groom, as long as he has not married his betrothed he is a frequent visitor to his father-in-law’s house; once he marries her, her father comes to her. So too, until the Torah was given to Israel, “Moses ascended to God” (Exodus 19:3). Once the Torah was given, the Holy One blessed be He said to Moses: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8).

Another matter: Do not read it “heritage [morasha],” but rather, betrothed [me’orasa]; this teaches that the Torah is betrothed to Israel, as it is stated: “I will betroth you to Me forever” (Hosea 2:21). From where is it derived that it is like a married woman for the idolaters?13Since the Torah is compared to a woman who is betrothed to Israel, if other nations study it they are compared to one who commits adultery with a married woman.

From where is it derived that they are punished as adulterers? As it is stated: “Can a man stoke fire in his bosom, and his clothes not be burned? If a man walks on hot coals, will his feet not be scalded? So is one who consorts with another’s wife” (Proverbs 6:27–29).14The verse compares one who commits adultery to one who touches fire.

Since Torah is compared to fire (see Jeremiah 23:29), the comparison indicates that non-Jews who engage in Torah study are considered as though they commit adultery (Midrash HaMevo’ar).

Another matter: “They shall take Me a gift” – when the Holy One blessed be He told Moses about the matters pertaining to the Tabernacle, he said before Him: ‘Master of the universe, is Israel capable of crafting it?’ The Holy One blessed be He said to him: ‘Even one member of Israel is capable of crafting it,’ as it is stated: “From each man whose heart moves him” (Exodus 25:2). The Rabbis said: Jewels and pearls would fall amidst the manna that was falling for Israel, and the prominent among them would come, gather them, and store them.

Know that it is so, as it is stated: “They brought him more gifts morning after morning” (Exodus 36:3). Did they bring in the morning, but in the afternoon they did not bring? It is rather that they brought from what the manna would bring down for them. Likewise, it says: “The princes [nesiim]15Another meaning of the word nesiim is clouds (see Yoma 75b).

Thus, the implication is that these stones fell from the clouds along with the manna. brought [the onyx stones and the stones for setting]” (Exodus 35:27). “This is the gift that you shall collect from them: gold, silver, and bronze” (Exodus 25:3) “This is the gift” (Exodus 25:3) – Rabbi Tavyomei said: When the time arrived for Jacob our patriarch to depart from the world, he called his sons and said to them: ‘Know that the Holy One blessed be He is destined to say to your descendants to craft a Tabernacle; however, all its needs must be ready in their possession,’ as it is stated: “And God will be with you” (Genesis 48:21).

Does it enter your mind that when Jacob our patriarch was alive the Holy One blessed be He was not with his sons? Rather, so he said to them: ‘He is destined to say to you: “They shall craft a Sanctuary for Me” (Exodus 25:8), and He will descend and rest His presence in your midst, as it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8).’ Some prepared items for themselves and some forgot.

When Moses came and they crafted the Tabernacle, some brought from their own, and some brought only from what was already in their possession, as it says: “And every man with whom was found sky-blue, purple, [and scarlet wool” (Exodus 35:23), and it says: “And every man with whom acacia wood was found” (Exodus 35:24).16The verses stress regarding these items that the individuals with whom they were found brought them, in order to indicate that they had stored these items in advance in preparation for the building of the Tabernacle.

“They shall craft an Ark of acacia wood: its length shall be two and a half cubits, and its width a cubit and a half, and its height a cubit and a half” (Exodus 25:10). “They shall craft an Ark of acacia wood,” that is what is written: “The Almighty, we cannot find Him; He is exalted in power” (Job 37:23). Our great rabbi1Rabbi Yehuda HaNasi. said: We must give credit to Job, as everything that Elihu said, he came and added to his statements.2Elihu praised God in an ambiguous manner, such that his words can also be understood as blasphemy.

Job expressed the praise of God in a clear manner (Etz Yosef). Job said to his comrades: ‘What do you think, that everything you have said is all His praise? Who can relate all the praise and mighty deeds of the Holy One blessed be He. All the statements that you stated “Behold, these are but the tips of His ways”’ (Job 26:14).

Elihu came and said: “The Almighty, we cannot find Him; He is exalted in power.” One who hears this verse says: Perhaps it is curses, God forbid. But this is what Elihu was saying: We have not found the [full] strength of the might of the Holy One blessed be He [displayed] toward His creations, as the Holy One blessed be He does not overly exert His creations; He engages a person only in accordance with his strength.

You find when the Holy One blessed be He gave the Torah, had He come upon them with the full extent of His strength, they would not have been able to withstand it, as it is stated: “If we continue to hear [the voice of the Lord our God, we will die]” (Deuteronomy 5:22). Rather, He came upon them only in accordance with their strength, as it is stated: “The voice of the Lord is with strength” (Psalms 29:4).

“With His strength” is not said, but rather, “with strength,” in accordance with the strength of each and every one. Another matter, “the Almighty, we cannot find Him; He is exalted in power.” When the Holy One blessed be He said to Moses: ‘Craft a Tabernacle for Me,’ he began wondering and saying: ‘The glory of the Holy One blessed be He fills the upper and the lower worlds, and He says to me: Craft a Tabernacle for Me?’

Moreover, he was looking3This means that he saw prophetically. and saw Solomon arising and constructing the Temple, which is larger than the Tabernacle, and saying before the Holy One blessed be He: “For will God indeed dwell on the earth? [Behold, the heavens and the heaven of heavens cannot contain You, certainly not this House that I have built]” (I Kings 8:27). Moses said: ‘If Solomon said so regarding the Temple, which is much, much greater than the Tabernacle, how much more so regarding the Tabernacle?’

That is why Moses said:4Psalms 90 is attributed to Moses (see Psalms 90:1), and the following ten psalms are also assumed to have been authored by him (Rashi on Psalms 90:1). “One who dwells in the shelter of the Most High, [who abides in the shadow of the Almighty]” (Psalms 91:1). Rabbi Yehuda bar Rabbi Simon said: The One who dwells in shelter, He is exalted over all His creations. What is: “In the shadow of the Almighty”?

In the shadow of God, in the shadow of the Merciful, in the shadow of the Gracious are not written here, but rather, “in the shadow of the Almighty” – in the shadow that Betzalel crafted.5Had the verse referred to a righteous person sitting in the shadow of God, it would have used a term for God that denotes His mercy. The fact that it refers to God as Almighty indicates that the verse does not mean “in the shadow of the Almighty,” but rather, “the Almighty [dwells] in the shadow” of the Tabernacle crafted by Betzalel (Etz Yosef).

See also Maharzu. That is why it says: “Who abides in the shadow of the Almighty.” The Holy One blessed be He said: ‘You do not think as I think;6You cannot fathom My Presence confined within a physical space, but I can. but rather, twenty boards in the north, twenty in the south, and eight in the west. Moreover, I will descend and minimize My Divine Presence within one cubit by one cubit.’7God spoke to Moses from between the two cherubs (see Exodus 25:22), a space of one square cubit..

Another matter, “they shall craft an Ark of acacia wood.” What is written above? “They shall take Me a gift” (Exodus 25:2). Immediately, “they shall craft an Ark of acacia wood.”

Just as the Torah preceded everything, so too, in the crafting of the Tabernacle, the Ark preceded all the vessels. Just as light preceded all the acts of Creation, as it is written: “God said: Let there be light” (Genesis 1:3), in the Tabernacle as well, the crafting [needed to house the] Torah, which is called light, as it is written: “For the commandment is a lamp, the Torah is light” (Proverbs 6:23), preceded [the crafting of] all [other] vessels.

Another matter, “they shall craft an Ark.” Why is it that regarding all [other] vessels, “you shall craft” is written, and regarding the Ark, “they shall craft” is written? Rabbi Yehuda ben Rabbi Shalom said: The Holy One blessed be He said to [Moses]: ‘Let everyone come and be involved in the Ark so that all of them will acquire the Torah.’ Rabbi Shimon ben Yoḥai said: There are three crowns: The crown of kingship, the crown of priesthood, and the crown of Torah.8Mishna, Avot 4:13.

The crown of kingship, this is the table [for the showbread], in whose regard it is written: “A golden crown [zer] all around” (Exodus 25:24). The crown of priesthood, this is the altar, in whose regard it is written: “A golden crown [zer] all around” (Exodus 30:3). The crown of Torah, this is the Ark, in whose regard it is written: “A golden crown [zer]” (Exodus 25:11). Why is it written zar and pronounced zer?9The word zer could have been written zayin-yud-reish, but it is written without the yud, so that it can also be vocalized zar.

It is to say to you that if a person merits, they become a crown [zer] for him, but if not, they become estranged [zar]. Why is it written regarding all of them, “you shall craft for it” (Exodus 25:24; 30:3), and regarding the Ark, it is written: “you shall craft upon it”? It is to teach you that the crown of Torah is superior to all of them. If a person acquires Torah, it is as though he acquired all of them.