Sifrei Devarim Reader

"on the doorposts of your house": on the right as you enter? or on the right as you leave? It is, therefore, written "on the doorposts beitecha" (similar to "biatecha") ["your coming in"] — on the right hand side as you enter.

"and on your gates": Both the gates of houses, courtyards, countries, cities, stables, poultry houses, hay lofts, wine cellars, oil stores, and granaries are included in the mezzuzah requirement.

I might think that also included are a gate-house, a corridor, and a terrace; it is, therefore, written "house." Just as a house is intended for living purposes, (so all that are thus intended) to exclude the above, which are not thus intended. I might think that also included are privies, tanning houses, and bathhouses. It is, therefore, written "your house." Just as "your house" connotes a place of dignity, so, all such places (are included), to exclude the above, which are not thus intended.

I might think that also included are the Temple offices, the Temple courts, and the Temple mount. It is, therefore written "house." Just as "house" is mundane (and not sacrosanct), so all that are mundane (are included in the mezzuzah requirement).

Beloved are Israel, whom the Holy One Blessed be He surrounded with (seven) mitzvoth: Tefillin on the head and tefillin on the arm, mezzuzah on their doors, and tzitzith on the four corners of their garments. About them David said (Psalms 119:114) "(For these) seven in the day have I praised you." He entered the bathhouse and saw himself naked — whereupon he said: "Woe unto me that I am 'naked' of mitzvoth," but looking upon his circumcision, he uttered praise, viz. (Ibid. 12:1) "For the chief musician on the eighth, (circumcision, the eighth mitzvah, on the eighth day), a psalm of David."

An analogy: A king says to his wife: "Bedeck yourself with all of your jewels so that you be desirable to me." Thus, the Holy One Blessed be He said to Israel. "Be distinctive in mitzvoth, so that you be desirable to Me." And thus is it written (Song of Songs 6:4) "Beautiful are you My beloved, as Tirtzah" — You are beautiful when you make yourself desirable ("retzuya" [like 'Tirtzah']) to Me (through mitzvoth)."

(Devarim 7:12) "And it shall be if you hearken to these judgments": (7:1) "When the L-rd your G-d brings you to the land to inherit it, etc.": This section was stated to Israel at the exodus from Egypt. For they said: Perhaps we will not enter a land as beautiful as this, whereupon the Holy One Blessed be He said to them: The land that you are coming to inherit is superior to it.

— You say that Scripture speaks of the superiority of Eretz Yisrael? Perhaps it speaks of the superiority of Egypt! It is, therefore, written (Bamidbar 13:22) "And Chevron (the lowest-grade soil in Canaan [later, Eretz Yisrael,]) was superior, seven-fold to Tzoan (the highest-grade soil) in Egypt." (lit., "Chevron was built seven years before Tzoan") For Tzoan was the seat of Egyptian royalty, as it is written (Isaiah 30:4) "For its (Egypt's) officers were in Tozan," and Chevron was (built of) the "refuse" of Eretz Yisrael.

And lest you say: He who built the one did not build the other. (This is not so,) for it is written (Bereshith 10:6) "And the sons of Cham (the son of Noach): Kush, Mitzrayim, Fut and Canaan": Cham, who built the one (Chevron) built the other (Tzoan). Is it conceivable that first he built the ugly and then he built the beautiful! It must be that first he built the beautiful (Chevron), and then (with its "refuse") built the ugly (Tozan)! Because (the soil of) Chevron was choicer than that of Mitzrayim, it was, therefore, built first. Now does this not follow a fortiori, viz.: If Chevron, the "refuse" of Eretz Yisrael is choicer than the choicest of Egypt, the choicest of all the (other) lands, how choice must Eretz Yisrael be!

And thus you find with the ways of the L-rd — that whatever is more beloved (by the L-rd) precedes its neighbor. Torah, the most beloved of all, precedes all, as it is written (Proverbs 8:22) "The L-rd acquired me (Torah) in the beginning of His way, before His works of yore," and (Ibid. 23) "I was poured out from everlasting, from the beginning, from the origin of the earth." (The Temple, the most beloved of all (edifices), was created before all, viz. (Jeremiah 17:12) "The throne of glory, exalted from the first, the place of our sanctuary."

Eretz Yisrael, the most beloved of all (lands), was created before all, viz. (Proverbs 8:26) "He had not yet made land and environs": "land" — the other lands; "environs" — deserts. (Ibid.) "and the chief of the class of tevel" — Eretz Yisrael, as it is written (Ibid. 31) "He rejoices His land with tevel."

Why is it called "tevel" (an admixture)? For it is an admixture of all. For with all the lands, one possesses what the other does not, but Eretz Yisrael lacks nothing, as it is written (Devarim 8:9) "a land where not in constraint shall you eat bread. You shall lack nothing in it."

Variantly: Why is it called "tevel"? Because of the "tavlin" ("seasoning") in its midst. Which "tavlin" is in it? — Torah, viz. (Eichah 2:9) "Among the nations there is no Torah" — whence it is seen that the home of Torah is Eretz Yisrael.

And thus do you find with Sancheriv, that when he came to entice Israel, what did he say to them? (II Kings 18:32) "… until I come and take you to a land like your land." It is not written "to a land more beautiful than your land," but "to a land like your land!"

R. Shimon b. Yochai says: He was a fool, who did not know how to entice. He may be compared to a man who went to marry a woman and said to her: "Your father is a king, and I am a king, your father is wealthy and I am wealthy, your father feeds you flesh and fish and gives you old wine to drink, and I, etc." This is not enticement! How does one entice? He says to him: "Your father is a commoner and I am a king, your father is poor and I am rich, your father feeds you greens and beans, and I will feed you flesh and fish, your father leads you to the bath-house on foot, and I will take you there in a sedan-chair." Now if one (Nevuchadnezzar) who desired to speak in praise of his land did not speak demeaningly of Eretz Yisrael, how much more so should one who desires to speak in praise of Eretz Yisrael (take care not to be stinting in his praise!) And it is written (Joshua 20:7) "Kiryat Arba (lit., "the city of the four") — this is Chevron." (It was so called) because four kings contended over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!

Similarly, (Devarim 3:9) "The Tziddonim called Chermon Siryon, and the Emori called it S'nir," and, elsewhere, (Ibid. 4:48) "until Mount Sion, which is Chermon" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let it be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended thus over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!

Similarly, (Joshua 15:49) "Danah and Kiryat Sanah — this is Dvir," and, elsewhere (Ibid. 15:15) "And the name of Dvir was formerly Kiryat Sefer" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying "Let is be called by my name!" Now does this not follow a fortiori, viz.: If four kings contended over the "refuse" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!

Similarly, (Devarim 32:49) "Go up to this Mount Avarim, Mount Nevo," and, elsewhere (Ibid. 3:27) "Go up to the height of Hapisgah" — whence it is found to have three names. Now why do future generations need to know this? (To impress upon them) that three kings were contending over it … How much more so is Eretz Yisrael itself to be lauded!

It is written (Jeremiah 3:19) "And I gave you a cherished land, the heritage coveted by the multitudes of nations." "a cherished land": a land which was populated with palaces by kings and rulers. For any king or ruler who had not acquired palaces in Eretz Yisrael said "I have done nothing."

R. Yehudah says: Now did the thirty-one kings of the past (conquered by Joshua) all encamp in Eretz Yisrael? But it is as they do with Rome today. Any king or ruler who has not acquired castles and palaces in Rome says "I have done nothing." In the same way, any king or ruler who had not acquired castles and palaces in Eretz Yisrael said "I have done nothing."

"the heritage coveted": (lit., "the heritage of the deer") Just as a deer is quicker of foot than any beast or animal, so, the fruits of Eretz Yisrael are "quicker" to come than those of all the other lands.

Variantly: Just as the hide of a deer, when you flay it, cannot contain its flesh, so Eretz Yisrael cannot "contain" (all of) its fruits when Israel observes the Torah.

And just as a deer is quicker than any beast or animal, so the fruits of Eretz Yisrael are "quicker" (to come) than those of all the other lands. If so, I might think they are not rich. It is, therefore, written (Devarim 11:9) "a land flowing with milk and honey" — rich as milk and sweet as honey. And thus is it written (Isaiah 5:11) "I will now sing of my Beloved, my Beloved's song of His vineyard. My Beloved had a vineyard in the horn of Ben Shamen": Just as there is nothing higher in a bullock than its horns, so, Eretz Yisrael is higher than all of the other lands. — But perhaps, just as a bullock is defective in the contents of its horns, so, Eretz Yisrael is more "defective" than all of the other lands! It is, therefore, written "in the horn of Ben Shamen": It is fat (shamen, rich, fruitful, productive). Eretz Yisrael, being higher than all (other lands) is superior to all, viz.: (Bamidbar 13:30) "Let us go up and we will inherit it," (Ibid. 13:21) "and they went up and spied out the land," (Ibid. 13:22) "and they went up in the south," (Bereshith 45:25) "and they went up from Egypt." The Temple, in that it is higher than all, is superior to all, viz.: (Devarim 17:8) "then you shall rise and go up" (to the Temple), (Isaiah 2:3) "and many peoples will go and say 'Let us go up to the mountain of the L-rd, to the house of the G-d of Yaakov,'" and (Jeremiah 31:5) "For there is a day when the watchers will call out on the mountain of Ephraim: 'Arise, let us go up to Tzion to (the house of) the L-rd our G-d!'"

(Devarim 11:10) "It is not like the land of Egypt": the land of Egypt — the low (land) drinks (rain); the high, does not drink (and water has to be carried to it); Eretz Yisrael — the low and the high drink. The land of Egypt drinks its (own waters [from the Nile]); Eretz Yisrael drinks rainwater.

The land of Egypt — what is revealed drinks; what is concealed does not drink. Eretz Yisrael — both the revealed and the concealed drink.

The land of Egypt drinks and then is sowed; Eretz Yisrael drinks and is sowed; is sowed and drinks. The land of Egypt does not drink every day; Eretz Yisrael drinks every day.

The land of Egypt — If one does not work in it (i.e., in the soil) with mattock and axe and (does not allow) sleep to escape his eyes, he has nothing of it. Not so Eretz Yisrael, but they (its inhabitants) sleep and the L-rd brings down rain for them. An analogy: A king is walking on the road, and, seeing a man of high estate, gives him a servant to serve him. He then sees another man of high estate, (having obviously been) preened and pampered, engaging in (mundane) labor, (all the while), conscious (of the nobility) of his ancestors — at which he says: I decree that you not toil with your own hands, and I will feed you (gratuitously). So, with all the lands, He gives them servants to serve them. Egypt drinks from the Nile; Bavel drinks from the Yuval. Not so Eretz Yisrael, but they (its inhabitants) sleep on their beds, and the Holy One Blessed be He brings down rain for them. To teach that not as the ways of flesh and blood are the ways of the Holy One Blessed be He. (A man of) flesh and blood acquires servants to feed and sustain him. But He who spoke and brought the world into being — He acquires servants for Himself, whom He Himself feeds and sustains.

And once it happened that R. Eliezer and R. Yehoshua and R. Tzaddok were seated at the (wedding) feast of R. Gamliel's son, when R. Gamliel poured a cup (of wine) for R. Elazar, who declined taking it, and for R. Yehoshua, who took it — whereupon R. Elazar said to him: What is this, Yohoshua? We are seated and R. Gamliel stands over us and serves us? R. Yehoshua: Let him serve. Abraham, the greatest man in the world served the ministering angels, (who came to visit him), thinking them to be Arab idolators, and R. Gamliel should not serve us?

R. Tzaddok: You have forsaken the honor of the L-rd, and you occupy yourselves with the honor of flesh and blood! He who spoke and brought the world into being causes the winds to blow, and raises vapors and clouds and brings down rains and nurtures growths and sets a table for each and every man — and Gamliel should not serve us?

You say that this (see beginning of #38) is the intent of "It is not like the land of Egypt"? Perhaps it is because the land of Egypt is the "refuse" of all the lands that Scripture contrasts it with Eretz Yisrael. It is, therefore, written (Bereshith 13:10) "like the garden of the L-rd, like the land of Egypt" — like the garden of the L-rd for trees; like the land of Egypt for seeds.

— But perhaps it is being contrasted with its most demeaning feature; it is, therefore, written (Vayikra 18:3) "in which you dwelt" — the place in which you dwelt, of which it is written (Ibid. 47:6) "In the best (part) of the land settle your father, etc." But perhaps it is being contrasted only with the time of its demeaning (i.e., its being smitten with the plagues). It is, therefore, written "from which you went out." When you were there, it was blessed because of you, but not now that you are not upon it.

And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) "And Israel sowed in that land, etc." Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) "I have found through divination that the L-rd has blessed me for your sake." Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) "and the L-rd blessed the house of the Egyptian for Joseph's sake."

Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) "And Jacob blessed Pharaoh." In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) "And now, do not fear, I (Joseph) will feed you and your little ones," and (Ibid. 45;11) "And I will feed you there."

Just as "feeding" there was in the (projected) years of famine, so, the "feeding" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.

R. Shimon b. Yochai says: It is not kiddush Hashem (sanctification of the name of G-d) for the words of the righteous to be in force in their lifetime and to be voided after their death. R. Elazar b. R. Shimon said; I subscribe to the words of R. Yossi rather than to father's words, that it is kiddush Hashem. For so long as the righteous are in the world, blessing is in the world. When the righteous depart from the world, blessing departs from the world.

And thus do you find with the ark of G-d, which went down to the house of Oved-edom the Gittite, for the sake of which he was blessed, viz. (II Samuel 6:12) "And King David was told: The L-rd has blessed the house of Oved-edom and all that he has because of the ark of G-d." Now does this not follow a fortiori, viz.: If Oved-edom was blessed because of the ark, which was made neither for gain nor loss, but only for the fragments of the tablets within it, how much more so (is one blessed in the merit of) the righteous, for whose sake the world was created!

Our forefathers came to Eretz Yisrael — blessing came in their wake, viz. (Devarim 6:11) "And (you will find) houses full of all good that you did not fill, and hewn cisterns, which you did not hew, etc." R. Shimon b. Yochai says: If it is written "houses full," "hewn cisterns," why need it be written "which you did not fill," "which you did not plant"? (To indicate) that it is not you who filled or hewed or planted, but your merit.

And thus do you find that all the forty years that Israel was in the desert, the men of Eretz Yisrael built houses, and dug holes, pits, and caves, and planted all kinds of fruit trees, so that when our forefathers came to Eretz Yisrael they would find it full of blessing. But because this blessing came to them (the inhabitants), I might think that they would eat and be sated; it is, therefore, written (Ibid.) "and you (Israel) shall eat and be sated."

You will eat and be sated, and they will keep themselves, their sons, and their wives and daughters (from eating them) so that our forefathers come to the land and find everything full of blessing. This is as we have said (Ibid. 11:10) "from which you went forth" — When you were there, it was blessed for your sakes, not as things are now, there being no blessing in it, as when you were there.

You say that this is the intent of the verse. But perhaps it is to liken this coming (i.e., your coming to Egypt) to that coming (i.e., your coming to Eretz Yisrael) — Just as the first was optional (and not mandatory), so, the second! It is, therefore, written "to inherit it." You are coming to inherit it.

The difference between the first and the second — the coming to Egypt is optional; the coming to Eretz Yisrael is mandatory. In coming to Egypt, they did not count shemitoth and yovloth; in coming to Eretz Yisrael, they did. The land of Egypt, whether or not they did the will of the L-rd — here is the land of Egypt for you! Not so the land of Canaan (Eretz Yisrael).

If you do the will of the L-rd, here is the land of Canaan for you. If not, you will be exiled from it. As it is written (Ibid. 7:12) "And it shall be, if you hearken … then the L-rd will keep for you His oath," and (Vayikra 18:28) "So that the land not vomit you out by your making it unclean."

(Devarim 11:11) "But the land whither you are crossing to inherit it is a land of mountains and plains." Can it be that the verse speaks demeaningly of Eretz Yisrael in mentioning mountains? It is, therefore, written "and plains." Just as plains (are mentioned) for commendation, so, mountains. Furthermore, a reason is given for "mountains" as a reason is given for plains — the fruits of the mountain are quick (to grow) and those of the valley are fat.

R. Shimon b. Yochai says: Where a plain yields a kor, a mountain yields five korim; a kor in the north, a kor in the south, a kor in the east, a kor in the west, and a kor on top — five times the yield (of a plain). Similarly, (Ezekiel 5:5) "This is Jerusalem. Among the nations have I placed her, and all around her are lands." And elsewhere, it itself is called a land. How are the verses to be reconciled? It is a land which contains many different kinds of land — fruitful land, sandy land, dusty (non-fruitful) land.

Variantly, "mountains and plains": The flavor of the fruits of a mountain is not similar to that of the fruits of a plain. This tells me only of the fruits of a mountain vis-à-vis those of a plain. Whence do I derive that the flavor of the fruits of one mountain is not like that of another and that the flavor of the fruits of one plain is not like that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains.

R. Shimon b. Yochai says: Twelve lands were given (to Israel) corresponding to the twelve tribes of Israel, and the flavor of the fruits of one land were not similar to that of each of the others. And these are the (twelve) lands: (Devarim 8:8) "a land of olive-oil and honey," (Bamidbar 14:24) "I shall bring him (Calev) to the land whence he came," (Devarim 4:14) "the land whither you are crossing to inherit it," (Ibid. 11:11) "a land of mountains and plains … (Ibid. 12) a land which the L-rd your G-d inquires after," (Ibid. 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water … (Ibid. 8) a land of wheat and barley … a land of olive-oil and honey (Ibid. 9) a land where not in constraint shall you eat bread … a land whose stones are iron … (Ibid. 10) for the good land" — twelve lands corresponding to twelve tribes. And whence is it derived that the flavor of the fruits of one tribe were not similar to that of another? From "a land of mountains (plural) and plains" (plural) — many mountains, many plains, (each unique in itself).

R. Yossi Hameshulam says: Whence is it derived that just as it (Eretz Yisrael) imparts flavors to the land, so it imparts flavors to the sea (i.e., the Mediterranean)? From (Bereshith 11:10) "and the gathering of the waters He called "'seas.'" Now the sea is one, viz. (Ibid. 9) "Let the waters under the heavens be gathered into one place." How, then, is "and the gathering of the waters He called 'seas'" to be understood? (It is to be understood as meaning) that the flavor of a fish brought up from Acco is not like that of one brought up from Tzor, and that the flavor of a fish brought up from Tzor is not like that of one brought up from Spain.

Or, because the soil of a mountain is light and that of a plain heavy, I might think that the waters would drive the soil from mountain to valley, and the valley, (having become "caked") would lack water; it is, therefore, written "a land of mountains and plains," each (nourished with water) in its own way. And thus is it written (Zechariah 10:11) "Ask the L-rd for rain in the time of late rain, etc."

Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) "From the rain of the heavens you will drink water" — both the revealed and the concealed. And thus is it written (Job 37:11) "Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems." So that clouds surround it and water it from every side.

Or, because it (Eretz Yisrael) drinks rain water, but not irrigation water, it is, therefore, written (Devarim 8:7) "For the L-rd your G-d is bringing you to a good land, a land of streams of water."

Or, because it does drink irrigation water, but not snow-water, it is, therefore, written "From the rain of the heavens you will drink water." Let "water" not be written (i.e., it is superfluous). Why is it written? (To indicate) even snow-water. And thus is it written (Isaiah 55:10) "For as the rain and the snow descend from the heavens … and soaks the earth and makes it bring forth vegetation, etc.", and (Job 37:6) "For to the snow He says 'Descend to the earth, etc.'"

Or, because it does drink snow-water, but it does not drink dew-water, it is written "From the rain of the heavens you will drink water" — even dew-water.

And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) "And may G-d give you of the dew of the heavens," and (Devarim 32:2) "My teaching (Torah) shall drip as the rain," and (Hosea 14:6) "I shall be like the dew to Israel," and (Michah 5:6) "And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass."

(Devarim 11:12) "A land which the L-rd your G-d inquires after": Rebbi says: Does He inquire after it (Eretz Yisrael) alone? Does He not inquire after all the lands, viz. (Job 38:26) (He makes it) "rain upon a land without a man, a desert in which there is no person." What is the intent, then, of "a land which the L-rd your G-d inquires after"? — It is as if He inquires only after it. Because He inquires after it, He inquires after all the other lands along with it.

Similarly, (Psalms 121:4) "Behold, He neither slumbers or sleeps, the Watcher of Israel." Is it Israel alone that He watches? Does He not watch over all? As it is written (Job 12:10) "In His hand is the soul of every living thing and the spirit of all the flesh of man." What is the intent, then, of "the Watcher of Israel"? — It is as if He watches only over Israel. And because of that watching, He watches over all along with them.

Similarly, (I Kings 9:3) "And My eyes and My heart shall be there (in the Temple) all of the days." Now are they there alone? Is it not written (Zechariah 4:10) "They are the eyes of the L-rd, which range over all the world," and (Proverbs 15:3) "In every place, the eyes of the L-rd look upon the evil and the good." What, then, is the intent of "And My eyes and My heart shall be there all of the days"? — It is as if they are only there. And because they are there, they are everywhere.

Similarly, (Psalms 29:8) "The voice of the L-rd frights the desert; the L-rd frights the desert of Kadesh." Now is it not already written "the voice of the L-rd frights the desert"? (Why, then, is it written, etc.)

(Devarim 11:12) "a land which the L-rd your G-d inquires after": It is subject to inquiry for the separation of challah, terumoth, and tithes. I might think that the other lands are also subject to inquiry; it is, therefore, written "inquires after it"; it is subject to inquiry and not the other lands.

Variantly: Scripture hereby tells us that it is inquired after in reward for inquiry (the "inquiring" [i.e., the learning of the Torah by Israel]), as it is written (Ibid. 19) "And you shall teach them (words of Torah) to speak in them," followed by (21) "So that your days be prolonged and the days of your children (in the land, etc."). And it is written (Psalms 105:44-45) "And He gave them the lands of the nations and caused them to inherit the toil of the peoples. So that they keep His statues and heed His laws."

(Ibid. 12) "Always the eyes of the L-rd your G-d are in it (from the beginning of the year to the end of the year," i.e., for good), and elsewhere it is written (Psalms 104:32) "He looks to the earth and it trembles; He touches the mountains and they smoke." How are these verses to be reconciled? When Israel does the L-rd's will — "Always the eyes of the L-rd your G-d are in it," and they are not harmed.

When Israel do not do the L-rd's will — "He looks to the earth and it trembles; He touches the mountains and they smoke." Variantly: "Always the eyes of the L-rd your G-d are in it": sometimes for good; sometimes for ill. How so for good? If Israel were wicked on Rosh Hashanah and scant rain was decreed upon them (for the year), and they repented — to add to them (the rains) is impossible, for the decree has already gone forth; but the Holy One Blessed be He brings them down upon the land in their (optimum) time, when it is in need of them.

How so for ill? If Israel were absolutely righteous on Rosh Hashanah, and abundant rain was decreed upon them, and they repented (of their good) — to detract from them (the rains) is impossible, for the decree has already gone forth; but the Holy One Blessed be He brings them down upon the land, not in their (optimum) time, when it is not in need of them, upon deserts and seas, as it is written (Job 24:19) "Dryness, also heat, will steal from the days of snow.

They have sinned unto Sheol": What you have done against Me in the days of heat (i.e., at harvest time) — that you have not separated terumoth and tithes — will steal the rains from you.

(Devarim, Ibid.) "from the beginning of the year until the end of the year": Scripture hereby teaches that from Rosh Hashanah it is decreed upon them how many rains and dews (will descend), how much sun will shine, how many winds will blow upon it.

Variantly: "from the beginning of the year until the end of the year": I shall bless you — in business, in planting, in all to which you put your hand — I will bless you.

Variantly: "from the beginning of the year until the end of the year": Now are the fruits in the field from the beginning of the year until the end of the year? (The intent is that it is) in My domain to bestow blessing upon them (when they are) in the house as when they are in the field, as it is written (Ibid. 28:8) "The L-rd shall command unto you the blessing in your store-houses and in all to which you put your hand." And it is written (Chaggai 2:19) "Is there any more seed in the silo? Even the grapevine and the fig tree and the pomegranate tree have not borne their fruit, (but) from this day on, I will bless." They are in My domain to bestow blessing upon them, just as I bestow blessing upon them in the field. And mothiness and rot will not enter the fruit, and wine will not sour, and oil will not foul, and honey will not ferment. And whence do I derive (that this obtains) even in the storehouses? From (Devarim 28:3) "Blessed shall you be in the city (including the storehouses), and blessed shall you be in the field." Whence do I derive even the flour? From (Ibid. 5) "Blessed shall be your basket and your (kneading) bowl." Whence do I derive even in entering and in leaving? From (Ibid. 6) "Blessed shall you be in your coming in and blessed shall you be in your leaving." And whence do I derive even in eating? From (Ibid. 8:6) "And you shall eat and you shall be sated and you shall bless." And whence do I derive even when it descends into one's intestines? From (Shemoth 23:25) "and I shall remove sickness from your midst."

— But perhaps (you will say) this is so only because (the L-rd's measure of good, being greater than His measure of ill), it is not in My domain (i.e., within My ability) to send blight upon them in the house, as it is in the field; it is, therefore, written (Chaggai 1:9) "You brought it (your produce) home, and I blew upon it!" And it is written (Devarim 28:20) "and the L-rd will send in you the blight and the mehumah."

It is within My domain to send blight indoors just as I do in the field, and rot in the fruit and sourness in the wine and foulness in the oil and fermentation in the honey. And whence is it derived even in the storehouses? From (Ibid. 16) "Cursed shall you be in the city." And whence do I derive even in the flour?

From (Ibid. 17) "Cursed will be your basket and your (kneading) bowl." And whence do I derive even in entering and in leaving? From (Ibid. 19) "Cursed will you be in your coming and cursed will you be in your going out." And whence do I derive even in eating?

From (Vayikra 26:26) "and you will eat and not be sated." And whence do I derive even when they descend into one's intestines? From (Michah 6:14) "and you will stoop over because of (sickness in) your innards."

R. Shimon b. Yochai says: An analogy: A king had many sons and servants, who were fed and sustained by him, the key to the storehouse being in his hand. When they do his will, he opens the storehouse and they eat and are sated. When they do not do his will, he locks the storehouse and they die of hunger. Thus with Israel. When they do the L-rd's will — (Devarim 18:12) "The L-rd will open for you His goodly treasure trove, the heavens," and when they do not do His will — (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain."

R. Shimon b. Yochai says: A loaf and a rod descended intertwined from heaven. The Holy One Blessed be He said to Israel: If you observe the Torah, here is the loaf to eat. If not, here is the rod to be smitten with. And where is this articulated? — (Isaiah 1:19-20) "If you accept and you heed, the good of the earth shall you eat; and if you refuse and rebel, the sword will devour you. For the mouth of the L-rd has spoken."

R. Eliezer says: A scroll and a sword descended intertwined from heaven. He said to them: If you observe the Torah written in the one, you will be saved from the other; if not, you will be smitten by it. And where is this articulated — (Bereshith 3:24) "And He drove the man out (of Eden), and He posted east of Eden the cherubs and the flash of the revolving sword to guard the way of the tree of life."

(Devarim 11:13) "And it shall be, if hearken you shall hearken to My mitzvoth": Because it is written (Ibid. 5:1) "And you shall learn them (the mitzvoth) and you shall heed them to do them," I might think that there is no obligation for learning until there is an obligation for doing; it is, therefore, written (the redundant) "if hearken (i.e., learn) you shall hearken," Scripture indicating that the obligation for learning is immediate.

I might think that this applies only to those mitzvoth which obtain before entry to Eretz Yisrael, such as bechoroth (the first-born), sacrifices, and animal tithes. Whence do I derive that it applies also to those mitzvoth that apply only after entering Eretz Yisrael, such as omer, challah, the two loaves, and the show bread? From "if hearken you shall hearken to My mitzvoth" — to include the other mitzvoth.

This tells me (that they are required to learn immediately) only those mitzvoth which obtain (even) before they conquered and settled the land. Whence do I derive (the same for those mitzvoth which obtain) only after they conquered and settled the land, such as leket, shikchah, peah, terumoth, ma'aseroth, shemitah, and Yovloth? From "to My mitzvoth which I command you this day" — to include the other mitzvoth.

If so, what is the intent of "And you shall learn them and you shall heed them to do them"? Scripture hereby apprises us that doing (the mitzvah) is contingent upon learning, and not, learning up doing. And thus do we find that the punishment for (not) learning is greater than that of (not) doing, viz.: (Hoshea 4:1) "Hear the word of the L-rd, O children of Israel. For the L-rd has a quarrel with the dwellers of the land. For there is no truth, and there is no lovingkindness, and there is no knowledge of the L-rd in the land."