Vayikra Rabbah Reader

Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, Rabbi Yoḥanan said: David said: “Bless the Lord, my soul” five times, corresponding to the five books of the Torah. Rabbi Yehoshua ben Levi said: Corresponding to the five worlds that a person sees. “Bless the Lord, my soul, and all that is within me bless His holy name” (Psalms 103:1); when one is located in his mother’s womb. “Bless the Lord, my soul, and do not forget all His acts of kindness” (Psalms 103:2); when he leaves his mother’s womb he says to [his soul]: Do not forget all the acts of kindness that He performed for you. “[Bless the Lord, all of His works, in all places of His dominion.]

Bless the Lord, my soul” (Psalms 103:22); when a person reaches his stature24As an adult. and emerges to engage in commerce. “Bless the Lord, my soul. Lord my God, You are greatly exalted” (Psalms 104:1); at the moment when a person passes from the world. And one in the future, “May sinners be eradicated from the earth, and may the wicked be no more.

Bless the Lord, my soul. Halleluya” (Psalms 104:35). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yoḥanan: David recited one hundred and twenty psalms25This is apparently an error, as this verse appears at the conclusion of Psalm 104. The Gemara in Berakhot 9b states: “David recited one hundred and three chapters, but did not recite Halleluya until he saw the downfall of the wicked.” and did not conclude them with Halleluya until he saw the downfall of the wicked, as it is stated: “May sinners be eradicated from the earth…[Halleluya].”

What did David see that led him to laud the Holy One blessed be He with his soul? It is that he said: The soul fills the body and the Holy One blessed be He fills His world, as it is stated: “Do I not fill the heavens and the earth…?” (Jeremiah 23:24). Let the soul that fills the body come and praise the Holy One blessed be He who fills the entire world. The soul bears the body, and the Holy One blessed be He bears His world, as it is stated: “I made, and I will carry, I will bear” (Isaiah 46:4).

Let the soul that bears the body come and laud the Holy One blessed be He, who bears His world. The soul outlasts the body, and the Holy One blessed be He outlasts His world. Let the soul that outlasts the body come and laud the Holy One blessed be He, who outlasts His world, as it is stated: “Even they will perish, but You will endure. All of them will wear out like a garment” (Psalms 102:27).

The soul is solitary in the body and the Holy One blessed be He is solitary in His world. Let the soul that is solitary in the body come and laud the Holy One blessed be He, who is solitary in His world, as it is stated: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). The soul does not eat in the body, and the Holy One blessed be He, there is no eating before Him. Let the soul that does not eat in the body come and laud the Holy One blessed be He, before whom there is no eating, as it is stated: “Do I eat the flesh of bulls?” (Psalms 50:13).

The soul sees but is not seen, and the Holy One blessed be He sees and is not seen. Let the soul that sees and is not seen come and laud the Holy One blessed be He who sees but is not seen, as it is stated: “The eyes of the Lord, roving throughout the earth” (Zechariah 4:10). The soul is pure in the body and the Holy One blessed be He is pure in His world. Let the soul that is pure in the body come and laud the Holy One blessed be He who is pure in His world, as is stated: “You that has eyes too pure to see evil” (Habakkuk 1:13).

The soul does not sleep in the body and the Holy One blessed be He, there is no sleep for Him. Let the soul that does not sleep in the body come and laud the Holy One blessed be He, for whom there is no sleep, as it is stated: “Behold [the Guardian of Israel] neither slumbers nor sleeps” (Psalms 121:4).

“If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering” (Leviticus 4:3). If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering.” That is what the verse says: “When He quiets, who can condemn? [When He conceals His face, who can see Him?]” (Job 34:29).

Rabbi Meir expounded: He quiets His world and He conceals His face from His world, like a judge who spreads a curtain from within and does not see what transpires without. So too, the generation of the Flood said: “Clouds obscure for Him [and He does not see]” (Job 22:14). [The Rabbis] said to him: ‘That is enough, Meir. Rather, “When He quiets, who can condemn?” – He had granted tranquility to the generation of the Flood; who, then, could come and condemn them?

What tranquility did He grant them? “Their offspring are well placed [nakhon] before them, with them, and their descendants are before their eyes”’ (Job 21:8). Rabbi Levi and the Rabbis, Rabbi Levi said: The women [of the generation of the Flood] would conceive and give birth in three days. Here nakhon is stated, and there it is written: “Be prepared [nekhonim] in three days” (Exodus 19:15).

Just as nakhon stated there is three days, so nakhon stated here is three days. The Rabbis say: A woman would conceive and give birth in one day. Here nakhon is stated and there it is written: “Be prepared [nakhon] for the morning” (Exodus 34:2). Just as nakhon stated there is one day, so too, nakhon stated here is one day.

“And their descendants are before their eyes,” they would see their children and their grandchildren. “They send out avileihem like a flock” (Job 21:11) – [avileihem means] their children. Rabbi Levi said: In Arabia they call a child avila. “And their children dance” (Job 21:11), like those demons, just as it says: “And the demons will dance there” (Isaiah 13:21).

How so? When one of them would give birth during the day, she would say to her son: ‘Go and bring me a flint and I will cut your umbilical cord.’ When she would give birth at night, she would say to her son: ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ There was an incident involving a certain woman who gave birth at night, and she said to her son, ‘Go and kindle a lamp for me and I will cut your umbilical cord.’

He went to kindle the lamp and a demon, the prince of the spirits, accosted him. While they were contending with each other, the rooster crowed. He said to him:1The demon said to the boy. ‘Go and exult to your mother and say to her that had the rooster not crowed I would have killed you.’2The crowing of the rooster indicated dawn, when the power of demons is diminished. He said to him:3The boy said to the demon. ‘Go and exult to your mother’s mother and say to her that my mother did not cut my umbilical cord.

Had my mother cut my umbilical cord, I would have killed you,’ to realize what is stated: “Their houses are peaceful without fear” (Job 21:9) – of the demons. “And the rod of God is not upon them” (Job 21:9) – [they are] free of suffering. When He concealed His face, who could tell Him that He did not act properly? In what sense did He conceal His face from them?

He brought the waters of the Flood upon them “and He obliterated all existence…” (Genesis 7:23). “To nation and man alike” (Job 34:29); “nation,” this is the generation of the Flood, “man,” this is Noah. “Alike,” He could produce His world from one person; “alike,” as He could produce His world from one nation.4God’s power is such that repopulating the world from one individual, Noah, was the same as repopulating it from an entire nation.

Another matter, "When He quiets, who can condemn?” – He granted tranquility to the people of Sodom; who, then, could come and condemn them? What tranquility did He grant them? “A land from which bread emerges…a source of sapphires…a path unknown by bird of prey” (Job 28:5–7). Rabbi Levi in the name of Rabbi Yoḥanan bar Sheona: The buzzard spots its food from a distance of eighteen mil.

How much is it? A small portion.5Although its food is but a small portion, it still can spot it from a great distance. Rabbi Meir says: Two handbreadths, Rabbi Yehuda says: One handbreadth, Rabbi Yosei says: Two or three fingerbreadths. When [a buzzard] would stand on the trees in Sodom, it was unable to see the earth due to the lushness of its trees.

“A source of sapphires” – when one of [the people of Sodom] would go to the gardener and he would give him vegetables for an isar,6A small coin. he would find gold in its dust, as it is written: “And its dust has gold” (Job 28:6). When they said: “What is the Almighty that we should worship Him?” (Job 21:15), “When He conceals His face, who can see Him?” (Job 34:29); He concealed His face from them, who could tell Him that He did not act properly?

In what sense did He conceal His face from them? He rained brimstone and fire upon them: “The Lord rained upon Sodom [brimstone and fire]” (Genesis 19:24).

Another matter, “When He quiets, who can condemn?” – He granted tranquility to the Ten Tribes; who, then, could come and condemn them? What tranquility did He grant them? “Woe, the tranquil of Zion” (Amos 6:1), this is [referring to] the tribes of Judah and Benjamin. “And the secure of Mount Samaria” (Amos 6:1), these are the Ten Tribes.

“They are called the foremost of the nations” (Amos 6:1), as they descend from two heads of nations, Shem and Ever. When the nations of the world live in peace, they eat, drink, get drunk, and engage in matters of frivolity. What do they say? ‘Who is as wise as Bilam? Who is as wealthy as Haman?

Who is as mighty as Goliath?’ Then, the house of Israel will come to them and say to them: ‘Was Aḥitofel not wise? Was Koraḥ not wealthy? Was Samson not mighty?’

“Cross to Kalne and see” (Amos 6:2), this is Katisfon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the fortifications of Philistia. “Are they better than these kingdoms?

Is their border wider than your border?” (Amos 6:2). “Those who deny the evil day” (Amos 6:3), the day of the exile. “And advance [vatagishun] the regime of villainy” (Amos 6:3), you presented [higashtem] yourselves to settle near villainy; this is Esau, just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). “Who lie on beds of ivory” (Amos 6:4), on beds of elephant ivory, “and sprawl [usruḥim] on their couches (Amos 6:4), they contaminate their beds with sins.

Alternatively, “sprawled on their couches,” these are the curtains stretched over each and every one of them, just as it says: “The overhang that remains” (Exodus 26:12). “Eating the fattened sheep from the flock” (Amos 6:4). When one of them would seek to eat a kid, he would drag the entire flock before him, choose the fattest one, stand over it, and slaughter it. When he would seek to eat a calf, he would drag all the cattle before him, choose the fattest one, stand over it, and slaughter it.

That is what is written: “Eating the fattened sheep from the flock and the calves from inside the stall” (Amos 6:4). “Who strum on the lute [hanavel]” (Amos 6:5) – they would enunciate offensive [nivlut] matters with their mouths. What would they say: ‘Did David not recite song only with a lute?’ That is what is written: “They consider themselves like David” (Amos 6:5).

“Who drink with bowls [mizrekei] of wine” (Amos 6:6); Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine.7They were able to toss [lizrok] the wine goblets without concern about spillage. Rabbi Yoḥanan said: Small goblets.8They would throw the entire contents of the goblet down their throat in one motion. The Rabbis say: Goblets with pipes.9These were very large goblets that would have multiple pipes, similar to straws, attached to them.

Multiple people could thereby drink from the goblet at the same time. Where was the wine that they would drink produced? Rabbi Abahu said in the name of Rabbi Ḥanina: From Patugta, as their wine would entice the body to engage in licentiousness.10When one would drink wine from Patguta, one would be more likely to engage in licentious activity. The Rabbis said in the name of Rabbi Ḥanina: From Palugta, as it was with that wine that the Ten Tribes were enticed [nitpatu] and exiled [galu].

“And anoint themselves with virgin oils” (Amos 6:6) – Rabbi Yehuda bar Yeḥezkel said: This is myrrh oil. Rabbi Yanai said: Oil of unripe olives that removes the hair and smooths the body. After all this bounty, “but they are not distressed over the destruction of Joseph” (Amos 6:6). “Therefore, they will now be exiled at the head of the exiles, and the revelry of the sprawled [mirzaḥ seruḥim] will be discontinued” (Amos 6:7).

What is mirzaḥ seruḥim? Rabbi Aivu said: There were thirteen hot springs, one for each and every tribe, and one for all of them. When their iniquities caused [punishment],when they came to perform transgressions and evil deeds, they were all taken. Only this one remained, to inform you of the extent that sin causes [punishment], to realize what is stated: “Your iniquities have diverted these, [and your sins have withheld good from you]” (Jeremiah 5:25).

“When He conceals His face, who can see Him?” (Job 34:29). When he concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He took Sennacherib up against them, as it is stated: “It was in the fourteenth year of King Hezekiah, [that Sennacherib, king of Assyria, went up against all the fortified cities of Judah and he seized them]” (Isaiah 36:1).

What is “and he seized them”? Rabbi Abba bar Kahana said in the name of Rabbi Shmuel bar Naḥman: Three sentences were sealed on that day. The sentence of the Ten Tribes to fall at the hand of Sennacherib was sealed. The sentence of Sennacherib to fall at the hand of Hezekiah was sealed.

And the sentence of Uzziah to be stricken with leprosy was sealed. “To nation and man alike” (Job 34:29) – “nation,” this is Sennacherib, in whose regard it is written: “For a nation has ascended against My land” (Joel 1:6). “Man,” this is Israel, in whose regard it is written: “You, My flock, flock of My pasture, you are man” (Ezekiel 34:31). “Alike,” this is King Uzziah, who was stricken with leprosy, as it is stated: “King Uzziah was a leper” (II Chronicles 26:21).11The word alike [yaḥad] is read to imply the unique [meyuḥad] individual of the nation, namely the king (Rabbi David Luria).

The rulings of the Holy One blessed be He are not like the rulings of flesh and blood. A flesh and blood king shows favor to the public but does not show favor to an individual. However, here, the Holy One blessed be He said: “If the anointed priest shall sin…He shall present…an [unblemished young] bull” (Leviticus 4:3). “If the entire congregation of Israel will err unwittingly…they shall sacrifice a young bull” (Leviticus 4:13–14).

“A man’s giving expands him [and guides him among the great]” (Proverbs 18:16). There was an incident involving Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, who went to the environs of Antioch to engage in collecting charity for the Sages. There was a certain person there whose name was Abba Yudan, and he would generously provide support. One time, he had become impoverished, and when he saw our rabbis there he turned pale.

He went to his wife. His wife said to him: ‘Why is your face sickly?’ He said to her: ‘My rabbis are here and I do not know what to do.’ His wife, who was more righteous than he, said to him: ‘All that remains for us is such and such field.

Go and sell half of it and give it to them.’ He sold half of it and gave it to them. They prayed on his behalf and said: ‘May the Holy One blessed be He restore what you have lost.’ Sometime later, he went to plow his half field.

As he was plowing, the earth opened before him and his cow fell there and its leg was broken. He descended to take it up, and the Holy One blessed be He illuminated his eyes and he found buried treasure there. He said: ‘My cow’s leg was broken for my benefit.’ When the rabbis returned there, they asked about him and said: ‘How is Abba Yudan doing?’

They said to him: ‘He is Abba Yudan with the slaves, Abba Yudan with the goats, Abba Yudan with the camels, Abba Yudan with the oxen. Who is able to see the face of Abba Yudan?’ When he heard [that they had come], he went out to greet them. They said to him: ‘How is Abba Yudan doing?’

He said: ‘Your prayer bore fruit and the fruit bore fruit.’ They said to him: ‘As you live, even though others gave more than you, we wrote you at the head [of the list].’ They took him and seated him in their midst, and they read this verse in his regard: “A man’s giving expands him.” Rabbi Shimon ben Lakish went to Basra.

There was a certain person there whose name was Abba Yudan Ramai. Not that, Heaven forbid, he was a swindler [ramai], but rather because he would employ cunning [meramei] in mitzvot. When all the people would pledge donations, he would pledge corresponding to them all.12At first he would abstain from making any pledge, leading others to think he would not participate. Therefore they would pledge more money so that the charity collection would meet its goals.

Only afterward would he pledge as much as everyone else put together. Alternatively, the people would know that he would match their donations and therefore they would pledge more, knowing that their donation would lead to even greater gain for the charity. Rabbi Shimon ben Lakish took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Ḥiyya bar Abba conducted a fundraising campaign to donate to the study hall in Tiberias.

There was a certain person there, a resident of Silkha, who pledged one liter of gold. Rabbi Ḥiyya took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Abahu said: It is written: “Beware, lest you forsake the Levite” (Deuteronomy 12:19), and it is written thereafter: “When the Lord your God will expand your border” (Deuteronomy 12:20). What does one matter have to do with the other?

It is that the Holy One blessed be He said: In accordance with your gifts, [God] will expand your [wealth]. Rabbi Aḥa in the name of Rabbi Hoshaya: If a servant brings a bull and his master brings a bull, the servant precedes his master, as it is taught there: If the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all actions done to it.13Mishna Horayot 3:6.

Regarding the matter itself: “If the anointed priest [shall sin so that he brings guilt on the people]” – this is Shevna,14The midrash asserts that Shevna sinned and thereby brought guilt upon all the people. See also Sanhedrin 26a–b. in whose regard it is written: “Go, come to this official [hasokhen], [to Shevna, who is over the house]” (Isaiah 22:15). Rabbi Elazar said: ‘He was the High Priest.’

Rabbi Yehuda said: ‘He was the overseer [amarkal].’ In accordance with the opinion of Rabbi Elazar, who said he was the High Priest: “I will garb him in your tunic” (Isaiah 22:21).15This verse states that Elyakim was to receive Shevna’s tunic, and it is understood to refer to the tunic of the High Priest. In accordance with the opinion of Rabbi Elazar, who said he was the overseer: “I will deliver your authority into his hand” (Isaiah 22:21).

Rabbi Ḥiyya taught: Why does he call him amarkal? Because he was the master of it all [mar lakol]. Rabbi Berekhya said: He was from that Sikhnin,16That is why he is called hasokhen. and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16).

He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’17Shevna attempted to subvert King Hezekiah. The prophet tells him: ‘You, who are not originally from Jerusalem, have not done anything to build this place. You cannot possibly supplant Hezekiah, whose ancestors built Jerusalem and the Temple.’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place.18The version of the text recorded in the Arukh is that a person must have a peg or a nail in the local synagogue, meaning he must have contributed to its construction or maintenance, in order to be privileged to be buried there (Rabbi David Luria).

The Talmud (Sanhedrin 26a) records that Shevna planned to be buried among the kings of the House of David. “That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel.

“Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus. “Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster19The term gever can be used to connote a rooster. that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45).

“He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18).

According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt.

According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do?

They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ.

“They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah.

Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife.20The High Priest first atones for himself and his wife, then for the priests, and then he is able to atone for the rest of the congregation.

Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases. “So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met].21When the High Priest sins, his sin is like a fire that consumes the nation and causes death.

This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals.

One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’22It was Yom Kippur, so moving a corpse is prohibited due to muktze. He said to them: ‘It is written: “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).

This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’ "He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4). “He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4).

Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.”

“The elders of the congregation shall lay their hands on the head of the bull before the Lord and one shall slaughter the bull before the Lord” (Leviticus 4:15). “The elders of the congregation shall lay their hands.” Rabbi Yitzḥak said: The nations of the world have no supporters, as it is stated: “The supporters of Egypt will fall” (Ezekiel 30:6). Israel has supporters [somekhin], as it is stated: “The elders of the congregation shall lay [vesamekhu] [their hands].”23The phrase is understood to mean the elders of the congregation shall serve as support for the congregation.

The nations of the world are called “congregation,” as it is stated: “For the congregation of the hypocrite will be desolate” (Job 15:34). Israel is called congregation, as it is stated: “The elders of the congregation shall lay [their hands].” The nations of the world are called abirim, as it is stated: “The herd of cavalry horses [abirim] going among the calves of the people” (Psalms 68:31). Israel is called abirim, “Hear Me, hard-hearted ones [abirei lev]” (Isaiah 46:12).

The nations of the world are called adirim, “it and the daughters of mighty [adirim] nations” (Ezekiel 32:18). Israel is called adirim, “and the majestic ones [ve’adirei], all my wishes are with them” (Psalms 16:3). The nations of the world are called wise, “I will eliminate the wise from Edom” (Obadiah 1:8). Israel is called wise, “The wise store knowledge” (Proverbs 10:14).

The nations of the world are called blameless, “and the blameless, like those descending into the pit” (Proverbs 1:12). Israel is called blameless, “and the blameless will inherit goodness” (Proverbs 28:10). The nations of the world are called righteous, “Righteous men, they will judge them” (Ezekiel 23:45). Israel is called righteous, “Your people are all righteous” (Isaiah 60:21).

The nations of the world are called men, “men who are evildoers” (Psalms 141:4). Israel is called men, “men, I call to you” (Proverbs 8:4). The nations of the world are called mighty, “why do you boast of evil, mighty one” (Psalms 52:3). Israel is called mighty, “mighty in strength, performers of His bidding” (Psalms 103:20).

Rabbi Shimon taught: Israel are great craftsman in that they know how to appease their Creator. Rabbi Yudan said: Like these Cutheans; these Cutheans are clever in encouraging acts of kindness. One of them will go to a woman and say to her: ‘Do you have an onion to give me?’ After she gives it to him, he says to her: ‘Is there an onion without bread?’

After she gives it to him, he says to her: ‘Is there eating without drinking?’ Due to this, he eats and drinks. Rav Aḥa said: There is a woman who is clever at borrowing and there is a woman who is not clever at borrowing. There is a woman who is clever at borrowing.

She goes to her neighbor. Even if the gate is open, she knocks. She says to her: ‘Peace be with you my neighbor. How are you doing?

How is your husband doing? How are your children doing?’ She says to her: ‘Fine.’ ‘May I come in?’ She responds to her: ‘Come in, what do you want?’

She said to her: ‘Do you have such and such utensil to give me?’ She said to her: ‘Yes.’ The not clever one goes to her neighbor. If the gate is closed, she opens it and says to her: ‘Do you have such and such utensil?’

She says to her: ‘No.’ Rabbi Ḥanina said: There is a sharecropper who is clever at borrowing and there is a sharecropper who is not clever at borrowing. The one who is clever at borrowing sees himself in need of funds to invest in his sharecropping, puts himself in a good mood, combs his hair, launders his garments, puts on a cheerful face, places a walking stick in hand and a ring on his finger, and goes to his landlord.

He says to him: ‘Come in peace dear sharecropper, how are you doing?’ He says to him: ‘Well.’ ‘How is the land doing?’ ‘You should be privileged to be satisfied from its produce.’ ‘How are the bulls doing?’ ‘You should be privileged to be satisfied from their fat.’ ‘How are the goats doing?’ ‘You should be privileged to be satisfied from their kids.’ He says to him: ‘What do you want?’ He says to him: ‘Do you have ten dinars to give me?’

He says to him: ‘If you need twenty, you can have it.’ The one who is not clever at borrowing, his hair is filled with thorns, his garments are filthy, his face is downcast. He goes to his landlord, who asks him: ‘How is the land doing?’ He says to him: ‘If only it would produce what I have expended on it.’ ‘How are the bulls doing?’

He says to him: ‘They are exhausted.’ He says to him: ‘What do you want?’ ‘Do you have ten dinars to give me?’ He says to him: ‘Go and return to me what you have of mine.’ Rabbi Ḥoni said: David was from the good sharecroppers.

Initially, he would sing with lauding and say: “The heavens relate the glory of God” (Psalms 19:2). The heavens said to him: ‘Do you, perhaps, need anything?’ “And the sky tells the work of His hands” (Psalms 19:2). It says to him: ‘Do you, perhaps, need anything?’

He continues to mention: “Day to day gives utterance…” (Psalms 19:3). The Holy One blessed be He asks him: ‘What do you want?’ He says to him: ‘“Who can discern errors [shegiot]” (Psalms 19:13), from the unwitting sins [shegagot] that I performed before You?’ He said to him: ‘You are excused for that, you are forgiven for that.’

He said to him: ‘“Acquit me of hidden faults” (Psalms 19:13), for my hidden transgressions that I performed before You.’ He said to him: ‘You are excused for that, you are forgiven for that.’ “Keep Your servant far from sinners [zedim]” (Psalms 19:14); these are the intentional transgressions [zedonot]. “Let them not have dominion over me” (Psalms 19:14); these are the severe transgressions.

“Then I will be blameless and cleansed of great [rav] transgression” (Psalms 19:14). David said before the Holy One blessed be He, ‘Master of the universe, You are a great [rav] God, and I, my sins are numerous [ravrevin]. It is fitting for a great God to forgive numerous sins.’ That is what is written: “For the sake of Your name, Lord, and pardon my iniquity, for it is great [rav]” (Psalms 25:11).

“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity” (Leviticus 5:1). “And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12).

“Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10).1See Shemot Rabba 27:1, where the word friend in this verse is interpreted as a reference to God. Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me2See Psalms 78:36. at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4).

Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men,3Man is fallible with a tendency to sin. have violated the covenant” (Hosea 6:7).

However, here: “For I am God4God’s tendency is to forgive. and not man” (Hosea 11:9). Reuven knew testimony regarding Shimon.5This is a hypothetical case. The names Reuven, Shimon, and Levi are often used in rabbinic literature to refer to people in hypothetical circumstances. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes.

When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do?

Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.”

“And hear the voice of adjuration” – that is what is written: “One who shares with a thief hates himself; he will hear an oath but will not tell” (Proverbs 29:24). There was an incident involving a certain governor who would kill those who would receive stolen goods but would free the thieves. Everyone would criticize him that he was not acting properly. What did he do?

He issued a proclamation in the province and said: The entire people to the assembly grounds. What did he do? He brought weasels and placed portions of food before them. The weasels would take the portions and bring them to the holes.

The next day, he issued a proclamation and said: The entire people to the assembly grounds. He brought weasels, placed portions of food before them, and sealed all the holes. The weasels would take the portions and bring them to the holes, but they found them sealed and would return the portions to their place, indicating that everything stems from the receivers. That is from the governor.6That is an illustration of how bad it is to cooperate with a thief.

From where is it derived regarding the action?7How can the severity of this act be recognized merely by observation? Reuven stole from Shimon, and Levi knew about it. [Reuven] said to him: ‘Do not publicize it and I will give you half.’ The next day they entered the synagogue and heard the voice of the sexton announcing: ‘Who stole from Shimon?’ Levi was standing there.

Did the Torah not already issue a decree: “And he is a witness, who either saw or knew; [if he does not tell, he shall bear his iniquity]”?

Regarding the matter itself, let an oath in vain not be insignificant in your eyes, as Zechariah saw it: “I lifted my eyes and I saw, and behold, a scroll afa” (Zechariah 5:1). What is afa? It is flying, just as it says: “One of the seraphs flew [vayaaf] to me” (Isaiah 6:6). “He said to me: What do you see?

I said: I see a scroll flying; [its length is twenty cubits, and its width ten cubits]” (Zechariah 5:2). Rabbi Abbahu said: Even the hide of an elephant and the hide of a camel lacks those dimensions, and here it says this? “This is the curse that emerges over the face of the entire land, [for anyone who steals shall be swept away…and anyone who takes an oath shall be swept away]” (Zechariah 5:3).8Thus, the scroll was so unnaturally large because it contained all the curses for one who takes an oath in vain.

From where did it emerge? From the doorway of the Entrance Hall, as it is taught: The doorway…of the Entrance Hall, its height was forty cubits and its width, twenty cubits.9Mishna Middot 3:7. Rabbi Aivu said: Why does one administer an oath to a person with a Torah scroll and one brings bloated leather jugs before him? It is to say: Yesterday this jug was filled with sinews and bones, and now it is completely empty.

So too, one who administers an oath to another under false pretenses will emerge empty of all his property.10If one makes a false monetary claim and thereby forces another to take an oath in court, he will be held accountable and will lose his property. Rabbi Asa said: Under false pretenses. Rabbi Yona said: Even if it is truth.11Even if the claim is true and the defendant swears falsely in court, the claimant is held somewhat accountable for not being more responsible with his money and thereby indirectly leading to the defamation of the name of God that is brought about by a false oath in court.

Rabbi Yannai was sitting and expounding regarding what Rabbi Yona said that Rabbi Simon said: One does not entrust an oath with one who is suspect regarding an oath. And one does not make an oath available to one who is eager to take an oath.12One does not allow one who is suspect regarding false oaths to take an oath in court and thereby be exempt from payment, and the court does not hurry to allow one to take an oath if he is eager to do so.

Rather, they delay the proceedings and allow time for a compromise to be reached or for him to admit his guilt (Etz Yosef). There was an incident involving bar Temalyon in support of Rabbi Asi: There was an incident where a certain man deposited one hundred dinars with bar Temalyon. He went and requested them from [bar Temalyon]. He said to him. ‘What you deposited with me, I [have already] returned to you.’

He said to him: ‘Take an oath to me.’ What did bar Temalyon do? He took a cane and hollowed it. He filled it with those dinars and began leaning on it.

He said to him: ‘Hold this cane in your hand and I will take an oath to you.’ When he came to the synagogue, he said: ‘[In the name of the] Master of this fine house, what you gave me I gave you.’ While [the cane] was in [the claimant’s] hand, he cast the cane and smashed it on the ground. Those dinars began scattering, and he began gathering his dinars. [Bar Temalyon] said to him: ‘Gather, gather, as you are gathering what is yours.’

“The oath of the Lord shall be between the two of them” (Exodus 22:10) – it does not move from between the two of them. If the one administering the oath administers it falsely, it will ultimately go against him. If the one taking the oath takes a false oath, it will ultimately go against him. There was an incident involving a woman who went to knead at her neighbor’s.

She had three dinars tied into her upper garment. She took them and placed them on her kerchief. They were kneaded into her dough, she baked the bread, and went on her way. Her husband said to her: ‘Give me the three dinars.’

She went and sought them at her neighbor’s. She said to her: ‘Have you, perhaps, seen those three dinars?’ That neighbor had three sons. She said to her: ‘May that woman13The neighbor was referring to herself. bury a son if she knows about them.’

Her sins caused it [to happen,] and she buried him. [The first woman] said: If that woman were not suspect in their regard, she would not have buried him. She went and she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury another son if she knows about them.’ Her sins caused it, and her other son died.

Another time she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury her third son if she knows about them.’ Her sins caused it, and she buried him. Her husband said to her: ‘Are you not going to console that neighbor of yours?’

She took two loaves of bread and went to console her. When she sliced the loaf, those three dinars came out of it. That is what people say: Whether innocent or guilty, do not enter into oaths. “And it will arrive at the house of the thief and at the house of he who takes an oath by My name falsely, and it will stay the night inside his house, and it will consume it, with its wood and its stones” (Zechariah 5:4) – Rabbi Shmuel bar Naḥman said: Angels of destruction do not have joints,14They are unable to sit, and are in a constant state of motion.

Here, however, they are described as staying the night. as it is stated: “[The Lord said to Satan: From where are you coming? Then Satan answered the Lord and said:] From wandering the earth and walking in it” (Job 1:7). However, here, “it will stay the night inside his house.” Rabbi Abba bar Kahana said: Items that fire does not burn up, a false oath consumes.

It is the way of fire to consume wood, but does it, perhaps [consume] stones? However, here: “it will consume it, with its wood and its stones.”

Rabbi Yosei bar Ḥanina interpreted the verse regarding a sota. “And if a person will sin” – she sinned to her husband, who feeds her and supports her, and she goes and acts corruptly with another. “And hear the voice of adjuration” – “The priest shall administer to the woman the oath of the curse” (Numbers 5:21). “And he is a witness” – “And there is no witness against her” (Numbers 5:13). “Who either saw” – “And it was hidden from the eyes of her husband” (Numbers 5:13), but not from the eyes of the Holy One blessed be He. “Or knew” – “and she was secluded and she was defiled” (Numbers 5:13). “If he does not tell, he shall bear his iniquity” – if she does not tell the priest, “her belly shall distend and her thigh shall fall” (Numbers 5:27).

Rabbi Pinḥas interpreted the verse regarding Israel before Mount Sinai. “And if a person will sin” – “I saw, and, behold, you had sinned” (Deuteronomy 9:16). “And hear the voice of adjuration” – “and His voice we heard from the midst of the fire” (Deuteronomy 5:21). Rabbi Yoḥanan said: They made a commitment between them that He would not disavow them and they would not disavow Him.

Rabbi Yitzḥak said: When a king administers an oath to his legions, he administers the oath only with a sword, as though to say, anyone who violates these conditions, this sword will pass over his neck. So too, “Moses took half the blood” (Exodus 24:6). How did Moses know how much was half the blood? Rabbi Yehuda ben Rabbi Ilai said: The blood divided on its own.

Rabbi Natan said: Its appearance changed; half of it became black and half of it was red. Bar Kappara said: An angel descended in the image of Moses and divided it. Rabbi Yitzḥak said: A voice was emerging from Mount Ḥorev and saying: Half the blood is until here. Rabbi Yishmael taught: Moses was well versed in the halakhot of blood, and he divided it.15Due to his expertise in the halakhot concerning the blood of sacrifices and the fact that he needed to conduct the ceremony at Mount Sinai, Moses was given Divine aid in dividing the blood (see Etz Yosef).

“He placed it in the basins [baaganot]” (Exodus 24:6) – Rabbi Huna in the name of Rabbi Avin: It is written baaganat.16The plural word “basins [baaganot]” is written without the vav and can therefore be read in the singular [baaganat], implying that the basins were as one, in that they were the same size. This one was not larger than that one, and that one was not larger than this one. Moses said before the Holy One blessed be He: ‘What shall be done with Your portion?’

He said to him: ‘Sprinkle it upon the people.’ ‘What shall be done with their portion?’ He said to him: ‘Sprinkle it upon the altar.’ “And half the blood he sprinkled on the altar.” Rabbi Berekhya and Rabbi Ḥiyya in the name of Rabbi Yosei bar Ḥanina: He took an oath to them and they took an oath to Him.

He took an oath to them, “I took an oath to you and entered into a covenant with you; the utterance of the Lord God” (Ezekiel 16:8). They took an oath to Him, to the Holy One blessed be He, as it is stated: “To pass you into the covenant of the Lord your God and into His ala” (Deuteronomy 29:11). From where is it derived that ala is nothing other than an oath? Rabbi Neḥemya and Rav Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea: From this: “The priest shall administer to the woman the oath of the ala” (Numbers 5:21).

When they violated the conditions made at Mount Sinai, the Holy One blessed be He said to them: “I, too, will do so to you” (Leviticus 26:16). Rabbi Pinḥas said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7); however, here, “for I am God and not man” (Hosea 11:9). Rabbi Ahava bar Ze’eira said: It is written: “The Lord has done what He devised” (Lamentations 2:17), just as it is written in His Torah: “I will punish [you] additionally” (Leviticus 26:18).

Did He do so? Heaven forbid. Rather, “He implemented His statement” (Lamentations 2:17). What is: “He implemented [bitza] His statement [emrato]”?

He made a compromise.17The word bitza can mean “he halved.” Thus, the verse would be saying that God implemented only half of His statement concerning the punishment to which Israel would be subject. Rabbi Yaakov of Kefar Ḥanin said: He rent [biza] His royal garment.18Imra is the Aramaic term for the hem of a garment. Rabbi Berekhya cites it from this: “I will bring upon you a sword avenging the vengeance of the covenant” (Leviticus 26:25).

Rabbi Ḥiyya taught: There is vengeance that is for the covenant and vengeance that is not for the covenant. Which is the vengeance that is not for the covenant? Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: This is the blinding of the eyes, as they blinded the eyes of the king of Judah,19The Babylonians blinded Zedekiah, king of Judah (II Kings 25:7). as it is stated: “So said the Lord God: As I live, if not My oath that he scorned [and My covenant that he breached I will place upon his head]” (Ezekiel 17:19) – this is the oath that he took to Nebuchadnezzar.20Zedekiah had violated an oath of allegiance he had taken to Nebuchadnezzar, king of Babylonia.

He was punished for this in addition to being punished for violating the covenant between God and Israel. “And My covenant that he breached” – this is the covenant of Mount Sinai. “I will place upon his head” – and the rest of the body was not afflicted? Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: This is the blinding of the eyes, which are located on the head.

Once they were exiled to Babylon, they said to Nebuchadnezzar: “Nebuchadnezzar, we have no need [to answer you].… Behold our God.… Behold; if not, let it be known to you, king, that we will not worship your gods” (Daniel 3:16–18).21This statement was made by Ḥananya, Mishael, and Azarya in response to Nebuchadnezzar’s threat that if they would not bow to his idol he would have them thrown into a fiery furnace.

The Holy One blessed be He said to them:22Ḥananya, Mishael, and Azarya. “You too, for the blood of your covenant” (Zechariah 9:11), I have remembered that blood that was in Sinai; therefore, “I have released [your prisoners from the pit] in which there is no water” (Zechariah 9:11). Rabbi Pinḥas said: It shall no longer be that “they spilled their blood like water around Jerusalem” (Psalms 79:3). “And he is a witness” – this is Israel: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12).

“Who either saw [raa]” – “you have been shown [horeita] in order to know” (Deuteronomy 4:35). “Or knew” – “you shall know this day” (Deuteronomy 4:39). “If he does not tell, he shall bear his iniquity” – if you do not tell of My divinity to the nations of the world, I will exact vengeance against you. When? “When they say to you: Seek the necromancers” (Isaiah 8:19).

Rabbi Simon said: Be’eri23The father of the prophet Hosea (see Hosea 1:1). prophesied only two verses, and they were not enough to constitute a book, and they were appended to Isaiah. These are they: “When they say to you” (Isaiah 8:19) and its counterpart.24Isaiah 8:20. Rabbi Yoḥanan said: Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet.

Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet. Rabbi Elazar in the name of Rabbi Yosei ben Zimra cites it from here: “Zechariah son of Ido, prophets…prophesied” (Ezra 5:1) – [the plural term is used] because he was a prophet, son of a prophet. The Rabbis said: Whether his name is mentioned or whether it is not mentioned he is a prophet, son of a prophet, as Amos said to Amatzya: “I am not a prophet, and not the son of a prophet” (Amos 7:14).

Just as he was a prophet and he said “I am not a prophet,” so too, his father was a prophet and he said: “I am not the son of a prophet,” One verse says: “Isaiah son of Amotz the prophet” (II Kings 20:1), and one verse says: “Isaiah the prophet, son of Amotz” (II Kings 19:2) as he was a prophet, son of a prophet. “Should a people not seek its own God?” (Isaiah 8:19) – each nation and language will worship its god.

“Hametzaftzefim” (Isaiah 8:19) – these are those who chirp. “Vehamagim” (Isaiah 8:19) – these are those who roar. “Should a people not seek its own God?” – each nation and language will remember its god. “On behalf of the living to the dead” (Isaiah 8:19) – Rabbi Levi said: This is analogous to one who lost his son and went to seek him among the graves.

A clever person who saw him said to him: ‘Your son whom you lost, is he alive or dead?’ He said to him: ‘Alive.’ He said to him: ‘You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead?

Everywhere, the living perform the needs of the dead. Do the dead, perhaps, perform the needs of the living?’ So too, our God lives and endures, as it is stated: “The Lord God is truth” (Jeremiah 10:10). What is “truth”?

Rabbi Avin said: That He is the living God and King of the universe. But the gods of the idolaters are dead, as it is stated: “They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear” (Psalms 115:5–6).

They are dead, but we forsake one who lives eternally and prostrate ourselves to the dead. “By the Torah and by the testimony” (Isaiah 8:20) – the Torah warns us: “Surely, they will talk of this matter that has no dawn” (Isaiah 8:20). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘My children, say to the idolaters that [idolatry] has no dawn, like this object that does not illuminate for you.’

Rabbi Shimon ben Lakish said: The Holy One blessed be He said to Israel: ‘Say to the idolaters that it has no dawn; if it does not illuminate for itself, how will it illuminate for others?’ Rabbi Abba bar Kahana said: Darkness and thick darkness prevailed in the land of Egypt for three days, as it is stated: “There was darkness, a thick darkness in the entire land of Egypt [for three days]” (Exodus 10:22).

Emptiness and disorder have not prevailed in this world. Where are they destined to prevail? In the great city of Rome, as it is stated: “He shall stretch over it a line of emptiness and plumb bobs of disorder” (Isaiah 34:11). The Rabbis say: The nations of the world who did not receive the Torah that was given from the midst of the darkness, in their regard it says: “For, behold, the darkness will cover…” (Isaiah 60:2).

But Israel, who received the Torah that was given from the midst of the darkness, as it is written: “[It was] when you heard the voice from the midst of the darkness” (Deuteronomy 5:20), in their regard it says: “But upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2).

“Command Aaron and his sons, saying: This is the law of the burnt offering: It is the burnt offering on the pyre on the altar all night until the morning, and the fire of the altar shall be kept burning in it” (Leviticus 6:2). “Command Aaron and his sons, saying: This is the law of the burnt offering.” This is what the verse said: “Hatred arouses strife…” (Proverbs 10:12). The hatred that Israel caused between them and their Father in Heaven,1Through Israel’s sins, they caused God to hate them. that is what aroused severe judgments against them, as Rabbi Shmuel bar Naḥman said: For almost nine hundred years, the hatred between Israel and their Father in Heaven was dormant, from the day that Israel emerged from Egypt, until the year that it was aroused against them in the days of Ezekiel.

That is what is written: “I said to them: Each man [shall cast out] the detestable objects [of his eyes, and do not defile yourselves with the idols of Egypt]” (Ezekiel 20:7). But they did not do so, but rather, “they defied Me and were unwilling [to heed Me; no man cast out the detestable objects of their eyes, and they did not forsake the idols of Egypt]” (Ezekiel 20:8). But I acted with them for the sake of My great name so that it would not be profaned, as it is stated: “But I acted for the sake of My name [that it not be profaned before the nations]” (Ezekiel 20:9).

“Love covers all transgressions” (Proverbs 10:12), as the Omnipresent loves Israel, as it is stated: “I loved you, said the Lord” (Malachi 1:2). Another matter, “hatred arouses strife” – the hatred that Aaron placed between Israel and their Father in Heaven,2The Golden Calf. that is what aroused severe judgments against them. Rabbi Asi said: It teaches that Aaron would take their offering3The offering the people would bring to the Golden Calf.

However, some commentaries suggest that the text should state ‘hammer’ instead of ‘offering,’ such that the midrash states that he would take a hammer and flatten the calf and tell them it had no substance (Etz Yosef). and flatten [the calf] before them, and say to them: ‘Know that it has no substance.’ That is what Moses said to Aaron: “What did this people do to you [that you brought great sin upon them?]” (Exodus 32:21).

He said to him:4Moses said to Aaron. ‘It would have been preferable that they be judged as unwitting and not be judged as intentional.’ That is what the Holy One blessed be He said to Moses: “Whoever has sinned against Me, I will eradicate him from My book” (Exodus 32:33). That is what is written: “The Lord was very angry with Aaron, to destroy him…” (Deuteronomy 9:20). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The expression of destruction here is nothing other than elimination of sons and daughters, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9).

“Love covers all transgressions” (Proverbs 10:12), this is the prayer that Moses prayed on his behalf. What did Moses pray on his behalf? Rabbi Mana of Sheab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: From the beginning of the book until here, it is written: “Aaron’s sons, the priests, shall arrange” (Leviticus 1:8); “Aaron’s sons, the priests, shall sprinkle” (Leviticus 1:11); “Aaron’s sons shall place” (Leviticus 1:7).

Moses said before the Holy One blessed be He: ‘The cistern is hated but its waters are beloved. You accorded honor to the trees because of their produce, as we learned there: All wood is fit for the arrangement5The arrangement of wood on the altar. except from the olive tree and from the vine,6Mishna Tamid 2:3. but to Aaron you do not accord honor due to his sons?’ The Holy One blessed be He said to him: ‘As you live, for your sake I will draw him near. Moreover, I will render him primary and his sons ancillary: “Command Aaron and his sons, saying.”’

“Offerings to God are a broken spirit…” (Psalms 51:19). Zavdi ben Levi, Rabbi Yosei ben Petras, and the Rabbis, one said: David said before the Holy One blessed be He: ‘I overcame my inclination and repented before You. If You accept me in repentance, I know that Solomon my son will stand and build the Temple, build the altar, and burn all the offerings in the Torah upon it,’ based on this verse: “Offerings to God are a broken spirit.”

Another said: From where is it derived that one who repents, it is ascribed to him as though he ascended to Jerusalem, built the Temple, built the altar, and sacrificed all the offerings in the Torah upon it? It is from this verse: “Offerings to God are a broken spirit.” The Rabbis say: From where is it derived that one who passes before the ark7One who serves as a prayer leader. must mention the Temple service and the offerings, and bow [when he concludes] this blessing: Find favor, our God, rest in Zion, may Your children worship You?8This is a variation of the blessing “Find favor [retzei]” recited today in the Amida prayer.

There are some who sought to derive it from this: “Offerings to God are a broken spirit.” Rabbi Abba bar Yudan said: Everything that the Holy One blessed be He deemed unfit in an animal He deemed fit in a person. He deemed unfit in an animal: “Blind, broken, maimed, or with a wart” (Leviticus 22:22), but He deemed fit in a person: “A broken and crushed heart” (Psalms 51:19). Rabbi Alexandri said: The layman, if he uses broken utensils, it is demeaning for him.

But the vessels of the Holy One blessed be He are broken, as it is stated: “The Lord is near to the brokenhearted” (Psalms 34:19); “He heals the brokenhearted” (Psalms 147:3); “[I dwell in the high and holy place, with] the downtrodden and the humble” (Isaiah 57:15); “Offerings to God are a broken spirit.” “A broken…heart,” Rabbi Abba bar Yudan in the name of Rabbi Yuda bar Rabbi Simon: This is analogous to a king who was walking in the wilderness and his friend came and gave him a tribute of one basket of figs and one barrel of wine.

He said to him: ‘Is this a great tribute?’ He said to him: ‘My lord, the king, I have given you a provisional tribute, but when you enter your palace, you will see how much tribute I will give you.’ So too, the Holy One blessed be He said to Israel: “This is the law of the burnt offering: It is the burnt offering” (Leviticus 6:2). They said before Him: ‘Master of the universe, we have sacrificed before You provisionally, but when You show favor “with Your will to Zion; build the walls of Jerusalem, then You will delight in righteous sacrifices, in burnt offerings and whole burnt offerings”’ (Psalms 51:20–21).

Regarding the matter itself,9The midrash sometimes uses this expression when introducing an exposition that appears elsewhere. The following appears also in Tanḥuma (Warsaw), Lekh Lekha, 10 (Etz Yosef). Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart.10Burnt offerings atone for sinful thoughts. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32).

From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5).

Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion.

That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences.

According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences. “He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5).

Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart. Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’

Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10).

Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this?

This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’ Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy.

Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.

Rabbi Abba bar Kahana and Rabbi Ḥanan, both of them in the name of Rabbi Azarya of Kefar Ḥitaya, said: This is analogous to a king who had two chefs. One of them cooked him a cooked dish, he came, ate it, and it was tasty for him. The second prepared a cooked dish, and he ate it, and it was tasty for him, but we do not know which of them was tastier for him. However, from the fact that he [later] commands the second and says to him: ‘Prepare for me [another] cooked dish like that one,’ we know that the second is tastier for him.

So too, Noah sacrificed an offering, and it was pleasant for the Holy One blessed be He, as it is stated: “The Lord smelled the pleasant aroma” (Genesis 8:21). Israel sacrificed and it was pleasant for the Holy One blessed be He, but we do not know which of them19Noah’s sacrifice or Israel’s sacrifice. was more pleasant. However, from what He commands Israel and says to them: “My pleasing aroma, you shall observe, to sacrifice to Me” (Numbers 28:2), we know that Israel’s is more pleasant.20He commanded Israel to keep sacrificing offerings, and did not command Noah to do so.

That is what is written: “The offering of Judah and Jerusalem will be pleasant to the Lord, as in the days of old and as in previous years” (Malachi 3:4). “As in the days of old,” as in the days of Moses; “and as in previous years,” as in the years of Solomon. Rabbi [Yehuda HaNasi] says: “As in the days of old,” as in the days of Noah, “and as in previous years,” as in the days of Abel, as there was no idol worship in his days.

Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who was reclining upon his divan. They brought him the first cooked food and it was tasty for him. He began wiping [mamḥeh] the bowl clean.

So too, “I will offer burnt offerings of fattened animals [meḥim]” (Psalms 66:15); it is as though He is wiping the bowl clean. Rabbi Avin said another, Rabbi Avin said: This is analogous to a king who was walking in the wilderness. He arrived at the first lodge, ate there, and drank there. He arrived at the second lodge, ate there, drank there, and stayed the night there.

So too, regarding the repetition of [the term] burnt offering: “This is the law of the burnt offering: It is the burnt offering…on the altar all night until the morning” (Leviticus 6:2). From here [it may be derived that] the burnt offering in its entirety is completely [burned] in the fires.21The fact that the verse repeats the term burnt offering in commanding Israel about the laws of the burnt offering implies that God loves Israel’s burnt offerings, like the first analogy in which the king wiped his bowl.

Additionally, the verse states that it is burned upon the altar all night, similar to the second analogy in which the king decided to stay the night at the second lodge, because he liked it better (Midrash HaMevoar).

“And the fire of the altar shall be kept burning in it” Leviticus 6:2. Rabbi Pinḥas said: It is not written here: “And the fire of the altar shall be kept burning on it,” but rather, “shall be kept burning in it” – the fire was aflame from it.22The altar itself was on fire, but miraculously was not damaged. It is taught in the name of Rabbi Neḥemya: For almost one hundred and sixteen years the fire was aflame from it, [yet] its wood did not burn and its bronze did not melt.

If you say that it was thick, it was taught in the name of Rabbi Hoshaya: It had the thickness of a Gordian dinar. Rabbi Shimon ben Lakish said: The same is true of the incense altar, as it is stated: “You shall craft an altar to burn incense [miktar ketoret]” (Exodus 30:1). It is not written here mitkater baketoret,23That would mean “upon which incense is burned.” but rather, miktar ketoret, the altar would burn the incense.

Rav said: “And in the cattle’s implements the flesh was cooked [nitbashel habasar]” is not written here, but rather, “with the cattle’s implements bishlam habasar” (I Kings 19:21); the flesh was heating the implements.24Although the simple reading of the verse indicates that the ploughshare was used to fuel the fire to cook the cow’s flesh, the midrash interprets the verse to mean that the cow’s flesh actually fueled the fire to heat the ploughshare.

Rabbi Levi said: It is a fitting statute that anyone who is haughty is sentenced only in fire, as it is stated: “It is the burnt offering [ola]25Ola is expounded to mean one who exalts himself. on the pyre” (Leviticus 6:2). The generation of the Flood, because they were haughty and said: “What is the Almighty that we should serve Him…?” (Job 21:15), were sentenced only in fire, as it is stated: “When scorched, they disappear [nitzmatu]” (Job 6:17).

Rabbi Yehoshua ben Levi said: Their scorching was absolute, just as it says: “In perpetuity [latzemitut] to the purchaser” (Leviticus 25:30). “In its heat they dwindle from their place” (Job 6:17). What is “in its heat”? It is in boiling water.

Rabbi Yoḥanan said: The Holy One blessed be would boil each and every drop that He brought upon the generation of the Flood in Gehenna. That is what is written: “In its heat they dwindle from their place.” The people of Sodom, because they were haughty and they said: We will cause the passersby to be forgotten from our midst, just as it is written: “He drives a shaft away from habitation, [which is forgotten by passersby]” (Job 28:4), they were sentenced only with fire, “The Lord rained down on Sodom [brimstone and fire]” (Genesis 19:24).

Wicked Pharaoh, because he was haughty and said: “Who is the Lord that I should heed His voice” (Exodus 5:2), was sentenced only in fire, “There was hail and fire flashing…” (Exodus 9:24). Wicked Sisera, because he was haughty and oppressed Israel, just as it is written: “He oppressed the children of Israel harshly” (Judges 4:3). What is “harshly”? Rabbi Yitzḥak said: With curses and blaspheming.26See Malachi 3:13–14, where it states: “Your words have been harsh against Me, said the Lord” regarding those who said “it is vain to worship God.”

He was sentenced only in fire, “The stars27The stars are balls of fiery gases. from their courses waged war [with Sisera]” (Judges 5:20). Sennacherib, because he was haughty and said: “Who is it among all the gods of these lands [that delivered their land from my hand, that the Lord will deliver Jerusalem from my hand?]” (Isaiah 36:20). He was sentenced only in fire, “Instead of his glory, a burning will burn…” (Isaiah 10:16).

Nebuchadnezzar, because he was haughty and said: “Who is the god who will save you from my hands?” (Daniel 3:15), was sentenced only in fire, “they were killed by a flame of fire” (Daniel 3:22). The evil empire,28Rome. because it curses, blasphemes and says: “Whom do I have in Heaven?” (Psalms 73:25), is judged only in fire, “I was seeing until the beast was slain, its body destroyed, and it was consigned to the burning of fire” (Daniel 7:11).

But Israel, who are scorned and downtrodden in this world, will be comforted only with fire, as it is stated: “I will be for it, the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).

“This is the offering of Aaron and his sons that they shall present to the Lord on the day he is anointed: One-tenth of an ephah of fine flour as a perpetual meal offering, half of it in the morning, and half of it in the evening” (Leviticus 6:13). “This is the offering of Aaron and of his sons” – Rabbi Levi began: “For God is judge” (Psalms 75:8). A noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘In how many days did the Holy One blessed be He create His world?’

He said to her: ‘In six days, as it is written: “For in six days the Lord made the heavens…”’ (Exodus 31:17). She said to them: ‘And from that time until now, what has He been sitting and doing?’ He said to her: ‘He is matchmaking; the wife of so-and-so is allotted to so-and-so, the daughter of so-and-so is allotted to so-and-so, the money of so-and-so is allotted to so-and-so.’1The reference is to money that will be allotted as a dowry.

She said to him: ‘Is that all? I too can do so. I have several slaves and I have several maidservants, and I can make matches between them in a short time.’ He said to her: ‘If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea.’

He left her and went on his way. What did she do? She sent and brought one thousand slaves and one thousand maidservants and stood them in several lines. She said to them: ‘So-and-so man shall marry so-and-so woman, and so-and-so [shall marry] so-and-so.’

She made matches between them in one night. In the morning they came to her. This one’s head was wounded, this one’s eye was gouged, this one’s elbow was shattered, and this one’s leg was broken. This one said: ‘I do not want that one.’

That one said: ‘I do not want this one.’ Immediately she sent and brought Rabbi Yosei bar Ḥalafta. She said to him: ‘Rabbi, your Torah is true; it is fine and praiseworthy. Everything that you said, you said correctly.’

He said to her: ‘Is that not what I said to you: If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea, as it is stated: “God settles the individuals in a home; He liberates prisoners bound in fetters [bakosharot]” (Psalms 68:7). What is “bakosharot”? It is with weeping [bekhi] and with song [veshirot]. To one who is satisfied, with song; to one who is unsatisfied, with weeping.2One who is happy with his match sings songs of praise, and one who is unhappy weeps.

But the Holy One blessed be He matches them against their will and not to their liking.’3Even when it is not to their liking, God sometimes matches people up and ensures that they remain together (Matnot Kehuna). Rabbi Berekhya said: Rabbi Yosei bar Ḥalafta answered her in these words: ‘The Holy One blessed be He sits and crafts ladders; He elevates this one and humbles that one, as it is stated: “For God is judge; He humbles this one and elevates that one”’ (Psalms 75:8).

Rabbi Yona Botzri interpreted the verse in Israel’s regard: They were humbled with the term “this,” and they were elevated with the term “this.” They were humbled with the term “this”: “For this [man] Moses [who brought us up from the land of Egypt, we do not know what became of him]” (Exodus 32:1).4This was stated by the people immediately before committing the sin of the Golden Calf. They were elevated with the term “this”: “This they shall give, everyone who passes [among the counted: Half a shekel in the sacred shekel]” (Exodus 30:13).5This donation was given by each individual in advance of the construction of the Tabernacle.

The Rabbis interpret the verse in Aaron’s regard. With the term “this” he was humbled: “I cast it into the fire and this calf emerged” (Exodus 32:24). With the term “this” he was elevated: “This is the offering of Aaron and his sons…”

Another matter: “This is the offering of Aaron” – that is what the verse said: “He said to them: From the eater emerged food” (Judges 14:14). Rabbi Shmuel bar Naḥman said: When the Divine Spirit began to resonate in Samson, it began in three places, as it is stated: “The spirit of the Lord began to move him in the camp of Dan, between Tzora and Eshtaol” (Judges 13:25). What is “between Tzora and Eshtaol”?6What mighty act did he perform there?

Rabbi Shmuel bar Naḥman said: It teaches that he took two mountains and knocked them against one another, like a person who takes two pebbles and knocks them against one another. Rabbi Yehuda and Rabbi Naḥman: Rabbi Yehuda said: When the Divine Spirit would rest upon him, he would take a single stride like the distance from Tzora to Eshtaol. Rabbi Naḥman said: When the Divine Spirit would rest upon him, his hairs would stand on end and would knock against one another like a bell, and the sound would travel like the distance between Tzora and Eshtaol.

When he descends to Timna, “Samson, his father, and his mother descended to Timna […a young lion was roaring toward him. The spirit of the Lord rested upon him, and he tore it apart as one would tear apart a kid]” (Judges 14:5–6). “The spirit of the Lord rested upon him, and he descended to Ashkelon [and he smote thirty of their men]” (Judges 14:19); “he came to Leḥi…[The spirit of the Lord rested upon him, and the ropes that were on his arms became like flax that was burned with fire, and his bonds dissolved from upon his hands]” (Judges 15:14).

When he returned from Timna, he said: I will go and see the fallen lion, as it is stated: “After a year, he returned to take her, [and he turned aside to see the carcass of the lion; and behold, there was a swarm of bees in the carcass of the lion, and honey], and he scraped it into his hands” (Judges 14:8–9). Samson was wondering in his heart, and he said: A lion eats all beasts and now food is emerging from it?

So too, Aaron eats all the offerings and now an offering is emerging from him? Which is that? It is the offering of Aaron and his sons.

Regarding the matter itself, Rabbi Idi said: David yearned for the offering of the princes.7David yearned to construct the Temple and to inaugurate it with offerings as the Tabernacle had been inaugurated with the offerings of the princes (see Numbers, chap. 7). That is what is written: “[I will offer You] burnt offerings of fattened animals [with the burning of rams; I will sacrifice oxen and goats]” (Psalms 66:15).

Which offering contains in it bulls, rams, and sheep? It is only the offering of the princes, as it is stated: “And for the sacrifice of peace offerings, [two oxen, five rams, five goats, five sheep]” (Numbers 7:17). Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: The offering of the princes was as beloved before the Holy One blessed be He as the song that Israel sang at the sea. The song that Israel recited at the sea: “This [zeh] is my God and I will exalt Him” (Exodus 15:2), and here it is written: “This [zeh] is the offering of Naḥshon ben Aminadav” (Numbers 7:17).

Rabbi Neḥemya said: The offering of the princes was as beloved before the Holy One blessed be He as the two Tablets of the Covenant. Regarding the two Tablets of the Covenant it is written: “From this side and from that side they were inscribed” (Exodus 32:15), and here it is written: “This is the offering of Naḥshon ben Aminadav.” The Rabbis say: The offering of Aaron was as beloved before the Holy One blessed be He as the offering of the princes.

Regarding the offering of the princes it is written: “This is the offering of Naḥshon ben Aminadav,” and here it is written: “This is the offering of Aaron.” Rabbi Berekhya said: The offering of Aaron was as beloved before the Holy One blessed be He as the twelve tribes. What is the source? “This [zeh]”: the numerical value of zeh is zayin – seven and heh – five; that is twelve.

“On the day he is anointed: One-tenth of an ephah” – Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: It teaches that the tenth of an ephah is a prerequisite for the priesthood of Aaron and his sons. “Fine flour as a perpetual meal offering” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Come and see the extent to which the Holy One blessed be He spares Israel’s money. He said to them: One who is obligated to bring an offering shall bring it from the cattle: “If his offering is a burnt offering [from the cattle]” (Leviticus 1:3).

If he was unable to find from the cattle, he shall bring a sheep: “If a sheep” (Leviticus 3:7). If he was unable to find from the sheep, he shall bring from the goats: “And if a goat” (Leviticus 3:12). If he was unable to find from the goats, he shall bring from the birds: “If from the birds” (Leviticus 1:14). If he was unable to find from the birds, he shall bring fine flour: “Fine flour as a perpetual meal offering.”

Moreover, none of the offerings are brought in halves, but this is brought in halves: “Half of it in the morning, and half of it in the evening.” Moreover, anyone who sacrifices it, the verse ascribes to him as though he sacrifices from one end of the world to the other,8It is as though he sanctified God’s Name throughout the entire world. as it is stated: “For from the rising of the sun to its setting, [My name is great among the nations, and in every place burnt-offerings and pure meal-offerings are presented to My name]” (Malachi 1:11).

“This is the law of the peace offering that one sacrifices to the Lord” (Leviticus 7:11). “If he sacrifices it as a thanks offering, he shall sacrifice with the thanks offering unleavened loaves mixed with oil, and unleavened wafers smeared with oil, and loaves of boiled fine flour, mixed with oil” (Leviticus 7:12). “This is the law of the peace offering that one sacrifices to the Lord.” That is what the verse says: “One who slaughters a thanks offering honors Me” (Psalms 50:23).

It is not written here “One who slaughters a sin offering,” or “one who slaughters a guilt offering,” but rather, “one who slaughters a thanks offering.” Why? A sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering.”

Another matter, “one who slaughters a thanks offering honors Me,” this is Akhan, who slaughtered his evil inclination in confession. “Joshua said to Akhan: My son, please give glory [to the Lord, God of Israel, and confess to Him]… Akhan answered Joshua [and he said: Indeed, I have sinned against the Lord, God of Israel; such and such I have done]” (Joshua 7:19–20). “And for one who sets his path” (Psalms 50:23); he showed the penitents the path [of repentance].

That is what is written: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Darda; all of them were five” (I Chronicles 2:6). Zimri – Rabbi Yehoshua ben Levi said: This is Akhan, as he performed the act of Zimri.1In addition to the sin of taking from the prohibited spoils of Jericho (see Joshua 7:1), Akhan sinned in the realm of forbidden sexual relations (see Sanhedrin 44a), as did Zimri (see Numbers 25:14).

The Rabbis say: It is because Israel was pruned [nizmeru] on his account.2Thirty-six soldiers were killed in the first war with Ai due to Akhan’s sin. Eitan – this is Abraham our patriarch, based on: “A contemplation by Eitan the Ezrahite” (Psalms 89:1).3The Sages identify Eitan the Ezrahite with Abraham. See Bava Batra 15a. Heiman – this is Moses, as it is stated: “In all My household he is trusted [ne’eman]” (Numbers 12:7).

Rabbi Shmuel bar Naḥman said: This is Akhan, based on: “Indeed [omna], I have sinned” (Joshua 7:20). Kalkol – this is Joseph, based on: “Joseph sustained [vaykhalkel]” (Genesis 47:12). Darda – this is the generation [dor] of the wilderness, which was full of knowledge [de’a]. “All of them were five” – do we not know that all of them were five?

Rather, it teaches that even Akhan was with them in the World to Come. Likewise, Joshua said: “May the Lord sully you on this day” (Joshua 7:25); this day you are sullied, but you are not sullied in the future.

Another matter, “one who slaughters a thanks offering honors Me [yekhabedaneni]” (Psalms 50:23). Rabbi Huna in the name of Rabbi Aḥa: It is not written here yekhabedeni, but rather, yekhabedaneni,4The extra nun is expounded to mean that the honor is doubled. honor upon honor. Alternatively, “one who slaughters a thanks offering honors Me [yekhabedaneni]” – Rabbi Berekhya in the name of Rabbi Abba bar Kahana: It is not written here honored Me [kebedani], but rather, honors Me [yekhabedaneni]; he honored Me in this world, he will honor Me in the World to Come.

“And for one who sets his path” (Psalms 50:23), these are the ones who remove obstacles from the paths.5They are rewarded, as the verse concludes: “I will show him the salvation of God.” Alternatively, “and for one who sets his path,” these are the teachers of Bible and the teachers of Mishna, who faithfully teach the children. Alternatively, “and for one who sets his path,” Rabbi Yosei ben Rabbi Yehuda in the name of Rabbi Menaḥem ben Rabbi Yosei: These are the storekeepers who sell tithed produce to the public.

Alternatively, “and for one who sets his path,” these are the ones who kindle lamps to provide light for the public, as Rabbi Shimon ben Lakish said: Saul merited the kingdom only because his grandfather would kindle lamps for the public. They said: There were dark alleyways from his house to the study hall, and he would kindle lamps in them to thereby provide light for the public. One verse says: “Ner begot Kish” (I Chronicles 8:33), and one verse says: “Kish son of Aviel” (I Samuel 9:1). How so? Aviel was his name, but because he would kindle lamps [nerot] for the public, he merited and he was called Ner.

Another matter, “and for one who sets [vesam] his path” – Rabbi Yanai said: It is written vesham,6The word vesam is written with a sin, which can also be read as a shin, such that the word is vesham. [indicating] that one who assesses [deshayem] his path, his value is great. There was an incident involving Rabbi Yanai who was walking along the way, and he saw a certain person who was exceedingly distinguished in dress.7Rabbi Yanai mistook him for a Torah scholar based on his appearance.

He said to him: ‘Would the Rabbi [agree to] be received as a guest with us?’ He said to him: ‘Yes.’ He took him into his house and gave him food and drink. He tested him in Bible, but did not find him knowledgeable; in Mishna, but did not find him knowledgeable; in agadda, but did not find him knowledgeable; in Talmud, but did not find him knowledgeable.

He said to him: ‘Take and recite the blessing.’8Take a cup of wine and recite Grace after Meals. He said to him: ‘Let Yanai recite the blessing in his house.’ He said to him: ‘Are you able to repeat what I say to you?’ He said to him: ‘Yes.’

He said to him: ‘Say, the dog ate Yanai’s piece of bread.’ [The guest] stood and grabbed [Rabbi Yanai] and said to him: ‘My inheritance is with you and you are preventing me from it.’ He said: ‘In what sense is your inheritance with me?’ He said to him: ‘One time, I was passing before a school and I heard the voices of the children saying: “Moses commanded us Torah, the inheritance of the congregation of Jacob” (Deuteronomy 33:4).

“The inheritance of the congregation of Yanai” is not written here, but rather “the congregation of Jacob.”’9The guest was saying to Rabbi Yanai that he had just as much a stake in the Torah as the Torah scholars, and by calling him a dog Rabbi Yanai was denying him that right (Matnot Kehuna). He said to him: ‘Why did you merit to eat at my table?’ He said to him: ‘In all my days, I never heard a bad word and related it to its subject, and I never saw two [people] quarreling with one another and did not make peace between them.’

He said: ‘You have so much civility to your credit, and I called you a dog?’ He applied in his regard: “And for one who sets his path” – one who assesses his path, his value is great. As Rabbi Yishmael bar Rav Naḥman said: Civility preceded the Torah by twenty-six generations. That is what is written: “To guard the path to the tree of life” (Genesis 3:24).

“Path,” this is civility, and then “the tree of life,” this is the Torah. “I will show him the salvation of God” (Psalms 50:23), Rabbi Abahu said: This is one of the verses in which the salvation of the Holy One blessed be He is the salvation of Israel: “It is for You to save us” (Psalms 80:3).10The verse is understood here to mean: Our salvation is Yours.

Rabbi Pinḥas said: This is analogous to a king whose sharecroppers and the members of his household came to honor him. One came to honor him and [the king] said: ‘Who is that?’ They said to him: ‘He is your sharecropper.’ He said to them: ‘Take his tribute.’

Another came to honor him and he said: ‘Who is this?’ They said to him: ‘He is a member of your household.’ ‘Take his tribute.’ Another came, and he said: ‘Who is this?’ They said to him: ‘He is neither your sharecropper nor a member of your household, but nonetheless, he came to honor you.’

He said: ‘Give him a chair and let him sit on it.’11Since he was not coming out of a sense of duty but just to honor the king, the king accorded him honor as well. So too, a sin offering comes due to a sin and a guilt offering comes due to a sin. A thanks offering does not come due to a sin, “if he sacrifices it as a thanks offering” (Leviticus 7:12).

Another matter, “if he sacrifices it as a thanks offering” – that is what the verse said: “A fool proclaims his guilt” (Proverbs 14:9). Rabbi Yudan said: The fool articulates his guilt with his mouth and says: ‘Is it not a sin offering that I am liable to bring? Is it not a guilt offering that I am liable to bring?’12He minimizes his sin by saying that he is merely required to bring an offering and all is fine.

Rabbi Yudan said in the name of Rabbi Levi: These are people who conduct themselves permissively with maidservants in this world13They engage in sexual relations with maidservants, reasoning that at most they will bring the required offering and be forgiven. and the Holy One blessed be He hangs them by the crown of their heads in the future. That is what is written: “Indeed, God will crush the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22).

All the people will say: Let that person go in his sin, let that person go in his sin. Another matter, “a fool proclaims his guilt,” this is one who brings his offering but does not gain atonement. What shall he do? He shall go to the tribe of Levi, in whose regard it is written: “He will sit refining and purifying silver and he will purify the sons of Levi…[and they will be for the Lord, presenters of an offering in righteousness]” (Malachi 3:3).

“But among the upright there is good will” (Proverbs 14:9), this is one who brings an offering not because of a sin; “if he sacrifices it as a thanks offering.”

Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei bar Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar].14This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar.

Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei bar Ḥanina do with this? He will interpret it as the choicest of them.15Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “He sent the young men of the children of Israel and they offered burnt offerings and they slaughtered peace offerings [shelamim]” (Exodus 24:5).16Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings.

What does Rabbi Yosei bar Ḥanina do with this? He interprets it in accordance with the one who said: They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei bar Ḥanina: “Yitro, father-in-law of Moses, took a burnt-offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei bar Ḥanina do with this?

He interprets it in accordance with the one who said: Yitro converted after the giving of the Torah.17Thus, he interprets the entire incident recorded in Exodus chapter 18 as having occurred after the giving of the Torah. Since Yitro converted, he was no longer a descendant of Noah, but rather, a full-fledged Jew. Rabbi Ḥiyya and Rabbi Yanai disagreed: One said Yitro converted after the giving of the Torah, and one said Yitro converted before the giving of the Torah.

Rabbi Huna said: They do not disagree.18Their dispute is not primarily regarding the timing of Yitro’s visit, but rather an outgrowth of the dispute regarding the type of offering sacrificed by the descendants of Noah. The one who said Yitro converted before the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed peace offerings. The one who said Yitro converted after the giving of the Torah holds in accordance with the one who said the descendants of Noah sacrificed burnt offerings.

This supports Rabbi Yosei bar Ḥanina: “Awake, north, and come, south” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north.19It is slaughtered in the northern part of the Temple courtyard. Why is it called to “awake”? It is a matter that was asleep and awakened.20The patriarchs had sacrificed burnt offerings.

During their stay in Egypt they were not sacrificed. With the giving of the Torah they were awakened in the sense that the Israelites were commanded to renew their sacrifices. “Come, south,” this is the thanks offering that is slaughtered in the south. Why is it called to “come”?

It is because it is an innovation. The verse, too, supports Rabbi Yosei bar Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed.21The midrash interprets the extraneous phrase “it is the burnt offering” to mean that it is a type of offering already known to the world. But when it comes to the peace offering: “This is the law of the peace offering” (Leviticus 7:11).

It is not written here “that they sacrificed to the Lord,” but rather: “That one will sacrifice to the Lord” (Leviticus 7:11), from now on. How does Rabbi Elazar interpret the verse of Rabbi Yosei bar Ḥanina: “Awake, north”? When the exiles situated in the north awaken, they will come and encamp in the south, as it is stated: “Behold, I will bring them from the land of the north” (Jeremiah 31:7). When Gog, who is situated in the north, will awaken, he will come and fall in the south, just as it says: “I will lead you astray and I will entice you and I will cause you to ascend from the ends of the north” (Ezekiel 39:2).

The messianic king, who is situated in the north, will come and build the Temple, which is situated in the south. That is what is written: “I roused one from the north and he came from the rising sun” (Isaiah 41:25). Rabbi Yosei said in the name of Rabbi Binyamin bar Levi: Because in this world, when the south wind blows the north wind does not blow, and when the north wind blows the south wind does not blow; but in the World to Come, the Holy One blessed be He says: ‘I will bring a rare wind that will blow in two directions.’

That is what is written: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar and My daughters from the ends of the earth” (Isaiah 43:6). Rabbi Yoḥanan said: The Torah taught you proper etiquette, that a bridegroom does not enter the wedding canopy until the bride gives him permission. That is what is written: “Let my beloved come to his garden, and eat his delicious fruits” (Song of Songs 4:16),22This is the continuation of the verse in Song of Songs cited above, and that is why this part of the midrash appears. and then: “I came to my garden, my sister, my bride” (Song of Songs 5:1).

Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Galya: In the future, all the offerings will be abolished but the thanks offering will not be abolished. All the prayers will be abolished, but the thanksgiving [prayer] will not be abolished. That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts…” (Jeremiah 33:11), this is the thanksgiving [prayer]; “bringing thanks offerings to the House of the Lord” (Jeremiah 33:11), this is the thanks offering.

Likewise, David says: “I will fulfill the vows I made to You; I will pay thanks [todot] to You” (Psalms 56:13). Toda is not written here, but todot,23Toda is singular whereas todot is plural. thanksgiving and a thanks offering.

Rabbi Aḥa said: This is analogous to a ruler who entered a province and many groups of bandits were with him.24The bandits had been apprehended and were in chains. One [citizen] said to another: ‘How fearsome is this ruler!’ That one said to him: ‘Your loyalty is good, so you have nothing to fear from him.’ So too, when Israel heard the portion of the offerings, they were afraid.25There were offerings for many sins, particularly for those violated unwittingly.

Moses said to them: ‘Fear not. Engage in Torah study and you need not fear any of these.’ That is what is written: “This is the Torah for the burnt offering, for the meal offering, [and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering]” (Leviticus 7:37). Why is the peace offering last?

Because it has many types. Rabbi Simon said: This dish of mixed fruits and nuts is served last. Why? It is because it has many types.

So too, why is the peace offering last? Because it has many types: Blood and fats to the altar, the breast and the thigh to the priest, the hide and the flesh to the owners. Rabbi Shimon says: One who is complete [shalem] brings a peace offering [shelamim], but one in acute mourning26This is one whose relative died that day but has not yet been buried. does not bring a peace offering.

Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11). Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it.

However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere. Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment.

That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’ Bar Kappara said three.

Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old.

Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13).

In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions. Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so.

Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything.

Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10). Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24).

Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place. Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God.

The purpose of the ritual is to restore trust and peace between man and wife. Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’

She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another?

We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit.

Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’

She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’

He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’ Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly.

On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6).

On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20).

On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do?

He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal. Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace.

In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37).

I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings.

I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.”

And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).

“Take Aaron, and his sons with him, and the vestments, and the anointing oil, and the bull of the sin offering, and the two rams, and the basket of unleavened bread” (Leviticus 8:2). “Take Aaron, and his sons with him….” That is what the verse said: “You love righteousness and detest wickedness…” (Psalms 45:8). Rabbi Yudan interpreted the verse regarding Abraham our patriarch.

When he asked for mercy on the people of Sodom, he said before Him: ‘Master of the universe, You took an oath that you will not bring a flood to the world.’ That is what is written: “For, this is for Me like the waters of Noah, [as I took an oath that the waters of Noah would no longer pass over the earth]” (Isaiah 54:9). ‘A flood of water You will not bring, but a flood of fire You will bring? Are You going to employ artifice regarding the oath?

If so, You have not fulfilled Your oath.’ That is what is written: “Far be it from You to perform a matter like this” (Genesis 18:25). He said before Him: ‘“Far be it from You; shall the Judge of all the earth not execute justice?” (Genesis 18:25). If it is justice You seek, there will be no world.

If it is the world that You seek, there can be no justice. You seek to hold the rope at both ends; You seek the world and You seek true justice. If You do not concede somewhat, Your world will be unable to exist.’ The Holy One blessed be He said to Abraham: ‘“You love righteousness and detest wickedness” – you love to vindicate My creations and you detest condemning them.

“Therefore, God your God, has anointed you with the oil of joy over your counterparts”’ (Psalms 45:8). What is “over your counterparts”? He said to him: ‘As you live, in the ten generations from Noah until you, I did not speak with any of them, but with you I speak,’ as it is stated: “The Lord said to Abram: You, go” (Genesis 12:1).

Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse regarding Isaiah. Isaiah said: ‘I was at leisure in my study hall, and I heard the voice of the Holy One blessed be He saying: “Whom shall I send and who will go for us?” (Isaiah 6:8). [God said:] I sent Micah, and they were striking him on his cheek. That is what is written: “With a rod they strike on the cheek” (Micah 4:14).

I sent Amos and they would call him stutterer, as Rabbi Pinḥas said: Why was his name called Amos? It was because he was cumbrous [amus] of tongue. Now, “whom shall I send and who will go for us?” “I said: Here I am, send me” (Isaiah 6:8).

The Holy One blessed be He said to him: ‘Isaiah, My children, they are troublesome and insubordinate. If you accept upon yourself to be demeaned and to be stricken by My children, you will go on My mission, but if not, you will not go on My mission.’ He said to Him: ‘[I am willing to accept] this condition; “I gave my body to those who smite and my cheeks to those who pluck” (Isaiah 50:6). But I am not worthy to go on a mission to Your children.’

The Holy One blessed be He said to him: ‘Isaiah, “you love righteousness,” you love to vindicate My children; “and detest wickedness,” you detest condemning them. “Therefore, God your God, has anointed you.”’ What is “over your counterparts”? He said to him: ‘As you live, all the prophets received their prophetic capacity from a prophet: “He drew from the spirit that was upon him [and placed it upon the seventy elders…they prophesied]” (Numbers 11:25).

“They said: The spirit of Elijah has rested upon Elisha” (II Kings 2:15). But you, from the mouth of the Holy One blessed be He: “The spirit of the Lord God is upon me, because the Lord has anointed…” (Isaiah 61:1). As you live, all the prophets prophesy simple prophecies, but you [will receive] compound prophecies of consolation: “Awaken, awaken, [clothe yourself with splendor…]” (Isaiah 51:9), “awaken yourself, awaken yourself, [arise, O Jerusalem…]” (Isaiah 51:17), “I will be gladdened [sos asis]” (Isaiah 61:10), “I, I [am He who comforts you…]” (Isaiah 51:12), “Comfort, comfort [My people, says your God]”’ (Isaiah 40:1).

Rabbi Berekhya in the name of Rabbi Abba bar Kahana interpreted the verse regarding Aaron. When Israel performed that act,1The sin of the Golden Calf. initially they approached Ḥur. They said to him: ‘Rise, craft for us a god.’ When he did not heed them, they stood against him and killed him.

That is what is written: “Moreover, on the edge of your garments the blood…is found” (Jeremiah 2:34); this is the blood of Ḥur. “You did not find it while excavating; rather on all these [eleh]” (Jeremiah 2:34), because they committed [the sin of declaring]: “This is [eleh] your god, Israel” (Exodus 32:4). Afterward, they approached Aaron. They said to him: “Rise, craft for us a god” (Exodus 32:1).

When Aaron heard this, he was immediately afraid. That is what is written: “Aaron saw [vayar] and he built an altar [mizbe’aḥ] before him” (Exodus 32:5); he was afraid [nityareh] due to the one slaughtered [mizavuaḥ] before him. Aaron said: What shall I do? They killed Ḥur, who was a prophet.

Now, if they kill me, as I am a priest, the verse that is written will be realized in their regard: “If a priest and a prophet will be killed in the Sanctuary of the Lord” (Lamentations 2:20), and they will be immediately exiled. Another matter, “Aaron saw” – what did he see? If they build it, this one will bring a pebble and this one will bring a stone and their labor will be completed all at once.

But if I build it, I will be indolent in my labor, and our master, Moses, will descend and do away with the idol. And, since I am building it, I will build it in the name of the Holy One blessed be He. That is what is written: “Aaron proclaimed and said: A festival to the Lord tomorrow” (Exodus 32:5). “A festival to the calf tomorrow” is not written here, but rather, “a festival to the Lord tomorrow.”

Another matter, “Aaron saw” – what did he see? Aaron said: If they build it, the corruption will be ascribed to them. It is preferable that the corruption be ascribed to me and not to Israel. Rabbi Abba bar Yudan in the name of Rabbi Abba: This is analogous to the son of kings whose heart became haughty and he took the sword to slash his father.

His teacher said to him: ‘Do not exert yourself. Give it to me and I will slash.’ The king peered at him and said to him: ‘I know what your intentions were. It is preferable that the corruption be attributed to you and not to my son.

As you live, you will not move from my palace, you shall partake of the remnants of my table, and you shall receive twenty-four stipends.’ So too, ‘you will not move from my palace’; “he shall not emerge from the Sanctuary” (Leviticus 21:12). ‘You shall partake of the remnants of my table’; “The remnant of the meal offering [shall be for Aaron and for his sons]” (Leviticus 2:3). ‘And you shall receive twenty-four stipends’; these are the twenty-four gifts of the priesthood that were given to Aaron and his sons.

The Holy One blessed be He said to Aaron: ‘“You love righteousness,” you love to vindicate My children and detest condemning them. “Therefore, God your God, has anointed you.”’ He said to him: ‘As you live, from the entire tribe of Levi, you alone have been selected for the High Priesthood: “Take Aaron. and his sons with him”’ (Leviticus 8:2).

Another matter, “Take Aaron, and his sons with him” – that is what the verse said: “Deliver those taken to death; [if only you would save] those likely to be killed” (Proverbs 24:11). Antoninus ascended to Rabbi [Yehuda HaNasi]. He found Rabbi [Yehuda HaNasi] sitting with his disciples before him. He said to him: ‘Are these the ones of whom you boast?’

He said to him: ‘Yes. The least of them can revive the dead.’ Some time later, a servant of Antoninus was dying. He sent to [Rabbi Yehuda HaNasi] and said: ‘Send one of your disciples, so he will revive this dead person for me.’

He sent him one of his disciples, some say it was Rabbi Shimon ben Ḥalafta. He came and found [the servant] recumbent. He said to him: ‘Why are you recumbent while your master is standing on his feet?’ He immediately shook violently and stood up.2Although he had been on his deathbed, he was granted renewed life and vigor.

Another matter, “deliver those taken to death” (Proverbs 24:11), these are the sons of Aaron. “If only you would save those likely to be killed” (Proverbs 24:11), these are the sons of Aaron who were slated for death. Rav Ḥanan said: It is written: “He took it from their hands and crafted it with a graving tool” (Exodus 32:4). Let the taking here come and rectify the taking there.

Two died and two remained; “take Aaron, and his sons.”3Aaron’s selection along with his sons, as expressed in this verse, partially rectified Aaron’s sin of taking the tool and fashioning the Golden Calf (see Rabbi David Luria).

Rabbi Yehuda and Rabbi Yehoshua ben Levi, Rabbi Yehuda says: Repentance accomplishes half and prayer accomplishes it all.4Repentance can partially reverse a harsh heavenly decree against a person, and prayer can reverse it in its entirety. Rabbi Yehoshua ben Levi said: Repentance accomplishes it all and prayer accomplishes half. According to Rabbi Yehuda bar Rabbi, repentance accomplishes half. From whom do you derive it?

It is from Cain. An edict was decreed against him. Once he repented, half of the edict was withheld from him. From where is it derived that he repented?

As it is stated: “Cain said to the Lord: My iniquity is too great to bear” (Genesis 4:13). From where is it derived that half the edict was withheld from him? That is what is written: “Cain departed from the presence of the Lord, and lived in the land of Nod, east of Eden” (Genesis 4:16). “Restless and itinerant” (Genesis 4:14) is not written here, but rather, “in the land of Nod, east of Eden.”5The edict was that he would be exiled, would never find respite in one place and would continuously wander.

After repenting, although he was exiled, he did not continuously wander. Another matter, “Cain departed” – from where did he depart? Rabbi Yudan said in the name of Rabbi Aivu: He flung his garments behind him and departed, as one who deceives the One On High.6He flung his garments over his shoulder as though intending to begin his ongoing wandering. In reality though, he had no intention of doing so.

Rabbi Berekhya said in the name of Rabbi Ilai bar Shemaya: He departed like one who is deceiving and misleading his Creator.7According to both these opinions, Cain did not repent. Rabbi Huna said in the name of Rabbi Ḥanina bar Yitzḥak: He departed joyously, just as it says: “Behold, he, too, is departing to meet you and he will see you and rejoice in his heart” (Exodus 4:14). When he departed, he encountered Adam the first man. [Adam] said to him: ‘What happened in your trial?’

He said: ‘I repented and was granted a compromise.’ When Adam the first man heard this, he began slapping his face. He said to him: ‘The power of repentance is so great and I did not know?’ At that moment, Adam the first man recited: “A psalm, a song for the Sabbath day” (Psalms 92:1).8Shabbat is expounded to mean the day of repentance [teshuva].

The following verse: “It is good to praise [lehodot] to the Lord,”– lehodot is expounded to mean to recite confession [vidui]. Rabbi Levi said: This psalm, Adam the first man recited it. According to the opinion of Rabbi Yehuda ben Rabbi, who said: Prayer accomplishes it all, from whom do you derive it? It is from Hezekiah.

Hezekiah’s primary reign was only fourteen years. That is what is written: “It was in the fourteenth year of King Hezekiah” (Isaiah 36:1).9As described in the continuation of the narrative (Isaiah chapter 38), Hezekiah became gravely ill at that time and God stated that he would die. Due to his prayer, fifteen years were added for him, as it is stated: “I am adding fifteen years to your days” (Isaiah 38:5).

According to the opinion of Rabbi Yehoshua ben Levi, who said that repentance accomplishes it all, from whom do you derive it? It is from the people of Anatot, as it is stated: “Therefore, so said the Lord…the young men will die by the sword” (Jeremiah 11:22). Since they repented, they were privileged to be recorded in the genealogical record,10This is the record of those returning to Zion from Babylon.

Since they were listed, it is clear that they had not been killed previously. as it is stated: “The people of Anatot, one hundred and twenty-eight” (Nehemiah 7:27). And if you do not derive it from the people of Anatot, derive it from Konya: “Is this [man Konya] a spurned, broken idol [etzev]? [Is he an unwanted vessel? Why have they been cast, he and his descendants, and thrown into the land that they did not know?]” (Jeremiah 22:28).

Rabbi Abba said: Like a bone with marrow, that once it is shattered nothing of value remains.11All the bone marrow has been removed. Rabbi Ḥelbo said: Like the wicker basket of dates that when you empty it, nothing of value remains, “is he an unwanted vessel?” Rabbi Ḥama bar Ḥanina said: Like chamber pots. Rabbi Shmuel bar Rabbi Yitzḥak said: Like the receptacles of bloodletters.

Rabbi Zeira said: ‘I heard something on this from Rabbi Shmuel bar Rabbi Yitzḥak, who would expound about this, but I do not know what it was.’ Rabbi Aḥa Arikha said: ‘Perhaps it was this: “Write this man childless, a man who will not succeed in his days”’ (Jeremiah 22:30). He said to him: ‘Yes, in his days he will not succeed, but he will succeed in the days of his son.’12Although he was initially decreed childless, it is inferred from the conclusion of the verse – “for no man of his offspring shall be accepted to sit on the throne of David and to rule again in Judah” – that he would have children.

Rabbi Aḥa and Rabbi Avin bar Binyamin in the name of Rabbi Abba: Great is the power of repentance, and it voids an edict and voids an oath. An oath, as it is stated: “As I live, the utterance of the Lord, for if Konya, son of Yehoyakim, [king of Judah, would be a signet ring upon My right hand, then from there I would sever you]” (Jeremiah 22:24). It voids an edict: “Write this man childless, a man who will not succeed in his days,” and it is written: “The sons of Konya, Asir, She’altiel his son” (I Chronicles 3:17); Asir, because he was in prison [beit haasurim]; She’altiel, because the kingdom of the house of David was planted [hushtela] from him.13The verse is interpreted to mean that Konya, also called Asir, begot a child, She’altiel, while imprisoned.

Rabbi Tanḥum ben Rabbi Yirmeya said: Asir, this is the Holy One blessed be He, who bound Himself with an oath. She’altiel, because God consulted with His supernal court to annul His oath. According to the opinion of Rabbi Yehoshua ben Levi, who said that prayer accomplishes half, from whom do you derive it? It is from Aaron, as initially an edict was decreed against him, as it is stated: “The Lord was very angry with Aaron to destroy him [and I prayed for Aaron, too, at that time]” (Deuteronomy 9:20).

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Destruction is nothing other than the eradication of children, just as it says: “I destroyed his fruit from above and his roots from below” (Amos 2:9). Since Moses prayed on his behalf, half the edict was withheld from him; two [of Aarons sons] died and two remained. That is what is written: “Take Aaron, and his sons with him.”