Vayikra Rabbah Reader

“And the vestments,” Rabbi Simon says: Just as the offerings atone, so do the vestments atone, as it is taught: The High Priest serves in eight vestments, and the common priest in four: In a tunic, trousers, a mitre, and a belt. The High Priest adds upon his: A breastplate, an ephod, a robe, and a frontlet.14Mishna Yoma 7:5. The tunic is to atone for those wearing diverse kinds,15This refers to the prohibition of wearing a garment made from wool and linen. just as it says: “He made for him a fine tunic” (Genesis 37:3).16Some say that Joseph’s tunic was linen adorned with wool.

The priest’s tunic is just linen to atone for those who adorn their linen with wool. The trousers are to atone for forbidden sexual relations, just as it says: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre is to atone for haughtiness, just as it says: “You shall place the mitre on his head” (Exodus 29:6). The belt, there is one who says [it atones] for the crookedness of the heart, and there is one who says [it atones] for the thieves.

Rabbi Levi said: The belt was thirty-two cubits and he would wind it crookedly before him and behind him, according to the one who said for the crookedness [akmanin] of the heart.17The thirty-two cubits are because the numerical value of the word lev, heart, is thirty-two. According to the one who said for the thieves, it is because it was hollow, corresponding to thieves who perform their deeds clandestinely.

The breastplate atones for those who subvert justice, just as it says: “The breastplate of justice” (Exodus 28:30). The ephod is to atone for idolaters, as it is stated: “No ephod or household idols” (Hosea 3:4). The robe, Rabbi Simon said in the name of Rabbi Natan: There are two matters for which there is no atonement, but the Torah provided atonement for them,18There is no sacrificial offering that provides atonement, but the Torah provides another means of atonement (Maharzu, based on Arakhin 16a). and these are: Evil speech and an unwitting murderer.

Evil speech has no atonement but the Torah provided atonement for it. With what will it be atoned? With the bells on the robe. That is what is written: “A golden bell and a pomegranate, a golden bell and a pomegranate” (Exodus 28:34).

“It shall be on Aaron to serve and its sound shall be heard” (Exodus 28:35). [God] said: Let the sound come and atone for the sound. The unwitting murderer has no atonement but the Torah provided atonement for him. With what will he be atoned? With the death of the High Priest.

That is what is written: “After the death of the High Priest, [the murderer shall return to the land of his ancestral holding]” (Numbers 35:28). The frontlet, there is one who says [it provides atonement] for the impudent and there is one who says [it provides atonement] for the blasphemers. The one who says for the impudent, it is from the daughters of Zion. Here it is written: “It shall be on the forehead [metzaḥ] of Aaron” (Exodus 28:38), and there it is written: “But you had the impudence [metzaḥ] of a harlot” (Jeremiah 3:3).

The one who said for the blasphemers, it is from Goliath.19The verse says of Goliath: “He has blasphemed the armies of the living God” (I Samuel 17:26). Here it is written: “It shall be on his forehead always” (Exodus 28:38), and there it is written: “It struck the Philistine on his forehead” (I Samuel 17:49).

“He fell on his face to the ground” (I Samuel 17:49).20This verse describes David’s killing of Goliath. Why on his face? Initially, you expound: So that that righteous one would not be troubled six cubits and one span.21It was so when David went to behead him, Goliath’s head would be close to David. Had he fallen on his back, David would have needed to walk farther to behead him.

Alternatively, why on his face? It is because Dagon his god was situated on his heart, just as it says: “I will place your carcasses upon the carcasses of your idols” (Leviticus 26:30). Alternatively, why on his face? It was so that the mouth that blasphemed and cursed would be placed in the dust.

That is what is written: “Hide them in the dust together; cover their faces in concealment” (Job 40:13). Alternatively, why on his face? It is based on: “Your enemies will deceive you but you will tread on their high places” (Deuteronomy 33:29).22The high place of the body is the nape. Goliath fell in such a manner that his nape was exposed and vulnerable.

“And the anointing oil” – Rabbi Yehuda ben Rabbi Ilai said: The anointing oil that Moses prepared in the wilderness, miraculous acts were performed in its regard from beginning to end. From the beginning, there were only twelve log, as it is stated: “This [zeh]23The numerical value of the word zeh is twelve. shall be the sacred anointing oil for Me” (Exodus 30:31). This was insufficient even to soak the branches.24Various types of branches in significant quantities were to be soaked in the oil so that it would absorb their scent.

See Exodus 30:22–25. How much was burned by the fire? How much was absorbed by the branches? How much was absorbed by the cauldron?

From it, Aaron and his sons were anointed for all seven days of the investiture. From it, the golden altar and all its implements were anointed. From it, the bronze altar and all its implements, the table and all its implements, the candelabrum and all its implements, and the basin and its base were anointed. From it, High Priests and kings were anointed.

Even a High Priest son of a High Priest for ten generations25Even if the high priesthood has been in his family for many generations. requires anointing. One does not anoint a king son of a king. Why then, did they anoint Solomon? It was due to Adoniyahu.26Adoniyahu attempted to position himself to take over as king after King David.

As a result, it was necessary to anoint Solomon in order to demonstrate that he was David’s true successor. See I Kings chapter 1. Yoash [was anointed] due to Atalya, and Yehoaḥaz due to Yehoyakim his brother, who was two years older than he. All of it will be intact in the future.

That is what is written: “This shall be the sacred anointing oil for Me.”27The verse is expounded to mean that “this [zeh]” sacred anointed oil shall be intact in the future in its original quantity of twelve log, implied by the numerical value of the word zeh. Thus, despite being used many times, the anointing oil miraculously did not decrease in quantity. One anoints kings only adjacent to a spring, as it is stated: “The king said to them: Take with you the servants of your lord, mount Solomon my son upon my mule, and take him down to Gihon” (I Kings 1:33).

One anoints a king only from a horn.28A horn-shaped receptacle for liquids. Saul and Yehu were anointed from a cruse, because their reign was a transient reign. David and Solomon were anointed from a horn because their kingdom is an eternal kingdom.

“And the bull of the sin offering, and the two rams” (Leviticus 8:2), Rav Huna said in the name of Rabbi Abba bar Kahana: He fashioned a hill of sorts; a ram on one side, a ram on the other side, and a bull in the middle.29The different heights of the animals produced the effect of a hill. This symbolized the fact that Aaron and his sons were becoming exalted through the process of investiture on these days (Etz Yosef).

“Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3). “Assemble the entire congregation at the entrance of the Tent of Meeting.” Rabbi Elazar said: All of Israel was six hundred thousand, and you say: “At the entrance of the Tent of Meeting”? Rather, this is one of the places where the lesser contained the greater.30A large number of people were able to gather in a relatively small area.

Similarly, “Let the water under the heavens be gathered to one place” (Genesis 1:9). The way of the world is that a person empties a full vessel into an empty vessel. Or, is it, perhaps, a full vessel into a full vessel? The entire world was full of water, and you say: “Let the water…be gathered”?

Rather, this is one of the places where the lesser contained the greater. Similarly, “take for yourselves cupped handfuls of soot of a furnace” (Exodus 9:8). Rav Huna said: This cupped handful and this clenched handful are not comparable. The cupped handful is twice the clenched handful.

Four cupped handfuls are eight clenched handfuls. The outcome is that the cupped hand of Moses holds eight clenched handfuls.31Two handfuls for Moses and two handfuls for Aaron are altogether four cupped handfuls. But it says that “Moses shall throw it heavenward.” In order to do so powerfully, he must use one hand.

Rather, it teaches that the Holy One blessed be He provided the ability. [Moses and] Aaron took cupped handfuls, and Moses threw them. And you say: “Moses threw then heavenward” (Exodus 9:8) all at once. Rather, this is one of the places where the lesser contained the greater. Similarly, “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18).

Rabbi Yosei bar Ḥalafta said: The length of the courtyard was one hundred cubits and all of Israel was standing inside it? Rather, this is one of the places where the lesser contained the greater. Similarly, “Moses and Aaron gathered the assembly together before the rock” (Numbers 20:10). Rav Ḥanin said: It was the size of a sieve and all of Israel was standing before it?

Rather, this is one of the places where the lesser contained the greater. Similarly, “Joshua said to the children of Israel: Come here” (Joshua 3:9). Rav Huna said: He stood them all erect between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He arranged them between the two staves of the Ark.

Rava said: He crowded them between the two staves of the Ark. That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). He said to them: Because the two staves of the Ark contained you, I know that His Divine Presence is in your midst. This occurred in the Temple, too, as we learned: They would stand crowded and prostrate themselves spaced.32Mishna Avot 5:5.

Rabbi Shmuel bar Ivya said in the name of Rabbi Aḥa: There were four cubits between each and every one, and a cubit on each side so that none of them would hear the voice of another praying. This will occur in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him engaged in this verse: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it.”

He said to him: ‘Will it [Jerusalem] contain them?’ He said to him: ‘The verse says: “Expand the place of your tent” (Isaiah 54:2) “for you will spread right and left”’ (Isaiah 54:3).

“It was on the eighth day; Moses summoned Aaron and his sons, and the elders of Israel” (Leviticus 9:1). “It was on the eighth day.” Rav Ahava bar Kahana began: “Wisdom has built her house, [has hewed her seven pillars]; She has prepared her meat, [mixed her wine, also set her table]. She has sent her young women; [she will call upon the heights of the city]: Whoever is a simpleton, [let him turn from here; he who lacks heart, she speaks to him]” (Proverbs 9:1–4).

Rabbi Yirmeya bar Ilai interpreted the verse regarding the creation of the world. “Wisdom has built her house,” this is the Holy One blessed be He, in whose regard it is written: “The Lord founded the earth with wisdom” (Proverbs 3:19). “Has hewed her seven pillars,” these are the seven days of Creation, as it is stated: “For in six days [the Lord made the heavens and the earth, the sea and all that is in it, and He rested on the seventh day]” (Exodus 20:11), “God blessed the seventh day” (Genesis 2:3).

“She has prepared her meat” – “God said: Let the earth produce [living creatures]” (Genesis 1:24). “Mixed her wine” – “God said: Let the water…be gathered” (Genesis 1:9). “Also set her table” – “God said: Let the earth sprout grass, vegetation-yielding seed” (Genesis 1:11). “She has sent her young women; she will call” – this is Adam and Eve.

“Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “You will be like God” (Genesis 3:5). After all this praise, “whoever is a simpleton, let him turn from here,”– they forsook the will of the Holy One blessed be He and followed the will of the serpent. That is why: “He who lacks heart, she speaks to him” – “you are dust and to dust you will return” (Genesis 3:19).

Rabbi Yona, in the name of Rabbi Abba bar Yirmeya, interpreted the verse regarding Gog in the future. “Wisdom has built her house” – this is the Temple. That is what is written: “With wisdom a house is built” (Proverbs 24:3). “Has hewed her seven pillars” – these are the seven years of Gog, as Rabbi Yona said in the name of Rabbi Abba bar Kahana: All those seven years they will kindle fires with the handles of swords, the handles of spears, and the handles of knives.1In the seven years following the downfall of Gog, those in the Land of Israel will kindle their fires with the handles of the abandoned weapons of Gog’s army.

They will not chop firewood because all the trees will bear fruit and it is prohibited to chop down fruit trees (Maharzu). That is what is written: “The inhabitants of the cities of Israel will go out and kindle and burn with weapons, and buckler and shield, with bow and with arrows, with a club and with a spear, and they will kindle fires with them for seven years” (Ezekiel 39:9). Those seven years will be a precursor for the righteous in the future.

Your symbol is: One who eats in the pre-wedding feast will eat in the wedding feast.2This was a common saying, inserted here as a mnemonic device for remembering the midrash’s point. “She has prepared her meat” – “the flesh of the mighty you will eat” (Ezekiel 39:18). “Mixed her wine” – “the blood of the princes of the earth you will drink” (Ezekiel 39:18). “Also set her table” – “You will be satiated at My table with horses and chariots” (Ezekiel 39:20).

“She has sent her young women; she will call,” this is Ezekiel, as it is stated: “So said the Lord God: Say to every winged bird and all the beasts of the field: [Gather and come, assemble yourselves from all around to My feast that I am preparing for you, a great feast upon the mountains of Israel, and you will eat flesh and drink blood]” (Ezekiel 39:17).

Bar Kappara interpreted the verse regarding the Torah. “Wisdom has built her house” – this is the Torah, as it is written: “For the Lord grants wisdom” (Proverbs 2:6), [and] “The Lord made me at the beginning of His way” (Proverbs 8:22). “Has hewed her seven pillars,” these are the seven books of the Torah. But are they not five?

Bar Kappara renders from the beginning of: “And He spoke” (Numbers 1:1) until: “it was when the Ark traveled” (Numbers 10:35),3That is, from the beginning of Numbers through Numbers 10:34 is considered its own unit, referred to here as a separate book. one; from “it was” (Numbers 10:35) until “when it rested” (Numbers 10:36) another; and [from the following verse] until its end, another.4Thus, he divides the book of Numbers into three separate books.

That is seven.5With Numbers counting as the three books, the five books of the Torah become seven. “She has prepared her meat” – these are the punishments. “Mixed her wine” – these are the a fortiori inferences and the verbal analogies. “Also set [arkha] her table,” these are the valuations [arakhin].

“She has sent her young women; she will call,” this is Israel. “Upon the heights of the city,” as the Holy One blessed be He elevated them and called them godlike. That is what is written: “I had said: You are godlike…” (Psalms 82:6). After all this praise, “whoever is a simpleton let him turn from here” – they forsook the will of the Holy One blessed be He, and said to the calf: “This is your god, Israel” (Exodus 32:4)..

That is why: “He who lacks heart, she speaks to him” – “indeed, as men you will die” (Psalms 82:7).6Because of their sin, although God had originally said “you are godlike” (Psalms 82:6), in fact, “indeed, as men you will die” (Psalms 82:7).

Rabbi Abba bar Kahana interpreted the verse regarding the Tent of Meeting. “Wisdom has built her house” – this is Betzalel: “I filled him with the spirit of God [with wisdom]…” (Exodus 31:3). “Has hewed her seven pillars” – these are the seven days of the investiture. That is what is written: “For seven days He shall invest you” (Leviticus 8:33). “She has prepared her meat” – these are the offerings. “Mixed her wine” – these are the libations. “Also set her table” – this is the arrangement of the showbread. “She has sent her young women; she will call” – this is Moses. That is what is written: “It was on the eighth day; Moses summoned Aaron and his sons…” (Leviticus 9:1).

That which the verse said: “With the pious, act piously, with a wholehearted man, act wholeheartedly, with the pure, act purely, and with the crooked, act deviously” (Psalms 18:26–27). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda interpreted the verse regarding Abraham our patriarch. Because he came with piety, the Holy One blessed be He engaged with him with piety. When he came uprightly, the Holy One blessed be He engaged with him uprightly.

When he came indirectly, the Holy One blessed be He engaged with him indirectly. When he came to clarify his affairs, the Holy One blessed be He clarified his affairs. When did he come with piety? It was when he said: “Please do not pass from upon Your servant” (Genesis 18:3).7Abraham interrupted his communion with God in order to welcome guests, which was beyond the call of duty.

What is written there? “Abraham was still standing before the Lord” (Genesis 18:22). Rabbi Simon said: A scribal emendation; the Divine Presence was awaiting him.8The verse should have stated that the Lord was still standing before Abraham, in that the Divine Presence waited for Abraham to return. However, the verse is phrased as it is in order to preserve the honor of God, as a scribe might emend a text for such purposes (Etz Yosef).

When did he come wholeheartedly? It was when he said: “Perhaps the fifty righteous people will lack five” (Genesis 18:28). What is written? “He said: I will not destroy if I find there forty-five” (Genesis 18:28).

When did he come indirectly? “I go childless” (Genesis 15:2). What is written there? “This one will not inherit you; [rather, one who shall emerge from your loins, he shall inherit you]” (Genesis 15:4).

When did he come to clarify his affairs? It was when he said: “How will I know that I will inherit it?” (Genesis 15:8). What is written there? “Know that your descendants will be strangers [in a land that is not theirs, and they shall be enslaved to them; and they shall oppress them for four hundred years]” (Genesis 15:13).

Rabbi Neḥemya interpreted the verse regarding Moses. When he came with piety, the Holy One blessed be He engaged with him with piety. When he came uprightly, the Holy One blessed be He engaged with him uprightly. When he came indirectly, the Holy One blessed be He engaged with him indirectly.

When he came to clarify his affairs, the Holy One blessed be He clarified his affairs. When did he come with piety? It was when he said: “Show me, please, Your glory” (Exodus 33:18). What is written there?

“He said: “I will pass My goodness before you” (Exodus 33:19). When did he come uprightly? It was when he said: “Why will the bush not burn?” (Exodus 3:3). He said to him: ‘It is because My glory is present within it.’

When did he come indirectly? It was when he said: “They will say to me: What is His name; what shall I say to them?” (Exodus 3:13). What did He say to him? ‘This is My provisional name: “I will be what I will be”’ (Exodus 3:14). When did he come to clarify his affairs?

It was when He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to him: “Please…send by means of whom You will send” (Exodus 4:13), [and:] “Since I came to Pharaoh [to speak in Your name he has harmed this people and You have not saved Your people]” (Exodus 5:23). What is written there? “Now you will see [what I will do to Pharaoh; for with a powerful hand he will send them forth and with a powerful hand he will drive them from his land]” (Exodus 6:1).

Rabbi Yudan in the name of Rabbi Yosei bar Yehuda, and Rabbi Berekhya in the name of Rabbi Yehoshua ben Korḥa: All forty years that Israel was in the wilderness, Moses did not refrain from serving in the High Priesthood. That is what is written: “Moses and Aaron among His priests” (Psalms 99:6). Rabbi Berekhya in the name of Rabbi Simon cites it from this verse: “The sons of Amram: Aaron and Moses; Aaron was set apart to sanctify him as most holy, he and his sons forever, to burn offerings before the Lord, to serve Him, and to bless in His name forever.

Moses, the man of God, his sons will be reckoned among the tribe of Levi” (I Chronicles 23:13–14).9The implication is that Moses’ descendants will be considered Levites rather than priests, but Moses himself was a priest. Rabbi Elazar bar Yosei said: It is clear to us that Moses served all seven days of investiture in a white robe. Rabbi Tanḥum taught in the name of Rabbi Yudan: All seven days of investiture Moses served in the High Priesthood, but the Divine Presence did not rest through him.

That is what is written: “All the people saw it and they sang out in praise and fell on their faces” (Leviticus 9:24).10This verse is stated in the aftermath of the service performed on the eighth day. It was only on the eighth day, when Aaron performed the sacrificial service, that the Divine Presence rested on the Tabernacle. Rav Shmuel bar Naḥman said: All seven days at the [burning] bush, the Holy One blessed be He was cajoling Moses to go on His mission to Egypt.

That is what is written: “Neither yesterday, nor the day before, nor since You have spoken to Your servant” (Exodus 4:10). Those are six.11The verse explicitly refers to yesterday and the day before, which taken together with the day on which this was said, equal three. Additionally, the word also [gam] appears three times, which is understood to refer to an additional three days. On the seventh, he said to Him: “Please…send by means of whom You will send” (Exodus 4:13).

The Holy One blessed be He said to him: ‘You say: “Please…send by means of whom You will send,” as you live, I will tie this for you to your hems.’12There will be negative consequences because you made this statement. When did He exact retribution from him? Rabbi Berekhya said: Rabbi Levi and Rabbi Ḥelbo [explained this point]. Rabbi Levi said: All seven days of Adar,13The first seven days of Adar in the fortieth year following the exodus from Egypt.

These were the last seven days of Moses’ life. Moses was requesting with prayer and supplications that he enter the Land of Israel. On the seventh, He said to him: “As you will not cross this Jordan” (Deuteronomy 3:27). Rabbi Ḥelbo said: All seven days of investiture, he served in the High Priesthood, and he was under the impression that it was his.

On the seventh, He said to him: ‘It is not yours, but rather, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day” (Leviticus 9:1).

Rabbi Tanḥuma and Rabbi Ḥiyya say, and Rabbi Berekhya in the name of Rabbi Elazar HaModa’i: This midrash came up from the Diaspora in our possession. Wherever it is stated, “it was in the days,” it is nothing other than trouble. Rabbi Shmuel bar Naḥman says: They are five. “It was in the days of Amrafel” (Genesis 14:1).

What was the trouble there? “They waged war, etc.” (Genesis 14:2). This is analogous to the friend of a king who entered a province and, for his sake, the king attended to that province. Barbarians came and confronted him.

When they came and confronted him, everyone said: ‘Woe unto us, for the king will not attend to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One blessed be He, in whose regard it is written: “[All the families of the earth] shall be blessed in you” (Genesis 12:3). For his sake, the Holy One blessed be He attended to the entire world. The Chaldeans came and confronted him. [People] said: ‘Woe unto us that the Holy One blessed be He will not attend to His world the way that He once did.’

That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). Rabbi Ḥiyya said: They sought to confront only the eyeball [galgal eino] of the world.14Abraham was as precious to the world as the eyeball is to a person. They sought to blind the eye [ayin] that confronted the attribute of justice in the world.15The name Ein Mishpat is interpreted as a reference to eye [ayin] and justice [mishpat].

“Which [hi] is Kadesh,” Rabbi Aḥa says: Hu16The word “which” is pronounced hi, but written hey-vav-aleph, such that it can be read hu, which literally means “he.” is written, [indicating that] it was he who sanctified [kiddesh] the name of the Holy One blessed be He, and descended into the fiery furnace. When the kings came to confront him, they began screaming: Woe, woe [vai, vai]; “it was [vayhi] in the days of Amrafel the king of [Shinar].”

“It was during the days of Aḥaz” (Isaiah 7:1). What trouble was there? “Aram from the east and the Philistines from the west; [they devour Israel with an open mouth]” (Isaiah 9:11). This is analogous to a king who entrusted his son to a steward, but the steward hated him.

He said: If I kill him, I will become liable to be executed by the king. Rather, I will withhold his wet nurse from him and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats, there is no flock, and if there is no flock, there is no shepherd, and if there is no shepherd, there is no world. So said Aḥaz: If there are no children, there are no students,17If there are no children at the beginning stages of their studies there will be no students at the intermediate level. and if there are no students, there are no scholars, if there are no scholars, there is no Torah, if there is no Torah, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He will not rest His Divine Presence in the world.

What did he do? He arose and locked all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rav Huna said in the name of Rabbi Elazar: Why was his name called Aḥaz?

Because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov said in the name of Rabbi Aḥa: You may derive it from this [verse]: “I will wait for the Lord, who conceals His face” (Isaiah 8:17). There was no time that was as grim as this time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). From that moment “I sought Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21).

What did [Aḥaz] accomplish? “Behold, I and the children whom the Lord gave me [are to become signs and wonders in Israel]” (Isaiah 8:18).18This is stated by the prophet Isaiah. Despite the attempts of Aḥaz, Torah would not be forgotten from Israel. But were they his children?

Were they not merely his students? Rather, it is derived from here that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥaz.” “It was during the days of Yehoyakim son of Josiah” (Jeremiah 1:3).

What was the trouble there? “I saw the land, and behold, it is emptiness and disorder, [and the heavens, and their light is not]” (Jeremiah 4:23). This is analogous to letters of a king that entered a province. In each and every province that his letters would reach, the residents of the province would stand on their feet, bare their heads, and read them with reverence, fear, quaking, and trembling.

But when they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, when Yehudi read three columns or four,” (Jeremiah 36:23). When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). When they saw this, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Yehoyakim.”

“It was during the days of Aḥashverosh” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). This is analogous to a king who had a vineyard and three enemies confronted him.

The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. Pharaoh began picking unripe grapes; that is what is written: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). Nebuchadnezzar began trimming the clusters; that is what is written: “And the artisans and the smiths, one thousand” (II Kings 24:16).19This is a reference to the social elites, who were exiled in the exile of Yehoyakhin, eleven years before the destruction of the Temple.

Rabbi Berekhya in the name of Rabbi Yehuda and the Rabbi, Rabbi Berekhya in the name of Rabbi Yehuda says: One thousand artisans and one thousand smiths, and the Rabbis say: Both together were one thousand. Rabbi Yehuda ben Rabbi Simon says: These are Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak says: These are the benefactors. The Rabbis say: These are the counselors.

The wicked Haman began uprooting the vines. That is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel. He sought to purchase every foundation.20A literal translation of the Hebrew is: “He sought to purchase every egg,” meaning to control and extinguish all future potential before it could be developed.

When everyone saw that Aḥashverosh was selling and Haman purchasing, they began screaming: Woe, woe [vai, vai] – “it was [vayhi] during the days of Aḥashverosh.” “It was during the days when the judges judged” (Ruth 1:1). What was the trouble there? “There was a famine in the land” (Ruth 1:1).

This is analogous to a province that owed a tribute to the king, and the king sent a tax collector to collect it. What did residents of the province do? They arose and hung him and appropriated it from him. They [then] said: ‘Woe unto us when the king becomes aware of these matters, that we did to the emissary of the king what he sought to do to us.’

So too, when one of the people of Israel would do something improper, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One blessed be He said: ‘You demean your judges; as you live, I will bring upon you a matter that you are unable to withstand.’ What is that? It is famine, as it is stated: “There was a famine in the land” (Ruth 1:1).

Shimon bar Rav Abba said in the name of Rabbi Yonatan: Wherever [the term] vayhi is stated, it refers to trouble or joy; if trouble, it is unparalleled trouble, if joy, unparalleled joy. Rabbi Yishmael came and suggested a different distinction: Wherever vayhi is stated there is no joy; wherever vehaya is stated, there is no trouble. They raised an objection: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3).

He said to them: That too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda bar Simon said: With the light that the Holy One blessed be He created on the first day a person could observe and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh and the actions of the generation of the Flood were corrupt, He arose and concealed it from them.

That is what is written: “The light is withheld from the wicked” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11). They raised an objection: “It was [vayhi] evening [and it was morning, one day]” (Genesis 1:5).

He said to them: That, too, is not joy, as everything that was created on the first day is destined to come to an end. That is what is written: “As the heavens will be eroded like smoke and the earth [will be tattered like a garment]” (Isaiah 51:6). They raised an objection: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), [and] third, fourth, fifth, the sixth.21The same phrasing is used in the descriptions of the creation of the third, fourth, fifth and sixth days.

See Genesis 1:13, 19, 23, 31. He said to them: That, too, is not joy, as everything that was created during the six days of Creation require completion; wheat requires grinding, mustard requires sweetening, and lupines require sweetening. They raised an objection: “The Lord was [vayhi] with Joseph and he was a successful man” (Genesis 39:2). He said to them: That, too, is not joy, for as a result, that wicked woman confronted him.

They raised an objection: “It was [vayhi] on the eighth day [Moses summoned Aaron and his sons, and the elders of Israel]” (Leviticus 9:1). He said to them: That, too, was not joy, as on that day, Nadav and Avihu died. They raised an objection: “It was [vayhi] on the day that Moses concluded [erecting the Tabernacle]” (Numbers 7:1). He said to them: That, too, was not joy, as on the day of the Temple’s construction, it was sequestered.22The Tabernacle was not permanent, and was hidden when the Temple was completed.

They raised an objection: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as Ya’ir, who was equivalent [in stature] to the majority of the Sanhedrin, was killed. That is what is written: “The men of Ai smote them, approximately thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather approximately, or like, thirty-six; that is Ya’ir ben Menashe, who was equivalent to the majority of Sanhedrin.

They raised an objection: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it is written there: “Saul was hostile to David” (I Samuel 18:9). They raised an objection: “It was [vayhi] when the king had settled in his house, and the Lord had given him respite” (II Samuel 7:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who will build [Me] a house” (I Chronicles 17:4).

They said to him: We said ours, now you say yours.23We have stated our objections; now you state the proofs to your position. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day, each man shall keep alive a calf of the herd [and two sheep]” (Isaiah 7:21). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8).

“He will be [vehaya] like a tree planted near streams of water” (Psalms 1:3). “The remnant of Jacob will be [vehaya] among the nations, [in the midst of many peoples, as a lion among the flocks of sheep]” (Micah 5:7). They raised an objection to him: “It was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That, too, is not trouble, as on that day, Israel received retribution for its sins, as Rabbi Yishmael ben Rabbi Naḥman said: Israel received great retribution on the day that the Temple was destroyed.24Israel was punished for its sins through the destruction of Jerusalem and the Temple.

Were it not for that, the entire populace would have been killed as a result of their sins (Etz Yosef). That is what is written: “Your sin is completed, daughter of Zion, and He will not continue to exile you” (Lamentations 4:22).

“And the elders of Israel”(Leviticus 9:1). Rabbi Akiva said: Israel is likened to a bird. Just as a bird cannot fly without wings, so too, Israel is unable to do anything without its elders. Rabbi Yosei bar Ḥalafta said: Great is Torah scholarship [zikna],25The term zikna, literally old age, is often interpreted by the Sages to refer to Torah scholarship (see, e.g., Kiddushin 32b). for if they are elders, they are cherished, and if they are young men, their childishness is secondary for them,26Their childishness is not their most blatant characteristic. as Rabbi Shimon ban Yoḥai taught: Not in one place and not in two places have we found that the Holy One blessed be He accords honor to the elders, but rather in several places.

At the bush, “go and gather the elders of Israel” (Exodus 3:16). In Egypt, “and you shall go, you and the elders of Israel” (Exodus 3:18). At Sinai, “ascend to the Lord; you, Aaron, Nadav and Avihu, and seventy of the elders of Israel” (Exodus 24:1). In the wilderness, “gather for me seventy men [of the elders of Israel]” (Numbers 11:16).

At the Tent of Meeting, “and the elders of Israel” (Numbers 11:16). In the future as well, the Holy One blessed be He will accord honor to the elders. That is what is written: “The moon will be disgraced and the sun will be ashamed, [for the Lord of hosts will reign on Mount Zion and in Jerusalem]” (Isaiah 24:23), and it is written: “and before His elders, glory” (Isaiah 24:23). Rabbi Yishmael bar Beivai, Rabbi Shimon, and Rabbi Reuven said in the name of Rabbi Ḥanina: The Holy One blessed be He is destined to appoint an academy of elders of His own: That is what is written: “For the Lord of hosts will reign on Mount Zion and in Jerusalem, and before His elders, glory” (Isaiah 24:23).

“Before elders” is not written here, but rather, “before His elders, glory.” Rabbi Avin said in the name of Rabbi Yishmael ben Rabbi Yehoshua: The Holy One blessed be He is destined to sit as on a threshing floor, and the righteous will sit before Him, like this: “The king of Israel and Yehoshafat king of Judah were sitting, each on his throne, dressed in garb, on the threshing floor [at the entrance of the gate of Samaria]” (I Kings 22:10).

Were they sitting on a threshing floor? Rather, it is like what we learned: The Sanhedrin was arranged like half of a circular threshing floor, so that they would see each other.27Mishna Sanhedrin 4:3. Solomon said: I saw Him constricting Himself in their midst. That is what is written: “Her husband is renowned at the gates, as he sits with the elders of the land” (Proverbs 31:23).28The entire chapter is an allegory of the relationship between a husband – God, and his wife – the congregation of Israel.

Rabbi Berekhya, Rabbi Ḥelbo, Ulla Bira’a, and Rabbi Elazar in the name of Rabbi Ḥanina: The Holy One blessed be He is destined to be at the head of a dance circle [ḥola] for the righteous in the future. That is what is written: “Pay attention to its ramparts [leḥeila]” (Psalms 48:14); leḥola is written.29The word leḥeila, its ramparts, should grammatically have been written with a dot in the heh, indicating the possessive form.

The fact that it is written without the dot makes the heh appear to be part of the word itself rather than a suffix. If so, the word would be similar to ḥola, a dance circle (Rabbi David Luria). They ascend to Him be’almut, and they point to Him, as it were, with a finger, and say: “For this is God, our God, forever and ever, [He will guide us beyond death [al mut]]” (Psalms 48:15); be’almut [means] with alacrity.

Almut, like those young women [ulemta], as it is written: “Amid the young women [alamot] playing timbrels” (Psalms 68:26). Aquilas translated: Immortality, a world in which there is no death.30Aquilas translated the Bible into Greek. He translated al with an ayin as though it was al written with an alef; al mut: no death. Al mut, in two worlds [olamot]; He will guide us in this world and He will guide us in the World to Come.

“Wine or intoxicating drink you shall not drink, you and your sons with you, upon your entry into the Tent of Meeting, and you will not die; an eternal statute for your generations” (Leviticus 10:9). “Wine or intoxicating drink you shall not drink.” That is what is written: “Do not look upon wine in its redness [ki yitadam]” (Proverbs 23:31). What is ki yitadam?

Because [ki] he will desire [yitaveh] the blood [dam] of a menstruant and the blood of a zava.1The verse is interpreted to mean that one should not look upon wine because that could lead to overindulgence in drinking, which could create the desire to behave licentiously, even if that means transgressing severe prohibitions. “As to one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written, it is a euphemism, as it is written: “There will be one purse [kis] for us all” (Proverbs 1:14).2This is a euphemism for sharing a prostitute.

“All paths are upright” (Proverbs 23:31); ultimately, his wife says to him: ‘I saw like a red rose,’3I saw menstrual blood. and he will not separate [from her]. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule that the pure is impure and that the impure is pure. Another matter, “do not look upon wine in its redness” (Proverbs 23:31) – it literally causes one to turn red. “As to one who directs his eye to the cup [kos]” – he directs his eye to the cup while the storekeeper direct his eye to the purse [kis].

“All paths are upright [meisharim],” ultimately he will render his house a plain [meishera].4He will empty it of all possessions. [He thinks:] What can be accomplished with this bronze vessel can be accomplished with an earthenware vessel. He will sell it and drink wine with the proceeds of its sale. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: Ultimately, he will sell all his household utensils and drink wine with the proceeds.

Rabbi Aḥa said: There was an incident involving one who would sell his household utensils and drink wine with the proceeds. His children said: ‘This father of ours will not leave us anything.’ They gave him to drink, intoxicated him, took him out and placed him in a certain cemetery. Wine merchants were passing by the cemetery gates and they heard the sound of government troops in the city.

They unloaded their cargo inside the cemetery and went to see the tumult in the city. He awoke from his slumber and saw a wineskin. He placed it above his head, untied it, and placed it in his mouth. After three days, his children said: ‘Will we not go and see what our father is doing?’

They went and they found him with that wineskin placed in his mouth. They said: ‘Even here, your Creator has not forsaken you. Since He gave it to you, we do not know what we can do to you.’ His children instituted an arrangement between them that each of them would give him to drink for one day.5They would switch off providing him with wine.

“You will be like one lying in the midst of the sea, or like one lying at the top of a mast” (Proverbs 23:34) – like a ship that is reeling in the midst of the sea, falling and rising, falling and rising. “Or like one lying at the top of a mast” – like a rooster that is perched upon a rope and sways to and fro, to and fro, like a captain that is perched atop the masthead swaying to and fro,. “They struck me but I was not hurt” (Proverbs 23:35) – they strike him but he does not feel it.

“They beat me, but I did not know” (Proverbs 23:35) – they exploit him but he is unaware. He drinks five log of beer, and they say to him: You drank ten log.6They overcharge him and he cannot even argue with them. If you say: When he awakens from his slumber he will forget it,7He will move on from his preoccupation with wine. the verse states: “When I will awaken, I will continue to seek more” (Proverbs 23:35).

“To whom, woe? To whom, alas? To whom, strife? To whom, talk?” (Proverbs 23:29).

Rav Huna said: It is to one who does not toil in matters of Torah. “To whom, strife [midyanim]?” – to whom, litigation [dinin]? “To whom, talk” – to whom, prattle? “To whom, wounds without cause?” (Proverbs 23:29) – to whom, unprovoked injuries? [All these are:] “To those who linger over wine” (Proverbs 23:30).

There was an incident involving a certain person who was accustomed to drink twelve log of wine each and every day. One day, he drank eleven log. He lay down but could not sleep. He got up in the darkness and went to the storekeeper.

He said to him: ‘Sell me one log.’ He said to him: ‘I will not open for you, as it is dark and I am concerned due to the night watchmen.’ He lifted his eyes and saw a hole in the door. He said to him: ‘Give me through this hole.

You will pour inside and I will drink outside.’ He did so for him and he fell asleep before the door. The watchmen passed him, they thought he was a thief, and they struck him and wounded him. They read in his regard: “To whom, wounds without cause” – to whom, unprovoked injuries?

“To whom, redness of the eyes?” (Proverbs 23:29) – to whom, eyes as red as the sun? All these are “to those who linger over wine.” This is one who enters the tavern first and exits last. It is “to those who come to assess the blend” (Proverbs 23:30).

To one who, when he hears that someone has good wine, follows him. What is ultimately written in his regard? “Ultimately, it bites like a serpent [and secretes [yifrosh] like a basilisk]” (Proverbs 23:32). Just as the basilisk separates between death and life,8When it bites, it causes death. so too, wine separated between Adam and Eve, as Rabbi Yehuda bar Ilai said: That [fruit of the] tree from which Adam the first man ate was grapes.

“Their grapes are grapes of poison [their clusters are bitter]” (Deuteronomy 32:32); these introduced bitterness to the world. Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Noah and his descendants regarding slavery. That is what is written: “He drank of the wine, and was drunk; and he was uncovered” (Genesis 9:21).

As a result of this he said: “Cursed is Canaan [a slave of slaves shall he be to his brothers]” (Genesis 9:25). Another matter, “and secretes [yifrosh] like a basilisk.” So too, wine separated [hifrish] between Lot and his daughters for mamzerut.9This is the status of a child born of incestuous or adulterous relations. That is what is written: “They gave their father wine to drink” (Genesis 19:33).

As a result, “Lot’s two daughters were impregnated by their father” (Genesis 19:36). Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Aaron and his sons for death, as Rabbi Shimon taught: Aaron’s sons died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king who had a loyal servant.

He found him standing at the entrance to taverns. He beheaded him quietly, and appointed another servant in his stead. We do not know for what reason he killed the first. However, from what he commanded the second, saying: ‘Do not enter the area at the entrance to the taverns,’ we know that it was for that reason that he killed the first.

So too, “fire emerged from before the Lord and consumed them” (Leviticus 10:2), but we do not know why they died. However, from what he commanded Aaron, saying to him: “Wine or intoxicating drink you shall not drink” (Leviticus 10:9), we know that they died only due to the wine. That is why the verse showed affection to Aaron and directed the divine speech to him alone, as it is stated: “[The Lord spoke to Aaron saying]: “Wine or intoxicating drink you shall not drink” (Leviticus 10:8–9).

Rabbi Yitzḥak began: “Your words were revealed, and I consumed them; Your words were gladness for me and the joy of my heart because Your name was called upon me, Lord, God of hosts” (Jeremiah 15:16). Rabbi Shmuel bar Naḥman said: This statement10“It will be sanctified with My glory [bikhvodi]” (Exodus 29:43). This is expounded as though it were written: “I will be sanctified through My honored ones [bimkhubadai].” was said to Moses at Sinai, but its [meaning] was not known to him until he encountered the incident.

Moses said to Aaron: ‘My brother, it was stated to me at Sinai that I [God] am destined to sanctify this House, and it is with a great man that I will sanctify it. I believed that perhaps it was through [the death of] either you or me that this House would be sanctified. Now, [it is clear that] your two sons are greater than me and you.’ When Aaron heard that his sons were God-fearing, he was silent,11He did not complain that God had killed his two sons. and he was rewarded for his silence.

From where is it derived that he was silent? “Aaron was silent” (Leviticus 10:3). From where is it derived that he was rewarded for his silence? It is because he was privileged and the divine speech was directed to him alone, as it is stated: “The Lord spoke to Aaron.”

This is what is written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9). Ḥizkiya taught: Words of Torah become a crown for the head, a necklace for the neck, a remedy for the heart, a salve for the eyes, a cup of root potion for the intestines. A crown for the head, from where is it derived? As it is stated: “For they will be a graceful adornment for your head” (Proverbs 1:9).

A necklace for the neck, as it is stated: “And necklaces for your neck” (Proverbs 1:9). “A remedy for the heart,” as it is stated: “The precepts of the Lord are upright, gladdening the heart.” A salve for the eyes, as it is stated: “The commandments of the Lord are clear, enlightening the eyes” (Psalms 19:9). A cup of root potion for the intestines, as it is stated: “It will be healing for your navel” (Proverbs 3:8).

From where is it derived regarding the two hundred and forty-eight limbs that are in a person? As it is stated: “For they are life for those who find them [and healing for all one's flesh]” (Proverbs 4:22). Another matter, “the precepts of the Lord are upright, gladdening the heart.” This is Aaron, whose heart was saddened because of his sons who died.

When the divine speech was directed to him alone, he rejoiced. From where is it derived?12From where is it derived that the divine speech was directed at him. As it is stated: “The Lord spoke with Aaron.”

Rabbi Tanḥuma said: Its mother is unable to bear it,13The grapevine, referred to here as the mother of the wine, is unable to stand up on its own and support its fruit. and you are able to bear it? The grapevine rests on several reeds and several spikes, and they are unable to bear it, and you are able to bear it? Rabbi Pinḥas said: The Holy One blessed be He said: ‘For offerings I set limits, but for you I do not set limits?

For offerings, as it is stated: “And their libations, one-half hin for the bull” (Numbers 28:14), but for you I do not set limits?’ Avin said: Trees are called by the names of their [fruit]. Apple is called an apple tree, pomegranate is called a pomegranate tree, date is called a date tree, but a vine is called three names. It is called a vine.

From the vine, grapes emerge; from the grapes, wine.14The vine [gefen] is not called by a name having to do with its fruit, grapes [anavim], or the wine derived from the grapes [ḥamar]. This is to tell you that just as these grapes, the more you squeeze them the more you take out from them everything that is in them, so, too, anyone who drinks much wine, ultimately he will vomit everything that is in his intestines.

Rabbi Yudan said: During all the seven years that Solomon built the Temple, he did not drink wine. Once he had built it and married Bitya daughter of Pharaoh, that night he drank wine. There were two dances there, one a celebration for the building of the Temple and one a celebration for the daughter of Pharaoh. The Holy One blessed be He said: ‘Whose [dance] shall I accept, of these or of those?’

At that moment, it entered His mind to destroy Jerusalem. That is what is written: “For this city has been a cause of My wrath [api] and of My anger [from the day that they built it until this day, to remove it from My presence]” (Jeremiah 32:31). Rabbi Hillel bar Hileni said: This is like one who passes a filthy place and wrinkles his nose.15The Hebrew word api, my wrath, can also mean, my nose. Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night.

Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours.16Mishna Eduyot 6:1. Generally the daily morning offering would be offered at the very beginning of the morning (see Tamid chapter 3). However, since Solomon slept so late and he had the keys to the Temple, it was sacrificed on that day several hours later.

His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him.

That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1);17The numerical value of the Hebrew word retet is one thousand. as Yerovam spoke [he aroused] the trembling of Solomon.18Solomon trembled in anger at Yerovam’s rebuke. Alternatively, Yerovam trembled in anger as he rebuked Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel!

As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1).19When Yerovam became king over ten tribes, he introduced idolatry and thereby became liable to die. The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2).

Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’

Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’ “It is not for kings, Lemoel” (Proverbs 31:4).

Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4).

“O” is written;20The term “where is [ei]” is traditionally pronounced ei, but is actually written aleph vav, which is pronounced “o.” woe [oi], because of wine. “Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].”

Meḥukak is written [without a vav], and they are two hundred and forty-eight.21Mem – 40, ḥet – 8, kof – 100, kof – 100 = 248. Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).

“The Lord spoke to Moses and to Aaron, saying to them” (Leviticus 11:1). “The Lord spoke to Moses and to Aaron, saying to them.” Rabbi Pinḥas and Rabbi Yirmeya began: “An ear that heeds life’s rebuke…” (Proverbs 15:31). “An ear that heeds life’s rebuke,” these are the sons of Aaron.1Elazar and Itamar; see Leviticus 10:1–7.

“Will abide among the wise” (Proverbs 15:31), as they were close to death, yet the divine speech was directed to them, to their father, and to their father’s brother during their lifetimes. That is what is written: “Moses inquired [darosh darash] about the goat of the sin offering [and, behold, it was burned, and he was angry with Elazar and with Itamar, the remaining sons of Aaron, saying]” (Leviticus 10:16).

What is darosh darash? Two inquiries; he said to them: ‘If you slaughtered, why did you not eat? If you were not going to eat, why did you slaughter?’ Immediately, “he was angry with Elazar and with Itamar” (Leviticus 10:16).

When he became angry, a halakha escaped him. Rabbi Huna said: In three instances, Moses became angry and a halakha escaped him, and these are: Regarding Shabbat, regarding metal vessels, and the acute mourner. Regarding Shabbat, from where is it derived? As it is stated: “People left from it until the morning…[and Moses became angry with them]” (Exodus 16:20).

Because he became angry, he forgot to tell them the halakhot of Shabbat. He said to them: “It is what the Lord said…eat it today as it is Shabbat for the Lord” (Exodus 16:23, 25).2Moses became angry that people had left over manna until morning. Therefore, he forgot to tell the people about the the Shabbat protocol for the manna, which he told them only after the tribal princes came to inquire as to why the manna collected on Friday was double that collected on other days.

Regarding metal vessels, from where is it derived? As it is stated: “Moses became angry at the commanders of the army” (Numbers 31:14). Because he became angry, the halakha escaped him; he forgot to tell them the halakhot of metal vessels. Since Moses did not say it, Elazar the priest said it in his stead, as it is stated: “Elazar the priest said to the people of the army: [This is the statute of the law that the Lord commanded Moses]” (Numbers 31:21).

He said to them: ‘He commanded to Moses, my master, He did not command me.’ Regarding the acute mourner, from where is it derived? As it is stated: “He was angry with Elazar and with Itamar.” Because he became angry, the halakha escaped him that it is prohibited for an acute mourner to partake of consecrated foods.

“The remaining...saying” (Leviticus 10:16). Rabbi Pinḥas and Rabbi Yehuda ben Rabbi Simon: He said to them: ‘You, too, did not remain.’3It is only through my prayers that you were spared. “Aaron [vaydaber] spoke to Moses” (Leviticus 10:19). He answered him with harsh speech [dibbur], as it is written: “The man, lord of the land, spoke [dibber] [harshly with us]” (Genesis 42:30).

“Indeed, today they presented their sin offering and their burnt offering” (Leviticus 10:19). He said to him: ‘My sons died today, and today I will sacrifice an offering? Today they died, and I will eat consecrated foods today?’ Immediately, Aaron expounded an a fortiori inference to Moses: ‘If the lenient second tithe is prohibited for an acute mourner, is it not logical that the stringent sin offering will be prohibited for the acute mourner?’

Immediately, “Moses heard and he approved” (Leviticus 10:20). He dispatched a herald to the entire camp and said: ‘I was mistaken regarding the halakha, and Aaron my brother came and taught me.’ Elazar knew the halakha and was silent. Itamar knew the halakha and was silent.

They merited and the divine speech was directed to them, to their father, and to their father’s brother in their lifetimes. That is what is written: “The Lord spoke to Moses and to Aaron, saying to them” – Rabbi Ḥiyya taught: To the sons, Elazar and Itamar.

Rabbi Shimon ben Yoḥai began: “He stood and assessed the earth” (Habakkuk 3:6). The Holy One blessed be He assessed all the nations and did not find a nation that was worthy of receiving the Torah other than [the Israelites in] the generation of the Wilderness.4Some assert that the text should read: The Holy One blessed be He assessed all the nations and did not find a nation that was worthy of receiving the Torah other than the Israelites.

The Holy One blessed be He assessed all the generations and did not find a generation worthy of receiving the Torah other than the generation of the Wilderness (Yefe Toar; Etz Yosef). The Holy One blessed be He assessed all the mountains and did not find a mountain that was worthy for the Torah to be received upon it other than Sinai. The Holy One blessed be He assessed all the cities and did not find a city in which the Temple should be built other than Jerusalem.

The Holy One blessed be He assessed all the lands and did not find a land worthy to be given to Israel other than the Land of Israel. That is what is written: “He stood and assessed the earth. He saw and disbanded [vayater] [nations. Endless mountains exploded; eternal hills were laid low.

The ways of the world are His]” (Habakkuk 3:6). Rav said: He permitted [hitir] the blood of the Canaanites and permitted [seizure of] their property. He permitted their blood: “You shall not allow a soul to remain alive” (Deuteronomy 20:16). He permitted their property, as it is stated: “You shall consume the spoils of your enemies” (Deuteronomy 20:14).

Rabbi Huna said: He removed [hitir] their weapon belts, as it is written: “He loosened the bonds of kings” (Job 12:18). Ulla Bira’a said in the name of Rabbi Shimon ben Yoḥai: This is analogous to one who went out to the threshing floor and his dog and his donkey were with him. He loaded five se’a onto his donkey and two se’a onto his dog. The donkey was walking and the dog was collapsing.

He took one from it and placed it upon the donkey. Nevertheless, [the dog] was collapsing. He said to it: ‘When you are loaded, you collapse [and even] when you are not loaded you collapse.’ So too, when the descendants of Noah were unable to bear even the seven mitzvot that they received, He arose and unloaded them to Israel.5God removed the seven mitzvot from the nations of the world, such that, even if they perform them, they receive reward only as one who is not commanded, which is less than the reward for one who fulfills a mitzva he is commanded to fulfill.

Now, only Israel has the status of those commanded to fulfill mitzvot (Bava Kamma 38a). Rabbi Tanḥum bar Ḥanilai said: This is analogous to a doctor who entered to visit two ill people, one [with a prognosis] to live and one [with a prognosis] to die. To the one [with a prognosis] to live, he said: ‘Eat this, do not eat that.’ Of the one [whose prognosis] was not to live, he said: ‘Give him anything that he wants.’

So too, of the idolaters, who are not destined for life in the World to Come, it is written: “Like green vegetation I have given you everything” (Genesis 9:3). But for Israel, who are destined to life in the World to Come: “This is the animal that you may eat” (Deuteronomy 14:4).

Another interpretation: "This is the animal" (Leviticus 11:2). This is what is written, "Every word of God is refined" (Proverbs 30:5). Rav said: The commandments were given to Israel only in order to refine the creatures through them. And why all this? Because it is said, "He is a shield to all who take refuge in Him" (Proverbs 30:5). Rabbi Yudan in the name of Rabbi Shimon said: Both Behemoth and Leviathan are to be the hunting sport of the righteous in the time to come, and whoever did not witness the hunting sport of the nations of the world in this world will merit to see it in the world to come. How are they to be slaughtered? Behemoth strikes at Leviathan with its horns and tears it open, and Leviathan strikes at Behemoth with its fins and pierces it. And the Sages say: Is this a valid slaughter? Have we not learned thus: All may slaughter, and with anything one may slaughter, and one may always slaughter, except for a harvesting sickle, a saw, and the teeth, because they strangle? Rabbi Avin bar Kahana said: The Holy One, blessed be He, said: A new Torah shall go forth from Me; a renewal of Torah shall go forth from Me. Rabbi Berekhyah said in the name of Rabbi Yitzchak: The Holy One, blessed be He, is destined to make a banquet for His righteous servants in the time to come, and whoever did not eat carrion in this world will merit to partake of it in the world to come. This is what is written, "And the fat of that which dies of itself, and the fat of that which is torn by beasts, may be used for any service, but you shall not eat of it" (Leviticus 7:24) - so that you may eat of it in the time to come. Therefore Moses warns Israel and says to them, "This is the living thing which you may eat" (Leviticus 11:2).

Another matter, “this is the animal” – that is what is written: “Every saying of God is refined” (Proverbs 30:5). Rav said: The mitzvot were given to Israel only to refine mankind with them. Why to that extent? “He is a shield for all who rely on Him (Proverbs 30:5).6Because God protects those who rely on Him, He gave Israel mitzvot in order to refine them and make them fit for the World to Come (Maharzu; see Etz Yosef).

Rabbi Yudan ben Rabbi Shimon said: The Behemoth and the Leviathan will engage in an animal fight before the righteous in the future. Anyone who was not a spectator at the animal fights of the nations of the world in this world, will merit to see it in the World to Come. How will they be slaughtered? The Behemoth will stab the Leviathan with its horns and tear it open, and the Leviathan will smash the Behemoth with its fins and stab it to death.

The Sages say: Is this a valid ritual slaughter? But did we not learn: Everyone slaughters, and one may always slaughter, and one may slaughter with any item, except for the serrated side of the harvest sickle, a saw, the teeth of an animal, and a fingernail, because they strangle?7Mishna Ḥullin 1:2. Rabbi Avin bar Kahana said: The Holy One blessed be He said: “For [a new] Torah will emerge from Me” (Isaiah 51:4); a novel Torah ruling will emerge from Me.8The conventional law regarding ritual slaughter will be temporarily suspended (Etz Yosef).

Rabbi Berekhya said in the name of Rabbi Yitzḥak: The Holy One blessed be He is destined to make a feast for His righteous servants in the future, and anyone who did not partake of unslaughtered carcasses9This refers to an animal that died in any manner other than through ritual slaughter. Such an animal is forbidden for consumption. in this world will be privileged to see it in the World to Come.

That is what is written: “And the fat of an unslaughtered carcass and the fat of a mauled animal may be used for all labor; but you shall not eat it [ve’akhol lo tokheluhu]” (Leviticus 7:24). So that you will be able to partake of it in the future, therefore Moses cautions Israel and says to them: “These are the living beings that you may eat” (Leviticus 11:2).10The word “eat” is doubled in the Hebrew verse in the phrase “you shall not eat it.”

This is understood to mean that in order to eat of the feast in the World to Come, one must refrain from eating forbidden foods in this world (Matnot Kehuna).

“Speak to the children of Israel saying: These are the living beings that you may eat from all the animals that are on the earth” (Leviticus 11:2). The Holy One blessed be He showed Moses the image of an [animal’s] skull of fire from beneath His Throne of Glory and said to him: ‘If the membrane around the brain is pierced even a minimal amount.’11The animal is a tereifa. The Rabbis say: “These are the living beings [ḥayya] that you may eat” – one that remains alive [ḥayya] after its mauling you may eat, one that would not remain alive after its mauling, you may not eat.12If an animal is mauled and is predicted to not be able to survive for twelve months as a result of its injury, it is a tereifa.

Reish Lakish said: If you merit, you will consume, but if not, you will be consumed by the kingdoms. Rav Aḥa said: It is written: “If you are willing and heed, you will eat the goodness of the land, but if you refuse and are defiant, you will be devoured by sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [tochelu ḥaruvin], as Rabbi Aḥa said: When a Jew needs [to eat] carobs, he repents.

Poverty is becoming for the Jews, like a red strap over the heart of a white horse. Rabbi Ḥiyya taught: [The word “these”] teaches that Moses was grasping the living beings, showing Israel, and saying to them: ‘This is permitted [for consumption] and this is forbidden.’

Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities.13Their flourishing; alternatively, their oppression of Israel (Etz Yosef). That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future.

“A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers. “The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He.

That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel.

“There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda.14The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef). “The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14).15He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.”

“It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1). “The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense.

Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel. “The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder.16Isaac’s blessing to Esau, who is considered the progenitor of Edom. Alternatively, which flourished and multiplied and tormented Israel’s world.

Alternatively, which flourished and multiplied and tormented His son.17Israel is referred to as God’s son (see, e.g., Exodus 4:22). Alternatively, which flourished and multiplied and tormented His house.18The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3).19The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom.

Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece.

Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece.

Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21). Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece.

“Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9). Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea.

Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14).

The ayin is suspended; if you merit, from the river [yeor], if not, from the forest.20The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid.

“Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22).

They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4).

Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4).21Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef).

Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13). “I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written,22The word dov, bear, is sometimes written with a vav.

In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media.

“A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6).

“I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’ “After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night.

Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19).

What does Rabbi Shimon ben Lakish do with this?23The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. “And...will be doubled.”24He interprets the verse to mean that Edom will be double the triple-sword of the other three nations.

Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity,25It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. so too, the kingdom of Media would install righteous and wicked [kings].

Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet.26According to Megilla 9b, Arnevet was his wife. “And the pig” (Leviticus 11:7), this is Persia. Moses grouped three of them in one verse,27Deuteronomy 14:7. and this in one verse.28In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse.

When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera].

Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.” Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it:29They likened Edom to a pig.

Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig?

It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform.30It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers.

He leaned over and said to the executioners: ‘I performed the three of them in one night.’ Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He.31It pays lip service to the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34).

“Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1).

“For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11).

“And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He.

Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25).

Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19).

“The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’

He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them.

That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues. Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it.32The Babylonian Empire was replaced by the Persian-Median Empire.

“And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it.33The Medians were succeeded by the Greeks. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it.34The Greeks were succeeded by the Romans.

“And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner.

That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).

“Speak to the children of Israel, saying: When a woman conceives and bears a male child, she shall be impure seven days; like the days of her menstrual infirmity she shall be impure” (Leviticus 12:2). “When a woman conceives” – that is what is written: “Back and front You shaped me” (Psalms 139:5). Rabbi Yoḥanan said: If a person merits, he inherits two worlds, this one and the next. That is what is written: “Back and front You shaped me.”

If not, he comes to present an accounting, as it is stated: “You placed Your hand upon me” (Psalms 139:5), as it is written: “Distance Your hand from me” (Job 13:21).1This was stated by Job in light of his suffering, and indicates that the image of God’s hand upon a person is used in the context of suffering. Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him androgynous.

Reish Lakish said: When he was created, he was created with two faces.2There was a face and the front of a body on both sides. [God] sawed him, and two backs were formed, a back for the male and a back for the female. They raised an objection to him: “He took one of his ribs [mitzalotav]…[the Lord God built the rib that He took from the man into a woman]” (Genesis 2:21). He said to them: It was one of his sides, as it is written: “For the [second] side [ultzela] of the Tabernacle” (Exodus 26:20).

Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman said: When the Holy One blessed be He created Adam the first man, He created him such that he filled the entire world from one end to the other. From where is it derived [that he filled the world] from east to west? As it is stated: “Back and front You shaped me.” From where is it derived [that he filled the world] from north to Ssouth?

As it is stated: “From one end of the heavens to the other end” (Deuteronomy 4:32). And from where is it derived [that he filled] the entire space of the world?3From the earth to the heavens. As it is stated: “You placed Your hand upon me.”4“You placed [vatashet]” indicates that he was near to the Holy One blessed be He when He placed His hand upon him. Rabbi Elazar said: “Back,” this is the first day, “and front,” this is the final day.5The reference here is to the first and final days of Creation.

According to the opinion of Rabbi Elazar, [this is] as it is written: “God said: Let the earth produce living creatures in its kind” (Genesis 1:24); this is the spirit of Adam the first man.6Rabbi Elazar’s point is that Adam’s spirit was created on the sixth day before other creations that were created on that day, and his body was created last. Reish Lakish said: “Back” is the final day, “and front,” this is the first day.

According to Reish Lakish, as it is written: “The spirit of God hovered over the surface of the water” (Genesis 1:2), this is the spirit of the messianic king. If a person merits, they say to him: ‘You preceded the entire act of Creation.’ If not, they say to him: ‘The gnat preceded you, the worm preceded you.’ Rabbi Yishmael ben Rabbi Tanḥum said: “Back,” after all the creations, “front,” before all the punishments.7Man was created last but is the first to be punished, as in the Flood: “From Man to animal” (Genesis 7:23).

Even his praise came only last, as it is stated: “Beasts and all animals,8The term beast [ḥaya] implies animals generally undomesticated, and the term animal [behema] implies species that are generally domesticated. creeping animals, and birds of wing” (Psalms 148:10), and thereafter: “Kings of the earth and all nations” (Psalms 148:11). Rabbi Simlai said: Just as the creation of man was after animal, beast, and bird, so, his law is [written] after those of the animal, beast and bird. That is what is written: “This is the law of the animal” (Leviticus 11:46), and thereafter: “When a woman conceives.”

Another matter, “when a woman conceives” – that is what is written: “I will project [esa] my opinion afar, and I will ascribe righteousness to my Maker” (Job 36:3). Rabbi Meir said: This term is employed in two senses; in the sense of song, and in the sense of speech. In the sense of song, regarding the praise of the righteous,9As in the verse: “Take up [se’u] the melody and sound the timbrel” (Psalms 81:3). and in the sense of speech, regarding the downfall of the wicked.10As in the verse: “In another three days Pharaoh shall lift [yisa] your head from upon you” (Genesis 40:19).

“Afar’ is stated regarding the distant who drew near. “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Natan said: One contemplates the name of Abraham our patriarch, the one who came from afar. That is what is written: “Abraham lifted his eyes and saw the place from afar” (Genesis 22:4).

Rabbi Ḥanina bar Pappa said: We contemplate the name of the Holy One blessed be He, as we were distant and He drew us near to Him. Rabbi Ḥagai said: Matters that are distant from us a journey of five hundred years, as people are asleep on their beds, and the Holy One blessed be He causes winds to blow, clouds to rise, rains to fall, and plants to grow, and he dries them and sets a table before each and every one.

Rabbi Shmuel bar Idi said in the name of Rav Aḥa: This verse, if Elihu said it on his own, [he is entitled to] praise. If he said it inspired by the Divine Spirit, [he is entitled to] the praise of praises. Rabbi Levi said three things, [the first of which is]: The way of the world is that if a person deposits a purse of silver in private and [the other individual] returns a litra of gold in public, does he not feel a debt of gratitude toward him?

So it is with the Holy One blessed be He, people deposit a putrid drop in private and the Holy One blessed be He returns completed, high quality human beings in public.11The midrash is describing the process of conception and birth. Is this not worthy of praise? That is, “I will project my opinion afar, and I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him.

If one would come and kindle a lamp for him there, would [the prisoner] not feel a debt of gratitude toward him? So it is with the Holy One blessed be He; the fetus is situated in his mother’s womb and the Holy One blessed be He kindles a lamp for him. That is what Job said: “When His lamp would shine over my head” (Job 29:3). Is this not praise?

That is: “And I will ascribe righteousness to my Maker.” Rabbi Levi said another thing: The way of the world is that when a person is incarcerated in prison, no one pays attention to him. If one would come and free him, and take him out of there, would [the prisoner] not feel a debt of gratitude toward him? So, the fetus is situated in his mother’s womb and the Holy One blessed be He comes and frees him and takes him out of there.

Another matter, “when a woman conceives and bears a male child” – that is what is written: “You granted me life and grace, and Your command preserved my spirit” (Job 10:12). Rabbi Abba bar Kahana said three [things, the first of which is]: The way of the world is that if a person takes a purse of coins and places the opening facing downward, do the coins not scatter? But the fetus is situated in his mother’s womb and the Holy One blessed be He protects it so that it will not fall out and die.

Is this not praise? That is, “You granted me life and grace.” Rabbi Abba bar Kahana said another: The way of the world is that the animal walks with its body horizontal and the fetus is situated inside its womb like a sack, but the woman walks erect and the fetus is situated inside her womb and the Holy One blessed be He protects it so that it will not fall out and die. That is, “You granted me life and grace.”

Rabbi Abba bar Kahana said another: The way of the world is that the teats of an animal are in a place [near the entrance to] its womb, and the offspring suckles in the place of its shame. But the woman, her breasts are in a place of beauty, and the baby suckles in the place of her glory. Is that not life and grace? That is, “You granted me life and grace.”

Rabbi Elazar said: If a person were to remain in hot water for a short while, would he not die? Yet the innards of a woman are boiling and the fetus is situated in her womb, and the Holy One blessed be He protects it so that it will not become a fetal sac, it will not become a placenta, and it will not become a sandal. Is that not life and grace? That is, “You granted me life and grace.”

Rav Taḥlifa of Caesarea said: If a person eats slice after slice, does the second not force the first downward? The woman, how much food does she eat, how many drinks does she drink, but it does not force the fetus downward. Is that not life and grace? Rabbi Simon said: A woman’s womb is constructed compartments upon compartments, rings upon rings, bands upon bands.

When she sits on the birthing stool, she does not cast it out all at once. In the parable it is said: One band is loosened, two bands are loosened.12The bands preventing the fetus from falling out are loosened gradually so that the process of birth occurs in a gradual and safe manner. Rabbi Meir said: All nine months that the woman does not see blood, by right she should see. What does the Holy One blessed be He do?

He diverts it upward to her breasts and transforms it into milk so that when the offspring emerges, he will have food to eat. This is especially if he is a male, as it is stated: “When a woman conceives and bears a male child.”13One should be thankful for all the care and kindness God has granted from the time of conception until birth, and even more so if the baby is a male (Etz Yosef).

Another matter, “when a woman conceives” – that is what is written: “Who dammed the sea with doors when it burst out and emerged from the womb” (Job 38:8). Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, Rabbi Eliezer says: Just as there are doors to a house, so there are doors to a woman. That is what is written: “For it did not shut the doors of my belly” (Job 3:10). Rabbi Yehoshua says: Just as there are keys [mafteḥot] to a house, the same is true of a woman.

That is what is written: “God remembered Rachel, and God heeded her, and He opened [vayiftaḥ] her womb” (Genesis 30:22). Rabbi Akiva says: Just as there are hinges [tzirim] for a house, so there are hinges foe a woman. That is what is written: “She crouched and gave birth, as her pangs of labor [tzireha] overcame her” (I Samuel 4:19). “When it burst out and emerged from the womb” – it is because it arrogantly seeks to emerge.

“When I placed a cloud as its garment” (Job 38:9), this is the fetal sac. “And fog as its swaddling” (Job 38:9), this is the placenta. “I imposed My limitations upon it” (Job 38:10), these are the first three months. “And I set a bar and doors” (Job 38:10), these are the three middle months.

“I said: You shall come this far and not continue” (Job 38:11), these are the final three months. “And here the foam of your waves [bigeon galekha] will be set” (Job 38:11), Rabbi Aivu said: Due to your ordure [beon gelalekha],14Several commentaries write that the text should state “Your ordure is the object of pride [bigeon gelalekha]" (Rabbi David Luria; Etz Yosef). as when this fetus emerges, it emerges covered with ordure and all kinds of fetid substances, yet everyone hugs it and kisses it, especially if it is male.

That is what is written: “When a woman conceives and bears a male child.”15The point here is that one should contemplate and thank God for the entire process that begins at conception and continues until birth.

Another matter, “when a woman conceives” – that is what is written: “I was generated in iniquity (Psalms 51:7). Rabbi Aḥa said: Even if one would be the most pious of the pious, it is impossible that he will not have one aspect of iniquity.16When engaging in marital relations, even those whose intent is to bear a child also intend to act, at least to some degree, for their own pleasure, similar to one who engages in sinful sexual activity (Maharzu).

David said before the Holy One blessed be He: ‘Master of the universe, did my father Yishai intend to produce me; was his intention not for his pleasure? Know that it is so, for after they have fulfilled their needs, this one turns his face to here and that one turns her face to there, and you insert each and every drop that is in him.’17You ensure that the semen fertilizes the ovum. That is what David said: “For my father and my mother have forsaken me, but the Lord will take me” (Psalms 27:10).

“In sin my mother conceived me” (Psalms 51:7). Rabbi Ḥiyya bar Abba said: A woman conceives only after her menstrual period and proximate to it,18Shortly after becoming pure from her menstrual impurity. The word sin [ḥet] is understood to mean purification [ḥitui], as in Leviticus 14:52 (see Nidda 31b). especially if it is a male. That is what is written: “When a woman conceives and bears a male child.”

Another matter, “when a woman conceives” – that is what is written: “You discern [zerita] my path and my resting place; You are familiar with all my ways” (Psalms 139:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: The Holy One blessed be He forms a person only from a refined drop.19From the most refined part of the semen. Rabbi Yoḥanan said: Zerita, like a person who winnows and places the straw by itself and the stubble by itself, until he ensures that the grain is pure.

Rabbi Shimon ben Lakish said: Even so, he does not lose any part of the drop, but rather winnows part of the drop to [form] the brain, part of the drop to [form] the bones, and part of the drop to [form] the sinews. All the more so if it was a male. That is what is written: “When a woman conceives and bears a male child.”

“On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3) Another matter, “when a woman conceives” – that is what is written: “Distribute a portion to seven, and to eight as well” (Ecclesiastes 11:2). “Distribute a portion to seven,” these are the seven days of menstruation. “And to eight as well,” these are the eight days of circumcision. The Holy One blessed be He said: ‘If you observed the days of menstruation, I will grant you a son and you will circumcise him at eight days.’ That is, “on the eight day the flesh of his foreskin shall be circumcised.”

It is taught: What is the form of the fetus? At the beginning of its formation it is similar to a grasshopper. Its two eyes are like two drops, [like the eyes] of a fly. Its two nostrils are like two drops of a fly, and its two ears are like two drops of a fly.

Its two arms are like two threads of crimson wool. Its mouth is like a grain of barley. Its member is like a lentil and the rest of its limbs are connected to it like an unshaped mass. In its regard it says: “You saw my unshaped mass” (Psalms 139:16).

If it is a female, it is split lengthwise like a lentil. It does not have differentiation of arms and legs. How is the fetus situated in its mother’s womb? It is folded and placed like a ledger, its head lies between its knees, its two hands on its two temples, its two heels on its two buttocks, its mouth is closed, its navel is open, and it eats of what its mother eats, and it drinks of what its mother drinks.

It does not produce waste lest it kill its mother. When it emerges into the air of the world, what was closed is opened and what was open is closed.

Beit Shammai and Beit Hillel, Beit Shammai say: The formation of the fetus in this world is not like its formation in the World to Come. In this world, it begins with skin and flesh and concludes with sinews and bones. But in the future, it begins with sinews and bones and concludes with skin, as it is written regarding the dead of Ezekiel: “I saw, and behold, there were sinews upon them, and flesh grew, and skin covered them from above, but there was no spirit in them” (Ezekiel 37:8).

Rabbi Ḥiyya bar Abba said: The portion of Ezekiel is no proof. To what are the dead of Ezekiel comparable? To one who entered a bathhouse – what he removed last, he dons first. Beit Hillel say: Just as a fetus is formed in this world, it is formed in the World to Come.

In this world, it begins with skin and flesh and concludes with sinews and bones, and in the future it is likewise, as Job says: “Please, remember that You have fashioned me like clay” (Job 10:9). “Have You not liquefied [tatikheni] me like milk?” (Job 10:10). It does not say hitakhtani, but rather, tatikheni.20The term hitakhtani is past tense and would have fit more naturally in the verse in Job.

The word tatikheni is actually future sense, such that a literal translation is “You will liquify me.” This is taken as an allusion to the future resurrection of the dead. “And curdled me [takpieni] like cheese” (Job 10:10); it does not say hikpetani, but rather, takpieni.21Takpieni is in future tense, whereas hikpetani is past tense. “You clothed me [talbisheni] with skin and flesh” (Job 10:11); it does not say hilbashtani, but rather, talbisheni.

“And covered me [tesokhekheni] with bones and sinews” (Job 10:11); it does not say sokhakhtani, but rather, tesokhekheni. That is, “You granted me life and grace” (Job 10:12). A woman’s womb is filled with blood, and from there it emerges and goes to the place of her menstruation. By the will of the Holy One blessed be He, a refined drop goes and falls into it; immediately the fetus is formed.

This is analogous to milk that is situated in a bowl. If one places rennet into it, it congeals and sets, and if not, it remains loose. [This is analogous] to two painters, this one painted the image of that one, and that one painted the image of this one. The female is always from the man and the male is always from the woman.22It is the father who is primarily responsible for the gender of the child when it is a female, and the mother who is primarily responsible for the gender of the child when it is a male.

From where is it derived that the male is from the woman? As it is stated: “And his Judean wife bore Yered” (I Chronicles 4:18), and it is written: “And his concubine, and her name was Reuma, she too bore [Tevah, Gaham, Tahash, and Raama]” (Genesis 22:24). That is what is written: “When a woman conceives and bears a male child” (Leviticus 12:2).23The verse portrays the woman as the active party in the birth of a male because it is she who is primarily responsible for his gender.

The female is from the man, as it is stated: “And Betuel begot Rebecca” (Genesis 22:23); “and Dina his daughter” (Genesis 46:15); “And the name of Asher’s daughter, Saraḥ” (Numbers 26:46).24The verse portrays the man in the active party in the birth of a female because it is he who is primarily responsible for her gender. Rabbi Avin said: There is no barber who cuts his own hair. This is analogous to two who entered a bathhouse.

The one who perspires first, emerges first.25The one who emits seed first completes his or her role in the act of relations and leaves it to the other to determine the gender of the child (cf. Nidda 31a). Rabbi Abahu said: The Holy One blessed be He performed a great favor for the woman in this world in that He did not begin formation of the fetus with sinews and bones. Had He so begun, it would have breached her belly and emerged.

Although in this world, the woman gives birth in pain, in the future, what is written? “Before she begins labor, she will give birth; before a pang comes to her, [she will deliver a male child]” (Isaiah 66:7).

“A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot, and it will become a mark of leprosy on the skin of his flesh, he shall be brought to Aaron the priest, or to one of his sons the priests” (Leviticus 13:2). “A man, if he will have on the skin of his flesh a spot, or a scab, or a bright spot” – that is what is written: “To set calibration of the wind and allocate water by measure” (Job 28:25).1This is related to the verse regarding spots of leprosy in that leprosy was thought to be caused by an imbalance in the body between water and blood, as will be explained at the end of section two.

Rav Huna said: In three instances wind emerged without calibration, and it had the capacity to destroy the world. These are they: One in the days of Job, one in the days of Jonah, and one in the days of Elijah. In the days of Job, as it is stated: “And behold, a great wind came from across the wilderness” (Job 1:19). In the days of Jonah, as it is stated: “But the Lord cast a great wind toward the sea” (Jonah 1:4).

In the days of Elijah, as it is stated: “He said: Go out and stand on the mountain [before the Lord]. And behold, the Lord was passing, and there was a great and powerful wind, smashing mountains” (I Kings 19:11). Rabbi Yehuda ben Rabbi Shalom said: It was the same one [in the time] of Job, [in the time] of Jonah, [and in the time] of Elijah. The one [in the time] of Job was for that house.2It blew only on the house of Job’s eldest son and blew it down.

The one [in the time] of Jonah was for that ship. The one [in the time] of Elijah was for that action.3It was only for God’s revelation to Elijah. But the greatest among them was the one of Elijah. That is what is written: “Go out and stand on the mountain [before the Lord].”4It smashed mountains and shattered stones everywhere that was before God, i.e., the entire world.

Rabbi Tanḥum ben Rabbi Ḥiyya said, and some say it in the name of the Rabbis: The messianic king will come only after all the souls that [God] intended to create will be finished. These are those that are stated in the book of Adam the first man. That is what is written: “This is the book of the descendants of Adam” (Genesis 5:1). Rabbi Yehoshua ben Rabbi Ḥanina said: When the wind emerges from before the Holy One blessed be He, He breaks it on the mountains, weakens it on the hills, and says to it: ‘Be careful that you do not harm My creations,’ as it is stated: “For the wind will submit before Me and it is I who crafted their souls” (Isaiah 57:16); ‘For the sake of the souls that I crafted.’

“And allocate water by measure” – Rabbi Yudan bar Rabbi Shimon said: Even water that descends from above is given only by measure.5Rain is a blessing, and it is given only in the proper measure lest it cause harm. That is what is written: “For He withholds [yegara] water drops” (Job 36:27), and it is written: “And it shall be deducted [venigra] from your valuation” (Leviticus 27:18).

Another matter, “to set calibration of the wind [laruaḥ]” – Rabbi Aḥa said: Even the Divine Spirit [ruaḥ] that rests upon the prophets, rests only with calibration. Some prophesy one book, and some two. Rabbi Simon said: Be’eri prophesied two matters, but they did not suffice for a book, so they were subsumed in Isaiah. These are they: “If they will say to you: Seek the mediums and the oracles” (Isaiah 8:19), and its counterpart.6This is a reference to the following verse, Isaiah 8:20.

“And allocate water by measure” – Rabbi Yehuda ben Rabbi Shmuel said: Even matters of Torah that were given from above, were given only by measure, and these are: Bible, Mishna, Talmud, halakhot, and aggadot. Some merit [to study] Bible, some [merit to study] Mishna, some [merit to study] Talmud, some [merit to study] aggada, and some [merit to study] them all. Another matter, “to set calibration of the wind” – the way of the world is that people say: So-and-so is broad of spirit; so-and-so is narrow of spirit, as a spirit of pettiness has been introduced into him.

“And allocate water by measure” – a person is balanced, half of him water and half of him blood. When he merits, the water is not greater than the blood and the blood is not greater than the water. But when he sins, sometimes the water is greater than the blood and he is afflicted with dropsy, and sometimes the blood is greater than the water and he becomes a leper. That is what is written: “A man [adam],” or blood [o dam].

Another matter, “A man, if he will have on the skin of his flesh” – that is what is written: “Who cleaved a channel for the torrent [shetef]” (Job 38:25). There are places where they call hair shitfa. There was an incident involving a certain man who was sitting and expounding, and he said: ‘You do not have any hair for which the Holy One blessed be He did not create its own follicle, so that one would not derive benefit from that of another.’

His wife said to him: ‘Now you want to go out and seek your sustenance? Stay and your Creator will sustain you.’ He heeded her and stayed, and his Creator sustained him. “Or a path for the lightning of thunder” (Job 38:25); even for thunder that comes from the sky, the Holy One blessed be He crafts for it its own path.

Why to that extent? So it will not go out and destroy the entire world. Alternatively, “or a path for the lightning of thunder” – Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring flows into it, its vegetables are dark.

If the spring stops, its vegetables will grow pale. So too, if a person merits, “black hair grew in it; the scall healed, it is pure” (Leviticus 13:37). If not, “the hair in the mark turned white” (Leviticus 13:3). That is what is written: “A man [adam], if he will have,” or blood [o dam].7The word adam is used to allude to the fact that if someone has too much blood he will have leprosy. This is caused by his sins.

Another matter, “a man, if he will have on the skin of his flesh” – that is what is written: “Punishments are prepared for cynics”8Sinners. (Proverbs 19:29); sentences were prepared for cynics. The way of the world is that a person rides a donkey; sometimes it disobeys him and he strikes it, sometimes it is agreeable to him, and he strikes it. However, here, it is for the cynics that punishments and blows are prepared.

This is analogous to a noblewoman who entered the king’s palace.9She married him. When she saw the whips hanging, she was afraid. The king said to her: ‘Fear not, those are for the slaves and the maidservants, but you will eat, drink, and rejoice.’ When Israel heard the portion of leprosy, they were afraid.

Moses said to them: ‘Fear not, these are for the nations of the world, but you will eat, drink, and rejoice,’ as it is stated: “There are many pains for the wicked, but one trusting in the Lord, kindness surrounds him” (Psalms 32:10). Rabbi [Yehuda HaNasi] and Rabbi Yishmael ben Rabbi Yosei were sitting and studying the scroll of Lamentations on the eve of the ninth of Av that coincided with Shabbat, as it was getting dark, in the late afternoon.

They did not complete one alphabetical acrostic.10The chapters of Lamentations are arranged in alphabetical acrostics. They said: ‘We will complete it tomorrow.’ When Rabbi ascended [to his house], he stumbled and hurt his small finger. He read in his regard: “There are many pains for the wicked.”

Rabbi Yishmael said to him: ‘Had we not been engaged in the matter: “The breath of our nostrils, the anointed of the Lord, was captured in their traps” (Lamentations 4:20), I would have said this; now that we were engaged in it, all the more so.’11Rabbi Yehuda HaNasi had implied that his suffering was due to his own sins. Rabbi Yishmael ben Rabbi Yosei interpreted the verse in Lamentations (4:20) they had just studied as indicating that the leader of the generation can suffer due to the sins of the people of the generation.

Thus, he said that Rabbi Yehuda HaNasi had been injured due to the sins of the generation. When he entered his house, he placed a dry sponge on his wound and tied a reed over it on the outside. Rabbi Yishmael ben Rabbi Yosei said: We learned three matters from his actions: The sponge does not absorb, but rather, it protects the wound.12It does not absorb the pus and thereby heal the wound. If it would do so, it would be forbidden to place it on the wound on Shabbat, due to the rabbinic prohibition of applying medicine on Shabbat.

One may tie over it a reed from the house because it is prepared.13It is not muktze. And one may read the sacred Writings only from the afternoon onward;14The Rabbis prohibited reading from the books of Writings on Shabbat (see Mishna Shabbat 16:1) so that people would not become engrossed in reading them and fail to attend the public lecture that the Sages would give. This prohibition expired in the afternoon, by which time the lecture would be finished.

This is proven from the fact that Rabbi Yehuda HaNasi did not have enough time in the afternoon to finish studying Lamentations. however, one may study its midrash and expound the verses. If it is necessary for a matter to be checked, one may take it and check it.15One may take the scroll to reexamine the verse. Shmuel said: Any shard of earthenware,16A shard that broke from a vessel before Shabbat is not muktze because it may be used to cover another small vessel. any reed.

Rabbi Ze’eira said in the name of Rabbi Shmuel: The stopper of a barrel and the shards of [a broken barrel], it is permitted to handle them on Shabbat. But if one cast them into the garbage dump, it is prohibited to handle them. Rabbi Elazar and Rabbi Tanḥum of Basra in the name of Rabbi Yirmeya: Even one who was wicked but repented, the Holy One blessed be He accepts him, as it is stated: “But one trusting in the Lord, kindness surrounds him” (Psalms 32:10).

What is written before this matter? “If a woman conceives and bears a male child” (Leviticus 12:2). What is written after it? “A man, if he will have on the skin of his flesh.”

What does one have to do with the other? Rabbi Tanḥum ben Rabbi Ḥanilai said: This is analogous to a female donkey that became ill and was cauterized and its foal emerged burned. What caused the foal to emerge burned? It is because its mother was cauterized.

Likewise, what caused the offspring to be a leper? It is because its mother did not observe the days of her menstruation. Rabbi Avin said: This is analogous to a vegetable garden into which a spring flows. As long as the spring continues to flow into it in excess, it forms marshes.

So too, one who consorts with his menstruant wife produces leprous offspring. Rabbi Avin read in his regard: “The fathers ate unripe grapes, and the children’s teeth will be damaged” (Jeremiah 31:29). They will read regarding their fathers: “Our fathers have sinned and are no more, and we suffer their sins” (Lamentations 5:7).

Rabbi Avin said in the name of Rabbi Yoḥanan: It is written: “But if her means do not suffice for a lamb” (Leviticus 12:8). What is written after that? “A man, if he will have on the skin of his flesh.” What does one have to do with the other?

The Holy One blessed be He said: ‘I said to you: Bring an offering for birth, but you did not do so. As you live, I will compel you to come to the priest,’ as it is stated: “He shall be brought to Aaron the priest.” Rabbi Yoḥanan said: Why is the passage of ḥalla juxtaposed to the passage of idol worship? It is to say to you that anyone who fulfills the mitzva of ḥalla, it is as though he abolished idol worship, and anyone who negates the mitzva of ḥalla it is as though he upheld idol worship.

Rabbi Elazar said: “For due to a licentious woman one is brought to a loaf of bread” (Proverbs 6:26). What caused him to sin with a licentious woman? It is because he partook of her loaf that was not tithed.17Ḥalla was not taken from the loaf, in which case it is forbidden for consumption. Rabbi Shimon ben Lakish said: It is written: “A man’s sacred items shall be his” (Numbers 5:10).

What is written after that? “If any man’s wife shall stray” (Numbers 5:12). What does one have to do with the other? The Holy One blessed be He said: ‘I said: Give your gift to the priest but you did not do so.

As you live, I will compel you to bring your wife to the priest,’ as it is stated: “The man shall bring his wife to the priest” (Numbers 5:15).

Rabbi Levi said: Blessed actions bring blessing upon those responsible for them and cursed actions bring a curse upon those responsible for them: “You shall have a whole and just weight, [you shall have a whole and just measure]” (Deuteronomy 25:15). If you have done so, you will have something to take, something to give, something to buy, and something to sell.18This is derived from the repetitive use of the phrase “you shall have” (Etz Yosef).

Cursed actions bring a curse upon those responsible for them: “You shall not have in your pouch different weights, large and small. You shall not have in your house different measures, large and small” (Deuteronomy 25:13–14). If you have done so, you will not have something to take, something to give, something to buy, and something to sell. The Holy One blessed be He said: ‘I said: Do not make large and small measures, and you did; as you live, that person [you] will not have enough even for a small one.’

Likewise, “You shall not make with Me gods of silver or gods of gold, [you shall not make for yourselves]” (Exodus 20:20). If you do so, as you live, there will not be enough even for those of wood and of stone.