Vayikra Rabbah Reader

Rabbi Abba bar Avina said: Why is the death of Miriam juxtaposed to the ashes of the heifer? It teaches that just as the ashes of the heifer atone, so the death of the righteous atones. Rabbi Yudan said: Why is the death of Aaron juxtaposed to the breaking of the tablets? It teaches that Aaron’s death was as difficult before the Holy One blessed be He as the breaking of the tablets.

Rabbi Ḥiyya bar Abba said: On the first of Nisan, Aaron’s sons died. Why, then, does it mention their death on Yom Kippur? It teaches that just as Yom Kippur atones, so, too, the death of the righteous atones. From where is it derived that Yom Kippur atones?

As it is stated: “For on this day he shall atone for you, to purify you” (Leviticus 16:30). From where is it derived that the death of the righteous atones? As it is written: “They buried the bones of Saul” (II Samuel 21:14), and it is written: “and God acceded to the entreaty of the land thereafter” (II Samuel 21:14).

“With this Aaron shall come into the Sanctuary: with a young bull as a sin offering, and a ram as a burnt offering” (Leviticus 16:3). “With this Aaron shall come” – that is what is written: “Of David. The Lord is my light and my salvation; whom shall I fear? [The Lord is the stronghold of my life; of whom shall I be afraid?]” (Psalms 27:1). Rabbi Elazar interpreted the verse regarding the sea.

“My light” – at the sea, as it is stated: “It illuminated the night” (Exodus 14:20). “And my salvation” – “stand and see the salvation of the Lord” (Exodus 14:13). “Whom shall I fear?” – “Moses said to the people: Fear not” (Exodus 14:13). “The Lord is the stronghold [maoz] of my life” – “the Lord is my strength [ozi] and my song” (Exodus 15:2).

“Of whom shall I be afraid?” – “may terror and fear descend upon them” (Exodus 15:16). “When evildoers approach me” (Psalms 27:2) – “Pharaoh approached” (Exodus 14:10). “To consume my flesh” (Psalms 27:2) – “the enemy said: I will pursue, [I will overtake…my desire shall be satisfied through them]” (Exodus 15:9). Rabbi Shmuel bar Naḥman said: The wicked one does not depart from the world until he utters his punishment from his mouth.

“The enemy said: I will pursue...” – it does not say: “My hand will dispossess them [torishem]” but rather, “torishemo” (Exodus 15:9); I will bequeath [morish] my wealth and glory to them. “My foes and my adversaries are mine [it is they who stumble and fall]” (Psalms 27:2) – “He tossed Pharaoh and his army [in the Red Sea]” (Psalms 136:15). From here on, Israel said: “If a camp” (Psalms 27:3) of Egyptians “besieges me, my heart will not fear” (Psalms 27:3).

If war” (Psalms 27:3) with Egypt “comes upon me, in this I will put my trust” (Psalms 27:3); in that which You promised me, as it is stated: “The Lord will wage war on your behalf” (Exodus 14:14).

Rabbi Shmuel bar Naḥman interpreted the verse regarding the Philistines. “When evildoers approach me,” this is Goliath, as it is stated: “The Philistine approached every morning and evening” (I Samuel 17:16). “To consume my flesh” – “The Philistine said to David: Come to me and I will give your flesh to the birds of the heavens” (I Samuel 17:44). Rabbi Abba bar Kahana said: The land took hold of him.1Goliath was unable to move quickly, as though he was held down by the ground itself.

This was so that he would not reach David before David could employ his slingshot against Goliath (Etz Yosef). Rabbi Tanḥuma said: I will state a source; it does not say: “I will come to you,” but rather “come to me.” This teaches that the land took hold of him. Rabbi Yanai says in the name of Rabbi Shimon ben Rabbi Yanai: The Holy One blessed be He placed two hundred and forty-eight iron fetters on the two hundred and forty-eight limbs that are in a person.

At that moment David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires. “Do not untie his muzzle” (Psalms 140:9); do not loosen it for him.2This phrase is often translated “do not bring to fruition his scheme [zemamo].” However, the word zamam can also mean muzzle, and therefore the midrash translates the verse to mean do not untie, or loosen, his muzzle [zemamo].

“May they elevate, Selah” (Psalms 140:9); restrain his shoulders. Rabbi Yudan said: He lusted after David, who was: “With beautiful eyes and a lovely appearance” (I Samuel 16:12). Immediately, David said: “Lord, do not grant the wishes of the wicked” (Psalms 140:9); do not grant his desires, but rather, “grant the desire of the righteous” (Proverbs 10:24). The Rabbis say: [God] afflicted [Goliath] with leprosy, as it is stated: “The Lord will deliver you [yesagerkha] into my hand” (I Samuel 17:46), and this [term], yesagerkha, is nothing other than leprosy, just as it says: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:4).

“My foes and my adversaries are mine” – “the stone penetrated his forehead” (I Samuel 17:49). From there on, David said before the Holy One blessed be He: “If a camp” – of Philistines – “besieges me, my heart will not fear.” “If war” – with the Philistines – “comes upon me, in this I will put my trust” (Psalms 27:3), “In this [bezot]” – Rabbi Levi said: In the testament that Moses dictated to us in the Torah when he said to the elders: “This is [vezot] for Judah” (Deuteronomy 33:7).3The verse concludes: “You will be help against his adversaries.”

Rabbi Yehoshua ben Levi interpreted the verse regarding the Amalekites. “When evildoers approach me,” these are the Amalekites, as it is stated: “The Amalekites had raided the South and Tziklag” (I Samuel 30:1).4The Amalekites burned Tziklag and took the people who had been there captive, including the wives and children of David and his men. “To consume my flesh” – “David’s two wives were taken captive” (I Samuel 30:5).

“My foes and my adversaries are mine” – “David smote them from twilight until evening of the next day [lemoḥoratam]” (I Samuel 30:17). What is lemoḥoratam?5The verse could have used the term “the next day [lemoḥorato],” but instead uses the plural term lemoḥoratam, which the midrash interprets as alluding to an additional night. Rabbi Yehoshua ben Levi said: Two nights and one day. Who illuminated for him?

The Holy One blessed be He, with shooting stars and lightning. That is what David said: “For You will illuminate my lamp” (Psalms 18:29). From here on, David said: “If a camp” – of Amalekites “besieges me, my heart will not fear.” If war” – with Amalekites – “comes upon me, in this [bezot] I will put my trust” (Psalms 27:3), Rabbi Levi said: In the testament that Moses dictated to us in the Torah, when he said to the elders: “This is [vezot] for Judah.”

The Rabbis interpreted the verse regarding the New Year and Yom Kippur; “my light,” (Psalms 27:1) on the New Year, “and my salvation” (Psalms 27:1) on Yom Kippur. Whom shall I fear? [The Lord is the stronghold [maoz] of my life]” (Psalms 27:1) – “The Lord is my strength [ozi] and my song” (Exodus 15:2). “When evildoers approach me” (Psalms 27:2) – these are the guardian angels of the nations of the world.

“To consume my flesh” (Psalms 27:2) – because the guardian angels of the nations of the world come and denounce Israel before the Holy One blessed be He, and say before Him: ‘Master of the universe, these are idol worshippers and those are idol worshippers. These engage in forbidden sexual relations and those engage in forbidden sexual relations. These are shedders of blood and those are shedders of blood.

Why are these descending to Gehenna and those are not descending to Gehenna?’6The point is that they claim the Jews are no better than the gentiles. “My foes and my adversaries are mine” (Psalms 27:2). There are three hundred and sixty-five days in the solar calendar. The numerical value of hasatan is three hundred and sixty-four.

All the days of the year, the accuser [hasatan] denounces, but on Yom Kippur he does not denounce. Israel said before the Holy One blessed be He: “If a camp” – of Samael7An angel identified as the heavenly accuser. – “besieges me, my heart will not fear…[in this [bezot] I will put my trust]” (Psalms 27:2) – because you promised me: “With this [bezot] Aaron shall come into the Sanctuary” (Leviticus 16:3).

“With this Aaron shall come” (Leviticus 16:3) – that is what the verse said: “For with stratagems [taḥbulot] you shall wage war for yourself” (Proverbs 24:6). Rabbi Natan and Rabbi Aḥa said in the name of Rabbi Simon: If you performed bundles [ḥavilot] of transgressions, perform bundles of mitzvot corresponding to them. [“Haughty eyes, a lying tongue, and hands that shed innocent blood, a heart devising thoughts of iniquity, feet hastening to run to evil, one who utters lies as a false witness, and one who incites discord among brethren” (Proverbs 6:17–19).]

“Haughty eyes” (Proverbs 6:17) – “they shall be as ornaments between your eyes” (Deuteronomy 6:8).8This verse, referring to the phylacteries, provides the strategy for combating haughty eyes. “A lying tongue” – “you shall teach them to your children” (Deuteronomy 11:19). “Hands that shed innocent blood” – “you shall bind them as a sign on your hand” (Deuteronomy 6:8). “A heart devising thoughts of iniquity” – “these matters [that I am commanding you today] shall be [upon your heart] (Deuteronomy 6:6).

“Feet hastening to run to evil” – you shall run to perform circumcision, which is between the knees. “One who utters lies as a false witness” – “but you are My witnesses, said the Lord” (Isaiah 43:12). “One who incites discord among brethren” – “seek peace and pursue it” (Psalms 34:15). Rabbi Yoḥanan interpreted the verse regarding a ship captain [ḥovel], as Rabbi Yoḥanan said: A person should always render himself like a ship captain in determining how to perform a mitzva.9Rabbi Yoḥanan interprets the verse “for with stratagems you shall wage war for yourself” as referring to one’s battle with the evil inclination.

Just as the captain of a ship devises strategies to ensure his ship’s safe passage, so one should employ strategies to ensure one fulfills mitzvot and does not sin. Rabbi Benaa interpreted the verse regarding mishnayot, as Rabbi Benaa said: A person should always invest himself in the study of mishnayot,10One should study bundles [ḥavilot] of mishnayot. as if he were to be perplexed, they will open the way for him; if for Talmud, for Talmud, if for aggada, for aggada.11Accumulating knowledge through the study of Mishna will enable one to then proceed to study Talmud or aggada. Rabbi Elazar said in the name of Rabbi Yehoshua ben Levi: Mishna is the iron pillar.

Rabbi Yudan interpreted the verse regarding the High Priest upon his entrance into the Holy of Holies.12He interpreted the verse “for with stratagems you shall wage war for yourself” as alluding to the bundles [ḥavilot] of mitzvot that the High Priest would have when he entered the Holy of Holies. He has bundles upon bundles of mitzvot accompanying him. With the merit of the Torah, “this is [vezot] the Torah” (Deuteronomy 4:44); with the merit of circumcision, “this is [zot] My covenant” (Genesis 17:10); with the merit of Shabbat, “happy is the person who performs this…[who keeps the sabbath from its desecration]” (Isaiah 56:2); with the merit of Jerusalem, “this is [zot] Jerusalem” (Ezekiel 5:5); with the merit of the tribes, “this is [vezot] what their father spoke to them” (Genesis 49:28); with the merit of Judah, “this is [vezot] for Judah” (Deuteronomy 33:7); with the merit of Israel, “this [zot], your stature” (Song of Songs 7:8);13Song of Songs depicts the relationship of a woman and her lover, a metaphor for the relationship between Israel and God.

This verse refers to the woman, to Israel. with the merit of contributions, “this is [vezot] the contribution” (Exodus 25:3); with the merit of the tithes, “[bring all the tithes to the storehouses…] test me now with this [bazot]” (Malachi 3:10); with the merit of the offerings, “with this [bezot] Aaron shall come, […with a young bull as a sin offering, and a ram as a burnt offering].”

What is written before this matter? “The Lord said to Moses: Speak to Aaron your brother” (Leviticus 16:2). Rabbi Avin said: He said to him: ‘Go and console him with words,’ just as it says: “Speak to the heart of Jerusalem” (Isaiah 40:2). “He shall not come at all times” (Leviticus 16:2), Rabbi Yehuda ben Rabbi Simon said: Moses had great anguish regarding this matter.

He said: ‘Woe is me. Has Aaron my brother been expelled from His proximity?’ “At all times” – “time” can connote one hour; “he shall not come at all times.”14This verse may be interpreted to mean that if Aaron enters the Holy of Holies and exits, he may not enter again right away (Etz Yosef). “Time” can connote one day; “[Your food that you will eat will be twenty shekels a day by weight; you shall eat it from set time until set time.]

You shall drink water by measure, [one-sixth of a hin; you shall drink from time to time]” (Ezekiel 4:10–11). “Time” can connote one year, as it is stated: “It was at the turn of the year, [at the time when kings go out]” (II Samuel 11:1). “Time” can connote twelve years: “Until the time His word came to pass” (Psalms 105:19).15This is a reference to the liberation of Joseph from the Egyptian prison.

He was incarcerated there for twelve years. “Time” can connote seventy years, as it is stated: “To complete the term of the desolations of Jerusalem was seventy years” (Daniel 9:2), and it says: “until the time of his land comes” (Jeremiah 27:7).16The verse cited from Daniel states that it would be seventy years from the destruction of the first Temple until Jerusalem would be rebuilt. The second verse employs the word time in reference to the fall of Babylon, which coincided with the rebuilding of Jerusalem.

Thus, there is a connection between usage of the word time and the passage of seventy years. “Time” can connote eternity: “You placed joy in my heart from the time of their grain” (Psalms 4:8).17Grain is always produced; consequently, the word time in this verse is not limited to a particular point in time. The Holy One blessed be He said to Moses: ‘It is not as you think. It is not the time that connotes an hour, nor the time that connotes a day, nor the time that connotes a year, nor the time that connotes twelve years, nor the time that connotes seventy years, nor the time that connotes eternity.

Rather, at any time that he wishes to enter, he may enter, provided that he enters with this protocol.’ Rabbi Yehuda ben Rabbi Ilai said: With thirty-six bells and thirty-six pomegranates. The Rabbis said: With seventy-two bells and seventy-two pomegranates.18The reference is to decorative components at the bottom of the robe of the High Priest. It should be noted, however, that the High Priest did not wear his usual vestments when entering the Holy of Holies; he instead entered in four white linen garments.

Nonetheless this is mentioned here because included in the protocol of the High Priest when he enters the Holy of Holies are certain offerings that are given in the Sanctuary, and the High Priest performs the services of those offerings in his regular vestments (Etz Yosef).

Rabbi Ḥananya ben Ḥakhinai and Rabbi Shimon ben Yoḥai went to study Torah with Rabbi Akiva in Bnei Brak. They remained there thirteen years. Rabbi Shimon ben Yoḥai would send [messages] and ascertain what was happening in his house. Rabbi Ḥananya would not send and ascertain what was happening in his house.

His wife sent him [a message] and said to him: ‘Your daughter has grown; come and marry her off.’ Nevertheless, only when Rabbi Akiva foresaw through the Divine Spirit19Rabbi Akiva perceived that Rabbi Ḥananya had a grown daughter. and said to them: ‘Anyone who has a grown daughter should go and marry her off,’ [Rabbi Ḥananya] knew what he was saying, rose, asked permission, and went. He sought to enter his house but found that he had turned to a different corner.20There had been significant construction in the city and due to all the new houses and courtyards, he was unable to locate his residence.

What did he do? He went and sat near where the women were drawing water. He heard the voice of the young women saying: ‘Daughter of Ḥanina, fill your jug and go up.’ What did he do?

He followed her until she entered his house. He entered after her suddenly and his wife just managed to see him and her soul departed. He said before Him: ‘Master of the universe, this poor woman, is this her reward after thirteen years that she waited for me?’ At that moment, her soul returned to her body.21This incident teaches that it is improper to enter even one’s own home without warning.

It is brought here because it is related to the bells on the robe of the High Priest, of which it is said: “Its sound shall be heard when he goes into the Sanctuary before the Lord” (Exodus 28:35; Etz Yosef). Rabbi Shimon ben Yoḥai said: There are four matters that the Holy One blessed be He hates, and I, too, do not like them: One who grasps the member and urinates; one who engages in marital relations naked; one who says intimate matters that are between him and his wife in public; and one who enters his house suddenly, and it goes without saying the house of another.

Rav said: Do not enter the city suddenly and do not enter the house suddenly. If your daughter has grown, emancipate your slave and give her to him.22Marry off your daughter quickly, even if it means emancipating your slave and marrying her off to him. Rabbi Yoḥanan, when he would enter to inquire after the welfare of Rabbi Ḥanina, he would make a sound, on the basis of: “Its sound shall be heard [when he goes into the Sanctuary before the Lord]” (Exodus 28:35).

Another matter, “With this [bezot] Aaron shall come,” Rabbi Berekhya says in the name of Rabbi Levi: With this [bezot] the verse informs him that he will live four hundred and ten years.23The numerical value of bezot: beit – 2, zayin – 7, alef – 1, tav – 400 = 410. Did it enter your mind that Aaron lived four hundred and ten years? Rather, the first Temple, because they served there with integrity, eighteen High Priests served in it; he, his son, and his grandson.24The high priesthood was passed from father to son, and each one served for a lengthy period of time.

In the second Temple, because they would acquire [the high priesthood] with money, and some say they would kill each other with sorcery, eighty priests served; some say eighty-one, some say eighty-two,, some say eighty-four,; and among them, Shimon HaTzadik [served] for forty years.25The second Temple stood for four hundred and twenty years. Given this fact, and the fact that Shimon HaTzadik served for forty years, the average term of the other High Priests was quite short.

When they reverted to acquiring it [the high priesthood] with money, their lives were truncated. There was an incident involving one who sent in the hand of his son two measures of silver, filled with silver, and their leveling instruments were silver.26Measures were used with leveling instruments that assured that the produce inside filled the measure perfectly. And one stood and sent in the hand of his son two measures of gold, filled with gold, and their leveling instruments were gold.

They said: ‘The donkey overcame the candelabrum.’27This is a reference to an incident where a litigant bribed a judge with a silver candelabrum. The other litigant bribed him with a golden donkey. When he ruled against her, the first litigant said: ‘Judgment before you is like a silver candelabrum,’ an allusion to her bribe. He responded: ‘The donkey overcame the candelabrum’ (see Shabbat 116a).

This is mentioned as a prototypical case of corruption. Rabbi Aḥa read in their regard: “The fear of the Lord will add days” (Proverbs 10:27) – these are those who served in the First Temple; “but the years of the wicked will be shortened” (Proverbs 10:27) – these are those who served in the second Temple.

Rabbi Ḥanina and Rabbi Yehoshua ben Levi, colleagues of the Rabbis, said: Why does the High Priest serve with eight vestments? It corresponds to circumcision, which is at eight days. That is what is written: “My covenant was with him, life and peace (Malachi 2:5). Rabbi Simon said in the name of Rabbi Yehoshua: Why does the High Priest not enter with the golden vestments?

It is because a prosecutor does not become an advocate, so as not to afford the accuser a pretext to prosecute and say: Yesterday, they crafted golden gods, and now they are seeking to serve in golden vestments?28The High Priest would not enter the Holy of Holies in his regular vestments because they contained gold, which could be reminiscent of the sin of the golden calf. Rabbi Yehoshua of Sikhnin says in the name of Rabbi Levi: It is in order to spare the money of Israel.29The garments worn by the High Priest in the Holy of Holies on Yom Kippur would not be used again (see below, section 12).

Rabbi Levi said: It is because [of the need to avoid] arrogance, as in [the verse]: “Do not glorify yourself before a king” (Proverbs 25:6).

“With a young bull [ben bakar],” this is Abraham, as in: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “And a ram as a burnt offering,” this is Isaac, as in: “Behold, afterwards, there was a ram caught in the thicket” (Genesis 22:13). A goat,30See Leviticus 16:5. due to the merit of Jacob, as it is written: “Take for me from there two [fine] goat kids” (Genesis 27:9). “Fine,” Rabbi Berekhya said in the name of Rabbi Levi: It is fine for you and fine for your descendants.

It is fine for you, as through them you will receive the blessings; it is fine for your descendants, as through them they will receive atonement on Yom Kippur. That is what is written: “For on this day shall atonement be made for you” (Leviticus 16:30). I have only the patriarchs, from where is it derived regarding the matriarchs? The verse states: “Each part shall be equal [bad bevad]” (Exodus 30:34).31In Leviticus 16:4, the word linen [bad] appears four times in reference to the vestments donned by the High Priest.

They correspond to the four matriarchs in whose merit he performed the Yom Kippur service. The verse cited in the midrash here implies that the four matriarchs were equal in that they were exceptionally righteous (Etz Yosef). Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya: Like the service On High, so is the service below. Just as the service On High: “one man in their midst was clothed in linen” (Ezekiel 9:2), so, the service below: “He shall don a sacred linen tunic” (Leviticus 16:4).

“Aaron shall come into the Tent of Meeting, [and shall remove the linen vestments that he donned with his entry into the Sanctum, and he shall leave them there] (Leviticus 16:23). Rabbi Ḥiyya taught: This teaches that they require interment and are not fit for another Yom Kippur. Rabbi Dosa said: They are fit for a common priest.32Rabbi Dosa holds that although the High Priest may not wear the same linen vestments into the Holy of Holies on another Yom Kippur, the vestments could be worn by a common priest to perform the Temple service.

Common priests would serve all year in four linen vestments. “And no man shall be in the Tent of Meeting, [from his entry to atone in the Sanctum until his emergence]” (Leviticus 16:17). In the year Shimon HaTzadik died, he said to them: ‘This year, he will die.’33He was referring to himself. They said to him: ‘How do you know?’

He said to them: ‘Each and every year there has been a certain elder clothed in white and wrapped in white who would enter [the Holy of Holies] with me and emerge with me. This year, he entered with me but did not emerge with me.’ Rabbi Abahu said: ‘Who says that it was a person, was it not the Holy One blessed be He in His glory who would enter with him and emerge with him?’ Rabbi Abahu said: ‘Is the High Priest not a person?34What is the meaning of the verse that no man shall be in the Tent of Meeting when the High Priest enters the Sanctum?

What about the High Priest himself? It is, rather, as Rabbi Pinḥas said: When the Divine Spirit was resting upon him, his face was aflame like torches upon him. That is what is written: “For the lips of the priest will safeguard knowledge…[as he is a messenger [malakh]35The High Priest is called a malakh, which literally means an angel. So, there was no man in the Tent of Meeting. of the Lord of hosts]”’ (Malachi 2:7).

“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat, in the camp, or who slaughters it outside the camp” (Leviticus 17:3). “Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat” – that is what is written: “The advantage of land is in every way” (Ecclesiastes 5:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Even matters that you consider to be superfluous for the world are beneficial for the world; palm fiber to make rope; a thorn bush to fence a garden, “A king is subservient to a field” (Ecclesiastes 5:8); even if he is king and he rules from one end of the world to the other, “he is subservient to the field.”

If the field produces, he will be successful; if the field does not produce, there is nothing. Therefore, “one who loves silver will not be satisfied with silver” (Ecclesiastes 5:9); one who loves money will not be satisfied with money, “nor one who loves abundance, with produce…” (Ecclesiastes 5:9), as anyone who avidly pursues money, but has no land, what benefit does he have? Rabbi Yishmael ben Rabbi Tanḥum and Rabbi Ḥanin son of Rabbi in the name of Rabbi Yirmeya: It is written: “They will disembark from their ships…they will stand on the ground” (Ezekiel 27:29).

Do we not know that they would stand on the ground? Rather, one whose ship sinks at sea and he has land on the shore, he will recover. If he does not have land, you do not have any greater futility.1If someone’s livelihood is entirely dependent on trade, he can easily lose everything if his ship goes down at sea. If he also owns land, he can plant crops and be sustained in a less risky manner.

Rabbi Neḥemya said: “The advantage of land is in every way” – even matters that you consider superfluous to the giving of the Torah, e.g., the halakhot of ritual fringes, phylacteries, and mezuza; they, too, are included in the giving of the Torah, as it is stated: “The Lord gave me the two tablets of stone inscribed with the finger of God and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10).

And it is written: “All the mitzva [hamitzva] that I [command you this day you shall take care to perform]” (Deuteronomy 8:1). Kol, kekhol; devarim, hadevarim; mitzva, hamitzva2These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva. All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were stated to Moses from Sinai, as it is stated: “There is a matter regarding which one would say: See, this is new” (Ecclesiastes 1:10), his counterpart responds to him: “It has already been, in the ages [that were before us]” (Ecclesiastes 1:10).

“A king is subservient to a field,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “King,” this is an expert in Talmud; “is subservient to a field,” this is an expert in Mishna, as he arranges the halakha before him. Rabbi Neḥemya says: “King,” this is an expert in Mishna; “is subservient to a field,” this is an expert in Talmud, as he receives the halakha before him.3The expert in Mishna must sit before the expert in Talmud in order to receive practical instruction.

Therefore, “one who loves silver will not be satisfied with silver,” – one who loves Torah will not be satisfied with Torah. “Nor one who loves abundance, [with produce]” as anyone who avidly pursues Torah, but does not have Talmud, what benefit does he have? Rabbi Elazar says in the name of Rabbi Aḥa: One who studied but does not teach, you have no greater futility than this.

The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1).

“Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvot will not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations,4That will have a long-term effect. what benefit does he have?5After his death.

Know that it is so, as Moses performed so many mitzvot and acts of righteousness and had many good deeds to his credit, and he had a mitzva fixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41).6Although Moses had done many mitzvot during his lifetime, and the three cities he designated as cities of refuge would not function in that capacity until the Israelites settled the Land of Israel, he nonetheless made sure to designate them before he died so as to fulfill a mitzva with a lasting effect.

Another matter, “The advantage of land” – the Holy One blessed be He said to the prophets: ‘If you do not perform my mission, I have many messengers.’ That is, “the advantage of land”; I can accomplish My mission with anything. Rabbi Aḥa said: The Holy One blessed be He accomplishes His mission with anything, even by means of a snake, even by means of a frog, even by means of a scorpion, and even by means of a gnat.

The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, and he stabbed the curtain. He took two prostitutes, spread a Torah scroll beneath them, and engaged in intercourse with them atop the altar. His sword came out [of the curtain] full of blood. There is one who says it was from the blood of offerings and there is one who says it was from the blood of the bull and the goat of Yom Kippur.7The blood of these offerings was sprinkled on the curtain that separated the Sanctuary and the Holy of Holies.

He began cursing and blaspheming the One On High. He said: ‘There is no comparison between one who wages war with a king in the wilderness and defeats him, and one who wages war with a king in his own palace and defeats him.’ What did he do? He gathered all the Temple vessels, placed themwithin a certain net and descended to the ship.

When he set sail, a wave struck him in the sea. He said: ‘It appears that this God has power only in the water. He exacted retribution against the generation of Enosh only with water,8See Bereshit Rabba 90:6. and likewise the generation of the Flood, and likewise Pharaoh and his army. I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here.’

The Holy One blessed be He said: ‘Wicked one, as you live, with the smallest creature that I created during the six days of Creation, I will exact retribution from you.’ Immediately, the Holy One blessed be He intimated to the sea, and it calmed from its raging. When [Titus] reached Rome, all the residents of Rome emerged and lauded him as capturer of the barbarians. Immediately, they heated the bathhouse for him and he entered and bathed.

When he emerged, they blended him a cup of wine. The Holy One blessed be He sent a gnat for him; it entered into his nose and continued gnawing until it reached his brain. It began gnawing at its brain. [Titus] said: ‘Call doctors for him and they will split the brain of this man9Titus referred to himself in the third person. to ascertain with what the God of this nation exacted retribution from him.’

Immediately, they called the doctors, they split his brain, and found [a creature] like the fledgling of a dove, weighing two litra. Rabbi Elazar ben Rabbi Yosei said: I was there and they placed that dove on one side of the scale and two litra on one side and they balanced each other. They took it and placed it in a bowl; as the condition of this one changed, the condition of that one changed.10As the condition of the gnat improved, Titus’s condition worsened. The gnat flew away and the soul of the wicked Titus flew away.

Another matter, “The advantage of land” – there was an incident involving a certain man who was standing on the bank of the river. He saw a frog laden with a scorpion and taking it across the river. He said: ‘This one is prepared to perform its mission.’ It took it across the river, and it went and performed its mission.11The scorpion bit a person. [The frog] took it back to its place.

The sound of wailing was heard in the city: A scorpion bit so-and-so, and he died. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was standing and digging in the Beit Shofarei Valley. He saw a shrub, gathered it, and fashioned it into a wreath for his head. A certain snake came, and he struck it and killed it.

A certain snake charmer came, and stood and examined the snake. He said: ‘I wonder, who was it who killed this snake?’ That man said: ‘I killed it.’ He turned his face and saw the shrub with which he made the wreath on his head.

He said to him: ‘Truly, I killed it.’ He said to him: ‘Could you lift that shrub off of your head?’ He said to him: ‘Yes.’ Once he lifted it, he said to him: ‘Can you touch this snake with this stick?’

He said to him: ‘Yes.’ When he approached that snake, his limbs immediately fell off.12The snake charmer understood that the man had been protected from the snake’s venom only because of the shrub that he had on his head. Once he took it off, the man was no longer protected. Rabbi Yanai was sitting and teaching at the city gate and he saw a certain snake raging and approaching.

He would chase it away from this side, but it would return from that side. He said: ‘This one is prepared to perform its mission.’ Immediately, a report spread in the city: A snake bit so-and-so and he died. Rabbi Elazar was sitting and attending to his needs in the outhouse.

A certain Roman came and made him stand up, and [the Roman] sat [in his stead]. [Rabbi Elazar] said: ‘This is not for naught.’ Immediately, a certain snake emerged, attacked [the Roman], and killed him. [Rabbi Elazar] applied to him the verse: “I placed a person in your stead” (Isaiah 43:4). Rabbi Elazar was standing on a certain crag over the sea at Caesarea. He saw a certain thighbone that was rolling and approaching.

He would bury it, but it would roll out. He said: ‘This is prepared to perform its mission.’ Several days later, a certain courier13A courier of the Roman Empire. passed by, and it rolled between his legs. He stumbled on it and died.

They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea. Rabbi Shimon would investigate phenomena. He had a certain orchard. One time, he was sitting in it and there was a certain tree stump in it.

He saw this hoopoe that was making itself a nest in it. He said: ‘What does this non-kosher bird seek in this orchard?’ Rabbi Shimon went and destroyed that nest. The hoopoe went and repaired it.

What did Rabbi Shimon do? He brought a board and placed it over the opening of that nest, and affixed it with one nail. What did that hoopoe do? It went and brought a certain herb, placed it on that nail, and burned it.

What did Rabbi Shimon do? He said it would be best to hide that herb so thieves would not learn to do so and ruin mankind. Rabbi Yannai’s female donkey ate the herb and was blinded. It ate a different herb and recovered its sight.

There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest along the way and eventually they ate from the herb. The one who was blind regained his sight and the one who was sighted became blind. They did not leave from there until the one who had been blind led the one who had been sighted.

There was an incident involving a certain man who was ascending from Babylon.14He was travelling from Babylon to the Land of Israel. He sat to rest on the way and saw two birds fighting with one another, and one of them killed its counterpart. That other one15The bird that remained alive. went and brought an herb and placed it on [the dead bird] and revived it. [The man] said: ‘It would be good for me to take of this herb and revive with it the dead in the Land of Israel.’

When he ran and ascended, he saw a certain dead fox cast alongside the road. He said: ‘It would be good to test it on this fox.’ He placed it on it and revived it. He ascended until he reached the Promontory of Tyre.

When he reached the Promontory of Tyre, he saw a certain dead lion cast alongside the road. He said: ‘It would be good to test it on this lion.’ He placed some of the herb on it and it was revived. It arose and devoured him.

That is what people say: If you have performed good for the wicked, you have performed evil. Do not perform good for the wicked, and evil will not befall you. Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in Tiberias.

It happened that at that moment the spring of Miriam16This was a spring of water that traveled with the Israelites in the wilderness and provided water for them. rose, and he bathed and was cured. Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [hayeshimon]” (Numbers 21:20), as anyone who climbs to the peak of Mount Yeshimon and sees a small sieve-like item in the sea of Tiberias, this is the spring of Miriam.

Rabbi Yoḥanan ben Nuri said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Tiberias.

Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: The children of Israel sacrificed offerings on prohibited private altars in the wilderness [the way they did] before the Tabernacle was established, as we learned there: Until the Tabernacle was established, private altars were permitted and the service was [performed] by the firstborn. From when the Tabernacle was established, private altars were prohibited and the service was [performed] by the priests.17Mishna Zevaḥim 14:4.

The Israelites would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would say: ‘They worship in His name and He kills them.’ Therefore, the Holy One blessed be He said to Moses: ‘Go and tell them: “Any man of the house of Israel [who slaughters a bull or sheep…] and to the entrance of the Tent of Meeting he did not bring it […that man shall be cut off from among his people]” (Leviticus 17:3–4).18In order to prevent them from slaughtering consecrated animals outside the Tabernacle, God commanded them to refrain from slaughtering even non-sacred animals.

Another matter, “any man from the house of Israel” – that is what is written: “One who slaughters a bull, smites a man; one who sacrifices a lamb, beheads a dog; one who presents a meal offering, it is the blood of a swine; one who brings frankincense, brings a gift of iniquity” (Isaiah 66:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Anyone who robs another the value of a peruta, the Torah ascribes to him as though he killed him, and there are many verses for this, as it is stated: “One who slaughters a bull, smites a man.”

“He learned to maul prey, he devoured man” (Ezekiel 19:3), “So are the ways of every pursuer of ill-gotten gain; it takes the life of its owners” (Proverbs 1:19), “The robbery of the children of Judah, that they shed innocent blood in their land” (Joel 4:19), “They said to the king: The man who eliminated us, and who devised against us, so that we would be destroyed from standing within [the entire border of Israel]” (II Samuel 21:5).19This was stated by the Gibeonites in reference to Saul.

Did he kill them or devise against them? Rather, by destroying Nov, the city of priests, which would provide them with sustenance, the verse ascribes to him as though he killed them. Reish Lakish would transpose the verse: One who smites a man, slaughters a bull; one who beheads a dog, sacrifices a lamb; [one who offers] the blood of a swine, presents a meal offering; one who brings a gift of iniquity, brings frankincense.

“They too chose their ways” (Isaiah 66:3).20Reish Lakish reads the verse to mean that people commit terrible acts but consider themselves blameless or even to have performed meritorious acts. Rabbi Elazar asked Rabbi Ḥanina, and some say Rabbi Ḥanina asked Rabbi Elazar. Is it possible that the teacher asks the student?21Rabbi Elazar was a disciple of Rabbi Ḥanina. Rather, he asked him only to test him.

He said to him: ‘What is this that is written: “Two I ask of You…. Distance vanity and falsehood from me; do not give me poverty or wealth; feed me my allotted bread, lest I become sated, and renounce, and say: Who is the Lord? And lest I become poor, and steal, and appropriate the name of my God” (Proverbs 30:7–9). Which of them is worse, the first or the second?’22Which is worse, poverty, which can lead one to steal and swear falsely in the name of God, or wealth, which can lead one to become smug and deny the existence of God?

He said to him: ‘We found that the Holy One blessed be He overlooked idol worship but did not overlook desecration of the Name. From where is it derived that the Holy One blessed be He overlooked idol worship? As stated: “You, house of Israel, so said the Lord God: Let each man go worship his idols” (Ezekiel 20:39). And it is written: “You shall not profane My holy name any more” (Ezekiel 20:39).’23Since profaning the name of God is worse than denying His existence, the dangers inherent in poverty are greater than those inherent in wealth.

Israel would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would see and say: They worship in His name and He kills them. Therefore, Moses cautions Israel and says to them: “Any man from the house of Israel who will slaughter…” (Leviticus 17:3).

Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael said: This is a permit that emerges from a prohibition. Because it was prohibited for Israel to eat meat of desire in the wilderness,24They were not permitted to slaughter animals just for the sake of eating meat and not for sacrifice as an offering. the verse25See Deuteronomy 12:20–21, 26–27. comes and permits it for them only by means of slaughter. Rabbi Akiva says: This is a prohibition that emerges from a permit; because Israel would stab and eat in the wilderness, the verse came and prohibited it for them except for by means of slaughter.26Rabbi Akiva holds that the Israelites were permitted to eat meat in the wilderness even without sacrificing the animal as an offering.

Furthermore, they were permitted to stab the animal to kill it, as they had not yet been commanded in the rules of ritual slaughter. Thus, the verses in Deuteronomy that require ritual slaughter for animals that one kills in order to eat meat are not rendering permitted that which had formerly be forbidden, but the opposite, they render forbidden that which had formerly been permitted. Rabbi Yishmael taught: Because it was prohibited for Israel to eat meat of desire in the wilderness, therefore, the verse cautioned them that they should bring their offerings to the priest, and the priest would slaughter and receive.27The priest would receive the blood in a vessel and sprinkle it on the altar.

Even if the owners sit and have intent all day, everything follows only the slaughterer.28Even if the owners’ intent is that the offering be eaten or its blood sprinkled beyond its prescribed time or not in its prescribed place, the offering is not disqualified. Why does the verse state two slaughters, “who will slaughter” (Leviticus 17:3), twice? It is taught in the name of Rabbi Yudan: They are two standards for slaughter: Most of two in an animal and most of one in a bird.29When slaughtering an animal one must cut through most of both its trachea and its esophagus – two organs. When slaughtering a bird, one is required to cut through most of only one of the organs.

Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king’s son who was emboldened,30He thought he could do whatever he wanted. and was accustomed to eat the flesh of animal carcasses and mauled animals.31Animals that had not been properly ritually slaughtered [neveila], or animals that had a defect in an internal organ [tereifa], such as one that might have been caused if the animal had been mauled.

The meat of such animals is forbidden for consumption. The king said: ‘This one will frequent my table, and on his own he will be restricted.’ So too, because Israel enthusiastically followed idol worship in Egypt, and they would bring their offerings to the satyrs, as it is stated: “They shall no longer slaughter their offerings to the satyrs [se’irim]” (Leviticus 17:7). These satyrs are nothing other than demons, as it is stated: “They would slaughter to demons” (Deuteronomy 32:17).

These demons are nothing other than satyrs, as it is stated: “And satyrs [se’irim] will dance there” (Isaiah 13:21).32Although the word se’irim can mean goats, this verse is clearly not referring to goats and demonstrates that se’irim can also refer to a type of demon. They would sacrifice their offerings in violation of the prohibition of the private altar in the wilderness, and punishments would befall them.

The Holy One blessed be He said: ‘At all times, let them sacrifice their offerings before me in the Tent of Meeting, and they will separate themselves from idol worship and will be saved.’ That is what is written: “Any man from the house of Israel…”

Rabbi Yosei ben Rabbi Ḥanina said: The private altar is permitted only by means of a prophet. What is the source? “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13), but Elijah sacrificed during the period of the prohibition of private altars.33See I Kings chapter 18. Rabbi Simlai said: The Holy One blessed be He told him to, as it is stated: “And by Your word I have performed” (I Kings 18:36); by Your statement.

Rabbi Yoḥanan ben Marei cites it from this: “Then Joshua built [an altar]” (Joshua 8:30).34Rabbi Yoḥanan ben Marei is proving from here that when the Israelites entered the Land of Israel and arrived at Gilgal, private altars became permitted once again (see Yerushalmi, Megilla 1:12). I have derived only regarding Gilgal, from where is it derived regarding Givon? It is as it is stated: “It was on that night that the Lord said to him: Take your father's large bull” (Judges 6:25).35The text of the midrash here is difficult, as this verse is stated regarding Gideon, who did not live during the time when the Tabernacle was at Givon.

Some suggest that the text should state Gideon instead of Givon. If so, the meaning would be that Gideon was permitted to sacrifice on an private altar by God even though at the time this was generally forbidden. For another interpretation, see Etz Yosef. Rabbi Abba bar Kahana said: Seven transgressions were violated with Gideon’s bull: Ashera trees, invalid stones, designated a bull of worship, a non-priest, at night, and it was not at the proper time.36The altar Gideon used was made from trees and stones that had been used for idolatrous worship and were disqualified for use for an altar.

The bull had been worshipped, designated for idolatrous sacrifice, and it was seven years old; each of these factors is sufficient to disqualify an animal from use as an offering. I have derived only regarding Givon, from where is it derived regarding Shilo?37From where is it derived that although private altars were prohibited while the Tabernacle was at Shilo, they were permitted again once the Tabernacle was no longer there? (Etz Yosef).

“Samuel took one suckling lamb [and offered it up in its entirety as a burnt offering to the Lord]” (I Samuel 7:9).38This occurred after the destruction of the Tabernacle at Shilo, and proves that private altars became permitted once again. Rabbi Abba bar Kahana said: Three transgressions were violated with Samuel’s bull: It [was burned] with its hide, it was not at its proper time,39It was less than eight days old. and he was a Levite.

Rabbi Yosei said: If it is from that verse, you cannot derive anything. Rather, derive it from this [proof brought] by Rabbi Shmuel bar Naḥmani: “His return was to Rama, as his home was there. [There he would judge Israel, and he built an altar there to the Lord]” (I Samuel 7:17).

Another matter, “any man from the house of Israel” – that is what is written: “He performs justice for the exploited” (Psalms 146:7); this is Israel, in whose regard it is written: “So said the Lord of hosts: The children of Israel and the children of Judah are exploited” (Jeremiah 50:33). “He gives bread to the hungry” (Psalms 146:7), this is Israel, as it is written: He afflicted you and He starved you” (Deuteronomy 8:3).

“The Lord releases [matir] the imprisoned [asurim]” (Psalms 146:7); what I prohibited [she’asarti] for you, I permitted [hitarti] for you. I prohibited the fat of a domesticated animal for you, but I permitted it for you in an undomesticated animal. I prohibited the sciatic nerve for you in an undomesticated animal, but I permitted it for you in birds. I prohibited for you birds without slaughter, but I permitted fish for you.

Rabbi Abba and Rabbi Yonatan in the name of Rabbi Levi said: More than I prohibited for you, I permitted for you. I prohibited for you menstrual blood; I permitted for you hymenal blood.40By Torah law, a woman who experiences menstrual bleeding is forbidden to her husband, but a woman who experiences hymenal bleeding is not. I prohibited for you a married woman; I permitted for you a captive woman.41A woman whom you took captive in war, regardless of her marital status (see Deuteronomy 21:10–14).

The brother’s wife, I permitted for you a levirate wife.42A man’s brother’s wife is forbidden to him even after his brother has died. However, if a man dies without children, his wife is permitted to his brothers through levirate marriage. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death.43One is not permitted to marry the sister of one’s wife, even if one has already divorced his wife.

However, if one’s wife dies, one is permitted to marry her sister. Wearing diverse kinds, I permitted for you a linen garment with ritual fringes.44It is forbidden to wear a garment made of wool and linen. However, if one wears a four-cornered linen garment, one would still, by Torah law, affix to it ritual fringes made of wool. The flesh of a pig, I permitted for you a fish called shibuta.45The flesh of this fish tastes similar to the meat of a pig.

Animal fat [ḥelev], I permitted for you animal fat [shuman].46The fat found in certain locations in the animal is forbidden, whereas fat in other places in the animal is permitted. Forbidden fat is called ḥelev, permitted fat is called shuman. Blood, I permitted for you the spleen. Meat and milk, I permitted for you the udder.

Rabbi Menaḥama, Rabbi Bevai, Rabbi Aḥa, and Rabbi Yoḥanan in the name of Rabbi Yonatan said: In exchange for what I prohibited for you, I permitted for you. In exchange for the prohibition of [forbidden] fish, the leviathan is a kosher fish. In exchange for the prohibition of [forbidden] birds, the ziz is a kosher bird. That is what is written: “I know every bird of the mountains; and the ziz of the field is with Me” (Psalms 50:11).

Rabbi Yehuda ben Rabbi Simon said: When it spreads its wings it dims the disc of the sun.47It is so large that it blocks the light of the sun. That is what is written: “Is it through your understanding that the hawk flies, stretches its wings to the south?” (Job 39:26). Why is it called ziz? It is because it has several varieties of taste, from this and from that [mizeh umizeh].

In exchange for the prohibition of animals, “animals on thousands of hills” (Psalms 50:10); Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan says: It is one animal that is lying on one thousand mountains, and one thousand mountains grow many varieties of grasses for it, and it eats, as it is stated: “For produce of mountains will be carried to it” (Job 40:20). Reish Lakish said: It is one animal lying on one thousand mountains, and one thousand mountains grow food for it, so it will be food for the righteous, and it eats.

What is the source? “The Sharon will be a pasture for flocks” (Isaiah 65:10). The Rabbis say: It is one animal and it is lying on one thousand mountains, and one thousand mountains grow various types of animals for it, and it eats. What is the source?

“All the beasts of the field will frolic there” (Job 40:20). Is that possible, that an animal [behema] eats an animal?48The term behema, sometimes translated as domesticated animal, refers to a class of animals that are all herbivores. Rabbi Tanḥuma said: God’s deeds are great, how extraordinary are the deeds of the Holy One blessed be He. From where does it drink?

Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Everything that the Jordan takes in over the course of six months, it swallows in one gulp. What is the source? As it is stated: “Behold, it can swallow a river, it need not rush” (Job 40:23). Rabbi Shimon ben Lakish said: Everything that the Jordan takes in over the course of twelve months, it swallows in one gulp.

What is the source? “It is secure, even if it draws the Jordan into its mouth” (Job 40:23). It has enough just to wet the mouth. Rav Huna said in the name of Rabbi Yosei: It is not even enough just to wet the mouth.

From where, then, does it drink? Rabbi Shimon ben Yoḥai taught: A river emerges from Eden and its name is Yuval, and it drinks from there, as it is stated: “And it shall spread its roots alongside a stream [yuval]” (Jeremiah 17:8). Rabbi Meir said: “But ask now animals, and they will teach you” (Job 12:7), this is the animals. “And the birds of the heavens, and they will tell you” (Job 12:7), this is the ziz of the field.

“Or converse with the earth, and it will teach you” (Job 12:8), this is the Garden of Eden. “And the fish of the sea will relate to you” (Job 12:8), this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).

“You shall not act in accordance with the practices of the land of Egypt in which you lived, and you shall not act in accordance with the practices of the land of Canaan where I am bringing you, and you shall not follow their statutes” (Leviticus 18:3). “In accordance with the practices of the land of Egypt” – that is what is written: “Like a lily among the thorns” (Song of Songs 2:2). Rabbi Yitzḥak interpreted the verse regarding Rebecca, as it is stated: “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” (Genesis 25:20).

If it is to teach that she was from Padan Aram, why does the verse state that she was the sister of Lavan the Aramean?1Once the verse states that she was from Padan Aram, why did it need to state that her father and brother were Arameans (see Bereishit Rabba 63:4). Rather, her father was a deceiver [ramai] and the people of her locality were deceivers, and this righteous woman emerged from their midst.

To what is she comparable? To a “lily among the thorns.” Rabbi Pinḥas said in the name of Rabbi Simon: It is written: “Isaac sent Jacob and he went [to Padan Aram; to Laban, son of Betuel the Aramean]” (Genesis 28:5), he included them all in deceit.2The fact that the verse refers to Lavan son of Betuel the Aramean is to imply that Lavan and Betuel acted with deceit. The fact that the place was called Padan Aram implies that all the people of that locale acted with deceit.

Rabbi Elazar interpreted the verse regarding the redemption from Egypt. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, so was the redemption of Israel difficult before the Holy One blessed be He to perform. That is what is written: “Or has a god sought to come and take for himself a nation from the midst of a nation, [with tribulations, with signs, and with wonders, and with war, and with a mighty hand, and with an outstretched arm, and with fearsome deeds, like everything that the Lord your God did for you in Egypt before your eyes?]” (Deuteronomy 4:34).

These and those were uncircumcised. These grew long locks of hair and those grew long locks of hair. These wore diverse kinds3Clothes made from the forbidden mixture of wool and linen. and those wore diverse kinds;4In other words, the Israelites acted just as the nations of the world acted. therefore, the attribute of justice would not allow Israel to ever be redeemed. Rabbi Shmuel bar Naḥmani said: Had it not been that the Holy One blessed be He had bound Himself with an oath, Israel would never have been redeemed.

That is what is written: “Therefore [lakhen], say to the children of Israel, I am the Lord, [and I will take you out…I will rescue you…I will redeem you]” (Exodus 6:6). Lakhen is nothing other than an expression of oath, just as it says: “Therefore [lakhen], I have taken an oath to the house of Eli” (I Samuel 3:14). Rabbi Berekhya said: “With Your arm, You redeemed Your people” (Psalms 77:16) – with force.5God overpowered the attribute of justice in order to redeem Israel.

Rabbi Yudan said: From “to come and take for himself a nation from the midst of a nation” until “with fearsome deeds” are seventy-two letters. Were a person to day to you that there are seventy-five, say to him: Remove the second [usage of the word] “nation [goy],” as it is not included in the tally. Rabbi Avin said: He redeems them with His name, as the name of the Holy One blessed be He is seventy-two letters.

Rabbi Azarya says in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who had an orchard planted with rows of fig trees, of grapevines, of pomegranates, and of apples. He entrusted it to a sharecropper and went. Some time later, the king came and looked at the orchard to ascertain what it had produced. He found it filled with thorns and thistles.

He brought hewers to chop it down and he looked at the thorns and saw among them a single rose. He took it and smelled it and he was placated. The king said: ‘Due to this rose, the entire orchard will be spared.’ So too, the entire world was created only for the sake of the Torah.

After twenty-six generations, the Holy One blessed be He looked at His world to ascertain what it had accomplished and He found it filled with water upon water; the generation of Enosh, water upon water; the generation of the Flood, water upon water; the generation of the Dispersion, water upon water,6In Shir HaShirim Rabba (2:2) the text reads: The generation of Enosh was obliterated with water; the generation of the Flood was obliterated with water; the generation of the Dispersion, with water. and He brought hewers to chop it down, as it is stated: “The Lord sat at the Flood” (Psalms 29:10).

He saw one rose – this is Israel. He took it and smelled it, at the moment that He gave them the Ten Commandments, and He was placated. At the moment that they said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the entire orchard will be spared, due to the merit of Torah and Israel, the world will be spared.’

Rav Ḥanan of Tzippori interpreted the verse regarding the performance of acts of kindness. The way of the world is that ten men enter the house of a mourner and not one of them is able to open his mouth and recite the blessing of the mourners. When one of them opens his mouth and recites the blessing, he is comparable to “a lily among the thorns.” The way of the world is that ten men enter the synagogue and not one of them is able to recite the blessings before Shema and pass before the ark.7Meaning, to recite the Amida prayer as the prayer leader.

When one of them knows, he is comparable to “a lily among the thorns.” Rabbi Elazar went to a certain place. They said to him: ‘Recite the blessings before Shema.’ He said to them: ‘I am not well-versed.’ ‘Pass before the ark.’

He said to them: ‘I am not well-versed.’ They said: ‘Is this Rabbi Elazar? Is this the one in whom you take pride? It is for naught that they call him rabbi.’

He turned pale and he went to his teacher Rabbi Akiva. [Rabbi Akiva] said to him: ‘Why does your face look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes.’ He taught him.

Some time later, and he went to that place. They said to him: ‘Recite the blessings before Shema.’ He recited them. ‘Pass before the ark.’ He passed.

They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong. Rabbi Yona would teach his students the blessing of the mourners, saying: They should be prepared in every circumstance.

Rabbi Ḥanina son of Rabbi Abba interpreted the verse regarding the kingdoms. Just as the lily, when it is situated among the thorns, a north wind comes and bends it southward and the thorn pricks it, a south wind comes and bends it northward and the thorn pricks it, but, nevertheless, its core is directed upward, so it is with Israel. Even though they are forced to pay levies and engage in forced labor, their hearts are directed toward their Father in Heaven.

What is the source? “My eyes are ever toward the Lord, for He draws my feet out of the net” (Psalms 25:15). Rabbi Aivu interpreted the verse regarding the future redemption. Just as the lily, when it is situated among the thorns, it is difficult for its owner to pick it, and what do they do?

They bring fire and they burn around it and then pick it, so too, “the Lord has commanded for Jacob that his besiegers surround him” (Lamentations 1:17), e.g., Ḥalamish for Naveh, Jericho for Naaran, Susita for Tiberias, Gastera for Haifa, Lod for Ono.8In each of these pairs of cities that were situated close to each other, the first was populated by wicked gentiles who would persecute the Jews who lived in the second (Etz Yosef).

That is what is written: “This is Jerusalem, I have placed it in the midst of the nations” (Ezekiel 5:5). In the future, when the end of days will come, what will the Holy One blessed be He do? He will bring fire and burn around it. That is what is written: “The peoples will be burnings of lime” (Isaiah 33:12). What is written of them [Israel]? “The Lord will guide them alone” (Deuteronomy 32:12).

Rabbi Avin said: Just as the lily, when it is subject to heat it withers, and when dew emerges it blossoms, so too, as long as the shadow of Esau is extant, Israel, as it were, appears as though they are withered in this world, but in the future, Esau’s shadow will pass and Israel will become progressively damper. That is what is written: “I will be like dew for Israel [it shall blossom as a lily]” (Hosea 14:6).

Just as the lily continues to exist only due to its fragrance,9It has value as long as it retains its fragrance. so too, Israel continues to exist only on the basis of Torah and mitzvot. Just as the lily is only for fragrance, so too, the righteous were created only for the redemption of Israel. Just as the lily ascends on the table of kings from beginning to end,10Of the meal. so too, Israel, they are in this world and they are in the World to Come.

Just as the lily is conspicuous among the grasses, so too, Israel is conspicuous among the nations, as it is stated: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9). Just as the lily is designated for Shabbatot and festivals, so, Israel is designated for the future redemption.

Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When you were in Egypt, you were comparable to a “lily between the thorns.” Now that you are entering the land of Canaan, be like a lily among the thorns; make certain that you do not act in accordance with the practices of these, or in accordance with the practices of those.’ That is what is written: “[You shall not act] in accordance with the practices of the land of Egypt [in which you lived, and you shall not act in accordance with the practices of Canaan where I am bringing you].”

Rabbi Yitzḥak interpreted the verse regarding a person who had two daughters from one mother, both of them from one father, both of them from one fetal sac, just as it says: “The sons of Ham: Kush, Egypt, Fut, and Canaan” (Genesis 10:6).11These sons, including Egypt and Canaan, are listed together, implying that they are like identical twins with similar characteristics. Rabbi Ḥanina said: This is analogous to a king who had an only daughter and he settled her in a certain alleyway where they were all practitioners of licentiousness and practitioners of sorcery.

He said to her: ‘Make certain that you do not act in accordance with the practices of these, and in accordance with the practices of those.’ So too, when Israel was in Egypt, the Egyptians were practitioners of licentiousness, as it is stated: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20).12They were unrestrained, like animals. When they entered the land of Canaan, the Canaanites were practitioners of licentiousness and practitioners of sorcery, as it is stated: “Due to the great licentiousness of the harlot, blessed with grace, practitioner of witchcraft” (Nahum 3:4).

The Holy One blessed be He said to them: ‘Make certain that you do not act in accordance with the practices of these, nor in accordance with the practices of those.’ That is what is written: “In accordance with the practices of the land of Egypt….”

“Now they do not see the light” (Job 37:21). It is taught: One who sees the sun in its brightness, the moon in its roundness, the planets in their orbit, or the signs of the zodiac aligned in their order, recites: Blessed…Who performed the act of Creation. Rav Huna said: That which you said applies during the rainy season provided that it is after three days.13If the sun or the moon could not be seen for three days due to clouds, this blessing is recited when they again become visible.

“Now they do not see the light.” Rabbi Berekhya and Rabbi Yirmeya son of Rabbi Ḥiyya bar Abba said: Rabbi Levi bar Sisi expounded in Neherde’a: “They saw the God of Israel [and under His feet was like a configuration of sapphire brick and like the very heavens in purity]” (Exodus 24:10). This was before they were redeemed. However, once they were redeemed, it was placed in a location a brick would typically be placed.14Before Israel was redeemed from Egypt, God had under His feet, as it were, a sapphire brick, in order to identify with their suffering “with mortar and bricks” (Exodus 1:14).

After they were redeemed the brick was no longer under God’s feet. Instead, under His feet was a view “like the very heavens in purity.” Rabbi Berekhya said: “A configuration of sapphire brick” is not written here, but rather, “like the configuration”; it and all its accessories were placed. It and its basket and its trowel were placed.

Bar Kappara said: Before Israel was redeemed from Egypt, its imprint was in the sky. Once they were redeemed, it was no longer visible in the sky. What is the source? “Like the very heavens in purity,” when it is cloud free.

Rabbi Yishmael taught: “You shall not act in accordance with the practices of the land of Egypt…and… in accordance with the practices of the land of Canaan…” If not, “I am the Lord your God” (Leviticus 18:4).15I am the One who administers justice to those who defy My decrees. Rabbi Ḥiyya taught: Why is [the phrase] “I am the Lord” written twice?16See Leviticus 18:2, 4. It is I who exacted retribution from the generation of the Flood, from Sodom, and from Egypt; it is I who will exact retribution from one who acts in accordance with their practices.

The generation of the Flood was eradicated from the world because they were steeped in licentiousness. Rabbi Simlai said: Everywhere that you find licentiousness, chaos comes to the world and kills the good and the wicked. Rav Huna said in the name of Rabbi Yosei: The generation of the Flood was eradicated from the world only because they wrote marriage contracts for males and females.17They wrote marriage contracts for men marrying men, and women marrying women.

Some commentaries argue that the text here should read as the text in Bereishit Rabba (26:5) reads: “for males and for animals.” This would mean that they wrote marriage contracts when men married men or when they married animals (Maharzu). Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon and Rabbi Yehoshua ben Levi in the name of bar Kappara: We find that regarding everything the Holy One blessed be He exhibits forbearance except for licentiousness alone, and this has many verses, as it is stated: “It was when man began….

The children of the great saw the daughters of man…. The Lord saw that the wickedness of man was great…. The Lord said: I will eradicate man” (Genesis 6:1–2, 5,7). The people of Sodom – Rabbi Yehoshua ben Levi said in the name of bar Kappara: All that night, Lot was standing and advocating on their behalf.

When they came and said to him: “Where are the men…and we will be intimate with them” (Genesis 19:5), with intercourse, immediately: “The men said to Lot: Whom else do you have here?” (Genesis 19:12). Until now, you had recourse to advocate on their behalf. But [now], “a son-in-law, your sons, and your daughters, [everyone whom you have in the city remove from this place]” (Genesis 19:12), “for we are destroying [this place]” (Genesis 19:13).

“I am the Lord” (Leviticus 18:4). It is I who exacted retribution from Samson, from Amnon, and from Zimri, and it is I who will exact retribution from one who acts in accordance with their practices. It is I who rewarded Joseph, Yael, and Palti ben Layish, and it is I who will reward anyone who acts in accordance with their practices. Joseph, from where is it derived?

Rabbi Shimon ben Gamliel said: They gave to Joseph from his own.18He was rewarded in a manner parallel to his righteousness. His mouth that did not kiss [nashak] in transgression, “by your directive, my people will be sustained [yishak]” (Genesis 41:40). His neck that he did not bend for transgression; “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression; “Pharaoh removed his ring…[and he placed it on Joseph’s hand]” (Genesis 41:42).

His body that did not touch in transgression; “he dressed him in fine linen garments” (Genesis 41:42). His feet that did not walk in transgression; “he had him ride in his second chariot” (Genesis 41:43). The thought that he did not think, let it come and be called wisdom: “They called before him avrekh” (Genesis 41:43).19Avrekh is expounded: Father [av] in wisdom, tender [rakh] in years.

There were three who fled from transgression and the Holy One blessed be He associated His name with them, and they are: Joseph, Yael, and Palti. Joseph, from where is it derived? As it is stated: “He established it as testimony for Joseph [Yehosef]” (Psalms 81:6). What is Yehosef?

The Lord [Yah] attests in [Joseph’s] regard that he did not touch Potiphar’s wife. Yael, from where is it derived? “Yael emerged to meet Sisera…and she covered him with the semikha” (Judges 4:18). What is “with the semikha”?

The Rabbis here20In the Land of Israel. say: With a cloak. The Rabbis there21In Babylon. say: With a tub. Reish Lakish said: We reviewed the entire Bible and did not encounter a utensil whose name is semikha. What is semikha?

It is: My name [shemi] is here [ko]; My name attests in her regard that that wicked one did not touch her. Palti, from where is it derived? One verse says: “But Saul had given Mikhal his daughter, David’s wife, to Palti” (I Samuel 25:44), and one verse says: “Paltiel” (II Samuel 3:15). It calls him Palti and it calls him Paltiel.

Who married her? Palti. Who gave her back? Paltiel.22In the passage cited from II Samuel, David demanded that his wife Mikhal be returned to him, and she went from Paltiel back to David.

Rather, I attest in his regard that he did not touch David’s wife.23Palti is changed to Paltiel to indicate that God [El] attests to his innocence.

Rabbi Yosei said: There were three whose evil inclination attacked them and they took an oath against it; Joseph, David, and Boaz. Joseph, from where is it derived? As it is stated: “How can I perform this great wickedness [and sin against God]?” (Genesis 39:9). Rav Huna said in the name of Rabbi Idi: Is this verse lacking?

“And sin against the Lord,” is not written here, but rather, “against God.” He took an oath against his evil inclination and said: ‘By God, I will not sin and I will not perform this great wickedness.’ David, from where is it derived? As it is stated: “David said: As the Lord lives, rather, the Lord will strike him” (I Samuel 26:10).

To whom did he take an oath? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: It was to his evil inclination that he took an oath. Reish Lakish said: It was to Avishai that he took an oath. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’

That is what is written: “David said to Avishai: Do not destroy him” (I Samuel 26:9). Boaz, from where is it derived? As it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yudan and Rabbi Ḥama, Rabbi Yudan says: All that night, his evil inclination was enticing him with words, and saying to him: ‘You are unmarried and she is unmarried.

You seek a wife and she seeks a husband.’ To the evil inclination he took an oath: “As the Lord lives.” To the woman he said: “Lie until the morning.” Rabbi Ḥanina said: “A wise man has might” (Proverbs 24:5), this is Boaz. “And a man of knowledge exerts strength” (Proverbs 24:5), as he overcame his evil inclination with an oath.

Another matter, “in accordance with the practices of the land of Egypt” – that is what is written: “The eye of the adulterer awaits the night [neshef], saying: No eye will behold me, and he directs his glance clandestinely” (Job 24:15). Reish Lakish said: So you will not say: Only one who acts with his body is an adulterer. One who is an adulterer with his eyes is [also] called an adulterer, as it is stated: “The eye of the adulterer.”

This adulterer sits and waits: When will neshef come? When will evening come, as it is stated: “In the neshef, in the evening of the day” (Proverbs 7:9). But he does not know that the One who sits in the clandestine part of the world, this is the Holy One blessed be He, shapes all its features in order to publicize him.24When the woman gives birth, God fashions the child’s features to look like the man with whom she committed adultery, even if the woman’s husband is the actual father of the child.

That is what Job says: “Is it good for You that You should exploit?” (Job 10:3). This one25The woman’s husband. sustains and provides, and He shapes all its features in the image of another. Moreover, “that You should despise Your handiwork” (Job 10:3) – after You toiled for it for forty days, You then ruin it?26After giving the fetus the features of its father, You then change its features to match those of the man with whom its mother committed adultery?

Moreover, “and appear in the counsel of the wicked” (Proverbs 10:3) – is it befitting Your glory to stand among an adulterer and an adulteress? The Holy One blessed be He said to Job: ‘It would be proper for you to placate. Shall it be said, as you said: “Do You have eyes of flesh; [do You see as man sees”?’ (Job 10:4).27Should God involve Himself in such unsavory matters? Rather, the Holy One blessed be He said: ‘Behold, I will shape all its features in the image of its father in order to publicize him.’

Rabbi Levi said: This is analogous to the apprentice of a potter who stole a lump of potter’s clay, and his master became aware of his theft. What did he do? He stood and crafted it28He took back the stolen lump and crafted a vessel from it. into a vessel and suspended it before him. Why to that extent?

In order to make it known that his master became aware of his theft. The Holy One blessed be He said: ‘Behold, I will shape all its features in his image in order to publicize him.’ Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Levi ben Parta: It is written: “You forsook [teshi] the Rock [Tzur] who begot you” (Deuteronomy 32:18). You weakened [hitashtem] the strength of the craftsman [yotzer].

This is analogous to a sculptor who was sitting and sculpting an image of the king. When he finished it, they came and said to him: ‘The king has been replaced.’ Immediately, the strength of the sculptor’s hands weakened. He said: ‘Whose image shall I sculpt, that of the first or the second?’

So, all forty days,29After conception. the Holy One blessed be He is engaged in forming the fetus. At the end of forty days, [the mother] goes and sins with another. Immediately, the hands of the Craftsman weaken. He says: ‘In whose image shall I form it, that of the first or the second?’

That is, “you forsook the Rock who begot you” – you weakened the strength of the craftsman. There is a small yod,30In Torah scrolls, the letter yod in the word teshi is written smaller than usual. and there is nothing like it in any verse. Rabbi Yitzḥak said: We find with all those who commit transgressions, the thief benefits and the victim of the theft loses. The robber benefits, the one who was robbed loses.

However, here, both of them benefit. Who loses? It is the Holy One blessed be He who loses His dyes.31After having fashioned the embryo, comparable to dying a fabric, God has to redo what He already fashioned. Alternatively, God fashions the embryo, but it is not a productive use of resources, as it were, because the child is a mamzer and cannot marry a regular Jew (Etz Yosef).

Rabbi Menashya, son of the son of Rabbi Yehoshua ben Levi, said: We have found that anyone who sees a matter of licentiousness, but does not feast his eyes on it, will be privileged to greet the Divine Presence. What is the source? “And shuts his eyes from perceiving evil” (Isaiah 33:15). What is written after it? “Your eyes will behold a king in his beauty, they will see a distant land” (Isaiah 33:17).

“Speak to the entire congregation of the children of Israel, and say to them: You shall be holy, for I, the Lord your God, am holy” (Leviticus 19:2). “You shall be holy” – that is what is written: “The Lord of hosts will be exalted through justice” (Isaiah 5:16). It is taught: Rabbi Shimon ben Yoḥai said: When is the name of the Holy One blessed be He glorified in His world? It is when the Holy One blessed be He applies the attribute of justice against the wicked. It has many verses: “I will be glorified and I will be sanctified, and I will become known before the eyes of many nations, and they will know that I am the Lord” (Ezekiel 38:23). And it is written: “The Lord is known, He performs justice” (Psalms 9:17). “This time, I will inform them of My hand and of My might” (Jeremiah 16:21). “In order to know the righteous acts of the Lord” (Micah 6:5). And this one: “The Lord of hosts will be exalted through justice.”

Rabbi Berekhya said in the name of Rabbi Levi: That is what is written: “You, Lord, are forever exalted” (Psalms 92:9). Your hand is always uppermost. The way of the world is that a flesh and blood king sits in judgment; when he issues a positive ruling, the entire people lauds him. When he issues a death sentence, there is no creature that lauds him because they know that there is impulsiveness in his ruling.

But the Holy One blessed be He is not so; rather, whether with an attribute of goodness or with an attribute of punishment, “You, Lord, are forever exalted,” Your hand is always uppermost. Rav Huna said in the name of Rav Aḥa: It is written: “A psalm of David. I sing kindness and justice; to You, Lord, I sing praises” (Psalms 101:1). David said before the Holy One blessed be He: ‘Master of the universe, if You perform kindness with me, I sing; in any case I sing praises.’

Rabbi Tanḥum ben Rabbi Yudan said: It is written: “I praise the word of God; I praise the word of the Lord” (Psalms 56:11); whatever the case, I praise His word.1Whether He acts with the attribute of justice, represented by the name God (Elohim), or the attribute of mercy, represented by the name Lord, the Tetragrammaton. The Rabbis say: It is written: “I will encounter distress and sorrow and I will call in the name of the Lord” (Psalms 116:3–4).

“I will raise a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). I any case, I will call in the name of the Lord. Rabbi Yudan ben Rabbi Pilya said: That is what Job said: “The Lord has given, the Lord has taken, may the name of the Lord be blessed” (Job 1:21). When He gives, He gives with mercy; when He takes, He takes with mercy.

Moreover, when He gave, He did not consult anyone, but when He took, He consulted with His heavenly court. Rabbi Elazar said: Everywhere that you find “and the Lord,” it is He and His court.2The word “and” implies God and his court. The paradigm of them all: “And the Lord spoke ill of you” (I Kings 22:23). Rabbi Yudan said: “You [Lord] are [forever] exalted.”

You practice exaltedness in Your world. You granted priesthood to Aaron forever: “It is an [everlasting] covenant of salt” (Numbers 18:19). You granted kingdom to David forever, as it is stated: “Do you not know that the Lord, God of Israel, gave kingship [over Israel to David forever]” (II Chronicles 13:5). You granted holiness to Israel forever, as it is stated: “You shall be holy” (Leviticus 19:2).

Another matter, “you shall be holy” – that is what is written: “May He send you help from the Sanctuary” (Psalms 20:3). Rabbi Berekhya said in the name of Rabbi Simon: There was an incident involving Abba Yosei of Tzaitur, a villager, who was sitting and studying at the entrance to a spring. A certain spirit that dwelled there appeared to him. It said to him: ‘You know, how many years I have been dwelling here, and you and your wives come and go at night and in the morning, and you are not harmed.

Now, you should know, that an evil spirit seeks to dwell here, and it harms people.’ He said to it: ‘What shall we do?’ It said to him: ‘Go and warn the residents of the city: Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let him come out here tomorrow at daybreak, and let him look at the water’s surface. When they see a whirlpool in the water, let them strike with their iron and say: Ours is victorious, and they shall not go from here until they see congealed blood on the water’s surface.’

He went and he warned the residents of the city, and said to them: ‘Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let them come out there tomorrow at daybreak, and let them look at the water. When you see a whirlpool in the water, strike with the iron and say: Ours is victorious, ours is victorious, and do not go from here until you see congealed blood on the water’s surface.’

Can the matters not be inferred a fortiori? If the spirits, that were not created to [require] assistance, require assistance, we who were created to [require] assistance, all the more so. That is, “may He send you help from the Sanctuary.”

Another matter, “May He send you help from the Sanctuary” – Rabbi Levi said: all the goodness, blessings, and consolations that the Holy One blessed be He is destined to bestow upon Israel are only from Zion, as it is stated: “May the salvation of Israel emerge from Zion” (Psalms 14:7). Might [will come] from Zion, as it is stated: “The Lord will send your rod of might from Zion” (Psalms 110:2). Blessing [will come] from Zion, as it is stated: “May the Lord bless you from Zion” (Psalms 134:3).

The shofar [will sound] from Zion, as it is stated: “Sound a shofar from Zion” (Joel 2:1). Dew, life, and blessing [will come] from Zion, as it is stated: “Like the dew of Hermon that falls upon the mountains of Zion, for there the Lord commanded the blessing of life, for eternity” (Psalms 133:3). Torah [will come] from Zion, as it is stated: “For Torah shall emerge from Zion” (Isaiah 2:3). Aid and assistance [will come] from Zion, as it is stated: “May He send you help from the Sanctuary [mikodesh]” (Psalms 20:3), from the sacred [mikidush] deeds that are in your hand.3God will help you in the merit of your good deeds.

“And support you from Zion [mitziyon]” (Psalms 20:3), from the noteworthiness [mitziyun] of the deeds that are in your hand. The Holy One blessed be He said to Moses: ‘Go say to Israel: Just as I am abstinent, so you shall be abstinent; just as I am holy, so you shall be holy.’ That is what is written: “You shall be holy.”

Rabbi Ḥiyya taught: This portion was stated in an assembly4As the verse states: “Speak to the entire congregation of the children of Israel…” because most of the essential principles of the Torah are dependent upon it. Rabbi Levi said: Because the Ten Commandments are included in it. “I am the Lord your God” (Exodus 20:2), and it is written here: “I am the Lord your God” (Leviticus 19:2). “You shall have no [other gods before Me]” (Exodus 20:3), and it is written here: “Do not make molten gods for yourselves” (Leviticus 19:4).

“You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), and it is written here: “You shall not take an oath in My name falsely” (Leviticus 19:8). “Remember the Sabbath day to sanctify it” (Exodus 20:8), and it is written here: “And you shall observe My Sabbaths” (Leviticus 19:3). “Honor your father and your mother” (Exodus 20:12), and it is written here: “Each of you shall revere his mother and father” (Leviticus 19:3).

“You shall not murder” (Exodus 20:13), and it is written here: “You shall not stand by the blood of your neighbor” (Leviticus 19:16). “You shall not commit adultery” (Exodus 20:13), and it is written here: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). “You shall not steal” (Exodus 20:13), and it is written here: “You shall not steal” (Leviticus 19:11). “You shall not bear [false witness]” (Exodus 20:13), and it is written here: “You shall not go as a gossip” (Leviticus 19:16).

“You shall not covet” (Exodus 20:14), and it is written here: “You shall love your neighbor as yourself” (Leviticus 19:18). Rabbi Yudan said in the name of Rabbi Shimon ben Yoḥai: Moses our master gave us in writing three portions in the Torah in each of which there are sixty mitzvot. They are: The portion of Passover,5Exodus 12. the portion of damages,6Exodus 21–23:9. and the portion of “[you shall be] holy.”7Leviticus 19.

Rabbi Levi said in the name of Rabbi Shila of the village of Tamarta: Seventy in each of them. Rabbi Tanḥuma said: They do not disagree. The one who renders the portion of Passover seventy included with it the portion of phylacteries.8Exodus 13:1–16. The one who renders the portion of damages seventy, included with it the portion of the Sabbatical year.9Exodus 23:10.

The one who renders the portion of “[you shall be] holy” seventy, included with it the portion of forbidden sexual relations.10Leviticus 20.