Vayikra Rabbah Reader

Rabbi Yehuda ben Pazi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint from forbidden sexual relations, you find holiness. This is consistent with another statement of Rabbi Yehuda ben Pazi, who said: Anyone who restrains himself from forbidden sexual relations is called holy. Rabbi Yehoshua ben Levi cites it from the Shunamite woman.

That is what is written: “She said to her husband: Behold now, I know that the man of God is holy” (II Kings 4:9). Rabbi Yona said: He is holy, but his attendants are not holy. That is what is written: “Geiḥazi came to push her away [lehodfah]” (II Kings 4:27). Rabbi Yosei bar Ḥanina said: He pushed her away by the glory of her beauty [behod yofyah], by her breasts.

Rabbi Aivun said: It teaches11Rabbi Aivun is commenting on the fact that the Shunamite woman referred to the prophet Elisha as holy. that he had never looked at her. The Rabbis say: [It teaches] that she never saw a drop of semen on his sheet. The maidservant of Rabbi Yishmael bar Rav Yitzḥak said: I would tend to the garments of my master, and never did I find anything untoward on the garments of my master.

Rabbi Yehoshua ben Levi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint regarding forbidden sexual relations, you find holiness. There are many verses for this. “[They shall not marry] a licentious woman or a profaned woman” (Leviticus 21:7), [is followed by the verse]: “You shall sanctify him, for he offers the food of your God, [he shall be holy to you]” (Leviticus 21:8).

“A widow or a divorcee, or a profaned woman, or a licentious woman, [these he shall not marry]…and he shall not profane his offspring” (Leviticus 21:14–15). And this: “Speak to the entire congregation of the children of Israel…” (Leviticus 19:2).

Rabbi Yudan said in the name of Rabbi Shmuel bar Naḥman: This is analogous to a king who had an inner garment and would command his servant to shake it and fold it…12The midrash alludes to this analogy but does not complete the thought, which is presented more fully in Vayikra Rabba 2:4. Rabbi Shmuel bar Naḥman said: This is analogous to a High Priest who was walking along the way, and a non-priest happened before him.

He said to him: ‘Allow me to walk with you.’ He said to him: ‘My son, I am a priest, and I walk on a ritually pure path. My way is not to walk between graves. If you walk with me, fine.

If not, ultimately I will leave you and go on my way.’ So, Moses said to Israel: “As the Lord your God walks in the midst of your camp to deliver you” (Deuteronomy 23:15). What is “to deliver you [lehatzilekha]”? Two amora’im, one said: To protect you; “to be shade [tzel] over your head” (Jonah 4:6), and one said: To empty all the property of all the nations and give it to you, just as it says: “You will despoil [venitzaltem] Egypt” (Exodus 3:22).

For the purpose of: “Your camp shall be holy and He will not see an unseemly matter [devar erva] among you” (Deuteronomy 23:15); unseemly speech [ervat dibur]. Rabbi Shmuel bar Naḥman said: This is obscene speech.

Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who had a wine cellar. He placed guards there, some of them nazirites and some of them drunkards. At evening time, he came to give their wages.

He gave the drunkards two portions and the nazirites one portion. They said to him: ‘Our master the king, did we not all guard as one? Why are you giving them two portions and us one portion?’ The king said: ‘They are drunkards and they are accustomed to drink wine; that is why I am giving them two portions and you one portion.’

So too, supernal beings, because they do not have an evil inclination, they have but one sanctity, as it is stated: “By the statement of the holy ones” (Daniel 4:14). But earthly beings, because the evil inclination dominates them, if only it would be that they withstand it with two sanctities. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy].”

And it is written: “You shall sanctify yourselves, and you shall be holy” (Leviticus 20:7). Rabbi Avin said another [statement]: This is analogous to residents of a province who crafted three crowns for the king. What did the king do? He placed one upon his head and two upon the heads of his sons.

So too, each and every day, the supernal beings crown the Holy One blessed be He with three sanctifications.13This is expressed in the verse in which they are described as saying: “Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory” (Isaiah 6:3). What does the Holy One blessed be He do? He places one upon His head and two upon the head of Israel. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy,” and]: “You shall sanctify yourselves, and you shall be holy.”

Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness.

We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me?

The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me?

The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.

“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24). “When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone.

Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings.1The verse does not state “take my sayings” but rather “if you would take my sayings,” which the midrash interprets to mean: if you merit it, you will take My sayings. The point is that Israel’s acceptance of the Torah is a privilege for them, not a favor, as it were, to God.

Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’

So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel;2This is a euphemism for the Jewish people. The point is that few people are able to toil in Torah, understood to mean intensive engagement in Torah study. rather, for those who grasp it.

Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven.

What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live?

Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12).3God shelters those who engage in wisdom, the study of Torah, and God also shelters those who provide the community with monetary support.

Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold,4If he could have rebuked others or supported them and thereby facilitated their Torah study or mitzva observance. he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.”

Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed.

Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: The Holy One blessed be He is destined to craft shelter and canopies for those who perform mitzvot alongside the students of Torah in the Garden of Eden. This has three [supporting] verses: One, “for in the shelter of wisdom, in the shelter of money”;5The implication is that those who use their money for charity will enjoy the same respite, or reward, as those who engage in Torah study, alluded to here as wisdom. two, “happy is the man who does this, and the person who upholds it” (Isaiah 56:2);6This is understood to indicate equality between the one who studies and the one who supports Torah study (see Etz Yosef). and this: “It is a tree of life for those who grasp it.”

Shimon brother of Azarya said in his name7Some emend the text to read: We have learned elsewhere: Shimon, brother of Azarya, said in his name (see Rabbi David Luria). –but was Shimon not greater than Azarya? 8There was a Sage who was always known as Shimon, brother of Azarya (see, e.g., Mishna Zevaḥim 1:2). Why is he mentioned as the brother of Azarya when it was he, not Azarya, who was the great scholar?

Rather, because Azarya engaged in commerce and provided sustenance for Shimon; therefore, the halakha is cited with his name. Likewise, “And of Zebulun he said: Rejoice, Zebulun, on your journeys, and, Issachar, in your tents” (Deuteronomy 33:18). But was Issachar not older than Zebulun?9Why is Zebulun mentioned first? Rather, because Zebulun would set sail from the settled areas and engage in commerce, and provide sustenance for Issachar, the Torah rewards him for his efforts.

Therefore, the verse is called by his name,10It begins with his name. as it is stated: “Rejoice, Zebulun, on your journeys, and, Issachar, in your tents.” Rabbi Tanḥuma said: Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious. That is what is written: “From Zebulun, fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]” (I Chronicles 12:34).

What is belo lev valev?11These words may be translated literally to mean “without heart and [with] heart.” It is that whether they focus or whether they do not focus, they emerge and are victorious. Rabbi Yehuda ben Pazi expounded: Who will remove dust from your eyes,12If only you could come back to life and witness this. Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla.13It is prohibited to eat or to derive benefit from the fruit that grows on the tree for its first three years.

The fruit that grows during that period is called orla. Rav Huna said: When bar Kapara heard this, he said: Rabbi Yehuda, son of my sister, expounded well. That is what is written: “When you will come into the land and plant any food tree.”

Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”?

“And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”?

Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.”

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “I expanded my projects: I built myself houses, planted myself vineyards” (Ecclesiastes 2:4). The Holy One blessed be He said to Moses: ‘Go and say to the first patriarchs, I have acted generously with your descendants regarding everything that I stipulated with you.’ “I built myself houses,” as it is stated: “Houses full of everything good” (Deuteronomy 6:11).

“Planted myself vineyards,” as it is stated: “Vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made for myself pools of water” (Ecclesiastes 2:6), as it is stated: “And hewn cisterns that you did not hew” (Deuteronomy 6:11), and it is written: “Springs and aquifers” (Deuteronomy 8:7). “To irrigate from them a forest of growing trees” (Ecclesiastes 2:6); Rabbi Levi said: The Land of Israel did not lack even reeds for arrows.

“I made for myself gardens and orchards” (Ecclesiastes 2:5), “a land of wheat and barley” (Deuteronomy 8:8). “And planted in them every fruit tree” (Ecclesiastes 2:5); that is what is written: “When you will come into the land and plant.”

“Who set wisdom batuḥot?” (Job 38:36). What is batuḥot? In the innards. “Or who gave understanding to the sekhvi?” (Job 38:36).

This is a hen. Rabbi Levi said: In Arabia, they call a hen sekhviya. This hen, when her chicks are small, she gathers them, places them under her wings, warms them, and digs before them.14She pecks around in the garbage heap to find them food. When they grow, if one of them seeks to approach her, she pecks at its head, and says to it, go and dig in your own garbage heap.

So too, when Israel was in the wilderness for forty years, the manna was falling, the spring was rising for them, the quail was available for them, the clouds of glory were surrounding them, and the pillars of cloud was leading the way for them. Once Israel entered the Land, Moses said to them: ‘Let each one of you take his spade and go out and plant trees.’ That is what is written: “When you will come into the land and plant.”

Hadrian, may his bones be crushed, was passing on those paths in Tiberias and saw a certain elderly man standing and digging holes to plant trees. [Hadrian] said to him: ‘Old man, old man; if you awoke early, you should not remain awake at night.’15You toiled in your youth, no need to toil in your dotage. He said to [Hadrian]: ‘I awoke early and I remain awake late, and what is good for the Master of Heaven, He will do.’ [Hadrian] said to him: ‘Old man, as you live, how many years old are you this day?’

He said to [Hadrian]: ‘One hundred years old.’ [Hadrian] said to him: ‘You are one hundred years old and digging holes to plant trees? Do you think you will eat from them?’ He said to [Hadrian]: ‘If I am privileged, I will eat. If not, just as my fathers toiled on my behalf, so I will toil on behalf of my children.’ [Hadrian] said to him: ‘If you are privileged to eat of them, inform me.’

Eventually, they produced figs. He said: ‘The time has come to inform the emperor.’ What did he do? He filled a basket with figs and ascended and stood at the palace gate.

They said to him: ‘What is your business?’ He said to them: ‘To enter before the king.’ Once he entered, [Hadrian] said to him: ‘What is your business?’ He said to him: ‘I am the old man you passed as I was digging holes to plant trees and you said to me: If you are privileged to eat of them, inform me.

I have been privileged and eaten of them, and these are figs produced by them.’ Hadrian said at that moment: ‘I command, give him a golden chair and let him sit.’ He said: ‘I command that you empty this basket of his and fill it with dinars.’ His servants said to him: ‘Will you honor this old Jewish man with all this honor?’

He said to him: ‘His Creator has honored him, will I not honor him?’ The wife of the [old man’s] neighbor was a lowly woman. She said to her husband: ‘Fool,16Literally, son of darkness. see that this king loves figs and exchanges them for dinars.’ What did he do?

He filled his sack with figs and went and stood before the palace. They said to him: ‘What is your business?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gate carrying his sack full of figs.

We said to him: What is your business? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command that you stand him before the palace gate and anyone who enters or exits should throw it17One of his figs. at his face.’ Before evening, they ejected him and he went home. He said to his wife: ‘I must repay you for all this honor.’

She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, and they were ripe and not unripe.’18At least they were soft and not hard.

Rav Huna bar Kapara said: Abraham our patriarch sat and expounded: Orla is stated regarding a tree and orla is stated regarding man.19The foreskin, which is removed during a circumcision, is also called orla. Just as orla that is stated regarding the tree is in the place where it produces fruit, so orla that is stated regarding man is in the place where he produces offspring. Rabbi Ḥanin ben Pazi said: Did Abraham already know a fortiori inferences and verbal analogies?

Rather, He hinted it to him: “I will establish My covenant between Me and you [and will multiply you exceedingly]” (Genesis 17:2), [implying that it is in] the place from which he procreates. Rabbi Yishmael taught: The Holy One blessed be He sought to have the priesthood emerge from Shem, as it is stated: “Malkitzedek king of Shalem [brought out bread and wine and he was a priest of God, the Most High]” (Genesis 14:18).

When he gave precedence to the blessing of Abraham over the blessing of the Omnipresent,20“And he blessed him and said: Blessed be Abram…and blessed be God, the most High…” (Genesis 14:19–20). Abraham said to him: ‘Does one give precedence to blessing the servant over blessing the master?’ The Holy One blessed be He removed it from him and gave it to Abraham, as it is stated: “The utterance of the Lord to my master” (Psalms 110:1) and it is written thereafter: “The Lord has taken an oath, and He will not renounce it; you are a priest forever by My decree [divrati], like Malkitzedek” (Psalms 110:4); due to the speech [diburo] of Malkitzedek.

That is what is written: “Blessed is Abram to God, the Most High, master of heaven and earth” (Genesis 14:19). Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest; that is what is written: “The Lord has taken an oath, and He will not renounce it; you are a priest forever”; and it is written: “You shall circumcise the flesh of your foreskin” (Genesis 17:11). From where would he circumcise?

If he would circumcise from the ear, he would remain ineligible to sacrifice. If he would circumcise from the heart, he would remain ineligible to sacrifice. If he would circumcise from the mouth, he would remain ineligible to sacrifice. From where would he circumcise and be eligible to sacrifice?

One must say this is a mitzva of [the tip of] the body.21It must be that it is the foreskin that is removed, after which the individual remains unblemished. Rabbi Akiva says: There are four instances of orla. Orla is stated regarding the ear: “Their ear is obstructed [arela]” (Jeremiah 6:10); orla regarding the mouth, as it is stated: “I am one of obstructed lips [aral sefatayim]” (Exodus 6:30); it is stated regarding the heart, as it is stated: “The entire house of Israel is of uncircumcised heart [arlei lev]” (Jeremiah 9:25).

And it is written: “Walk before Me and be perfect” (Genesis 17:1). Where should he circumcise? If he would circumcise from the ear he would not be perfect. If he would circumcise from the mouth he would not be perfect.

Where could he circumcise and be perfect? One must say this is the male organ. Nagda said: It is written: “And one who is eight days old [shall be circumcised]” (Genesis 17:12). From where should he be circumcised?

If from the ear, he will not be able to hear. If from the mouth, he will not be able to speak. If from the heart, he will not be able to think. From where could he be circumcised and be able to hear, speak, and think?

One must say this is the male organ. Rabbi Tanḥuma said: Nagda’s [reasoning] is the most logical. “An uncircumcised male who will not circumcise [the flesh of his foreskin]” (Genesis 17:14); Rabbi Yudan in the name of Rabbi Yitzḥak, and Rabbi Berekhya in the name of Rabbi Yitzḥak, and they taught it in the name of Rabbi Yosei ben Ḥalafta: “An uncircumcised male” – is there an uncircumcised female? Rather, at the place that one sees him and knows whether he is male or female, that is where one circumcises him.

Rabbi Levi bar Sisi expounded: “You were licentious with the sons of Egypt, your neighbors, great of flesh” (Ezekiel 16:26). What is “great of flesh”? Does this one have one leg and that one three? It is, rather, that they were all uncircumcised. Likewise it says: “The uncircumcised male who will not circumcise the flesh of his foreskin.” Alternatively, they possessed large male organs. Rabbi Berekhya and Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Naḥmani: It is written: “He circumcised Israel at the hill of the aralot” (Joshua 5:3). Rabbi Levi said: The place [on the body] that is like a hill with the foreskin [orla].

“His calves [shokav] are pillars of marble [amudei shesh]” (Song of Songs 5:15). Shokav – this is the world.22The world, and particularly civilization, are represented by its marketplaces [shevakim] (Etz Yosef). Amudei shesh, as it is founded upon the days of Creation, as it is written: “For in six [sheshet] days God made…” (Exodus 20:11). “Set on sockets of fine gold” (Song of Songs 5:15), these are the matters of Torah, just as it says: “They are more desirable than gold, than much fine gold” (Psalms 19:11).

Another matter, “set on sockets of fine gold,” these are the portions of the Torah that are expounded with reference to what precedes them and what follows them. To what are they comparable? Rav Huna said in the name of bar Kappara: Like a pillar that has a base at the bottom and a capital at the top, so the portions of the Torah are expounded with reference to what precedes them and what follows them.23The preceding and following passages are like the base and capital of a pillar.

The pillar can only be appreciated fully when viewed together with the base and the capital. They are expounded with reference to what precedes them: “When you will come into the land and plant any food tree” (Leviticus 19:24), and it is written: “A man, if he lies carnally with a woman” (Leviticus 19:20). How does this relate to that? Rather, when one weeds with [another person] he becomes like a member of his household.

As a result of him coming and going in his house, he is suspected regarding his maidservant. He says: ‘Do I not incur liability to bring a sin offering, do I not incur liability to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.’24He minimizes his sin by reasoning that he merely becomes liable to bring an offering, and he will do so. As Rabbi Yudan said in the name of Rabbi Levi: Those who act permissively regarding maidservants in this world are destined to be hanged by the tops of their heads in the future.

That is what is written: “Indeed, God will shatter the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? All the people will say: Let that person walk in his guilt, let that person walk in his guilt.25Everyone will disassociate from the sinner, just as people stay away from fruit that is orla. They are expounded with reference to what follows them, as it is stated: “For three years they shall be forbidden for you” (Leviticus 19:23), and it is written: “You shall not eat over the blood” (Leviticus 19:26).

How does this relate to that? The Holy One blessed be He said to Israel: ‘You wait three years for orla, but you do not wait for your wife to observe her menstrual period? You wait three years for orla, but you do not wait for your animal until its blood is squeezed out?’ Who fulfilled the mitzva of the blood?

“They told Saul, saying: Behold, the people are sinning against the Lord [by eating over the blood]…Saul said: Disperse among the people…and you shall slaughter them bazeh [and eat]…” (I Samuel 14:33–34). What is “bazeh”? The Rabbis say: He showed them a knife fourteen fingerbreadths long, bet – two, zayin – seven, heh – five.26This totals fourteen. He said to them: ‘In accordance with this protocol you shall be slaughtering and eating.’

When did the Holy One blessed be He repay him? One must say that it was on the day of the Philistine war. That is what is written: “It was on the day of battle that neither sword [nor spear] was found” (I Samuel 13:22). Was it not found?

But it says: “But was found [with Saul and with Yonatan his son]” (I Samuel 13:22). Who provided it to him? Rabbi Ḥagai said in the name of Rabbi Yitzḥak: An angel provided it to him. The Rabbis say: The Holy One blessed be He provided it to him.

It is written: “Saul built an altar to the Lord; with this one he commenced to build an altar” (I Samuel 14:35). How many altars did the ancients build? Noah [built] one, Abraham one, Isaac one, Jacob one, Moses one, Joshua one, and you say: “With this one he commenced”? Rather, “with this one he commenced” to be the first among kings.

Some say: Because he invested himself in this matter, the verse ascribed to him as though he was the first to build an altar to the Lord. Rabbi Shimon ben Lakonya said: In this world a person builds and another uses it, one plants trees and another eats. However, in the future, what is written: “They will not build and have another inhabit, they will not plant and have another eat…they will not toil in vain…” (Isaiah 65:22–23), and it is written: “Their descendants will be known among the nations” (Isaiah 61:9).

“The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them: None shall become impure from a corpse among his people” (Leviticus 21:1). “Speak to the priests, sons of Aaron.” Rabbi Tanḥum ben Rabbi Ḥanilai began: “The sayings of the Lord are pure sayings” (Psalms 12:7). “The sayings of the Lord are pure sayings,” but the sayings of flesh and blood are not pure sayings.

The way of the world is that when a flesh and blood king enters a province, all the residents of the province laud him, and their lauding is pleasant to him. He says to them: ‘Tomorrow, I will construct for you public buildings and bathhouses, tomorrow I will bring you an aqueduct.’ If he then went to sleep and did not arise, where is he and where are his sayings? But the Holy One blessed be He is not so.

Rather, “the Lord God is truth” (Jeremiah 10:10). Why is He truth? Rabbi Avin said: Because “He is a living God and eternal King” (Jeremiah 10:10). “Pure sayings” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Elazar, and Rabbi Yaakov of Kefar Ḥanin, all said in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He employed a circumlocution of eight letters and did not express a despicable matter from His mouth, as it is stated: “From the pure animal and from the animal that is not pure” (Genesis 7:8).1The verse could have been more succinct if it stated “and the impure [hateme’a] animal.”

In Hebrew, eight additional letters are needed for the phrase “that is not pure [asher einena tehora].” In another place, He employed a circumlocution of two and three words in the Torah so as not to express a matter of impurity from His mouth. That is what is written: “And of the animals that are not pure” (Genesis 7:2). “The impure [hateme’a]” it does not say, but rather, “that are not pure [asher lo tehora hi].”2In this instance, the verse uses four words instead of one.

Some emend the text of the midrash to read: “He employed a circumlocution of three words.” Alternatively, the meaning is that in the previously-cited verse (Genesis 7:8) there are two unnecessary words, and in this verse there are three. Rabbi Yudan ben Menashe said: When He came to introduce to them the signs of the impure animal, as well, he began only with purity: “The camel, because it does not have split hooves” (Leviticus 11:4) is not written here,3It is not written first.

In order for mammals to be considered kosher they must have split hooves and chew the cud. The verses (Leviticus 11:4–7) mention four exceptional animals that have one of the two aforementioned characteristics, but are non-kosher because they lack the other. For each of these animals, the verse mentions the sign that they do have before mentioning the one they are lacking. but rather, “because it brings up its cud” (Leviticus 11:4); “the hyrax, because it does not have split hooves” (Leviticus 11:5) is not written here, but rather, “because it brings up its cud” (Leviticus 11:5), and likewise with the hare, and likewise with the pig.

Rabbi Yosei of Milḥaya and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: We found that there were children in the days of David, who, before they had tasted the taste of sin, knew how to expound the Torah such that [they could find] forty-nine reasons [something should be considered] impure, and forty-nine reasons [it should be considered] pure. David would pray on their behalf. That is what David said: “You, Lord, preserve them” (Psalms 12:8); preserve their Torah in their hearts.

“Keep them secure from this generation, forever” 4This is a paraphrase of the continuation of the verse, which says: “Keep us secure from this generation forever.” (Psalms 12:8); from that generation that was deserving of elimination. After all this praise, they would go out to war and fall. It is because they had informers in their midst that they would fall. That is what David says: “I [lie] among lions” (Psalms 57:5) – “lions,” is [referring to] Avner and Amasa, who were lions in Torah.

“I lie with those aflame [lohatim]” (Psalms 57:5) – this is [referring to] Doeg and Aḥitofel, who were enthusiastic [lehutin] regarding slander. “Among men whose teeth are spears and arrows” (Psalms 57:5) – these are the people of Ke’ila, in whose regard it is written: “Will the masters of Ke’ila deliver me into his hand?” (I Samuel 23:11). “Whose tongues are a honed sword” (Psalms 57:5) – these are the Zifites, in whose regard it is written: “When the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2).

At that moment David said: ‘What is the Divine Presence doing on earth? “Rise above the heavens, God” (Psalms 57:6), remove Your Divine Presence from their midst.’ But the generation of Ahab, [although] they were all idolaters, because there were no informers among them, they would go out to war and emerge victorious. That is what Ovadya said to Elijah: “Was it not told to my lord what I did…[I concealed one hundred men of the prophets of the Lord]…and I provided them with bread and water?” (I Kings 18:13).

If bread, why water?5It should have mentioned water first, as bread is harder to come by. Alternatively, if he was giving them bread, it could have been assumed he was also providing them with water (Etz Yosef). This teaches that water was more difficult to bring than bread.6Due to the prevailing severe drought, it was very difficult to procure water. Nonetheless, despite the fact that Ovadya provided water for so many prophets who were in hiding from the king and queen, no one alerted them as to Ovadya’s actions.

Elijah proclaims on Mount Carmel and says: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knew, but they did not inform the king. Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you situated among the fences?’ It said to them: ‘Because I breached the fence of the world.’7The serpent was the first creature to speak words of slander (see Genesis 3:1–5).

Rabbi Shimon ben Yoḥai taught: The serpent was the first to breach the fence of the world; therefore, it became the executioner of all those who breach fences. They said to it: ‘Why do you bite, what benefit do you derive? A lion tramples and eats, a wolf mauls and eats, and you bite and kill.’ It said to them: ‘“Does the serpent bite with no spell?” (Ecclesiastes 10:11).

Is it possible for me to do anything unless it is said to me from above?’ They said to it: ‘Why do you bite one limb but your venom disseminates to all the limbs?’ It said to them: ‘Do you say this to me: “There is no advantage to the master of the tongue”?’ (Ecclesiastes 10:11). One sits in Rome and kills in Syria, in Syria, and kills in Rome.8The slanderer can kill people even far away, and does so without personal benefit.

This is similar to the manner in which a serpent kills. Why is it called third?9In popular usage, slander was referring to as “third.” It is because it kills three: The one who spoke it, the one who accepts it, and the one about whom it is spoken. There was an incident involving a man who had an evil daughter-in-law who constantly spoke slander.

He would plead with her twice a day, once in the evening and once in the morning. He would say to her: ‘I implore you not to speak slander.’ What did she do? She went and told her husband: ‘This father of yours sought to have relations with me.

If you do not believe me, come this evening and you will hear him sitting and pleading with me.’ He went and lay in wait for him and saw him standing bowed and speaking to her. He said: ‘The matter has proven true.’ What did he do?

He struck his father and killed him. They took him to trial and he was sentenced to death. That woman who spoke slander about his father was also sentenced to death. It was thus found that the tongue killed the three of them.

During the days of Saul, it killed four: Doeg, who spoke it; Saul, who accepted it; Aḥimelekh about whom it was spoken. Why was Avner killed? Rabbi Yehoshua ben Levi said: Avner was killed because he made a game of the blood of the lads. That is what is written: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14).

Rabbi Shimon ben Lakish said: Because he had his name precede the name of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). This is what he wrote to him: From Avner to David.10He did not write: To David from Avner. The Rabbis say: Because Saul should have reconciled with David, but Avner did not let him, as David said to [Saul]: “My father, see, indeed, see [the corner of your robe in my hand, for when I cut off the corner of your robe, I did not kill you]” (I Samuel 24:12). [Avner] said to [David]: ‘What do you want with your boastfulness?

It was severed on a thorn.’ When they came to the circle,11See I Samuel 26:5, where Saul was sleeping, surrounded by a circle of guards, including his general, Avner. David surreptitiously came and took Saul’s spear and the flask (I Samuel 26:12). Thus, David had the chance to kill Saul but chose not to. he said to him: ‘“Will you not answer, Avner?” (I Samuel 26:14).

Regarding the corner, you said it was severed by a thorn, were the spear and the flask severed by a thorn?’ Some say: Because he had the ability to object to Saul regarding Nov, but he did not object.12Thus, Avner was the fourth person killed because of the slander regarding Nov.

Rabbi Tanḥum ben Rabbi Ḥanilai said: Moses gave us in writing two portions in the Torah and they are ritually pure.13They are about ritual purity. Through whom were they given? Through the tribe of Levi, in whose regard it is written: “Silver purified in the furnace of the earth” (Psalms 12:7), and it is written: “He will sit refining and purifying silver, and he will purify the sons of Levi, and purge them” (Malachi 3:3). Which are they? They are the red heifer and the portion of the corpse.14This is a reference to Leviticus 21:1–4, where priests are prohibited from becoming ritually impure from a corpse.

“The Lord said to Moses: Speak to the priests, sons of Aaron.” That is what the verse said: “Day to day expresses utterance; [night to night renders understanding]” (Psalms 19:3). It is taught: On the day of the Nisan equinox and on the day of the Tishrei equinox the [length of the] day and the night are equal. From then on, the day borrows from the night and the night borrows from the day and they repay one another agreeably, all without a document and without a court ruling.

That is, “day to day…” But below, how many documents and how many court rulings: “Their building encompasses the earth; [their words reach the end of the world]” (Psalms 19:5).15Many documents and court rulings are needed for people to agree to pay each other. Rav Shalom said in the name of Rabbi Aḥa son of Rabbi Zeira: This is analogous to one who took local hegemony from the king. Until he reached his boundaries, he would walk like a commoner.

Once he reached his boundaries, he would walk with nobility. So too, until they emerge into the world, “there is no talk, nor are there words; [their voice is not heard]” (Psalms 19:4). Once they emerge into the world, how many documents, how many court rulings, “their building encompasses the earth; [their words reach the end of the world].”16Some suggest that the phrase “how many documents, how many court rulings” should be removed from the text, as the reference here is to the sun and moon (see Etz Yosef].

Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to an Israelite and a priest who were afflicted with epilepsy. They were given an expert doctor and he would give instructions to the Israelite and disregard the priest. The priest said to him: ‘Why do you give instructions to the Israelite and disregard me?’ He said to him: ‘This one is an Israelite, and he is accustomed to walk between the graves, but you are a priest and you are accustomed not to walk among the graves.17He is susceptible to an evil spirit that causes epilepsy, while you are not susceptible.

That is why I give instructions to the Israelite and disregard you.’ So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]”

Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron...”

What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring.

Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urim and Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7).

To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’18That would be his sign that morning is arriving and he should get up and prepare to journey. They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’

So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7). “Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef).

“He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant.

As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they?

Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they?

Avner and Amasa. “They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him.

“He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband.

So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10). ‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11).

She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king.

To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh.

“He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female.

The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice.

Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19). “Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15).

Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef).

Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is.

Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13) Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions.

See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?”

He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’ Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1).

The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so. “Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15).

Why did he not say to him through the Urim and Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’

“I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me.

You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary.

He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19).

He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife.

When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’

He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets.

He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.” The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19).

This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).

“The Lord said to Moses: Speak to the priests, sons of Aaron [and say to them].” Wherever it says: “he said, he said,” it requires expounding.35Wherever the verse uses the term said (or speaking) twice for the same statement, such as “speak to the priests…and say to them,” it requires expounding. “King Aḥashverosh said and he said to Queen Esther: [Who is he…who is so presumptuous to do so?]” (Esther 7:5).

Why “he said,” “he said” [twice]? He said to her: If it is he,36Haman. fine, but if it is not he, say that it is he. Rabbi [Yehuda HaNasi] says: Before he was aware that she was Jewish, he would speak to her through a translator. When he became aware of her identity, he began speaking to her [directly].

On a similar note, “The man of God approached and said to the king of Israel, and he said: So said the Lord” (I Kings 20:28). “Said,” “he said” – when ben Hadad falls into your hands, do not spare him. In the second saying, he said to him: You should know how many snares and nets I spread for him until he came to your hand. Now, if he will be missing, “your life will be for his life, and your people for his people” (I Kings 20:42).37God provided Ahab and the Israelites a military victory over ben Hadad and the Arameans.

When ben Hadad pleaded for mercy, Ahab allowed him to go free and return to his land. The prophet informed him that as a result, he and his people would suffer. On a similar note, “He said to the man clothed in linen, and he said: [Come to between the galgal beneath the cherub and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). The Holy One blessed be He spoke to the angel and the angel [then spoke] to the cherub.

He said to him: ‘The Holy One blessed be He decreed upon me [to take the coals], but I do not have license to enter within your partition. Please perform an act of kindness for me and give me two of your coals, so I will not be burned.’ Immediately, “he carried it and placed it into the hands of the one clothed in linen” (Ezekiel 10:7). Rabbi Pinḥas said: He cooled them and gave them to him.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them down and uproot their source. The Holy One blessed be He said to him: ‘Gabriel, Gabriel, there are among them people who perform charitable acts for one another,’ as it is stated: “On the cherubs the form of a man’s hand was seen” (Ezekiel 10:8).38The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them.

Rabbi Abba said in the name of Rabbi Berekhya: What sustains the supernal and earthly worlds? It is the charitable acts [hatzedaka] that one performs with his hand. That is what is written: “For Your righteousness [vetzidkatekha], God, reaches the heavens…” (Psalms 71:19). Here, too, “speak to the priests, sons of Aaron, and say to them.”

The first saying is that for a mitzva corpse he may become impure.39If a priest comes across a mitzva corpse, i.e., a corpse that has no one to attend to its burial, he must attend to it even though it means he will become ritually impure. The second is that for others, he may not become impure. That is why it is stated: “Speak…and say.”

What is written after the matter? “The priest who is greater than his brethren” (Leviticus 21:10); why is he called the High Priest?40Or, literally, the Great Priest. It is because he is great regarding five matters: Wisdom, strength, beauty, wealth, and years. In beauty, that he is fairer than his brethren; in power, that he is physically strong.

Come and see; when Aaron waved twenty-two thousand Levites, he waved them on one day.41See Numbers 8:5–22. How did he wave them? He would wave to and fro [to each side], and raise and lower them; that is, that he was great in strength. In wealth, from where is it derived that if he was not wealthy, that his brethren, the priests, make him wealthy?

There was an incident involving Pinḥas the stonemason, that they appointed him High Priest. His brethren, the priests, went out and saw him hewing stones. They filled the quarry before him with gold dinars. From where is it derived that his brethren elevate him if he does not have?

As it is stated: “The priest who is greater than his brethren [me’eḥav].”42This can be interpreted to mean that he becomes great through his brethren [me’eḥav]. Not only the High Priest, but the king is similar. Likewise, you find regarding King David, when he went to battle with Goliath, Saul said to him: “You are not able to go against this Philistine to fight with him, for you are but a youth” (I Samuel 17:33).

David said to him: “Your servant was a shepherd for his father among the sheep, and the lion or the bear would come and carry off a lamb from the flock. I would go out after it, smite it, and save it from its mouth. It rose against me, but I grabbed its beard, smote it, and killed it. Both the lion and the bear, your servant smote, and this uncircumcised Philistine will be like one of them” (I Samuel 17:34–36).

Saul said to him: ‘Who said to you that you are able to kill him?’ Immediately, David answered him: “The Lord who delivered me from the hand of the lion and from the hand of the bear, He will deliver me from the hand of this Philistine” (I Samuel 17:37). Immediately, “Saul dressed David in his garments” (I Samuel 17:38). It is written regarding Saul: “From his shoulders upward he was taller than any of the people” (I Samuel 9:2).

When he dressed him in his garments and saw that they were appropriate for him, he immediately cast an evil eye on him. When David saw that Saul was humiliated, he said to him: “I will be unable to walk with these, as I am inexperienced. David removed them from upon him” (I Samuel 17:39). You learn that even if a person is short, and becomes king, he becomes taller.

Why to that extent? It is because when one is anointed with the anointing oil, he becomes the most outstanding of all his brethren. David said: ‘I rejoice in the anointing oil with which I was anointed,’ as it is stated: “Therefore, my heart rejoices, my being exults; my flesh, too, rests securely” (Psalms 16:9).

“A bull, or a sheep, or a goat, when it is born, shall be seven days under its mother and from the eighth day on, it shall be accepted as a fire offering to the Lord” (Leviticus 22:27). “A bull, or a sheep, or a goat” – that is what is written: “Your righteousness is like mighty mountains” (Psalms 36:7). The mountains produce herbs and the righteous have good deeds. Alternatively, “Your righteousness is like mighty mountains” – just as mountains are fit to be sown and produce fruit, so, the righteous produce fruits for themselves and for others.

To what is the matter comparable? To a golden bell whose clapper is of pearls;1The clapper is heard but is hidden from sight. So too, the reward of the righteous in the World to Come is not perceived or shared with others. However, all benefit from the righteous in this world, as all benefit from the beauty of the golden bell (Etz Yosef). so, the righteous benefit themselves and benefit others, as it is stated: “Tell the righteous that it is good, as they will eat the fruit of their actions” (Isaiah 3:10).

“Your judgments are vast depths” (Psalms 36:7), these are the wicked. Just as the depths cannot be sown and do not produce fruits, so, the wicked do not have good deeds and they do not produce fruits. Rather, they distress themselves and others, as it is stated: “Woe to the wicked, that he is evil” (Isaiah 3:11), evil for himself and evil for others. “Your righteousness [tzidkatekha] is like mighty mountains; [Your judgments are vast depths].”

Transpose the verse and expound it: Your righteousness over your judgments is like mighty mountains over vast depths. Just as these mountains suppress the depths so they do not inundate the world, so too, charity [tzedaka] suppresses punishment so it will not come to the world. “Your righteousness is like mighty mountains” – just as these mountains are endless, so too, there is no end to the reward given to the righteous.

“Your judgments are vast depths” – just as the depths are unquantifiable, so the punishment of the wicked in the future is unquantifiable. Another matter, “Your righteousness is like mighty mountains.” Rabbi Yishmael says: The righteous, who fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He performs with them charity like the mighty mountains. But the wicked, who do not fulfill the Torah that was given from the mighty mountains, the Holy One blessed be He is exacting with them to the vast depths.

Rabbi Akiva says: He is exacting with these and those. From the righteous He collects payment in this world for the small number of wicked deeds that they performed in this world in order to give them a good reward in the future, and He bestows peace upon the wicked and repays them for the small number of good deeds that they performed in this world in order to exact retribution from them in the future.

Rabbi Meir says: The righteous were likened to their abode, as it is stated: “In good grazing land I will herd them, and on the mountains of the height of Israel will be their pasture” (Ezekiel 34:14). The wicked were likened to their abode, as it is stated: “So said the Lord God: On the day that he descended to the netherworld I caused mourning; I covered the depths for him” (Ezekiel 31:15). Rabbi Yehuda ben Rabbi said: This is analogous to the fact that one crafts a cover for an earthenware vat neither of silver, nor of gold, nor of other metals, but rather, of earthenware, because it is of the same kind.

So, the Holy One blessed be He said: Gehenna is darkness, as it is written: “Let their way be dark and slippery” (Psalms 35:6); the depths are darkness, as it is stated: “Darkness was upon the surface of the depths” (Genesis 1:2); and the wicked are darkness, as it is stated: “Their actions are in the darkness” (Isaiah 29:15). Let darkness come and cover darkness, as it is stated: “For he came in futility, and departs in darkness, and his name is covered in darkness” (Ecclesiastes 6:4).

Another matter, “Your righteousness is like mighty mountains.” Rabbi Yehuda ben Rabbi Simon said: The righteousness that you performed on behalf of Noah in the ark “is like the mighty mountains,” as it is stated: “The ark rested on the mountains of Ararat” (Genesis 8:4). Your judgments that You performed with his generation, You were exacting with them to “the vast depths,” as it is stated: “On that day all the wellsprings of the vast depths were breached” (Genesis 7:11).

When You remembered him, you did not remember him alone, but rather, “God remembered Noah and every beast” (Genesis 8:1). When Rabbi Yehoshua ben Levi went to Rome, he saw there marble pillars covered with tapestries so they would not crack in the heat or contract in the cold. He saw a certain poor man there with a reed mat beneath him and a reed mat on his back.2Such a mat was hard and uncomfortable to sit or lie on, but also did not provide good protection from the elements.

Regarding the pillars he read: “Your righteousness is like mighty mountains.” Where You bestow, You bestow benevolently. Regarding the poor man he read: “Your judgments are vast depths.” Where You strike, You are very exacting.

Alexander of Macedonia went to the king at the end of the earth, beyond the mountains of darkness. He went to a certain province named Carthage in which there were only women. They went out before him and said to him: ‘If you engage in battle with us and overcome us, your reputation will emerge to the world as one who destroyed a district of women. If we engage in battle with you and overcome you, your reputation will emerge to the world as one who was overcome by women, and you will no longer stand before kings.’

When he went out, he wrote on the gate of the city wall: ‘I, Alexander of Macedonia, was a fool until I came to the province of Carthage and learned counsel from women.’ He went to another province named Africa and they emerged before him with golden apples, golden pomegranates, and golden bread. He said: ‘What is this, is gold eaten in your land?’ They said to him: ‘Did you not have it in your land?’3Do you not have food in your land, that you came here for regular food?

He said to them: ‘I did not come to see your products, I came to see your judicial system.’ While they were sitting, two men came for judgment before the king. One said: ‘My master the king: I purchased a ruin from this man, and I dug, and I found buried treasure in it. I said to him: Take your treasure, as I purchased a ruin, I did not purchase treasure.’

The other said: ‘Just as you fear the punishment for robbery, so do I fear it. When I sold it to you, I sold you the ruin and everything in it.’ The king addressed one of them and said to him: ‘Do you have a son?’ He said to him: ‘Yes.’

He addressed the other, he said to him: ‘Do you have a daughter?’ He said to him: ‘Yes.’ He said to them: ‘Go and marry one to the other, and both of them can partake of the treasure.’ Alexander of Macedonia became astonished.

The king said to him: ‘Why are you astonished? Did I not judge well?’ He said to him: ‘Yes.’ He said to him: ‘If this case had been in your land, what would you have done?’

He said to him: ‘Beheaded this one and beheaded that one and the treasure would have gone to the king’s palace.’ [The king] said: ‘Does the sun shine in your land?’ He said to him: ‘Yes.’ ‘Does rain fall in your land?’ He said to him: ‘Yes.’ He said to him: ‘Are there, perhaps, small domesticated animals in your land?’ [He said: ‘Yes.’]

He said to him: ‘May that man despair,4The king said to Alexander: That man, i.e., you, should despair. it is only thanks to the small domesticated animals that the sun shines upon you and the rain falls upon you. Due to the small domesticated animals you survive.’ That is what is written: “The Lord will save man and animal” (Psalms 36:7); man, thanks to animal, the Lord will save. Israel said: ‘Master of the universe, we are like man, save us like an animal,5Although we are human and sin with full knowledge of the consequences, save us like you would an animal, which cannot be held accountable for its actions. because we are drawn after You like an animal.’

That is what is written: “Draw me after you, we will run” (Song of Songs 1:4). To where are we drawn after you? To the Garden of Eden; that is what is written: “They are sated by the rich fare of Your House; You give them to drink from the stream of Your delights [adanekha]” (Psalms 36:9).6The midrash interprets the word adanekha to mean Your Edens. Rabbi Elazar ben Rabbi Menaḥem said: Your Eden [ednekha] is not written here, but rather, Your Edens [adanekha].

This teaches that each and every righteous person has an Eden of his own. “The Lord will save man and animal.” Rabbi Yitzḥak said: The law of man and the law of animal are equal. The law of man: “On the eighth day, the flesh of his foreskin shall be circumcised” (Leviticus 12:3). The law of animal: “From the eighth day on, it shall be accepted [as a fire offering to the Lord].”

Rabbi Tanḥuma began: “Who has given Me anything beforehand, that I shall pay? Everything beneath the heavens is Mine” (Job 41:3). This is an unmarried man who lives in the province and gives toward the salary of Bible teachers and Mishna teachers. The Holy One blessed be He says: ‘It is incumbent upon Me to pay his compensation and reward and to grant him a male offspring.’

Rabbi Yirmeya ben Rabbi Elazar said: A Divine Voice is destined to explode on the mountaintops and say: ‘Let anyone who acted with God come and take his reward.’ That is what is written: “Now, it shall be said of Jacob and of Israel [what God has wrought]” (Numbers 23:23). The Divine Spirit says: ‘“Who has given Me anything beforehand, that I shall pay?” Who lauded Me before I gave him a soul?

Who spoke My name before I granted him a male offspring? Who constructed Me a fence before I gave him a roof? Who made a mezuza for My sake before I gave him a house? Who made a sukka for My sake before I gave him a place?

Who made a lulav for My sake before I gave him money? Who made ritual fringes for My sake before I gave him a garment? Who separated the corner of his field [pe’a] for My sake before I gave him a field? Who separated teruma for My sake before I gave him a threshing floor?

Who separated ḥalla for My sake before I gave him dough? Who separated an offering for My sake before I gave him an animal?’ That is what is written: “A bull, or a sheep, or a goat, [when it is born…from the eighth day and on it shall be accepted as a fire offering to the Lord].”7The only reason you are able to bring the offering is because “it is born” – because God gave it to you.

Rabbi Yaakov bar Zavdi began: “It will no longer be a guarantor for the house of Israel, evoking iniquity” (Ezekiel 29:16),8In context, the verse is stating that Egypt, which had been a mighty empire, would be lowered and unable to serve as a guarantor. The fact that the Israelite kingdoms looked to Egypt as a guarantor for their safety, rather than looking to God, would evoke Israel’s iniquity. and it is written: “Seraphim were standing above Him, six wings to each one; with two it would cover its face and with two it would cover its legs and with two it would fly” (Isaiah 6:2).

“With two it would fly,” for lauding. “With two it would cover its face,” so as not to look at the Divine Presence. “With two it would cover its legs,” so that they would not be seen by the Divine Presence, as it is written: “Their feet were like the foot of a calf” (Ezekiel 1:7) and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.”9The feet that look like those of a calf evoke iniquity by recalling the sin of the Golden Calf and therefore must be covered in front of the Divine Presence.

We learned there: All shofarot are fit for use, except for the horn of a cow.10Mishna Rosh Hashana 3:2. Why except for the horn of a cow? It is only because it is the horn of a calf, and it is written: “They crafted for themselves a molten calf” (Exodus 32:8), in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” It is taught: Why does a sota not drink from the cup of her counterpart?

It is so they will not say: So-and-so drank from this cup and died, in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.”11A sota does not drink from a cup used by another sota to drink the bitter waters in order to avoid evoking the sin of the other sota, as she was already punished for her sin and was granted atonement. We learned:12See Mishna Sanhedrin 7:4. “[If a woman approaches any animal so that it will copulate with her] you shall kill the woman and the animal” (Leviticus 20:16).

If the person sinned, what sin did the animal commit? Rather, because a calamity for a person came about by its means, the Torah said it shall be stoned, so that the animal would not pass in the street and they will be saying: ‘That is the animal because of which so-and-so was stoned,’ in accordance with: “It will no longer be a guarantor for the house of Israel, evoking iniquity.” “A bull, or a sheep, [or a goat, when it is born]” – is a bull born?

Is it not a calf that is born? Rather, it is because: “They crafted for themselves a molten calf” – therefore the verse calls it a bull and not a calf.13The verse avoids mentioning the term calf in connection to an animal that will be used as an offering. That is what is written: “A bull, or a sheep, or a goat.”

Another matter, “a bull, or a sheep, or a goat” – that is what is written: “What was, already is” (Ecclesiastes 3:15). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says; Were a person to say to you: ‘Had Adam the first man not sinned and eaten from that tree, he would have lived and endured for eternity,’ you say to him: ‘There has already been Elijah, who did not sin, and he lives and endures for eternity.’

“What will be already was” (Ecclesiastes 3:15) – were a person to say to you: ‘The Holy One blessed be He is destined to revive the dead for us,’ you say to him: “It already was” – by means of Elijah, by means of Elisha, and by means of Ezekiel. Rav Aḥa said in the name of Rabbi Eliezer ben Ḥalafta: Everything that the Holy One blessed be He is destined to make and innovate in His world in the future, He has already made some of it by means of His righteous prophets in this world.

The Holy One blessed be He said: ‘It is I who is destined to transform the sea into dry land. But did I not already do so by means of Moses? As it is written: “You, raise your staff…[and extend your staff over the sea and split it and the children of Israel will come into the sea on dry land]” (Exodus 14:16). It is I who is destined to remember the barren women.

I have already done so: “The Lord remembered Sarah” (Genesis 21:1). It is I who am destined to cause kings to prostrate themselves to you, as it is stated: “Kings will be your caregivers, and their princesses, your wet nurses; [they will prostrate themselves before you]” (Isaiah 49:23). I have already done so by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46).

I open the eyes of the blind. I have already done so, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17), of Elisha.’

“God seeks the persecuted” (Ecclesiastes 3:15). Rav Huna said in the name of Rav Yosef: God always seeks the persecuted. If you find a righteous person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; a wicked person persecuting a righteous person, “God seeks the persecuted”; even if a righteous person is persecuting a wicked person, in any case, “God seeks the persecuted.”

Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always demands the blood of the persecuted from the persecuters. Know that it is so, as Abel was persecuted by Cain and the Holy One blessed be He chose Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was persecuted by his generation and the Holy One blessed be He chose only Noah, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1).

Abraham was persecuted by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was persecuted by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “We have seen that the Lord is with you” (Genesis 26:28). Jacob was persecuted by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For Jacob, the Lord chose him” (Psalms 135:4).

Joseph was persecuted by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph” (Psalms 81:6). Moses was persecuted by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen one” (Psalms 106:23). David was persecuted by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David, His servant” (Psalms 78:70).

Saul was persecuted by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel is persecuted by the nations and the Holy One blessed be He has chosen Israel, as it is stated: “The Lord has chosen you to be His treasured people” (Deuteronomy 14:2). Rabbi Eliezer ben Rabbi Yosei ben Zimra said: It is so regarding offerings as well.

The Holy One blessed be He said: ‘The bull is pursued by the lion, the goat by the leopard, the sheep by the wolf; do not sacrifice before Me from the pursuers, but rather, from the pursued.’ That is what is written: “A bull, or a sheep, or a goat, when it is born.”

Another matter, “a bull, or a sheep, or a goat” – that is what is written: “My people, what have I done to you, and how did I exhaust you? Testify against Me” (Micah 6:3). Rav Aḥa said: “Testify against Me” and receive a reward, but “you shall not bear false witness against your neighbor” (Exodus 20:13) and [if you do, you will] receive for it a reckoning in the future. Rabbi Shmuel bar Naḥman said: On three occasions, the Holy One blessed be He entered into a dispute [nitvake’aḥ] with Israel, and the nations of the world rejoiced and said: ‘Are they able to enter into dispute their Creator?

Now He will eradicate them from the world.’ [One occasion was] when [the prophet] said to them: “Let us go now and reason together [venivakheḥa], says the Lord” (Isaiah 1:18). When the Holy One blessed be He saw that the nations of the world were rejoicing, He transformed it in [Israel’s] favor, as it is stated: “If your sins will be like scarlet, they will be whitened as snow” (Isaiah 1:18). At that moment, the nations were astounded and said: ‘Is this a response?

Is this a rebuke? He has come only to play with His children.’ When He said to them: “Hear, mountains, the Lord’s quarrel” (Micah 6:2), the nations of the world rejoiced and said: ‘How can these [people] enter into dispute with their Creator? Now He will eradicate them from the world.’

When the Holy One blessed be He saw that the nations of the world were rejoicing, he transformed it in their favor, as it is stated: “My people, what have I done to you?” (Micah 6:3), “My people, remember now what Balak king of Moav devised” (Micah 6:5). They were all astounded and said: ‘Is this a response? Is this a rebuke? He has come only to play with His children.’

When [the prophet] said: “The Lord has a grievance with Judah, and will reckon with Jacob” (Hosea 12:3), they rejoiced and said: ‘How can these [people] enter into dispute with their Creator? Now he will eradicate them from the world.’ Immediately, he transformed it in their favor, as it is stated: “In the womb, he was at his brother’s heels, [and with his strength he strove with God]” (Hosea 12:4).

Rabbi Yudan ben Rabbi Shimon said: This is analogous to a widowed woman who complained about her son to a judge. When she saw that the judge was sitting and sentencing [people] to fire, tar, and rods, she said: ‘If I inform this judge about the misdeeds of this son of mine, he will kill him now.’ She waited until the judge finished [his previous cases]. When he finished, he said to her: ‘How has this son of yours mistreated you?’

She said to him: ‘Sir, when he was in my womb he would kick.’ He said to her: ‘Now has he done anything to you?’ She said to him: ‘No.’ He said to her: ‘Go, as that is no misdeed at all.’ So too, when the Holy One blessed be He saw that the nations of the world were rejoicing, He transformed it in their favor for them, as it is stated: “In the womb, he was at his brother’s heels.”

Immediately, the nations of the world were astounded and said: ‘Is this a response? Is this a rebuke? This one after that one;14Does this sentence logically follow from the previous one? He has come only to play with His children.’

“How did I exhaust you? Testify against Me.” Rabbi Berekhya said: This is analogous to a king who dispatched emissaries to a province and the residents of the province stood and served them with reverence, awe, quaking, and trembling. So, the Holy One blessed be He said to Israel: ‘I dispatched three emissaries to you, Moses, Aaron, and Miriam.

Have they, perhaps, eaten from yours? Have they, perhaps, drank from yours? Have they, perhaps, imposed upon you? Is it not only by their merit that you are sustained?

The manna is due to the merit of Moses, the spring is due to the merit of Miriam, the clouds of glory are due to the merit of Aaron.’ Rabbi Yitzḥak said: This is analogous to a king who sent a royal edict to a province. What did the residents of the province do? They stood on their feet, bared their heads, and read it with reverence, awe, quaking, and trembling.

So, the Holy One blessed be He said to Israel: ‘Regarding this royal edict of Mine, I did not impose upon you and I did not say to you that you should recite Shema while standing on your feet or baring your heads, but rather: “While you are sitting in your house, and while you are walking on the way, and while you are lying down, and while you are rising”’ (Deuteronomy 6:7). Rabbi Yehuda bar Rabbi Simon said: The Holy One blessed be He said: ‘I have given you ten types of animals, three in your domain and seven that are not in your domain.

Three that are in your domain: “An ox, a sheep, and a goat” (Deuteronomy 14:4). Seven that are not in your domain: “A deer, a gazelle, a fallow deer, a wild goat, an oryx, an aurochs, and a wild sheep” (Deuteronomy 14:5). I did not impose upon you to exhaust yourselves on the mountains in order to bring an offering from those that are not in your domain but rather, from what is in your domain and is raised from your trough.’ That is what is written: “A bull, or a sheep, or a goat.”

Rabbi Levi began: “Behold, you are from nothing [me’ayin] and your actions are for naught [me’afa]” (Isaiah 41:24); me’ayin – from nothing, from a putrid drop. Me’afa – from the one hundred cries [pe’iyot] that a woman cries while she is seated on the birthing stool, ninety-nine for death and one for life.15She feels as though there is a ninety-nine percent chance she will die. “Abomination shall he choose among you” (Isaiah 41:24).

Even though this baby emerges from his mother’s womb dirty and filthy, covered with mucus and blood, everyone hugs him and kisses him, especially if he is male. Another matter, “behold [hen], you are from nothing” – Rabbi Berekhya said: In Greek hen is one. The Holy One blessed be He said: ‘You are one nation for Me among the nations of the world.’ “From nothing,” from among those in whose regard He wrote: “All the nations are as nothing before Him” (Isaiah 40:17).

“Your actions are for naught [me’afeh]” – Rabbi Levi said: All the good and comforting actions that the Holy One blessed be He is destined to perform on behalf of Israel are only due to the cry that you cried out before Me at Sinai: “Everything that God has spoken we will perform and we will heed” (Exodus 24:7). “Abomination shall he choose among you” – that abomination in whose regard it is written: “They crafted for themselves a molten calf” (Exodus 32:8), from that abomination, bring an offering before Me, as it is stated: “A bull or a sheep.”

“With their evildoing they gladden a king” (Hosea 7:3). What did He see that led Him to make the bull first of all the offerings? Rabbi Levi said: This is analogous to a queen in whose regard a bad rumor spread in connection with one of the prominent members of the royal court. The king investigated the matters and did not find them substantive.

What did the king do? He made a banquet and seated that man at the head of those dining. Why to that extent? It was to make it known that the king had investigated the matters and did not find them substantive.

So, the nations of the world antagonize Israel and say to them: ‘You crafted the calf.’ The Holy One blessed be He investigated the matters and did not find them substantive. That is why the bull became first of all the offerings. That is what is written: “A bull, or a sheep, or a goat.”

Rabbi Huna and Rabbi Aivu in the name of Rabbi Shmuel bar Naḥman: Israel took no part in that action, as, had Israel crafted the calf, they would have said: “This is our God.” Rather, it was the proselytes who ascended with them from Egypt that crafted it, and they were taunting Israel and saying: “This is your God, Israel” (Exodus 32:4). Rabbi Yehuda bar Rabbi Simon said: It is written: “An ox knows its owner” (Isaiah 1:3), but they did not know?

It is rather, that they trampled with the heel.16They related to their owner, God, as though He were insignificant. Similarly, “for My people are stupid, they do not know Me” (Jeremiah 4:22). Did they not know? It is, rather, that they trampled with a heel.

Similarly, “she did not know that I gave her” (Hosea 2:10). Did she not know? It is, rather, that she trampled with a heel.

Another matter, “a bull, or a sheep, or a goat” – “a bull,” due to the merit of Abraham, as it is stated: “Abraham ran to the cattle” (Genesis 18:7); “a sheep,” due to the merit of Isaac, as it is written: “He saw, and behold, a ram” (Genesis 22:13); “a goat,” due to the merit of Jacob, as it is written: “Go to the flock and take for me from there two good goat kids” (Genesis 27:9). What is [implied by the word] “good”?

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is good for you and good for your descendants. Good for you, as by their means you will receive a variety of blessings. Good for your descendants, as by their means [their sins] will be atoned for on Yom Kippur. That is what is written: “For on this day it will be atoned for you” (Leviticus 16:30).17Significant aspects of the atonement process in the Temple on Yom Kippur involved goats; see Leviticus chapter 16.

“[A bull, a sheep, or a goat, when it is born,] shall be seven days under its mother.” Why seven days? So it can be examined, as if its mother gored it or if a blemish is found in it, it is unfit and it will not be fit for an offering, as we learned there: After the birth of an offspring by caesarean section, [the mother] does not observe days of impurity and days of purity, and she is not obligated to bring for it the offering.

Rabbi Shimon said: It is considered naturally born.18Mishna Nidda 5:1. According to the first tanna, a child born through caesarean section is not considered to have come into the world through a normal birth process, such that the laws that normally apply to a woman who has given birth would apply. Similarly, when the verse states that a bull, sheep, or goat was “born,” the implication is that they were born naturally and not through caesarean section.

Since the normal birth process can lead to injury, the animal is given seven days so that it can be certain it has suffered no blemishes before bringing it as an offering. Another matter, “it…shall be seven days under its mother.” Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to a king who entered a province and issued an edict: ‘All the guests who are here shall not have an audience with me until they have an audience with the queen first.’

So, the Holy One blessed be He said: ‘Do not bring an offering before Me until Shabbat will pass for it, as there are no seven days without Shabbat, and there is no circumcision without Shabbat.’ That is what is written: “From the eighth day on, it shall be accepted.” Rabbi Yitzḥak said: The law of man and the law of animal are the same. The law of man: On the eighth day, the flesh of its foreskin shall be circumcised” (Leviticus 12:3).

The law of animals: “From the eighth day on, it shall be accepted.” In other words, if you brought an offering before Me of your own volition and with good will, it is My offering. If it is by force and against your will, I will not ascribe to you as though you sacrificed before Me, but rather, as a “fire offering to the Lord” (Leviticus 22:27).19By using the term fire offering [isheh] rather than offering [korban] or My offering [korbani], the implication is that the individual views it as a waste that the animal is burned in fire.

Similarly, “Command the children of Israel, and say to them: My offering, My food, for My fires” (Numbers 28:2) – if you brought an offering before Me of your own volition and with good will, it is “My offering.” If it is by force, it is to “My fires” and not to the Name.

“A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). “A bull or a sheep, it and its offspring you shall not slaughter on one day.” Rabbi Berekhya said in the name of Rabbi Levi: “The righteous one knows the nature of his animal” (Proverbs 12:10), this is the Holy One blessed be He, as it is written in His Torah: “Do not take the mother with the fledglings” (Deuteronomy 22:6).

“The mercy of the wicked is cruel” (Proverbs 12:10), this is Sennacherib, in whose regard it is written: “Mother and children were torn asunder” (Hosea 10:14). Alternatively, “the righteous one knows,” this is the Holy One blessed be He, in whose Torah it is written: “a bull, or a sheep, or a goat.”20Some suggest that the text should read: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (see Rabbi David Luria).

“The mercy of the wicked is cruel,” this is the wicked Haman, as it is written: “To destroy, to kill, and to eliminate [all the Jews, from lad to elder, women and children, on one day]” (Esther 3:13). Rabbi Levi said: Woe unto the wicked, who engage themselves in counsel against Israel and each and every one says: ‘My counsel is superior to yours.’ Esau said: ‘Cain was a fool that he killed his brother during his father’s lifetime, and he did not realize that his father would procreate [again].

I will not do so; rather, “Let the days of mourning for my father approach [and I will kill my brother Jacob]”’ (Genesis 27:41). Pharaoh said: ‘Esau was a fool, as he said: “Let the days of mourning for my father approach,” but he did not realize that his brother would procreate during his father’s lifetime. I will not do so; rather, when they are small, beneath their mothers’ birthing stools, I will strangle them.’

That is what is written: “When you see upon the birthing stool…every son that is born you shall cast him into the Nile” (Exodus 1:16, 22). Haman said: ‘Pharaoh was a fool, as he said: “Every son that is born you shall cast him into the Nile,” but he did not realize that the daughters would marry men and procreate from them. I will not do so, but rather, “to destroy, to kill, and to eliminate [all the Jews].”’

Rabbi Levi said: Gog and Magog, too, are destined to say so in the future: ‘The ancients were fools, as they engaged themselves in counsel against Israel, but they did not realize that they have a Patron in Heaven. I will not do that; rather, I will first confront their Patron and then them.’ That is what is written: “The kings of the earth will mobilize” (Psalms 2:2). The Holy One blessed be He says to him: ‘Wicked one, is it Me that you have come to confront?

As you live, I will wage war against you.’ That is what is written: “The Lord will emerge like a warrior, He will arouse zealotry like a man of war” (Isaiah 42:13), and it is written: “The Lord will emerge and wage war against those nations” (Zechariah 14:3). What is written there? “The Lord will be King over all the earth” (Zechariah 14:9).

“When you slaughter a thanks offering to the Lord, you shall slaughter it to garner favor for yourselves” (Leviticus 22:29). “When you slaughter a thanks offering to the Lord,” Rabbi Pinḥas, Rabbi Levi, and Rabbi Yoḥanan in the name of Rabbi Menaḥem of Gaul: In the future, all the offerings will be abolished, but the thanks offering will never be abolished. All forms of thanksgiving will be abolished, but thanksgiving through the thanks offering will never be abolished.

That is what is written: “The sound of gladness and the sound of joy, the sound of a groom and the sound of a bride, the sound of those who say: Give thanks to the Lord of hosts, for the Lord is good” (Jeremiah 33:11); these are the forms of thanksgiving. “Bringing thanks offerings to the House of the Lord” (Jeremiah 33:11); this is the thanks offering. Likewise, David said: “I will fulfill the vows I made to You; I will offer thanks offerings [todot] to You” (Psalms 56:13). It does not say toda,21Singular. but rather todot22Plural. – thanksgiving and a thanks offering.

“Speak to the children of Israel, and say to them: When you come to the land that I am giving to you, and you reap its harvest, you shall bring a sheaf of the first of your harvest to the priest” (Leviticus 23:10). “Speak to the children of Israel…you shall bring a sheaf of the first of your harvest to the priest” – that is what is written: “What advantage is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).

Rabbi Binyamin ben Levi said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth”? (Ecclesiastes 11:9). Moses said: “You shall not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “Follow the ways of your heart and the sight of your eyes” (Ecclesiastes 11:9).

Is restraint to be slackened; is there no judgment and no Judge? When he said: “But know that for all of these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well. Rabbi Shmuel bar Naḥmani said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Was it appropriate for Solomon to say this: “What advantage is there for man [in all his toil that he toils under the sun?].”

Is the implication [that this is so] even regarding toil in Torah? They then said: Had he said: “In all toil,” and was silent, we would have said that the implication is even regarding the toil of Torah. But he says only “in all his toil.” It is his own toil that is ineffective, but the toil of Torah is effective.

Rabbi Yudan says: Under the sun he does not have [advantage], but above the sun1There is an advantage to toiling in the Torah that transcends the sun. he does have. Rabbi Levi and the Rabbis, Rabbi Levi says: For all that people do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He shines the sun for them, as it is stated: “The sun rises and the sun sets” (Ecclesiastes 1:5).

The Rabbis say: For all that the righteous do to proliferate mitzvot and good deeds in this world, it is sufficient for them that the Holy One blessed be He renews their faces like the sun, as it is stated: “May all those who love Him be like the sun emerging in its might” (Judges 5:31). Rabbi Yanai said: The way of the world is that when a person purchases a litra of meat from the marketplace, how much exertion must he expend, and how much trouble must he experience until he has cooked it!

But the people sleep in their beds and the Holy One blessed be He causes the winds to blow, causes the clouds to ascend, causes plants to grow, and the fruits to fatten, and they give Him only the wage of the omer. That is what is written: “You shall bring a sheaf of the first of your harvest to the priest.”

Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much exertion must he expend until he dries it! But people sleep in their beds and the Holy One blessed be He releases a little wind and dries the land. Rabbi Avin said: Come and see how much Israel exerted themselves for the mitzva of the omer, as we learned there: They harvested [the barley] and placed it in the baskets, and they brought it to the Temple courtyard.

And they would singe it in the fire in order to fulfill the mitzva of parched grain. This is the statement of Rabbi Meir. The Rabbis say: They would beat it with reeds and with cabbage stalks so that it would not be crushed.2This beating was done in order to separate the grain kernels from the stalks, but it was not done in the normal manner of threshing, so as not to crush the kernels. They placed it into a hollow vessel, and this vessel was perforated so that the fire would take hold of it in its entirety.

They would spread it in the Temple courtyard, and the wind would blow upon it. They would bring it a mill for grits. Why all this? In order to produce from it one-tenth of an ephah [of barley flour] that was sifted through thirteen sifters.3Mishna Menaḥot 10:4.

Rabbi Levi said: You plowed, sowed, hoed, trimmed, reaped, sheaved, threshed, and placed the grain in piles, but if the Holy One blessed be He would not release a little wind to winnow, from where would you derive sustenance? That is, you give Me only the wage for the wind. That is, “What is the advantage for he who toils for the wind?” (Ecclesiastes 5:15).4The verse is interpreted to mean: What is the advantage, or reward, for one who goes through all this toil in order to bring the omer offering?

The wind that God brings is sufficient reward. Rabbi Shimon ben Rabbi [Yehuda HaNasi] married a woman. Rabbi [Yehuda HaNasi] invited all the rabbis, but he did not invite bar Kappara. [Bar Kappara] wrote on the gate of [Rabbi Yehuda HaNasi’s] house: ‘After your rejoicing you die. What profit is there for your rejoicing?’

Rabbi [Yehuda HaNasi] went out and looked at it. He said: ‘Who is it that we did not invite who wrote these words?’ They said to him: ‘Bar Kappara.’ He said: ‘Tomorrow, I will make a feast for him.’

He made a feast and invited him. When the guests entered they sat down to eat. When the food would be brought in, [bar Kappara] would say three hundred parables about the fox, and [the food] would grow cold and the guests would not eat anything. Rabbi [Yehuda HaNasi] said to his attendants: ‘Why is the food going out but [the guests] are not eating?’

They said to him: ‘There is a certain elder there, and when food is brought in, he says three hundred parables about the fox and it grows cold.’ Rabbi [Yehuda HaNasi] went up to him and said to him: ‘Why are you not allowing the guests to eat?’ He said: ‘So you would not say that I came to eat. Rather, it is because you did not invite me with my colleagues.’5The reason I was insulted is not because I missed the first feast but because I was excluded from my colleagues.

In Kohelet Rabba (1:3) bar Kappara concludes his statement with the verse: “What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3), which was the basis of his writing ‘what profit is there for your rejoicing?’. Following this incident, Rabbi Yehuda HaNasi and bar Kappara reconciled.

Rabbi Elazar said: It is written: “They did not say in their heart: Let us now fear the Lord our God, [who gives rain, the early rain and the late rain at its appointed time; the set weeks of the harvest, He will maintain for us]” (Jeremiah 5:24). He has given you everything; do you not need Him now? “The set weeks of the harvest, He will maintain for us” – He will protect us from harmful winds and harmful dew.6Although the rain has already fallen, God’s protection is still needed, as harmful rains and dew can ruin the crops.

When? It is during the seven weeks between Passover and Shavuot.7The midrash is suggesting that the need for God’s protection is the reason for the mitzva of the omer offering, which is brought on the second day of Passover, as well as the mitzva to count the forty-nine days from the day of the omer offering (Etz Yosef). Rabbi Ḥiyya taught: “Seven weeks, they shall be complete” (Leviticus 23:15). When are they complete?

When Israel performs the will of the Omnipresent. Rabbi Yehoshua said: ‘I am your Watchman; will you not give Me payment for my watching?’8This is stated from the perspective of God, and serves as an explanation for the reason the omer offering is brought. Rabbi Berekhya said: ‘I am your Cook; will you not allow Me to taste your cooked items, to know what they need, whether dew or rain?’ “You release rain abundantly, God” (Psalm 68:10); David said before the Holy One blessed be He: ‘Master of the universe, if it needs rain, [give it] “abundantly [nedavot]”;9The word nedavot can also be translated as “free gifts,” such that the meaning here could be: ‘Give it as a free gift’ (see Matnot Kehuna). if it needs dew, release it, God.’

Rabbi Berekhya said: The Holy One blessed be He said to Moses: ‘Go and say to Israel: When I would give you manna, I would give an omer to each and every one of you. That is what is written: “An omer per person” (Exodus 16:16). Now that you are giving Me the omer, I have only one omer from all of you. Moreover, it is not of wheat, but of barley.’

Therefore, Moses cautions Israel and says to them: “You shall bring a sheaf [omer].”10Given God’s great kindness, it would be particularly ungrateful if they were not careful to bring the omer offering.

Another matter, “You shall bring a sheaf [omer]” – that is what is written: “His harvest, the hungry eat” (Job 5:5). “His harvest,” this is Nimrod. “The hungry eat,” this is Abraham our patriarch, of blessed memory.11The midrash is alluding to the story in which Abraham pursued and defeated the four powerful kings who had conquered Sodom and taken Lot captive (see Genesis 14). The Sages identify Amraphel, leader of those kings, with Nimrod (see Bereishit Rabba 42:4).

“And put into baskets [ve’el metzinim]” (Job 5:5) – not with weapons and not with shields, but rather, with prayer and supplications.12Ve’el metzinim is expounded to mean ve’al tzina, meaning, without a shield. That is what is written: “Abram heard that his brother had been taken captive, and he marshaled his retainers, born in his house, three hundred and eighteen” (Genesis 14:14). Reish Lakish said in the name of bar Kappara: It was only Eliezer, as the name of Eliezer is three hundred and eighteen.13When the verse states that Abram took three hundred and eighteen men, it really means that he took only his servant Eliezer, as the numerical value of the name Eliezer is three hundred and eighteen.

“The thirsty imbibe their wealth” (Job 5:5); who appropriated all Nimrod’s wealth? Abraham and all who joined him. Another matter, “his harvest,” this is Pharaoh. “The hungry eat,” this is Moses.

“And put into baskets [ve’el metzinim],” not with weapons and not with shields, but rather, with prayer and supplications. That is what is written: “The Lord said to Moses: Why are you crying out to Me?” (Exodus 14:15). “The thirsty imbibe their wealth” – who appropriated all Pharaoh’s wealth? Moses and all who joined him.

Another matter, “his harvest,” this is Siḥon and Og. “The hungry eat,” this is Moses. “And put into baskets [ve’el metzinim],” that is what is written: “The Lord said to Moses: Do not fear him” (Numbers 21:34).14Moses had been afraid of Og and had been praying for success in confronting him (see Maharzu). “The thirsty imbibe their wealth” – who appropriated all the wealth of Siḥon and Og?

Moses, Aaron, and all who joined them. Another matter, “his harvest,” this is Sisera. “The hungry eat,” this is Deborah and Barak. “And put into baskets [ve’el metzinim]” – “from the heavens they battled” (Judges 5:20).15The fact that the heavens battled Sisera is a result of the fact that Deborah and Barak had prayed for success.

“The thirsty imbibe their wealth” – who appropriated all the wealth of Sisera? Deborah and Barak and all who joined them. Another matter, “his harvest,” this is Sennacherib. “The hungry eat,” this is Isaiah and Hezekiah.

“And put into baskets [ve’el metzinim]” – “King Hezekiah and the prophet Isaiah son of Amotz prayed” (II Chronicles 32:20). “The thirsty imbibe their wealth,” – who appropriated all the wealth of Sennacherib? Isaiah and Hezekiah and all who joined them. Another matter, “his harvest,” this is Haman.

“The hungry eat,” this is Mordekhai and Esther. “And put into baskets [ve’el metzinim]” – “Sackcloth and ashes were draped by the masses” (Esther 4:3).16It was customary to wear sackcloth and ashes on days of fasting and prayer. “The thirsty imbibe their wealth” – who appropriated all the wealth of Haman? Mordekhai and Esther and all who joined them.

Another matter, “his harvest,” these are the thirty-one kings [of Canaan]. “The hungry eat,” this is Joshua. “And put into baskets [ve’el metzinim]” – “The Lord said to Joshua: Arise” (Joshua 7:10).17Joshua had been praying to God for success (see Joshua 7:6–9). “The thirsty imbibe their wealth” – who appropriated all the wealth of the thirty-one kings?

Joshua and all who joined him. By what merit did Israel inherit the land? One must say: It was due to the merit of the mitzva of the omer, in whose regard it is written: “When you come [to the land]” (Leviticus 23:10). Therefore, Moses cautions Israel and says to them: “When you come to the land…you shall bring a sheaf [omer].”

“He shall wave the sheaf [omer] before the Lord, for acceptance on your behalf; on the day after the sabbath the priest shall wave it” (Leviticus 23:11). “He shall wave the sheaf [omer] before the Lord.” How would he wave it? Rabbi Ḥama bar Ukva said in the name of Rabbi Yosei ben Rabbi Ḥanina: He would wave it to and fro and raise and lower it. He would wave it to and fro, to the One to Whom the entire world belongs. He would raise and lower it, to the One to whom the heavenly and the earthly belong. Rabbi Simon ben Rabbi Yehoshua said: He would wave it to and fro to eliminate harmful winds. He would raise and lower it to eliminate harmful dews.

Rabbi Avun, Rabbi Neḥemya, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda ben Rabbi Simon: It is a dispute between Rabbi Yoḥanan and Rabbi Shimon ben Lakish. Rabbi Yoḥanan says: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, Abraham merited to inherit the land of Canaan. That is what is written: “I will give to you and to your offspring after you” (Genesis 17:8) – provided that “you will observe My covenant” (Genesis 17:9).

Which is that? It is the mitzva of the omer. Reish Lakish said: Let the mitzva of the omer not be insignificant in your eyes, as by means of the mitzva of the omer, the Holy One blessed be He made peace between a man and his wife. That is to say: Due to the merit of barley flour.18Barley flour is the primary component in the omer offering, as well as in the flour offering of the sota.

The sota ritual is intended to restore trust and peace between husband and wife. Rabbi Abahu, Rabbi Simon, and Rabbi Yehoshua ben Levi said: It was this that stood them in good stead in the days of Gideon, as it is stated: “Gideon came, and behold, a man was relating a dream to another, saying: Behold, I dreamed a dream, and behold, a loaf of barley bread [tzelil leḥem seorim] [was tumbling in the camp of Midyan, and it came to a tent and struck it, and it fell, and it overturned it, and the tent fell]” (Judges 7:13).

What is tzelil leḥem seorim? The Rabbis said: It is because that generation became clear [tzalal] of the righteous. By what merit were they saved? It was by the merit of the barley bread.

What is that? It is the mitzva of the omer. Rabbi Shmuel bar Naḥman said: It was this that stood them in good stead in the days of Hezekiah. That is what is written: “It will be that with the passage of the staff on every established place that the Lord will place upon it, there will be drums and harps, and He will wage war against them with the waving of the hand [tenufa]” (Isaiah 30:32).

Was there a war involving the waving of the hand in that generation?19Hezekiah and the people were passive and God smote the Assyrian camp (see II Kings chapter 19). You must say it is the mitzva of the omer.20They were saved in the merit of the mitzva of the omer offering, which is waved before being offered on the altar. The Rabbis say: It was this that stood them in good stead in the days of Ezekiel.

That is what is written: “You, take for you wheat and barley, [beans and lentils, millet and spelt, and put them in one vessel, and make them for you into bread]” (Ezekiel 4:9). Rabbi Ḥama bar Rabbi Ḥalafta said: He included a large proportion of barley.21The verse shortly after the one cited here states: “You shall eat them as barley cakes” (Ezekiel 4:12), implying that barley was the most significant ingredient.

Rabbi Shmuel bar Naḥman said: He included a large proportion of items that quicken the function of the intestines. Shmuel said: There22In the Land of Israel. they say: They prepared it for the dog, but it did not taste it. A certain noblewoman asked Rabbi Yosei, she said to him: ‘How much did that righteous one suffer! How many servants and maidservants did he have, who would prepare him food and drink.’23Ezekiel was used to eating high quality food, yet now he had to eat the low quality bread described above.

He said to her: ‘Why to that extent? It is to inform you that as long as Israel is suffering, the righteous among them are with them in suffering.’ Rabbi Levi said: It was this that stood them in good stead in the days of Haman, as Rabbi Levi said: When Mordekhai saw Haman approaching him with the horse in his hand, he said: ‘It seems to me that this wicked one is coming only to kill me.’ His students were sitting and studying before him.

He said to them: ‘Get up and flee so that you will not be burned in my coal.’ They said to him: ‘Whether for death or for life, we are with you and we will not forsake you.’ What did he do? He wrapped himself in his prayer shawl and stood in prayer before the Holy One blessed be He, and his students were sitting and studying. [Haman] said to them: ‘In what are you engaged?’

They said to him: ‘In the mitzva of the omer that Israel would offer in the Temple on this day.’ He said to them: ‘That omer, what was it, of gold or of silver?’ They said to him: ‘Of barley.’ He said to them: ‘What was its monetary value, ten silver kantars?’24A kantar is the equivalent of a silver talent.

They said: ‘Ten maot was sufficient.’25This was a very small sum of money. He said to them: ‘Arise, as the ten [maot] of yours have overcome ten thousand silver kantars.’ When Esther heard this,26When she heard that Ahasuerus had commanded Haman to lead Mordekhai through the city on a royal horse as a sign of honor. she dispatched a herald throughout the city and said: ‘Let no person open his store in the marketplace, let all the people go outside, a leader of the Jews must be hanged.’

When [Mordekhai] finished praying, Haman said to Mordekhai: ‘Don this royal garment, place this crown on your head, and go up and ride this horse.’ He said to him: ‘You great fool, do you not know that I have come from sackcloth and ashes? Is there any person who would wear the king’s royal garment who did not bathe? What, do you seek to demean the kingdom?’ [Haman] went for a bathhouse attendant but did not find one.

What did he do? He tied the filthy garment on himself, warmed the water and scrubbed the bath and went in and bathed him. When [Mordekhai] finished, he donned the royal garment. [Haman] said to him: ‘Place this crown of the king on your head.’ He said to him: ‘Is there a person who would place the king’s crown on his head without a haircut?

Why do you seek to demean the kingdom?’ [Haman] went for a barber but did not find him. What did he do? He took the haircutting tools and sat and cut his hair. While he was sitting and cutting his hair, he began sighing. [Mordekhai] said to him: ‘What [ails] you?’

He said: ‘Woe unto this person what has befallen him. The one who appointed court officials, the one who appointed officers, the one who appointed palace officials, should become a bathhouse attendant and a barber?’ He said: ‘Do I not know the father of this man,27Haman. may his bones be crushed, who was a bathhouse attendant and a barber in the village of Kerinus, and these are his haircutting implements?’28Mordekhai reminded Haman that his father had served as a barber and bathhouse attendant, therefore this was befitting Haman’s true, lowly background.

When he finished cutting his hair, he said to him: ‘Go up and ride this horse.’ He said to him: ‘I do not have the strength, as I am an old man.’ He said to him: ‘Am I not an old man?’ He said to him: ‘But did you not bring it upon yourself?’

He said to him: ‘Stand, I will lower my neck for you, step on me, and go up and ride the horse,’ in fulfillment of what is stated in your Bible: “Your enemies will deceive you and you will tread on their backs”’ (Deuteronomy 33:29). When he was riding on the horse, he began lauding the Holy One blessed be He: “I extol You, Lord, for You lifted me… Lord my God, I cried out to You, and You healed me.

Lord, You lifted my soul from the grave” (Psalms 30:2–4). What did his students say? “Sing to the Lord, His pious ones, and give thanks in remembrance of His holy name. For His anger is but a moment…” (Psalms 30:5–6).

What did that wicked one [Haman] say? “I had said in my tranquility: [I will never stumble]. Lord, by Your will You put in place mighty mountains; [You hid Your face, and I was terrified]” (Psalms 30:7–8). What did Esther say?

“To You, Lord, I called…. What gain is in my blood, in my descending into the pit? Can the dust thank You? Can it declare Your truth?” (Psalms 30:9–10).

What did Israel say? “Hear me, Lord, and be gracious to me…. You transformed my mourning into dancing” (Psalms 30:11–12). Rabbi Pinḥas said: He was engaged in the reciting of Shema and he did not stop,29Rabbi Pinḥas asserts that when Haman first came for Mordekhai, Mordekhai was reciting the morning Shema and that he continued without interruption. as it is stated: “So that he may sing praises of glory [unceasingly to You. Lord my God, I will give thanks to You forever]” (Psalms 30:13).

“Speak to the children of Israel, saying: In the seventh month, on the first of the month, shall be a rest for you, a remembrance by means of a blast, a holy convocation” (Leviticus 23:24). “In the seventh month, on the first of the month” – that is what is written: “Forever, Lord, Your word stands in the heavens” (Psalms 119:89). It is taught in the name of Rabbi Eliezer: On the twenty-fifth of Elul, the world was created.

Rav’s statement is in accordance with what Rabbi Eliezer taught, as we learned in the tekiata of Rav:1This is a liturgical composition that is recited along with the sounding of the shofar on Rosh HaShana. This day is the beginning of Your works, a commemoration of the first day. “For it is a statute for Israel, [a law of the God of Jacob]” (Psalms 81:5). Regarding the countries, it will be said: Which is for the sword and which is for peace, which is for famine and which is for plenty.

The people will be remembered on it, to be ascribed for life or for death. In conclusion, you say: On the day of Rosh HaShana, in the first hour it entered His thoughts,2The thought to create man entered God’s mind, as it were. in the second [hour] He consulted with the ministering angels, in the third He gathered his dust, in the fourth He kneaded it, in the fifth He shaped it, in the sixth He made it into a lifeless body, in the seventh He breathed a soul into him, in the eighth He brought him into the Garden, in the ninth he was commanded,3Adam was commanded not to eat from the Tree of Life. in the tenth he transgressed, in the eleventh he was sentenced, in the twelfth he emerged with a pardon.

The Holy One blessed be He said to Adam: ‘This is a portent for your descendants. Just as you stood trial before Me this day and emerged with a pardon, so your descendants are destined to stand trial before Me on this day and emerge before Me with a pardon.’ When? It is “in the seventh month, on the first of the month.”