Vayikra Rabbah Reader

Rabbi Naḥman began: “You, have no fear, My servant Jacob” (Jeremiah 30:10) – it is speaking of Jacob, as it is written: “He dreamed, and behold, a ladder was set on the ground…[God’s angels were ascending and descending on it]” (Genesis 28:12). Rabbi Shmuel bar Naḥman said: These are the guardian angels of the nations of the world, as Rabbi Shmuel bar Naḥman said: It teaches that the Holy One blessed be He showed him the guardian angel of Babylon ascending seventy rungs, [the guardian angel] of Media [ascending] fifty–two, [the guardian angel] of Greece [ascending] one hundred and eighty, and [the guardian angel] of Edom ascending, but [Jacob] did not know how many.4The guardian angel of Edom, a nation traditionally understood to be the forebear of Rome, seemed to be ascending continuously and not descending.

At that moment, Jacob our patriarch grew fearful. He said: ‘Is it possible that this one has no descent?’ The Holy One blessed be He said to him: ‘“You, have no fear, My servant Jacob,” even if it ascends and sits near Me, I will bring it down from there.’ That is what is written: “If you raise yourself like the eagle, or place your nest among the stars, [from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4).

Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shimon ben Yoḥai said in the name of Rabbi Meir: It teaches that the Holy One blessed be He showed Jacob the guardian angel of Babylon ascending and descending, of Media ascending and descending, of Greece ascending and descending, and of Edom ascending and descending. The Holy One blessed be He said to Jacob: ‘You, too, will ascend.’ At that moment, Jacob our patriarch grew fearful and said: ‘Perhaps, God forbid, just as there was descent for these, so it will be for me.’

The Holy One blessed be He said to him: ‘“You, have no fear,” if you ascend, there will be no descent for you forever.’ He did not believe, and he did not ascend. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shimon ben Yoḥai said: Rabbi Meir would expound: “Nonetheless, they continued to sin and did not believe in His wonders” (Psalms 78:32), this is Jacob our patriarch, who did not believe and did not ascend.

The Holy One blessed be He said to him: ‘Had you believed and ascended, you would never have descended. Now that you did not believe and did not ascend, your descendants will be subjugated by the four kingdoms in this world with land taxes, produce taxes, animal taxes, and head taxes.’ At that moment, Jacob grew fearful. He said before the Holy One blessed be He: ‘Master of the universe, is it, perhaps, forever?’

He said to him: “Do not be afraid, Israel, as, behold, I will save you from afar” (Jeremiah 30:10). Just as it says: “They came to me from a distant land, from Babylon” (Isaiah 39:3). “And your descendants from the land of their captivity” (Jeremiah 30:10), that is from Gaul, from Spain, and from its allies. “And Jacob will return” (Jeremiah 30:10) from Babylon, “and be calm” (Jeremiah 30:10), from Media, “and tranquil” (Jeremiah 30:10), from Greece, “and there is none to cause trembling” (Jeremiah 30:10), from Edom.

“For I will bring annihilation upon all the nations to which I dispersed you” (Jeremiah 30:11), upon the nations of the world who reap their entire fields, I will bring annihilation. “But I will not bring annihilation upon you” (Jeremiah 30:11); but upon Israel, who do not reap their entire fields, as it says: “You shall not reap the corner of your field” (Leviticus 23:22), I will not bring annihilation.

“I will chastise you with justice” (Jeremiah 30:11), I will afflict you with suffering in this world in order to cleanse you of your iniquities in the future. When? It is in the seventh month.5Some suggest that there are missing words in the midrash, and the text is to be understood as saying that during the time of justice, namely on Rosh HaShana, in the seventh month, the suffering needed in order to cleanse one of iniquities can be foregone for those who have supported the poor.

This is derived from the juxtaposition of the law requiring leaving a corner of one’s field for the poor and the verses regarding Rosh HaShana (Leviticus 23:22–24; Rabbi David Luria).

Rabbi Yehuda ben Rabbi Naḥman began: “God ascends with a blast, the Lord with the sound of a shofar” (Psalms 47:6). When the Holy One blessed be He sits and ascends on the throne of justice, He ascends in justice.6He begins the proceedings with the divine attribute of justice. What is the source? “God [Elohim]7Elohim is the name of God that represents the attribute of justice. ascends with a blast.” When Israel take their shofars and sound them before the Holy One blessed be He, He rises from the throne of justice and sits on the throne of mercy, as it is written: “The Lord8The Tetragrammaton, translated as Lord, is the name of God that represents the attribute of mercy. with the sound of a shofar.” When? In the seventh month.

Rabbi Yoshiya began: “Happy are the people who know the blast; they walk, Lord, in the light of Your countenance” (Psalms 89:16). Rabbi Abahu interpreted the verse regarding five elders who convene to intercalate the year. What does the Holy One blessed be He do? He leaves His Heavenly Council on High and contracts His Divine Presence in their midst below.

The ministering angels say: ‘Is this the Mighty? Is this the Mighty? Is this the God? Is this the God?9Is this appropriate conduct for the mighty God?

Does He, in whose regard it is written: “The Almighty is revered in the great assembly of the holy” (Psalms 89:8), leave His Heavenly Council on High and contract His Divine Presence in their midst below?’ Why to that extent? So that if they err regarding a matter of halakha, He will illuminate their countenance.10God’s presence is in their midst in order to ensure that they do not err. Alternatively, it is because even if they do err, God will ratify their decision (see Etz Yosef).

That is what is written: “They walk, Lord, in the light of Your countenance.” Rabbi Yoshiya said: It is written: “Happy are the people who know the blast.” Are there no nations of the world who know how to sound a blast? How many horns do they have?

How many trumpets do they have? How many bugles do they have? Yet you say: “Happy are the people who know the blast”? It is, rather, that they know how to appease their Creator with the blast.

He rises from His throne of justice and becomes filled with mercy toward them and transforms the attribute of justice to the attribute of mercy. When? In the seventh month.

Rabbi Berekhya began in the name of Rabbi Yirmeya: “The path of life goes upward for the intelligent” (Proverbs 15:24). “The path of life” is nothing other than Torah, just as it says: “It is a tree of life for those who grasp it” (Proverbs 3:18). Alternatively, “The path of life goes upward for the intelligent,” just as it says: “Rebukes of admonition are the path of life,” (Proverbs 6:23). “Upward for the intelligent,” this is to one who looks at the mitzvot of the Torah. What is written before this matter?11Literally, what is written above this matter, meaning before the verse: ”In the seventh month, on the first of the month.” “You shall not reap the corner of your field” (Leviticus 23:22).

Rabbi Berekhya began: “Sound the shofar at the New Moon [at the covering of our festive day]” (Psalms 81:4). Are all the months not the New Moon?12How is it clear from the verse that the mitzva to sound the shofar is specific to Rosh HaSshana? “At the covering,”13The moon is not visible at the beginning of every month. – is [the moon] not covered [at the beginning] of all months? Rather, “of our festive day.”

But is Nisan also not a month that is covered and has its own festival? Rather, which is the month that is covered, has a festival, and its festival is on that day? You find it only in the month of Tishrei. In this month, renew your actions.14The phrase “at the New Moon [baḥodesh]” is expounded to mean renew [teḥadeshu] your actions, meaning reexamine and improve your ways.

“The shofar” – in this month, improve [shaperu] your actions. The Holy One blessed be He said to Israel: ‘If you have improved your actions, I will become like this shofar for you. Just as this shofar takes in from this side and lets out from that side, so I rise from My throne of justice and sit on My throne of mercy and transform the attribute of justice to the attribute of mercy.’ When? In the seventh month.

Rabbi Levi in the name of Rabbi Ḥama ben Rabbi Ḥanina began: “So said the Lord, your Redeemer, Holy One of Israel: I am the Lord your God, who teaches you [melamedkha] for your benefit, [Who guides you on the way you should go]” (Isaiah 48:17). He goads you with a prod the way a cattle prod pokes a cow. [The cattle prod] has three names: Malmad, marde’a, dorvan. Malmad, as it teaches [melamed] the cow to plow so it can give life to its owner.

Marde’a, as it imparts knowledge [moreh daat] to the cow. Dorvan, as it imparts understanding [moreh bina] to the cow. The Holy One blessed be He said: ‘If for his cow a person crafts a goad, for one’s evil inclination, which expels him from this world and the one to come, all the more so.’ “Who guides you on the way you should go” (Isaiah 48:17) – Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: This is analogous to the son of kings who stood trial before his father.

His father said: ‘If you seek to be exonerated before me in judgment on this day, appoint as your advocate so-and-so and you will be exonerated before me in judgment.’ So the Holy One blessed be He said to Israel: ‘My children, if you seek to be exonerated in judgment before Me on this day, mention the merit of the patriarchs and you will be exonerated before Me in judgment.’ “On the first [of the month],” this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24).

“A remembrance by means of a blast,” this is Isaac, as it is stated: “He saw, and behold, a ram” (Genesis 22:13). “A holy convocation [mikra kodesh],” this is Jacob, as it is stated: “Listen to Me Jacob, Israel who was called by Me [mekora’i]” (Isaiah 48:12). When will you mention the merit of the patriarchs and be exonerated before Me in judgment? In the seventh month.

Rabbi Ḥiyya bar Abba in the name of Rabbi Levi began: “People are nothingness; men are but deceit; they rise together on a scale, lighter than nothingness” (Psalms 62:10). According to the way of the world, what do people say? So-and-so man shall marry so-and-so woman – [but] “people are nothingness.”15People may think that it would be good for a man to marry a particular woman, but that is not why a marriage will take place or succeed.

So-and-so woman will be married to so-and-so man – but “men are but deceit.” “They rise together on a scale, lighter than nothingness.” Rabbi Ḥiyya said: While they are still nothingness in their mother’s womb, they are together.16There is a divine decree that determines from before birth who will marry whom. Rav Naḥman said: All the acts of vanity and deceit that the descendants of Abraham our patriarch perform in this world, he is worthy to atone for all of them.

That is what is written: “The greatest man among giants” (Joshua 14:15). “They rise together on a scale,” on the scale he atones for them, in the month whose constellation is Libra.17This is the seventh astrological sign in the zodiac, and is represented by a scale. Which is that? It is the month of Tishrei.

You will atone [tishrei] and forgive all the sins of Your people. When? In the seventh month. Alternatively, “in the seventh [hashevi’i] month,” as it is plentiful [mesuba] in all respects; the wine presses and olive presses are [active] in it, there are blessings in it.18It is the time of year when the crops are gathered. Yom Kippur is in it, sukka is in it, lulav and arava are in it.

Another matter, “in the seventh month” – Rabbi Berekhya would call it the month of the oath, for in it the Holy One blessed be He took an oath to Abraham our patriarch of blessed memory. That is what is written: “He said: I have taken an oath by Myself, the utterance of the Lord” (Genesis 22:16). What need was there for an oath? Rav Beivai bar Abaye said in the name of Rabbi Yoḥanan: Abraham our patriarch stood in prayer and supplication before the Holy One blessed be He and said before Him: ‘Master of the universe, it is revealed and known before You that when You said to me: “Take now your son, your only one” (Genesis 22:2), I had in my heart what to answer You, and I had in my heart what to say: Yesterday You said to me: “For it is through Isaac that offspring will be considered yours” (Genesis 21:12), and now You say to me: “Offer him up there as a burnt offering”? (Genesis 22:2).

However, just as I had what to answer You, but I suppressed my evil inclination and did not answer You, “Like one who is deaf, who does not hear; like a mute who does not open his mouth” (Psalms 38:14), so when Isaac’s descendants engage in transgressions and wicked deeds, recall for them the binding of Isaac their patriarch, and rise from the throne of justice to the throne of mercy, become filled with mercy upon them, have mercy upon them, and transform the attribute of justice to the attribute of mercy on their behalf.’ When? In the seventh month.

“Abraham lifted his eyes and saw that behold, there was a ram, after it had been entangled in the thicket by its horns” (Genesis 22:13), this teaches that the Holy One blessed be He showed Abraham our patriarch the ram freeing itself from one thicket and becoming entangled in another thicket. The Holy One blessed be He said to Abraham: ‘Thus your descendants are destined to be caught in iniquities and entangled in troubles and ultimately, be redeemed with the horns of a ram.’

That is what is written: “The Lord God will sound the shofar” (Zechariah 9:14). Rabbi Huna ben Rabbi Yitzḥak said: It teaches that the Holy One blessed be He showed Abraham our patriarch the ram freeing itself from one thicket and becoming entangled in another thicket. The Holy One blessed be He said to Abraham: ‘Thus your descendants are destined to be caught among the nations, entangled in troubles, and drawn from kingdom to kingdom: From Babylon to Media, from Media to Greece and from Greece to Edom.

They will ultimately be redeemed by the horns of a ram.’ That is what is written: “The Lord will appear over them, and His arrow will emerge like lightning; and the Lord God will sound the shofar” (Zechariah 9:14). Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: All the days of the year, Israel is engaged in their labor and on Rosh HaShana they take their shofars and sound them before the Holy One blessed be He.

He rises from the throne of justice to the throne of mercy and becomes filled with mercy for them. When? In the seventh month.

All the sevens are forever beloved. Above, the seventh is beloved: Shamayim, shemei shamayim, rakia, sheḥakim, zevul, maon, and aravot,19These are the seven levels of heaven. and it is written: Praise Him Who rides in the aravot, with His name, the Lord” (Psalms 68:5). Regarding lands, the seventh is beloved: Eretz, adama, arka, gai, tziya, neshiya, tevel,20These are seven types of land. and it is written: “He will judge the universe [tevel] in righteousness, the nations with uprightness” (Psalms 9:9).

Regarding generations, the seventh is beloved: Adam, Seth, Enosh, Kenan, Mahalalel, Yered, Ḥanokh, and it is written: “Hanokh walked with God” (Genesis 5:24). Regarding our ancestors, the seventh is beloved: Abraham, Isaac, Jacob, Levi, Kehat, Amram, Moses, and it is written: “Moses ascended to God” (Exodus 19:3). Regarding sons, the seventh is beloved, as it is stated: “David was the seventh” (I Chronicles 2:15).

Regarding kings, the seventh is beloved: Saul, Ish Boshet, David, Solomon, Reḥavam, Aviya, Asa, and it is written: “Asa cried out to the Lord” (II Chronicles 14:10).21In response, God provided him with a miraculous military victory and tremendous wealth in spoils of war. Regarding years, the seventh is beloved, as it is stated: “But in the seventh, you shall let it rest and leave it fallow” (Exodus 23:11).

Regarding Sabbatical years, the seventh is beloved, as it is stated: “You shall sanctify the fiftieth year” (Leviticus 25:10). Regarding days, the seventh is beloved, as it is stated: “God blessed the seventh day” (Genesis 2:3). Regarding months, the seventh is beloved, as it is stated: “In the seventh month, on the first of the month.”

Rabbi Yoḥanan and Reish Lakish were sitting, deliberating, and saying: ‘We learned: On the festival day of Rosh HaShana that coincides with Shabbat, they would sound the shofar in the Temple but not in the outlying areas.22Mishna Rosh HaShana 4:1. If it is a matter of Torah law, it should override even in the outlying areas.23It is generally rabbinically prohibited to sound a horn on Shabbat, but if blowing the shofar is required by Torah law when Rosh HaShana coincides with Shabbat, it should be blown everywhere and not just in the Temple.

If it is not a matter of Torah law, it should not override even in the Temple.’ While they were sitting and deliberating, Kahana passed. They said: ‘The master of the halakha has come, let us go and ask him.’ They went and asked him.

He said to them: ‘One verse says: “A remembrance by means of a blast” (Leviticus 23:24), and one verse says: “A day of a blast” (Numbers 29:1). How so? When it coincides with Shabbat, “a remembrance by means of a blast,” – one mentions it but does not sound the shofar.’24The Jerusalem Talmud (Rosh HaShana 4:1) expands on this derivation and explains that the balance between these two verses applies specifically outside the Temple.

Rabbi Shimon ben Yoḥai said: Let it override in the Temple, where they know the time of the New Moon, but let it not override in the outlying areas, where they do not know the time of the New Moon, as Rabbi Shimon ben Yoḥai said: It shall be a day of the blast, you shall perform a fire offering;25This is a citation from Numbers 29:1–2, but the verse actually states “burnt offering” rather than “fire offering. in the place where the offerings are sacrificed.

Rabbi Taḥlifa of Caesarea said: Regarding all the additional offerings it is written: “You shall sacrifice,” but here it is written: “You shall perform a fire offering,” how so? The Holy One blessed be He said to Israel: ‘My children, today I ascribe to you as though today you were formed before Me, as though today I created you as a new creation. That is what is written: “For just as the new heavens and the new earth [that I will make will remain before Me…so your descendants and your name will remain]”’ (Isaiah 66:22).

“You shall take for you on the first day the fruit of a pleasant tree, branches of date palms, and a bough of a leafy tree, and willows of the brook, and you shall rejoice before the Lord your God seven days” (Leviticus 23:40). “You shall take for you on the first day” – Rabbi Abba bar Kahana began: “Take my admonishment, and not silver” (Proverbs 8:10) – take the admonishment of Torah and not silver.

“Why do you weigh out silver not for bread?” (Isaiah 55:2) – why do you weigh out silver for the descendants of Esau?1Why do you have to pay large sums of money in taxes to the Roman government or other foreign governmental authorities, who are considered descendants of Esau? “Not for bread” – it is because you did not get your fill of the bread of Torah. “And your exertion for no satisfaction” (Isaiah 55:2) – why do you exert yourselves while the nations of the world are satisfied?

“For no satisfaction” – it is because you did not get your fill of the wine of Torah, as it is written: “Drink of the wine that I mixed” (Proverbs 9:5). Rabbi Berekhya and Rabbi Ḥiyya his father said in the name of Rabbi Yosei ben Nehorai: It is written: “I will reckon with all his oppressors” (Jeremiah 30:20), even charity collectors,2If they force people to pay more than they can afford to charity (Etz Yosef). other than for the wages of Bible teachers and Mishna teachers, who do not collect wages, but rather reimbursement for lost time.

But wages for [teaching even] one matter of Torah, no person is able to pay its wages.3Torah study is so valuable that those who teach Torah can never be truly compensated for what they have imparted to their students. It is taught: From Rosh HaShana, a person’s sustenance is determined, with the exception of his expenditures for Shabbatot, festivals, and the New Moon, and the expenditures of taking the children to school.

If he increases, it is increased for him; if he decreases, it is decreased for him.4If a person spends more or less than what could have been expected for these particular causes, God will adjust his yearly income accordingly. Rabbi Yoḥanan was strolling, ascending from Tiberias to Tzippori, and Rabbi Ḥiyya bar Abba was supporting him. They arrived at a certain field. He said: ‘This field was mine and I sold it in order to acquire Torah.’5I sold it in order to use the funds so I could engage in Torah study.

They arrived at a certain vineyard. He said: ‘This vineyard was mine and I sold it in order to acquire Torah.’ They arrived at a certain olive grove. He said: ‘This olive grove was mine and I sold it in order to acquire Torah.’

Rabbi Ḥiyya began weeping. Rabbi Yoḥanan said: ‘Why are you weeping?’ He said to him: ‘Because you did not leave anything for your old age.’ [Rabbi Yoḥanan] said to him: ‘Is it insignificant in your eyes what I did, that I sold an item that was created in six days and acquired an item that was given in forty days, as it is stated: “He was there with the Lord forty days and forty nights” (Exodus 34:28), and it is written: “I stayed on the mountain forty days and forty nights” (Deuteronomy 9:9)?’

When Rabbi Yoḥanan died, his generation read in his regard: “If a man would give all the wealth of his house for love” (Song of Songs 8:7), the love that Rabbi Yoḥanan had for the Torah, “he would be scorned [boz yavuzu lo].”6He will gain a portion of the plunder [biza] of the war of Gog and Magog (Yefe To’ar). When Rabbi Hoshaya of Tireya died, they saw his bier floating in the air. His generation read in his regard: “If a man would give all the wealth of his house for the love” that the Holy One blessed be He loved Rabbi Hoshaya of Tireya, he would be scorned.7He would be scorned for thinking that money is sufficient to attain this love.

When Rabbi Elazar ben Rabbi Shimon died, his generation read in his regard: “Who is this coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, and with all the powders of the merchant?” (Song of Songs 3:6). What is “with all the powders of the merchant”? It is that he was a master of Bible, of Mishna, liturgy, and homiletics. Rabbi Abba bar Kahana said: From the reward for taking you derive the reward for taking.

In Egypt, it is written: “You shall take a bundle of hyssop” (Exodus 12:22). How much was its price? It was four maot, and it led to Israel taking possession of the plunder at the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings [of Canaan]; the palm branch that costs a person a considerable sum of money and includes several mitzvot, all the more so. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Another matter: “You shall take for you” – that is what is written: “Inform me of the way of life, abundant joy” (Psalms 16:11). David said before the Holy One blessed be He: Inform me which gate leads directly to life in the World to Come. Rabbi Yudan said: The Holy One blessed be He said to David: If it is life that you need, you need suffering [yisurin], as it is written: “Rebukes of admonition [musar] are the way of life” (Proverbs 6:23).

“Abundant joy [sova semaḥot]” (Psalms 16:11) – He satisfied us [sabenu] with five joys [semaḥot]: Bible, Mishna, Talmud, Tosefta, and aggada. Alternatively, “abundant joy in Your presence” (Psalms 16:11) – these are the seven groups of righteous people who are destined to receive the Divine Presence, and their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies, and the pure candelabrum8The candelabrum that was made of pure gold. that was in the Temple.

To the sun, from where is it derived? As it is stated: “Pure like the sun” (Song of Songs 6:10). The moon, from where is it derived? As it is stated: “Fair like the moon” (Song of Songs 6:10).

The firmament, from where is it derived? As it is stated: “The wise will shine like the radiance of the firmament” (Daniel 12:3). The stars, from where is it derived? As it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3).

Lightning, from where is it derived? As it is stated: “Their appearance is like torches, they romp like lightning” (Nahum 2:5). Lilies, from where is it derived? As it is stated: “For the conductor, for lilies” (Psalms 45:1).

The pure candelabrum, from where is it derived? As it is stated: “He said to me: What do you see? I said: I saw, and behold, a candelabrum of gold in its entirety” (Zechariah 4:2). “Eternal pleasure [ne’imot] is by Your right hand” (Psalms 16:11).

Who will inform us which group is the most beloved and delightful [hane’ima] among them? There are two amora’im; one said: The one that comes from the power of Torah and from the power of mitzvot. The other said: These are the Bible teachers and the Mishna teachers, who teach children accurately, as they are destined to stand to the right of the Holy One blessed be He. That is what is written: “Eternal pleasure is by Your right hand.”

Another matter: “Sova semaḥot” (Psalms 16:11) – do not read it so, but rather, as “seven [sheva] celebrations [semaḥot]”; these are the seven mitzvot of the festival of Sukkot, and these are: The four species of the palm branch, sukka, the festival peace offerings, and the peace offerings of rejoicing. If [one brings] festival offerings, why [also] offerings of rejoicing; if offerings of rejoicing, why festival offerings?

Rabbi Avin said: This is analogous to two [litigants] who came before a judge and we do not know who prevailed. But if one comes and takes palm branches in his hand we know that he is the one who prevailed. So, Israel and the nations of the world litigate before the Holy One blessed be He on Rosh HaShana, and we do not know who prevailed. But when Israel emerges from before the Holy One blessed be He with their palm branches and their citrons in their hands, we know that it is Israel that emerged victorious. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Another matter: “You shall take for you on the first day” – that is what is written: “He has heeded the prayer of the destitute; He did not despise their prayer” (Psalms 102:18), as Israel prevailed at trial, and their iniquities were atoned; and they say: Israel prevailed [natzeḥu], as it is stated: “Moreover, the Eternity [netzaḥ] of Israel will not lie and will not regret” (I Samuel 15:29). That is what David said to Israel: ‘If you have fulfilled the mitzva of the palm branch, which is called delightful [ne’ima],’ as it is stated: “Eternal pleasure [ne’imot] is by Your right hand,” ‘you will be informed that you have prevailed over the nations of the world,’ as it is stated: “Moreover, the Eternity [netzaḥ] of Israel.”

Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rabbi Avin said: “He has heeded the prayer of the destitute” (Psalms 102:18) – and Rabbi Avin said: We are unable to ascertain David’s nature; sometimes he calls himself poor, sometimes he calls himself king. How [is this to be understood]? When he would gaze and see that righteous individuals were destined to emerge from him, such as Asa, Yehoshafat, Hezekiah, and Yoshiya, he would call himself king, as it is stated: “Endow the king with Your justice, God” (Psalms 72:1).

But when he would gaze [and see] wicked individuals emerging from him, such as Aḥaz, Menashe, and Amon, he would call himself poor, as it is stated: “The prayer of a poor man, when he feels overwhelmed” (Psalms 102:1). Rabbi Alexandri interpreted the verse9Referring to Psalms 102:1. regarding this laborer, just as this laborer sits and waits for when he takes a short break from his labor and ultimately finishes it later,10He has to make up the lost work time at the end of the day. just as it says: “The atufim will be for Lavan” (Genesis 30:42).

What are “the atufim”? Rabbi Yitzḥak ben Rabbi Ḥilkiya: The late ones.11Thus, when David says: “The prayer of the poor man when he feels overwhelmed [ki yaatof],” he is alluding to the fact that when he was engaged in some pressing activity he would pray later than others. Another matter: “He has heeded the prayer of the destitute [haarar]; [He did not despise their prayer]” (Psalms 102:18) – it should have said: “He did not despise his prayer.”

If it says: “He did not despise their prayer,” it should have said: “He has heeded the prayer of the destitute [haararim].”12It should have used the plural formulation of the Hebrew word for destitute. Rather, “He has heeded the prayer of the destitute” – this is the prayer of Menashe king of Judah, who was destitute of good deeds. “He did not despise their prayer” – this is his prayer and the prayer of his ancestors, as it is written: “He prayed to Him, and He acceded to his entreaty” (II Chronicles 33:13).

What is “He acceded to his entreaty [vaye’ater lo]”? Rabbi Elazar bar Rabbi Shimon said: In Arabia, they call digging [ḥatirata] atirata.13God dug a tunnel under His Throne of Glory so that Menashe’s prayer could reach Him (see Devarim Rabba 2:20; Rut Rabba 5:6). He restored him to Jerusalem to his kingdom” (II Chronicles 33:13) – how did He restore him? He restored him with the wind, just as it is said: He causes the wind to blow.

At that moment, “Menashe knew that the Lord, He is God” (II Chronicles 33:13). At that moment, Menashe said: There is justice, and there is a Judge. Rabbi Yitzḥak interpreted the verse regarding these generations that have neither a king nor a prophet, neither a [High] Priest nor the Urim and the Tumim, and they have nothing other than prayer alone. David said before the Holy One blessed be He: ‘Master of the universe, do not despise their prayers.

“Let this be written for the generation to come”’ (Psalms 102:19) – from here [it may be inferred] that the Holy One blessed be He accepts penitents. “And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He creates them as a new creation. Another matter: “Let this be written for the generation to come” (Psalms 102:19) – this is the generation of Hezekiah, which was on the verge of death.

“And a people which shall be created shall praise the Lord” (Psalms 102:19), [indicates] that the Holy One blessed be He created them as a new creation. Alternatively, “let this be written for the generation to come” – this is the generation of Mordekhai, which was on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that He created them as a new creation.

Alternatively, “let this be written for the generation to come,” refers to these generations, which are on the verge of death. “And a people which shall be created shall praise the Lord,” [indicates] that the Holy One blessed be He is destined to create them as a new creation. What is incumbent upon us to do? To take a palm branch and a citron and laud the Holy One blessed be He. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Another matter: “You shall take for you on the first day” – that is what is written: “The fields and everything within them will exult” (Psalms 96:12). “The fields will exult” – this is the world, as it is stated: “It came to pass when they were in the field” (Genesis 4:8).14This verse is stated regarding the incident of Cain and Abel. The midrash elsewhere asserts that they argued about how to divide the entire world between them (see Bereshit Rabba 22:7).

“And everything within them” – these are the creatures, just as it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). “Then the trees of the forest will sing” (I Chronicles 16:33) – Rabbi Aḥa said: “[The trees of] the forest [will sing]”; “all the trees of the forest [will sing]” (Psalms 96:12).15Two verses employ almost the same terminology, but the verse in Psalms adds the word “all.”

“The forest” – these are trees that produce fruit. “All the trees of the forest” – these are trees that do not produce fruit. Before whom [will they sing]? “Before the Lord” (Psalms 98:9).

Why? Because “He comes” (Psalms 98:9) on Rosh HaShana and Yom Kippur. To do what? “He will judge the world with righteousness and peoples with uprightness” (Psalms 98:9).

Another matter: “You shall take for you on the first day” – that is what is written: “I wash my hands in purity” (Psalms 26:6) – with a transaction and not with robbery, as we learned there: A lulav that was stolen or that is dry is unfit; of an ashera tree or from a city incited to idolatry, is unfit.16Mishna Sukka 3:1. “I circle Your altar, Lord,” (Psalms 26:6) – as we learned there: Each day they would circle the altar one time and say: “Lord, please save us” (Psalms 118:25), Lord, please save us.

Rabbi Yehuda says: Ani vaho,17This is part of God’s seventy-two letter name and has the same numerical value as please Lord [ana followed by the Tetragrammaton]. please save us. And on that day,18The seventh day of Sukkot. they would circle the altar seven times.19Mishna Sukka 4:5. “Proclaiming thankfulness” (Psalms 26:7) – these are the offerings. “Relating all Your wonders” (Psalms 26:7) – Rabbi Avin said: This is Hallel; it contains [thanks] for the past, it contains [thanks] for the future, it contains [thanks] for these generations, it contains [thanks] for the messianic era, and it contains [thanks] for the days of Gog and Magog.

“When Israel departed from Egypt” (Psalms 114:1) – for the past; “not for us, Lord” (Psalms 115:1) – for these generations; “I love that the Lord hears [my voice and my supplications]” (Psalms 116:1) – for the messianic era. “All the nations surrounded me” (Psalms 118:10) – for the days of Gog and Magog; “You are my God and I will thank You; my God, and I will exalt You” (Psalms 118:28) – for the future.

Another matter: “You shall take for you” – Rabbi Ḥiyya taught: With a transaction and not with robbery; “for you” – for each and every one of you; “for you” – from what is yours and not what is stolen. Rabbi Levi said: One who takes a stolen palm branch,20To use for the mitzva. to what is the matter comparable? To a bandit who is sitting at a crossroads and robbing the passersby. One time, a legionnaire passed by him to collect the taxes for the province, and he rose before him, robbed him, and took everything that was in his possession.

Sometime later, the bandit was apprehended and incarcerated in prison. The legionnaire went to him and said to him: ‘Give me what you robbed from me, and I will advocate on your behalf before the king.’ He said to him: ‘From everything that I have robbed and from everything that I have taken, this man21A reference to himself. has nothing other than this rug that is beneath me, and it is from what was yours.’

He said to him: ‘Give it to me, and I will advocate on your behalf before the king.’ He said to him: ‘Take it.’ He said to him: ‘You should know that tomorrow when you enter before the king to stand trial and he asks and says to you: Do you have a person who will advocate on your behalf, say to him: I have so-and-so legionnaire who will advocate on my behalf. He will send and summon me, and I will come and advocate on your behalf before him.’

The next day, they stood him on trial before the king. The king asked him, saying to him: ‘Do you have a person who will advocate on your behalf?’ He said to him: ‘I have so-and-so legionnaire who will advocate on my behalf.’ The king sent and summoned him and said to him: ‘Do you know anything in favor of this man?’

He said to him: ‘I know that when you sent me to collect the taxes of that province, he rose before me and took everything that was in my possession. This rug that was from what was mine attests in his regard.’ All the people were crying out and saying: ‘Woe unto this one whose advocate became his prosecutor.’ So, a person takes a palm branch in order to accrue merit, but if it is stolen, it cries out before the Holy One blessed be He and says: ‘I was obtained by robbery; I was obtained by villainy!’ The ministering angels say: ‘Woe unto this one, whose advocate became his prosecutor.’

“On the first day” – this is the fifteenth [of Tishrei], and you say “on the first day”? Rabbi Mana of She’av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This is analogous to a province that owed tax to the king. The king went to collect it. [When he came] within ten mil, all the prominent people of the province emerged and lauded him. He forgave them one-third of their tax debt. [When he came] within five mil, the province’s middle class emerged and lauded him, and he forgave them another third.

When he entered the province, all the residents of the province, men, women, and children, emerged and lauded him, and he forgave them everything. The king said to them: ‘What has passed has passed; from here we will begin a new account.’ So, on the day before Rosh HaShana the prominent leaders of the generation fast, and the Holy One blessed be He forgives [the public] one-third of their iniquities.

From Rosh HaShana until Yom Kippur [many] private individuals fast, and the Holy One blessed be He forgives [the public] one-third of their iniquities. On Yom Kippur everyone fasts, men, women, and children, and the Holy One blessed be He says to Israel: ‘What has passed has passed; from here we will begin a new account.’ From Yom Kippur until the festival of Sukkot, all of Israel is engaged in mitzvot; this one is engaged with his sukka, and that one with his palm branch.

On the first day of the festival, all of Israel stand before the Holy One blessed be He with their palm branches and their citrons in [honor of] the name of the Holy One blessed be He. He says to them: ‘What has passed has passed; from here we will begin a new account.’ Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.” Rav Aḥa said: “For forgiveness is with You” (Psalms 130:4) – from Rosh HaShana, forgiveness is in abeyance with you. Why to that extent? “So You will be feared” (Psalms 130:4) – in order to impose fear of You upon Your creations.

“On the first day” – during the day but not at night; during the day, and even on Shabbat; “on the first day” – only the first day alone overrides Shabbat. “The fruit of a pleasant [hadar] tree” – Rabbi Ḥiyya taught: A tree that the taste of its trunk and its fruit are equal; this is the citron. “Hadar” – ben Azai said: It dwells [hadar] on its tree from year to year. Aquila the proselyte translated hadar: that it dwells [dar] on the water.

“Branches of [kapot] date palms” – Rabbi Tarfon says: Bound [kafut]; if it was separated, one should bind it.22If the leaves of the branch are separating, one should bind them to the spine. “A bough of a leafy tree” – whose leaves cover its branch; one must say this is a myrtle. “Willows of the brook” – I have derived only of the brook; of the valley and of the mountains, from where is it derived?

The verse states: “Willows of the brook.”23The plural term willows implies that different types of willows may be used, including those that do not grow on a brook. Abba Shaul says: “Willows of the brook” – two; a willow branch for the palm branch and a willow branch for the Temple.24The plural term willows alludes to two mitzvot involving the willow branch: to take a willow branch as one of the four species, and to take a willow branch in the Temple, apart from the four species (see Mishna Sukka 4:5).

Rabbi Shimon says: “The fruit of a pleasant tree” – one; “branches [kapot] of date palms” – one;25Even though kapot is plural, it is written without a vav, so it is expounded as though it is singular. Thus, one must take only one citron [etrog] and one palm branch [lulav]. “a bough of a leafy tree” – three;26The word tree is unnecessary in this verse. It is therefore understood that it is added because the number of words in this phrase is significant.

Since the phrase “a bough of a leafy tree [anaf etz avot]” includes three Hebrew words, it is understood that one must take three branches of a myrtle. “willows of the brook” – two boughs. And [of the three myrtle branches, there must be] one that is not severed. Rabbi Tarfon says: Even if the three of them are severed [they remain valid].

Another matter: “The fruit of a pleasant [hadar] tree” – this is the Holy One blessed be He, in whose regard it is written: “You are clothed in splendor and glory [hadar]” (Psalms 104:1). “Branches of date palms” – this is the Holy One blessed be He, in whose regard it is written: “The righteous blossoms like a date palm” (Psalms 92:13). “A bough of a leafy tree” – this is the Holy One blessed be He, as it is written: “He stands among the myrtle shrubs” (Zechariah 1:8). “Willows of [ve’arvei] the brook” – this is the Holy One blessed be He, in whose regard it is written: “Praise Him who rides in the highest heavens [baaravot], whose name is the Lord” (Psalms 68:5).

Another matter: “The fruit of a pleasant [hadar] tree” – this is Abraham our patriarch, whom the Holy One blessed be He glorified [shehidero] with old age, as it is stated: “Abraham was old, advanced in years” (Genesis 24:1). “Branches of [kapot] date palms” – this is Isaac, who was tied [kafut] and bound upon the altar. “A bough of a leafy tree” – this is Jacob; just as the myrtle is teeming with leaves, so Jacob was teeming with sons.

“Willows of the brook” – this is Joseph. Just as this willow withers before the other three species, so Joseph died before his brothers. Another matter: “The fruit of a pleasant [hadar] tree” – this is Sarah, whom the Holy One blessed be He glorified [shehidera] with old age, as it is stated: “Abraham and Sarah were old” (Genesis 18:11). “Branches of date palms” – this is Rebecca; just as the date palm has edible fruit and has thorns, so Rebecca produced a righteous one and a wicked one.

“A bough of a leafy tree” – this is Leah; just as the myrtle is teeming with leaves, so Leah was teeming with sons. “Willows of the brook” – this is Rachel; just as this willow withers before the other three species, so Rachel died before her sister.

Another matter: “The fruit of a pleasant [hadar] tree” – this is the Great Sanhedrin of Israel, whom the Holy One blessed be He glorified [shehideram] with good old age, as it is stated: “You shall rise before the elderly [and show deference [vehadarta] to the old]” (Leviticus 19:32).27“The old [zaken]” is interpreted by the Sages as one who has acquired wisdom [zeh shekana ḥokhma], in this case, a reference to the elders of the Great Sanhedrin.

“Branches of [kapot] date palms” – these are Torah scholars, who humble [shekofin] themselves to learn from one another. “A bough of a leafy tree” – these are the three rows of students who sit before them.28Three rows of students would sit before the Great Sanhedrin when they deliberated a case. The allusion here is based on the three Hebrew words in the phrase “a bough of a leafy tree [anaf etz avot].”

“Willows of the brook” – these are the two judges’ scribes who stand before them and record the words of those who acquit and the words of those who convict.

Another matter: “The fruit of a pleasant [hadar] tree” – this is Israel; just as the citron has taste and has fragrance, so Israel has people among them who have Torah and have good deeds. “Branches of date palms” – this is Israel; just as the date palm has taste but has no fragrance, so Israel has people among them who have Torah but do not have good deeds. “A bough of a leafy tree” – this is Israel; just as the myrtle has fragrance but has no taste, so Israel has people among them who have good deeds but do not have Torah.

“Willows of the brook” – this is Israel; just as the willow has no taste and has no fragrance, so Israel has people among them who do not have Torah and do not have good deeds. What does the Holy One blessed be He do to them? To eradicate them is not possible. Rather, the Holy One blessed be He said: Let them all be bound together in a single bundle and they will atone for one another.

If you do so, at that moment, I will be ascendant [mitaleh]. That is what is written: “Who built His upper chamber [maalotav] in the heavens” (Amos 9:6). When is He ascendant? When they are made into a single group, as it is stated: “And established His group upon earth” (Amos 9:6). Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Rabbi Yehuda in the name of Rabbi Shimon ben Pazi began: “Hear, my son, and take my sayings” (Proverbs 4:10) – I [God] have commanded you many acts of taking in order to accord you merit. I said to you: “They shall take to you a completely red cow” (Numbers 19:2). Was it, perhaps, for My benefit? No, it was for your benefit, to purify you, as it is written: “The pure person shall sprinkle upon the impure person” (Numbers 19:19).

I said to you: “They shall take Me a gift [veyikḥu li teruma]” (Exodus 25:2), so that I will dwell in your midst. “They shall make Me a sanctuary” (Exodus 25:8) – as it were, the Holy One blessed be He said: Take Me and I will reside in your midst. It does not say: They shall take a gift [veyikḥu teruma], but rather, “they shall take Me [veyikḥu li].” It is I that you are taking.

I said to you: “They shall take to you pure olive oil” (Leviticus 24:2) – do I require your light? But is it not written: “The light rests with Him” (Daniel 2:22)? It is, rather, in order to accord you merit and to atone for your souls, which are likened to a lamp, as it is stated: “The spirit of man is the lamp of the Lord; He searches all the chambers of the belly” (Proverbs 20:27). Now that I have said to you: “You shall take for you on the first day,” it is in order to accord you merit so I will cause rain to fall for you. Therefore, Moses exhorts Israel and says to them: “You shall take for you on the first day.”

Rabbi Mani began: “All my bones will say: Lord, who is comparable to You” (Psalms 35:10) – this verse is stated only for the sake of the palm branch. The spine of the palm branch resembles the spine of a person, the myrtle resembles the eye, the willow resembles the mouth, and the citron resembles the heart. David said: There are none among the limbs greater than these, as they are equal in significance to the entire body. That is, “all my bones will say.”

Another matter: “You shall take for you on the first day” – after all that wisdom that is written regarding Solomon: “Wisdom and knowledge is granted to you” (I Chronicles 2:12), “Solomon’s wisdom exceeded [the wisdom of all the people].… He became the wisest of all people” (I Kings 5:10–11), he sat and wondered regarding these four species, as it is stated: “There are three things that are beyond me” (Proverbs 30:18). “There are three things” – the paschal offering, unleavened bread, and bitter herbs. “And four I do not know” (Proverbs 30:18) – these are the four species of the palm branch that he sought to ascertain. “The fruit of a pleasant tree” – who will say that it is a citron? All trees produce pleasant fruit. “Branches of date palms” – the Torah said: Take two branches of date palms29This is based on the fact that the verse employs the plural term “branches.” with which to praise, but one takes only the lulav, from the heart of the date palm.30It is at a stage before it hardens into a branch. “A bough of a leafy tree” – who will say that this is a myrtle? It says elsewhere: “Go out to the mountain and bring olive branches, [pine branches, myrtle branches, date palm branches, and branches of a leafy tree, to make sukkot]” (Nehemiah 8:15). “Willows of the brook” – all trees grow with water. “And four I do not know” – he again mentioned them another time, as it is stated: “There are three that are accomplished [striders, and four accomplished walkers]” (Proverbs 30:29) – these are the four species that each and every individual of Israel goes, runs, and takes of them for himself to praise the Holy One blessed be He. They appear insignificant in the eyes of man, but they are significant before the Holy One blessed be He. Who clarified for Israel regarding these four species that they are the citron, palm branch, myrtle, and willow? It was the Sages, as it is stated: “[They are four that are small upon the earth], but they are exceedingly wise” (Proverbs 30:24).

Rabbi Berekhya said in the name of Rabbi Levi: By the merit of “you shall take for you on the first day,” I [God] will be revealed to you first, and I will exact retribution from the first, that is, the wicked Esau, in whose regard it is written: “The first emerged” (Genesis 25:25). I will build for you the first; this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, the place of our Temple” (Jeremiah 17:12). I will bring to you the first; this is the messianic king, in whose regard it is written: “The first to Zion, behold, they are here, and to Jerusalem I will provide a herald” (Isaiah 41:27).

“Command the children of Israel, and they shall take to you pure virgin olive oil for the lighting, to kindle a lamp continually” (Leviticus 24:2). “Command the children of Israel, and they shall take to you…olive oil…” – that is what is written: “Your righteousness, God, reaches on High” (Psalms 71:19). Rabbi Ami asked Rabbi Shmuel bar Naḥman; he said to him: ‘Because I heard about you that you are a master of aggada, what is [the meaning of the verse]: “Your righteousness [vetzidkatekha], God, reaches on High”?’

He said to him: ‘Just as the earthly beings need charity [tzedaka] from one another, so the supernal beings need charity from one another.’ That is what is written: “He said to the man clothed in linen” (Ezekiel 10:2) and the entire introduction at the beginning of the portion: “Speak to the priests” (Leviticus 21:1).1The midrash references a discussion cited earlier (Vayikra Rabba 26:8) which explains, based on the verse in Ezekiel, how the angels engage in acts of kindness and charity toward one another.

“For You have performed great deeds” (Psalms 71:19) – these are the two great lights, as it is stated: “The two great lights” (Genesis 1:16). “God, who is comparable to You?” (Psalms 71:19) – who is comparable to You among the supernal beings, who is comparable to You among the earthly beings? Who is comparable to You, in that You subdue the attribute of justice? You illuminate for the supernal and for the earthly.

You illuminate for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”

Rabbi Yitzḥak began: “Your saying is exceedingly pure, and Your servant loves it” (Psalms 119:140) – like the goldsmith who inserts the gold into the crucible two or three times until he purifies it, so this portion was stated, repeated, and repeated a third time.2The mitzva to light the lamps in the Tabernacle or Temple was taught in Exodus (27:20–21), Leviticus (24:1–4), and Numbers (8:1–4). This is in order to clarify all the details of the mitzva and help the people remember it (see Maharzu).

The matters can be inferred a fortiori: If this small portion in the Torah is stated, repeated, and repeated a third time, the rest of the portions in the Torah, all the more so.3Other passages, which are far more extensive, must have also been repeated to the people. The mitzvot were taught at Sinai, repeated at the Tent of Meeting, and repeated a third time on the plains of Moav (Maharzu).

“Command the children of Israel” – that is what is written: “Call and I will answer You” (Job 14:15), just as it says: “Then you will call, and the Lord will answer” (Isaiah 58:9). “So that You will long [tikhsof]”4This is a variation of the end of Job 14:15. – so that Your soul will long for Your handiwork, just as it says: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30).5The midrash cites this verse in order to clarify the meaning of the word tikhsof in the verse in Job.

Job said before the Holy One blessed be He: Master of the universe, the supernal and the earthly are under Your authority, and You long for Your handiwork? Rather, You tend to Your handiwork.6Job is saying that God commands the people of Israel to light lamps in the Temple not because He needs their light, but in order to grant them reward for fulfilling His command. That is, “command the children of Israel.”

Another matter: “Command the children of Israel” – bar Kappara began: “For You light my lamp” (Psalms 18:29). The Holy One blessed be He said to Adam: ‘Your lamp is in My hand, and My lamp is in your hand.’ Your lamp is in My hand, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). My lamp is in your hand, “to kindle a lamp continually.”

The Holy One blessed be He said: ‘If you illuminate My lamp, I will illuminate your lamp.’ That is, “command the children of Israel.” Another matter: “Command the children of Israel” – that is what is written: “Your head [roshekh] is upon you like the Carmel, and the locks of your head are like purple wool” (Song of Songs 7:6) – the indigent [harashim] among you are as dear to Me as Elijah, who ascended the Carmel.

That is what is written: “Elijah ascended to the peak [rosh] of the Carmel, and he knelt to the ground, and he put his face between his knees” (I Kings 18:42). Why did he put his face between his knees? He said before the Holy One blessed be He: Master of the universe, if we have no merit, look to the covenant of circumcision. “And the locks of [vedalat] your head are like purple wool” (Song of Songs 7:6).

The Holy One blessed be He said: The destitute [hadalim] among you are as dear to Me as David, as it is stated: “The weak among them on that day will be like David” (Zechariah 12:8). Some say: Like Daniel, in whose regard it is written: “They clad Daniel in purple wool” (Daniel 5:29). “The king bound in tresses [barehatim]” (Song of Songs 7:6) – as the Holy One blessed be He bound Himself by oath that He would rest His Divine Presence within the panels [rahitin] of Jacob our patriarch.7Jacob planted the trees from which the boards of the Tabernacle were crafted (see Bereshit Rabba 54:6).

By whose merit? Rabbi Abba bar Kahana said: By the merit of Abraham our patriarch, as it is written: “Abraham ran8The verb ran is rahat in Aramaic. to the cattle” (Genesis 18:7). Rabbi Levi said: By the merit of Jacob, in whose regard it is written: “He displayed the rods that he peeled in the receptacles [barehatim]” (Genesis 30:38). Rabbi Berekhya said: “The king bound in tresses” (Song of Songs 7:6) – this is Moses, in whose regard it is written: “He became king in Yeshurun” (Deuteronomy 33:5).

“Bound in tresses” – as the Holy One blessed be He decreed against him that he would not enter the Land of Israel. For what reason? It is due to the receptacles [rehatim] of the waters of dispute. That is what is written: “These are the waters of dispute, where the children of Israel quarreled” (Numbers 20:13).9It was due to the incident described there that Moses could not enter the Land of Israel; see Numbers 20:1–13.

Rabbi Yehuda presented a parable; to what is the matter analogous? To a king who decreed and said: Anyone who gathers and eats Sabbatical Year produce will be led around the arena.10To publicly shame him. There was a certain well-born woman who went, gathered, and ate Sabbatical Year produce. They began leading her around in the arena, and she was screaming and saying: ‘Please, I implore you, my lord, the king: Hang these unripe figs around my neck so the people will not say: It appears to us that they discovered in her a matter of sexual immorality or a matter of sorcery.

Rather, by seeing the unripe figs on my neck, they will know that it is due to them that I am being led around.’ So, Moses said before the Holy One blessed be He: ‘Master of the universe, write in Your Torah the reason that I am not entering the Land, so Israel will not say: It seems to us that Moses falsified the Torah or said a matter that he was not commanded.’ The Holy One blessed be He said to him: ‘As you live, I will write that it was due only to the water.’

That is what is written: “Because you defied My directive in the wilderness of Tzin…[They are the waters of dispute in Kadesh]” (Numbers 27:14). Rabbi Shimon presented a parable; to what is the matter analogous? To a king who was going on the way and his son was with him on the carriage. When they reached a narrow place, the carriage overturned onto his son.

His eye was blinded, his arm was severed, and his leg was broken. When the king would reach that place, he would mention it, saying: ‘Woe is me. Here my son was injured, here his eye was blinded, here, his arm was severed, here his leg was broken.’ So, the Holy One blessed be He mentions the waters of dispute three times in His Torah,11See Numbers 20:24, 27:14; Deuteronomy 32:51.

Moses and Aaron died without entering the Land of Israel due to the events at the waters of dispute. That episode was set in motion by the passing of Miriam (see Numbers 20:1). as though to say, here I killed Moses, here I killed Aaron, here I killed Miriam. That is what is written: “Their judges slip down by the rock; they will hear My words, for they are pleasing” (Psalms 141:6).12This verse is cited here because Moses and Aaron, the judges of the nation, were unable to enter the land due to the incident in which Moses hit the rock (Numbers 20:11).

Rav Naḥman said: “King” (Song of Songs 7:6) – this is Moses, as it is written: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel. It is the way of a king to issue edicts and [that] others fulfill them, so you shall issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Aḥa: “A wise man ascends against the city of the mighty [giborim]” (Proverbs 21:22) – gevarim13The word giborim is written without the letter vav, such that it can be read gevarim, males. is written, as they are all males [gevarim] and there is no female among them. “A wise man ascends” – this is Moses, as it is stated: “Moses ascended to God” (Exodus 19:3).

“And removes the might of its stronghold” (Proverbs 21:22) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: “Might” – this is Torah. “Its stronghold [mivtaḥa]” – as the certitude [bitḥonan] of the angels was that the Torah was to be given to them, until the Holy One blessed be He said to them: “It is not found in the land of the living” (Job 28:13).14This is the land of the angels, who live forever.

Rabbi Neḥemya says: “Might” – this is Torah; “its stronghold [mivtaḥa]” – its assurance [bitḥona] is in it, and that there is reward given for it is [stated] at its side.15One is assured by the Torah itself of great reward for those who observe and study it, as in the verse: “For it is your life and the length of your days” (Deuteronomy 30:20; Yefe To’ar). The Rabbis say: “Might” – this is Torah; “its stronghold [mivtaḥa]” – as anyone who toils in it may be certain [batuaḥ] that he will issue edicts and others will fulfill them.

So, the Holy One blessed be He said to Moses: ‘You toiled extensively in the Torah, so you will issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”

Another matter: “Command the children of Israel” – Rabbi [Yehuda HaNasi] and the Rabbis: Rabbi [Yehuda HaNasi] says: One verse says: “Is there a number to His troops?” (Job 25:3), and another verse says: “Thousands upon thousands will serve Him” (Daniel 7:10), and another verse says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18).

Rather, this is the number in one troop, but there is no number to His troops. The Rabbis say: One verse says: “Is there a number to His troops?” and another verse says: “Thousands upon thousands will serve Him.” Rather, until the Temple was destroyed, the lauding of the Holy One blessed be He would ascend in completeness. When the Temple was destroyed, the Holy One blessed be He, as it were, reduced His entourage.

The Holy One blessed be He said: It is not right for My lauding to ascend as it used to ascend. “On whom will His light not rise?” (Job 25:3) – who from all who entered the world can come and say: The sun did not illuminate for me during the day and the moon did not illuminate for me in the night? You illuminate for the supernal, the earthly, and for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”

Rabbi Ḥanina said: There were windows in the Temple through which its light would emerge to the world, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). “Recessed narrowing” – they were narrow from within and wide from without in order to bring out its light to the world. Rabbi Levi said an analogy: [If] a king were to build a great hall, he would make its windows narrow from without and wide from within so that light would enter it.

But the windows of the Temple were not so, but rather, they were narrow from within and wide from without in order to bring out great light. Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman: ‘Because I have heard about you that you are a master of aggada, from where did light emerge to the world?’16Before God created the sun and the moon. He said to him: ‘The Holy One blessed be He wrapped Himself [in light] as in a cloak, and the entire world shone from the aura of His glory’; he said to him in a whisper.17He did so in order to avoid expounding on Creation out loud (see Ḥagiga 11b).

He said to him: ‘It is an explicit verse, as it is stated: “Enveloping with light as if with a cloak, He spreads the heavens like a sheet” (Psalms 104:2), and you say it to me in a whisper?’ He said to him: ‘Just as [my teachers] said it [to me] in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded it publicly, it would not have been possible to say it.18Rabbi Yitzḥak had publicly interpreted the verse (Psalms 104:2) as explained by Rabbi Shimon ben Yehotzadak.

By doing so publicly, he demonstrated that he did not consider this to be included in the Sages’ instruction to avoid publicly expounding the process of Creation. Beforehand, what would they say? Rabbi Berekhya said in the name of Rabbi Yitzḥak: From the place of the Temple, from there light would emerge to the world. That is what is written: “Behold, the glory of the God of Israel was coming from the direction of the east, and its sound was like the sound of many waters, and the earth shone with His glory” (Ezekiel 43:2).

“His glory” is nothing other than the Temple, just as it says: “Throne of glory, exalted from the beginning, the place of our Temple” (Jeremiah 17:12).

Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants,19This is stated from the perspective of God. and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light?

Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously.

Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2).

What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said… The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’

The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light?

Rav said: When the orb of the sun and the moon enter to ask permission from before the Holy One blessed be He,20They ask permission to go out in order to illuminate the world. their eyes dim from the aura of the Divine Presence. They seek to emerge and illuminate the world, but they do not see anything. What does the Holy One blessed be He do for them? He shoots arrows before them and they proceed by their light.

That is what is written: “The sun, the moon stand in their abode; by the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). And it is written: “The sun and the moon were darkened, and the stars withdrew their shine” (Joel 2:10). Rabbi Hoshaya son of Rabbi Simlai of Caesarea in the name of Rabbi Yitzḥak bar Ze’eira: The orb of the sun never sets until it becomes like a round spot of blood.

What is the source? “[In a tent within He placed the sun,] which, like a bridegroom leaving his bridal chamber, rejoices like a warrior running his course [oraḥ]” (Psalms 19:5–6), and oraḥ is only that of women, just as it says: “The manner [oraḥ] of women21This is a reference to the menstrual cycle. had ceased for Sarah” (Genesis 18:11). Rabbi Levi said: Each and every day, the Holy One blessed be He sits in judgment of the orb of the sun and the moon, which do not wish to emerge and illuminate the world.

What do they say? The people indict us, the people prostrate themselves to us.22This is an indictment, because God will punish not only the idolators but also that which they worshipped (Matnot Kehuna). Some suggest that the proper reading is not “indict [mekatregin]” but rather “burn incense [mekaterin]” (Rabbi David Luria). Rabbi Yusta bar Shunem said: What does the Holy One blessed be He do to them?

He sits in judgment of them, and they emerge and illuminate the world against their will. That is what is written: “Each morning He brings His judgment to light; it does not fail [lo nedar]” (Zephaniah 3:5). What is [the meaning of the phrase] “lo nedar”? It does not cease.

“But the unjust knows no shame” (Zephaniah 3:5) – they have no shame, but rather, they prostrate themselves to them, they see them stricken, but have no shame.23They see the sun and moon stricken in solar and lunar eclipses, yet they continue worshipping them. That is what is written: “They shall take to you…olive oil.”24Although God is the master of all light, as demonstrated by the fact that He forces the sun and moon to shine, He nonetheless asks Israel to light lamps for Him in the Temple.

Rabbi Ḥiyya taught: Olive oil, but not sesame oil, nor walnut oil, nor turnip oil, nor almond oil, but rather, olive oil from your olive trees. Rabbi Avin said: This is analogous to a king whose legions revolted against him. One legion of his did not revolt. The king said: That legion that did not revolt against me will be appointed commanders, lieutenants, and military governors.

So, the Holy One blessed be He said: This olive tree brought light to the world in the days of Noah; that is what is written: “The dove came to him at evening time and, behold, a plucked [taraf] olive leaf was in its mouth” (Genesis 8:11). What is “taraf”? Killed, just as it says: “Joseph was mauled [tarof taraf]” (Genesis 37:33).25And presumed dead. Rabbi Berekhya said: Had it not killed it, it would have become a great tree.26When the dove plucked the olive leaf that it brought back to Noah, it killed the olive tree, which was a small sapling but could have grown into a great tree.

From where did it bring it? Rabbi Abba bar Kahana said: It brought it from the Mount of Olives. Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what they say: The Land of Israel was not stricken with the Flood waters.

That is what the Holy One blessed be He said by means of Ezekiel: “Son of man, say to it: You are a land that has not been purified, [that has not been rained upon on the day of fury]” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstone was obliterated in the waters.27Since the Flood was so destructive that even large stones, such as millstones, were eroded, the dove could have found an olive leaf only in the Land of Israel, which was not destroyed in the flood.

Rabbi Berekhya said; The gates of the Garden of Eden opened before it, and it brought it from there. Rabbi Aivu said: Had it brought it from the Garden of Eden, was there not a more exceptional item to bring, e.g., cinnamon or balsam? Rather, it [brought the olive leaf] as an indication to him, saying: My master, Noah, [I prefer something] bitter like this from the hand of the Holy One blessed be He, and not something sweet from your hand.

“Outside the curtain of the testimony, in the Tent of Meeting, Aaron shall arrange it from evening until morning before the Lord continually; an eternal statute for your generations” (Leviticus 24:3).

“Outside the curtain of the testimony, in the Tent of Meeting, ]Aaron[ shall arrange [yaarokh] it” – Rabbi Elazar ben Shamua said: Due to the merit of [what Aaron] “shall arrange [yaarokh],” you will be delivered from: “For [an inferno] is arranged [arukh] from yesterday” (Isaiah 30:33).28This is a reference to Gehenna. Rabbi Ḥanin said: Due to the merit of “to kindle a lamp continually” (Leviticus 24:2), you will merit to greet the lamp of the messianic king. What is the source? “There I will cause the horn of David to grow; I have prepared [arakhti] a lamp for My anointed one” (Psalms 132:17). And it says: “I rejoiced when they said to me: Let us go to the House of the Lord” (Psalms 122:1).

“The son of an Israelite woman, and he was the son of an Egyptian man, went out among the children of Israel; and the son of the Israelite woman and an Israelite man fought in the camp. The son of the Israelite woman blasphemed the Name and cursed; they brought him to Moses. And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:10–11). “The son of an Israelite woman…went out” – Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda says: That is what is written: “Around the wicked will walk” (Psalms 12:9) – the righteous walk around the wicked.

How so? When the righteous emerge from the Garden of Eden and see the wicked being judged in Gehenna, their soul is joyous within them. That is what is written: “They will emerge and see the corpses of the people who betray Me” (Isaiah 66:24). At that moment, they give praise and thanks to the Holy One blessed be He for the suffering that He inflicted upon them in this world.1The righteous thank God for having punished them for their sins in this world, so that they can receive reward in the World to Come.

That is what is written: “You will say on that day: I thank You, Lord, that You were angry with me; Your wrath has turned against” (Isaiah 12:1) the nations of the world, and “You comfort me” (Isaiah 12:1) through them. When? “As lowliness is lifted up [kerum]” (Psalms 12:9) – when the Holy One blessed be He will exalt a lowly vineyard [kerem] in His world. The vineyard of the Holy One blessed be He is none other than Israel, as it is stated: “For the vineyard of the Lord of hosts is the house of Israel and the people of Judah, the plant of His delight” (Isaiah 5:7).

Rabbi Neḥemya said to him: Until when are you going to distort the Bible for us? Rather, the wicked walk around the righteous, as it is written: “Around, the wicked will walk” (Psalms 12:9). How so? When the wicked ascend from Gehenna and see the righteous sitting tranquilly within the Garden of Eden, their soul diminishes within them.2Meaning, they will be consumed with grief.

That is what is written: “The wicked one sees and is angered” (Psalms 112:10). When? “As lowliness is lifted up ” – when the Holy One blessed be He will exalt the mitzvot that are treated with contempt. ‘Why are you going out to be stoned?’ ‘Because I circumcised my son.’3The reality of this world has often caused conversations such as to this to take place between Jews, when one is sentenced to death by the ruling authorities for having observed mitzvot. ‘Why are you going out to be burned?’ ‘Because I observed Shabbat.’ ‘Why are you going out to be beheaded?’ ‘Because I ate unleavened bread.’ ‘Why are you being lashed with a whip?’ ‘Because I made a sukka, because I took a palm branch, because I donned phylacteries, because I placed sky-blue wool [on my garment], because I performed the will of my Father in Heaven.’

That is what is written: “One will say to him: What are those wounds?” (Zechariah 13:6). [He will answer:] ‘These wounds caused me to be beloved to my Father in Heaven.’ Another matter: When is “as lowliness is lifted up [kerum]” – when the Holy One blessed be He will publicize the origin [karman] of the mamzerim.4In this sense, “lifted up” means they will be separated from the rest of the congregation.

They were already publicized by Moses, as it is stated: “Take out the blasphemer” (Leviticus 24:14).5The blasphemer was of illegitimate lineage, and he was eventually executed and thereby removed from the congregation.

“Even in your thought do not curse a king” (Ecclesiastes 10:20) – Rabbi Avin said: Do not curse and blaspheme before Me with the intelligence that I granted you beyond that of the animal, beast, and bird. I created two eyes for you, and they have two eyes; you have two ears, and they have two ears. I made you similar to them, as it is stated: “He is comparable to animals, which perish [nidmu]” (Psalms 49:21).

Nidme6The midrash is defining the meaning of the term nidmu in the verse, which it mentions in a slightly different form, nidme. is nothing other than silence. I silenced them in your honor. How many favors have I performed for you, but you do not understand, as it is stated: “Man, in honor, does not understand” (Psalms 49:21). Another matter: “Even in your thought, do not curse a king” (Ecclesiastes 10:20) who is before you.

“And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is before you.7Unlike the previous exposition, where the verse was understood as referring to not cursing God, now the verse is understood as referring to not cursing powerful people. Some suggest that this sentence should be understood to mean: Do not curse a king or wealthy individual who came before you, i.e. preceded you (see Maharzu).

“As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yirmeya ben Elazar said: This is the raven and the art of bird divination.8It was thought that through the art of bird divination, ravens could tell a person what others had said about them. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Levi said: There are ears on the road and ears to the wall.

Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) who is in your generation. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) that is in your generation. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Yehuda bar Simon said: The Holy One blessed be He said to David: ‘Should you have said this: “My enemies will be exceedingly ashamed and frightened” (Psalms 6:11)?

Who was your enemy? Was it not Saul? Is it not written: “On the day the Lord saved him from the hands of all his enemies and from the hand of Saul” (Psalms 18:1)?’ At that moment, David said before the Holy One blessed be He: ‘Master of the universe, do not tally it among my intentional sins, but rather among my unwitting sins [shegagot].’

That is what is written: “A meditation [shigayon] by David” (Psalms 7:1). Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – do not curse the King of the universe. “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – the Wealthy One of the universe. “As the birds of the heavens will carry the sound” (Ecclesiastes 10:20) – Rabbi Levi said: There is a beneficial sound that emerges and a detrimental sound [that emerges].

A beneficial [sound]: “The Lord heard the sound of your words as you spoke to me, [and the Lord said to me: I heard the sound of the words of this people that they spoke to you; they did well in everything that they spoke]” (Deuteronomy 5:25). What is: “They did well [hetivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: One said: It is like the preparation of [hatavat] the lamps, and one said: It is like the preparation of the incense.9Both of these were part of the Temple service.

There is a detrimental sound: “The Lord heard the sound of your words, and He was enraged and took an oath, saying” (Deuteronomy 1:34). Rabbi Taḥlifa said: The Holy One blessed be He said: For them it is rage, but for Me, what rage is there?10Although God’s reaction appears to people as rage, in reality God carries out punishments but is not enraged. “That I took an oath in My wrath” (Psalms 95:11) – I took an oath in My wrath, but changed My mind.

“That they would not come to My resting place” (Psalms 95:11) – they will not come to this resting place,11The Land of Israel but they will come to another resting place.12The World to Come Rabbi Levi said in the name of bar Kappara: This is analogous to a king who grew angry at his son and decreed that he shall not enter the palace with him. What did the king do? He stood and demolished it, rebuilt it, and brought his son into the palace with him.

The result is that he observed his oath and brought in his son. So, the Holy One blessed be He said: “That I took an oath in My wrath that they would not come to My resting place” – they will not come to this resting place, but they will come to another resting place. “And a winged creature will tell the matter” (Ecclesiastes 10:20) – Rabbi Avin said: When a person is asleep, the body tells the soul [what it has done], the soul [tells it] to the spirit, the spirit to the angel, the angel to the cherub, the cherub to the winged creature,13This is a reference to an angelic creature called a seraph (see Kohelet Rabba 10:20). “and a winged creature will tell the matter”; before whom?

Before the One who spoke and the world came into being. Another matter: “Even in your thought do not curse a king” (Ecclesiastes 10:20) – this is Moses, as it is written: “There was a king in Yeshurun” (Deuteronomy 33:5). “And in your bedrooms do not curse the wealthy” (Ecclesiastes 10:20) – this is Moses. From where did Moses become wealthy?

Rabbi Ḥanin said: The Holy One blessed be He created a sapphire mine for him in his tent, and it is from there that he became wealthy. That is what is written: “Carve [pesol] for yourself [two tablets of stone]” (Exodus 34:1) – the waste [pesolet] shall be for you. At that moment, Moses said: The blessing of the Lord, it will make wealthy” (Proverbs 10:22). “As the birds of the heavens” (Ecclesiastes 10:20) – as he flew like a bird and ascended heavenward.

“And a winged creature will tell the matter” (Ecclesiastes 10:20) – as it was told to Moses at Sinai: “Take out the blasphemer” (Leviticus 24:14).

“The son of an Israelite woman…went out” – from where did he go out? Rabbi Levi said: He went out of his world, just as it says: “The champion went out” (I Samuel 17:4).14Just as Goliath blasphemed God and lost his place in the World to Come, the same is true of the blasphemer, the son of the Israelite woman who went out, meaning he lost his place in the World to Come. Rabbi Berekhya said: He went out of the previous portion and said: It is written: “You shall take fine flour and you shall bake it” (Leviticus 24:5).15The reference is to the showbread, which would be placed on the table in the Tabernacle.

New bread would be placed each Shabbat, and when it would be removed the following Shabbat the priests would eat it. It is the way of a king to eat hot bread. Is it perhaps to eat cold? It is as we learned there: The showbread is eaten no fewer than nine days and no more than eleven days [after it is baked].

How so? It is baked on the day before Shabbat and eaten on [the following Shabbat], on the ninth [day from when it was baked]. If a Festival occurs on the day before Shabbat it is eaten on the tenth day. If the two festival days of Rosh HaShana occur it is eaten on the eleventh,16Mishna Menaḥot 11:9. as it appears in Tanḥuma.17See Tanḥuma, Leviticus 23, where this is explained at greater length.

The midrash is asserting that the blasphemer scoffed at the mitzva of the showbread, and it was that which ultimately led to his blaspheming God. Rabbi Ḥiyya taught: He went out from the portion of the lineage. He sought to pitch his tent in the camp of Dan. They said to him: ‘What leads you to pitch your tent in the camp of Dan?’

He said to them: ‘I am from one of the daughters of Dan.’ They said to him: ‘It is written: “Each man by his banner with the insignias of his patrilineal house” (Numbers 2:2) – and not his matrilineal house.’ He entered the court of Moses and lost his case. He stood and blasphemed.