Vayikra Rabbah Reader

“And he was the son of an Egyptian man” – the Rabbis and Rabbi Levi: The Rabbis say: Even though there were no mamzerim at that time, he was a mamzer.18A mamzer is the child of a married Jewish woman and a Jewish man who is not her husband. In this instance the father was an Egyptian man, and therefore her son was not technically a mamzer. However, he was a mamzer in the eyes of the people. Rabbi Levi said: He was a full-fledged mamzer.19Rabbi Levi holds that the offspring is a mamzer even if the paramour was a gentile.

How [did it come to pass]? The taskmasters were Egyptian, and the foremen were Israelites. A taskmaster was appointed over ten foremen, and a foreman was appointed over ten men. The result is that a taskmaster was appointed over one hundred men.

One time, a taskmaster went early to a foreman; he said to him: ‘Go and gather your group.’ When he entered, his wife flirted with him.20When the Egyptian taskmaster entered the Israelite foreman’s home, the Israelite’s wife flirted with him. He said: She is mine.21The taskmaster said to himself that he would be able to seduce her. He went and concealed himself behind the ladder.

When her husband left, he sinned with her. [The husband] looked behind him and saw [the taskmaster] emerging from his house. Once [the taskmaster] knew that he saw him, he went to him and was beating him that entire day. He said to him: ‘Work well, work well’;22He demoted him from being a foreman to the rank of a plain laborer. he intended to kill him. At that moment the Divine Spirit inspired Moses.

That is what is written: “He turned this way and that” (Exodus 2:12). What is “this way and that”? He saw what [the taskmaster] had done to him in the house and in the field. He said of him: Is it not enough that he sinned with his wife, but he seeks to kill him?

Immediately, “he saw that there was no man” (Exodus 2:12) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: He saw that there was no one to stand and be zealous in the name of the Holy One blessed be He and kill him. Rabbi Neḥemya says: He saw that there was no one to stand and invoke the name of God against him and kill him. The Rabbis say: He saw that there was no hope destined to emerge from him, from his sons, and from the descendants of his sons until the end of all the generations.

Immediately, “he smote the Egyptian” (Exodus 2:12). Rabbi Yitzḥak said: He killed him with a fist, just as it says: “To smite wickedness with a fist” (Isaiah 58:4). Rabbi Levi said: He killed him with the secret of Israel,23By reciting the name of God. Alternatively, he killed him and relied on the ability of the Israelites to keep a secret, as there were Israelites who witnessed the event (Etz Yosef). just as it says: “The number of the children of Israel will be like the sand of the sea” (Hosea 2:1).24When the verse states that Moses killed the Egyptian, it concludes: “And he hid him in the sand.”

The midrash here asserts that this is an allusion to the Israelites, and means that Moses relied on the fact that they would keep the matter hidden. The Egyptian killed by Moses was the father of the Israelite who later blasphemed and was put to death.

Another matter: “The son of an Israelite woman…went out” – that is what is written: “A locked garden is my sister, my bride; a locked fountain, a sealed spring” (Song of Songs 4:12). Rabbi Pinḥas said: “A locked fountain” – these are the virgins. “A locked garden” – these are the married women. “A sealed spring” – these are the males.25The meaning is that none engaged in in illicit sexual activity, other than the one Israelite woman mentioned in the verse who had a son with an Egyptian man.

It is taught in the name of Rabbi Natan: “A locked garden,” “a locked fountain” – these are two forms of intercourse, typical and atypical.26The reference is to vaginal and anal intercourse. Another matter: Rabbi Pinḥas said in the name of Rabbi Ḥiyya bar Abba: “A locked garden” (Song of Songs 4:12) – because Israel restrained themselves from licentiousness in Egypt, they were delivered from Egypt.

As a result, “your branches [shelaḥayikh]” (Song of Songs 4:13) – your being sent out [shiluḥayikh],27The midrash reads the term “your branches [shelaḥayikh]” to mean “your being sent out [shiluḥayikh],” which is the result of what was indicated in the previous verse, namely that they restrained themselves from licentiousness. just as it says: “It was when Pharaoh sent out [beshalaḥ]” (Exodus 13:17).

Rabbi Huna said in the name of Rabbi Ḥiyya bar Abba: Sarah our matriarch descended to Egypt and restrained herself from licentiousness, and all the women restrained themselves by her merit. Joseph descended to Egypt and restrained himself from licentiousness, and all of Israel restrained themselves by his merit.28Sarah refrained from licentiousness when Pharaoh had her taken so that he could marry her (see Genesis 12:14–20), and Joseph refrained from licentiousness with the wife of Potifar (see Genesis 39:7–12).

In so doing, they bequeathed to their descendants the spiritual fortitude to withstand such temptation. Rabbi Ḥiyya bar Abba said: The restraint from licentiousness was itself sufficient for Israel to have been redeemed on its account. Rav Huna said in the name of bar Kappara: Due to four matters, Israel was redeemed from Egypt: Because they did not change their name, their language, they did not speak slander, and there was not one among them who was found to be steeped in licentiousness.

They did not change their name; Reuben and Simeon descended [to Egypt], and Reuben and Simeon ascended. They did not call Judah Rupa, nor Reuben Luleyani, nor Joseph Leisteis, and nor Benjamin Alexandri. They did not change their language. There it is written: “The survivor came and told Abram the Hebrew” (Genesis 14:13), and here: “They said: The God of the Hebrews called upon us” (Exodus 5:3); and it is written: “That it is my mouth that is speaking to you” (Genesis 45:12) – in the sacred tongue.

They did not speak slander, as it is stated: “Speak now in the ears of the people, [and they shall ask each man from his neighbor and each woman from her neighbor, silver vessels and gold vessels]” (Exodus 11:2). You find that this matter had been entrusted to them for twelve months, and not one of them informed on another.29The Israelites knew twelve months before the Exodus that they would ask to borrow goods from the Egyptians and that they would then leave Egypt never to return.

Nonetheless, none of them told the Egyptians about this plan. And there was not one among them who was found to be steeped in licentiousness. Know that it was so, as there was one, and the verse publicized her, as it is stated: “And the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11).30The verse mentions the name of this woman who had conceived from an Egyptian man in order to emphasize that no other Israelite women had conceived from Egyptian men.

“Shelomit” – as Rabbi Levi said: She was very talkative in greetings: Greetings to you, greetings to you.31She would strike up conversations with everyone, including men. “Daughter of Divri” – that she caused a matter [davar] to befall her son. “Of the tribe of Dan” – it is a disgrace for him, a disgrace for his family, a disgrace for the tribe from which he emerged.

Rav said: A mamzer never lives more than thirty days. Rabbi Ḥunai said: Once in seventy years the Holy One blessed be He brings a great plague to the world and eradicates the mamzerim and takes the upright with them. What is the source? “He too is wise, and He brings misfortune” (Isaiah 31:2).

The verse should have said: “He brings good.” Rather, it is to teach you that even when the Holy One blessed be He brings misfortune to the world, He does so with wisdom. “He does not retract His words [devarav]” (Isaiah 31:2) – He does not remove His plague [devaro]. Why is this necessary?

“He will rise up against the house of evildoers” (Isaiah 31:2).32In order to kill the mamzerim without causing them and their families undue embarrassment by identifying them, God kills them during plagues, when many others are dying as well. This is like that which Reish Lakish said: “In the place where the burnt offering is slaughtered the sin offering shall be slaughtered” (Leviticus 6:18). Why is this necessary?

It is so the sinners will not be publicized. Reish Lakish said: There are those whom one mentions and blesses, and there are that one mentions and curses.33The word meshaḥakin, translated here as “curses,” literally means “crushes.” It was not uncommon for one to respond to hearing the name of a wicked individual by saying, “may his bones be crushed.” One mentions and blesses, “Betzalel, son of Uri, son of Ḥur, [of the tribe of Judah]” (Exodus 31:2).

One mentions and curses Akhan, son of Karmi, son of Zarḥi (see Joshua 7:1). One mentions and blesses, “count the children of Levi” (Numbers 3:15). One mentions and curses, “remember what Amalek has done to you” (Deuteronomy 25:17). One mentions and blesses, “there was a man of Judah […and his name was Mordekhai]” (Esther 2:5).

One mentions and curses, “a man who is and adversary and an enemy, [this wicked Haman]” (Esther 7:6). One mentions and blesses, “because Mordekhai of Judah” (Esther 10:3). One mentions and curses, “because Haman son of Hamedata” (Esther 9:24). One mentions and blesses, “David son of an Efratite” (I Samuel 17:12).

One mentions and curses, “Yerovam, son of Nevat, an Efratite” (I Kings 11:26). One mentions and blesses, “there was a certain man from Ramatayim…[and his name was Elkana]” (I Samuel 1:1). One mentions and curses, “there was a certain man from the Ephraim highlands, and his name was Mikhaihu” (Judges 17:1). One mentions and blesses, “and with him was Oholiav [son of Aḥisamakh of the tribe of Dan]” (Exodus 38:23).

One mentions and curses, “and the name of his mother was Shelomit, daughter of Divri, of the tribe of Dan” (Leviticus 24:11).

Rabbi Zeira, when he ascended to here, he would hear voices calling mamzer and mamzeret.34When Rabbi Zeira emigrated from Babylonia to the Land of Israel, he heard people accusing others of having the status of mamzer. He said: Has what Rav Huna said: A mamzer does not live more than thirty days, gone away? Rabbi Yaakov bar Rav Aḥa said: It is like that which Rava and Rav Huna said in the name of Rav: A mamzer does not live more than thirty days.

When? In a case where [his status] is not public knowledge; but if it becomes public knowledge, he lives. In the days of Rabbi Berekhya, a certain Babylonian ascended to here, and Rabbi Berekhya knew that he was a mamzer. He went to [Rabbi Berekhya] and said to him: ‘Garner merit through me.’35This individual asked Rabbi Berekhya to give him charity.

Rabbi Berekhya said: ‘Go on your way and come tomorrow, and I will give you a stipend from the public fund.’ He went to him the next day and found him sitting and speaking in the synagogue. He waited until he finished. When he finished his sermon, he went to him.

Rabbi Berekhya said to them: ‘My brethren, garner merit through this man, who is a mamzer.’ They provided him with a stipend. When they left there, he said to him: ‘Rabbi, I asked you for temporal life, and you have cut short the life of this man.’36He was referring to himself. Now that everyone knew he was a mamzer, he would not be able to marry and start a family.

He said to him: ‘As you live, I have granted you life, as Rava and Rav Huna said in the name of Rav: A mamzer does not live more than thirty days. When? In a case where [his status] is not public knowledge; but if it becomes public knowledge, he lives.’

Another matter: “The son of an Israelite woman…went out” – that is what is written: “I again saw all the oppressed” (Ecclesiastes 4:1). Daniel the tailor interpreted the verse regarding mamzerim. “Behold the tears of the oppressed” (Ecclesiastes 4:1) – the parents of these performed transgressions, and these miserable ones, why is it their concern?37A child has the status of a mamzer because of the illicit relationship through which he was conceived.

Daniel the tailor therefore interprets the “tears of the oppressed” as referring to mamzerim, who suffer due to the misdeeds of others. So, the father of this one consorted with a forbidden woman; what did this one do, and why is it his concern? “But there is no comforter for them” (Ecclesiastes 4:1). “And power from the hand of their oppressors” (Ecclesiastes 4:1) – from the hand of the Great Sanhedrin of Israel that comes upon them by the authority of the Torah and distances them, because of: “A mamzer shall not enter into the assembly of the Lord” (Deuteronomy 23:3).

“But there is no comforter for them” (Ecclesiastes 4:1) – the Holy One blessed be He says: It is incumbent upon Me to comfort them, as in this world they are tainted, but in the future, Zechariah said: I see it and it is all pure gold. That is what is written: “I saw, and behold, a candelabrum of gold in its entirety, with a gula at its top” (Zechariah 4:2). Two amora’im: One said: Exile [gola], and one said: Its redeemer [go’alah].

The one who said gola: As they were exiled to Babylon and the Divine Presence was exiled with them, as He said: “For your sake I sent to Babylon” (Isaiah 43:14). The one who said: Go’alah, its Redeemer: As it is stated: “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4). And it is written: “The one who breaches went up before them; they breached and passed the gate…their king passed before them, and the Lord is at their head” (Micah 2:13).

“The Lord spoke to Moses at Mount Sinai, saying” (Leviticus 25:1). “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, you shall not wrong one another” (Leviticus 25:14). “The Lord spoke to Moses…if you sell a sale item to your counterpart.” That is what is written: “Death and life are in the power of the tongue” (Proverbs 18:21).

Aquila translated it regarding a spoon-knife; death from here and life from there.1Soldiers had a tool which consisted of a knife on one side, with which they could attack and kill their enemies, and a spoon on the other side, with which they would eat (Rabbi David Luria). Bar Sira said: If one has a coal before him, if he blows on it, it burns; if he spits on it, it is extinguished.2With one act of propulsion from the mouth, one can either cause the coal to burn more intensively and destructively, or one can extinguish it.

Rabbi Yanai said: If there was an untithed loaf; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue. Rabbi Ḥiyya bar Abba said: If there was a basket of figs before him; if one ate it before he tithed it, death is in the power of the tongue. If he tithed it and ate it, life is in the power of the tongue.

Rabbi Shimon ben Gamliel said to Tavi his servant: ‘Go out and purchase a good cut of meat for me from the market.’ He went out and purchased tongue for him. He said to him: ‘Go out and purchase a bad cut of meat for me from the market.’ He went out and purchased tongue for him.

He said to him: ‘What is this, that when I said to you: Purchase a good cut of meat, you bought me tongue, and when I said to you: Purchase a bad cut of meat, you bought me tongue?’ He said to him: ‘Good comes from it and bad comes from it. When it is good, there is nothing better than it. When it is bad, there is nothing worse than it.’

Rabbi [Yehuda HaNasi] made a feast for his disciples. He brought soft tongues and hard tongues before them. They began selecting the soft ones and leaving the hard ones. He said to them: ‘Know what you are doing; just as you are selecting the soft and leaving the hard, so your tongues should be soft toward one another.’

Therefore, Moses cautions Israel: “If you sell a sale item.”3The verse concludes “you shall not wrong one another,” and an upcoming verse similarly states “you shall not wrong one another” (Leviticus 25:17). The Sages interpreted one verse as prohibiting financial exploitation, and the other as prohibiting verbal abuse (see Bava Metzia 58b). The midrash is referencing that interpretation.

Another matter, “if you sell a sale item…[you shall not wrong [tonu] one another]” – that is what is written: “Behold, the Lord standing beside a level [anakh] wall” (Amos 7:7), beside a wall of exploitation [deunita].4This wall represented the great separation between God and Israel due to the sins of people exploiting one another (Maharzu). “With a plumb line in His hand” (Amos 7:7), like a creditor standing with a promissory note in his hand.5The term plumb line [anakh] is interpreted here to mean “your promissory note [onakh]” (Maharzu).

Similarly, “a new king arose” (Exodus 1:8), like a creditor standing with a promissory note in his hand.6Demanding payment of what God said to Abram: “Know, that your descendants will be strangers in a land that is not theirs, and they shall be enslaved to them and they shall oppress them” (Genesis 15:13). Similarly: “The Lord said to me: What do you see, Amos? I said: A plumb line [anakh]” (Amos 7:8).

This is the Great Sanhedrin, whose number is anakh.7Alef – 1, nun – 50, kaf – 20 = 71, the number of judges in the Sanhedrin. “The Lord said: Behold, I am placing a plumb line” (Amos 7:8). Rabbi Yehuda ben Rabbi Simon said: This pot is sustained only by means of its tin coating [anakha]. So, the Holy One blessed be He said: ‘I will give you a protective coating of suffering in this world,8The suffering imposed on the Jewish people causes them to repent, and also removes liability for their sins so they can benefit from the World to Come. but in the World to Come, “I will not continue to be enraged by them any longer”’ (Amos 7:8).

Rabbi Yitzḥak ben Elazar and Rabbi Tavyomei in the name of Rabbi Yirmeya: Regarding all [other] iniquities it is written: “[Who is a God like You,] who pardons iniquity?” (Micah 7:18), but here it is written: “I will not continue to forbear them any longer” (Amos 7:8).

“I saw the Lord standing upon the altar [mizbe’aḥ]” (Amos 9:1); He was standing over the generation to slaughter it [lezovḥo]. “He said: Strike the apex and the thresholds will quake” (Amos 9:1); “strike the apex,” this is Josiah; “and the thresholds will quake,” these are his legal advisers. “Shatter those [uvtzaam] who are at the head of them all” (Amos 9:1); Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: This is analogous to a se’a container that was filled with iniquities.

Which of them prosecutes? It is robbery.9If one has a full slate of sins, the sin that most directly causes one to be prosecuted in heaven is robbery. This is derived because the word betza, which is the root word of the term uvtzaam, can mean ill-gotten monetary gain (see, e.g., Judges 5:19). Rabbi Yudan in the name of Rabbi Yoḥanan: This is analogous to people among whom were those who engage in idolatry, sexual immorality, and bloodshed; yet robbery is equivalent to them all.

Rabbi Yaakov bar Idi in the name of Rav Aḥa: Ezekiel enumerated twenty-four sins, and of them all, he concluded only with robbery. That is what is written: “Behold, I struck My hand due to your ill-gotten gain” (Ezekiel 22:13). Therefore, Moses cautioned Israel: “If you sell a sale item...[you shall not wrong one another].”

That is what is written:10The following exposition is based on the words “you shall not wrong one another.” The midrash now understands this phrase as referring to verbal abuse or the insulting of another individual (Etz Yosef). “The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners” (Numbers 2:34). Where was Aaron?

Rabbi Yehoshua bar Neḥemya, Rabbi Levi bar Ḥayata, and Rabbi Abba in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, they abused him verbally, saying to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of your sons. Elazar your son, to whom is he married? Is it not to the daughter of Putiel?’11The midrash asserts that Putiel is another name for Yitro, who was an idolator (see Shemot Rabba 7:5).

That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He began establishing his lineage. That is what is written: “Pinḥas son of Elazar son of Aaron the priest” (Numbers 25:11); priest son of a priest, zealot son of a zealot, one who turned back wrath son of one who turned back wrath, as it is stated: “Has turned back My wrath…therefore, say: Behold, I am giving him […a covenant of eternal priesthood, because he was zealous for his God and he atoned for the children of Israel]” (Numbers 25:11–13).

That is why the Holy One blessed be He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the descendants of Aaron and Moses” (Numbers 3:1)12This verse immediately follows the verse cited earlier in this exposition, from Numbers 2:34. – it is not written here Moses and Aaron, but rather, Aaron and Moses. Therefore, Moses cautioned Israel: “If you sell a sale item.”

Another matter, “if you sell a sale item” – that is what is written: “Aviya and his people smote them a great blow” (II Chronicles 13:17).13Aviya, King of Judah, led his soldiers in battle against the forces of Yerovam, King of Israel. The Judean forces overwhelmed the Israelite forces. What is “a great blow”? Rabbi Abba bar Kahana said: It is that he marred the facial features of Israel.

That is what is written: “The features of their faces speak against them” (Isaiah 3:9). Shmuel bar Ami said: It is that he deployed guards for three days until their form deteriorated, as we learned there: One may testify only about the countenance of the face with the nose, even though there are distinguishing marks on his body and his personal belongings…and one may testify only up to three days.14Mishna Yevamot 16:3.

The mishna addresses one’s ability to recognize a corpse in order to be able to testify that a man has died, thus allowing his wife to remarry. By marring the facial features of the corpses, or by deploying guards so that no one could approach them for three days, Aviya ensured that the wives of the dead Israelite soldiers would remain unable to remarry. That is what is written: “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him” (II Chronicles 13:20).

Rabbi Shmuel bar Naḥmani said: Do you think that Yerovam was afflicted? It was none other than Aviya who was afflicted. Why was he afflicted? Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he humiliated them in public.

That is what is written: “You are a great multitude, and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he demeaned Aḥiya the Shilonite by calling him wicked. That is what is written: “Idle and wicked men gathered around him” (II Chronicles 13:7). The Rabbis said: Because he happened upon idol worship and he did not eradicate it.

That is what is written: “Aviya pursued Yerovam and he conquered cities from him, Beit El…” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29).15Yerovam had fashioned two golden calves for the Israelites to worship, one of which was stationed in Beit El; see I Kings 12:28–29. The matters can be inferred a fortiori: If the verse indicates a punishment of a king for having insulted a fellow king; one who insults his counterpart, all the more so.

Therefore, Moses cautioned Israel: “If you sell a sale item to your counterpart, or acquire from the hand of your counterpart, [you shall not wrong one another].”

Another matter, “if you sell a sale item” – Rabbi Ḥiyya son of Rabbi Ada of Yafo said: “If you sell” – you are destined to be sold to the nations of the world,16He reads the expression “If you sell [timkeru]” as though it were vocalized differently, giving a meaning of “when you are sold [timakhru].” but you should be partners with your Creator, just as Ḥananya, Mishael, and Azarya were, who said to Nebuchadnezzar: “We have no need to reply to you in this matter…Behold our God, whom we worship…He is able to save us…Behold, if not, let it be known to you, king, [that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected]” (Daniel 3:16–18).

“Nebuchadnezzar spoke, saying to them: Hatzeda, Shadrakh, Meshakh, and Aved Nego, [you do not worship my gods, and you do not prostrate yourselves to the golden image that I have erected?]” (Daniel 3:14). What is hatzeda? Rabbi Abba bar Kahana said: Truth.17As in Numbers 35:22, tzediya, which means intent or truth. Rabbi Yosei ben Rabbi Ḥanina said: Emptiness [tzadu].

What, have you come to render my idol worship emptiness? The translation of “emptiness and disorder” (Genesis 1:2) is tzadeya. Rabbi Yoḥanan said two [statements], Rabbi Yehuda ben Rabbi Simon said two, Shmuel bar Naḥman said two, and the Rabbis said one. Rabbi Yoḥanan said two [statements]: He said to them:18Nebuchadnezzar said to Ḥananya, Mishael, and Azarya. ‘Does not the source of idol worship come from you?

Is it not written: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and you have come here to render my idol worship emptiness?’ Rabbi Yoḥanan said another: He said to them: ‘When you were in your land you would send to us and acquire nails, hair, and bones of idol worship in order to carve them, to realize what is written: “Idols of the Chaldeans engraved with vermilion” (Ezekiel 23:14), and you come here to render my idol worship emptiness?’

Rabbi Yehuda ben Rabbi Simon said two [statements]: [Nebuchadnezzar] said to them: ‘When you were in your land, you would divide into sects for idol worship, just as it says: “You made your beauty an abomination and spread your legs for every passerby” (Ezekiel 16:25), and you come here to render my idol worship emptiness?’ Rabbi Yehuda ben Rabbi Simon said another. He said to them: ‘When you were in your land, you would gather in multitudes for idol worship.’

That is what is written: “The sound of a peaceful multitude was within it” (Ezekiel 23:42). “Muva’im” (Ezekiel 23:42) – from Canossa, “Sava’im” (Ezekiel 23:42) – exceedingly inebriated. “They put bracelets on their hands” (Ezekiel 23:42), Rabbi Yehuda ben Rabbi Simon said: Prostitutes, just as it says: “I said of one who is labala by adulteries” (Ezekiel 23:43). What is labala?

Aquila translated: A worn-out prostitute. Rabbi Yehuda ben Rabbi Simon said: Labala is nothing other than an expression of idol worship, just as it says: “I will reckon with Bel19This is the name of an idol. in Babylon” (Jeremiah 51:44). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said two [statements]: [Nebuchadnezzar] said to them: ‘Your idol worship was of silver and gold, just as it says: “Their silver and their gold they made into idols for themselves” (Hosea 8:4), but my idol worship is pure gold in its entirety.’

That is what is written: “King Nebuchadnezzar made an image [of gold]” (Daniel 3:1). ‘And you come here to render my idol worship emptiness?’ Rabbi Shmuel bar Naḥmani said another. [Nebuchadnezzar] said to them: ‘Did Moses not write for you in the Torah: “You will serve gods [elohim] there, the handiwork of man”?’ (Deuteronomy 4:28). They said: ‘My lord the king, it is not to prostrate ourselves, but rather, to pay tribute with land taxes, produce taxes, animal taxes, and head taxes,’ as Rabbi Shmuel bar Naḥman said: There they call kings elohim.20Nebuchadnezzar argued that they should serve his gods, in accordance with the verse in Deuteronomy.

They responded that the verse means they will serve the kings of the lands where they are exiled, as the term elohim can refer to kings. “There” may refer to the land of Israel, or to Rome, which ruled the land of Israel at the time of Rabbi Shmuel bar Naḥman, or to Babylon. The Rabbis said one. [Nebuchadnezzar] said to them: ‘Did Jeremiah not write for you: “It will be the nation and the kingdom that will not serve Nebuchadnezzar [king of Babylon…with the sword and with famine and with pestilence I will reckon with that nation]”?’ (Jeremiah 27:8).

He said to them: ‘Either you fulfill the beginning of this verse, or I will fulfill its end.’ Immediately, “Shadrakh, Meshakh, and Aved Nego spoke, saying to King Nebuchadnezzar, [we have no need to reply to you in this matter]” (Daniel 3:16). If “king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “king”? Rather, regarding tribute with land taxes, produce taxes, animal taxes, and head taxes, you are king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and Nebuchadnezzar is your name.

You and a dog are equivalent for us. Nebuchadnezzar barks [navaḥ] like a dog, inflates like a leather jug [kad], and chirps [natzar] like a cricket. Immediately, he barked like a dog, inflated like a leather jug, and chirped like a cricket, as it is stated: “I keep the king's command [and the word of an oath to God]” (Ecclesiastes 8:2). Rabbi Levi said: I will keep the command of the King of kings, the Holy One blessed be He, the mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2).21The implication is thus: I will keep the king’s command, but only if it does not contradict “the word of an oath to God,” i.e. any of God’s commandments.

“And the word of an oath to God,” a reference to: “God spoke all these matters” (Exodus 20:1). “An oath to God,” a reference to: “You shall not take [the name of the Lord…in vain]” (Exodus 20:7), because in this world Israel is enslaved to the nations of the world, and in the future, what is written? “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). For in this world the nations of the world torment Israel, but in the future, the Holy One blessed be He says: “I am destined to feed them from their own flesh and make them inebriated from their own blood, as from sweet wine” (Isaiah 49:26).22God will impose such a harsh famine on the wicked members of the nations of the world that they will eat their own flesh.

“If your brother will become poor, and his means fail in proximity to you; you shall support him, stranger or resident alien, and he shall live with you” (Leviticus 25:35). “If your brother will become poor” – that is what is written: “Happy is one who attends to the indigent; the Lord will deliver him on a day of evil” (Psalms 41:2).1The midrash is based on the conclusion of the verse: “He shall live with you.”

The point being made is that the individual providing the assistance will himself benefit along with the individual he is helping. Abba bar Yimeya said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination. Isi said: This is one who gives a peruta to the poor. Rabbi Yoḥanan said: This is one who buries an unattended corpse.

The Rabbis say: This is one who extricates himself from the tyrants.2He refuses a position of authority in a tyrannical regime that would have caused him to persecute others. Some commentaries assert that the text should not include the word “himself,” in which case the meaning would be: one who assists another in escaping persecution from tyrants (Etz Yosef). Rav Huna said: This is one who visits the ill, as Rav Huna said: Anyone who visits the ill, they subtract one-sixtieth of his illness.

They raised an objection to Rav Huna: ‘If so, let sixty enter and he will descend with them to the marketplace.’ He said to them: ‘Sixty [would relieve him of his illness], provided that they love him as themselves; but in any case, they benefit him.’ According to the opinion of Abba bar Yimeya, who said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination, [the proof is] as it is written: “The Lord will protect him” (Psalms 41:3) – from the evil inclination.

According to the opinion of Isi, who said: This is one who gives a peruta to the poor, [the proof is] as it is written: “And will sustain him” (Psalms 41:3). According to the opinion of Rabbi Yoḥanan, who said: This is one who buries an unattended corpse, it is as it is written: “He will be made happy in the earth” (Psalms 41:3). According to the opinion of the Rabbis, who said: This is one who extricates himself from the tyrants, it is as it is written: “You will not submit him to the will of his enemies” (Psalms 41:3).

According to the opinion of Rav Huna, who said: This is one who visits the ill, it is as it is written: “The Lord will support him on a sickbed” (Psalms 41:4). Rabbi Yona said: “Happy is one who gives to the indigent” is not written here, but rather, “happy is one who attends to the indigent” – look at him [in order to ascertain] how to benefit him. Rabbi Yona, when he would see a well-born individual who became impoverished, and was ashamed to take [charity], he would go to him and say to him: ‘Because I heard that an inheritance has come to you overseas, here is this object; when your financial situation eases, you will give it back to me.’

When he would come to give it back to him, he would say to him: ‘I gave it to you as a gift.’ Rabbi Levi said in the name of Rabbi Ḥama bar Rabbi Ḥanina: Twenty-two times it is written: “Happy [ashrei].” And of them all, only this one receives a reward. What reward does he receive? “The Lord will deliver him” (Psalms 41:2). Therefore, Moses cautions them: “If your brother will become poor.”

Another matter, “if your brother will become poor” – that is what is written: “He who cares for the poor lends to the Lord” (Proverbs 19:17). Rabbi Elazar said: It is written: “He gives food to all flesh” (Psalms 136:25). This one3The individual who supported the poor. came and snatched the mitzva from Him. The Holy One blessed be He said: ‘It is incumbent upon Me to pay him his reward.’

That is what is written: “And He will pay his reward” (Proverbs 19:17). Rabbi Tanḥuma said it in the name of Rabbi Ḥiyya bar Abba, Rabbi Naḥman said it in the name of Rabbi Yudan ben Rabbi Shimon, and the Rabbis in the name of Rabbi Shimon ben Lakish: Were the verse not written, it would be impossible to say it. As it were, it is the way of a borrower to be a servant to the lender. That is what is written: “A borrower is a servant to a man who lends” (Proverbs 22:7).4Thus, given that the verse states that “he who cares for the poor lends to the Lord,” it is as though God were his servant.

Rabbi Pinḥas said in the name of Rabbi Reuven: Anyone who gives a peruta to a poor man, the Holy One blessed be He gives him perutot. Is it a peruta that he is giving him?I Is he not giving him his very soul? How so? If a loaf was worth ten perutot and a poor man was standing in the marketplace and he had only nine, if one comes and gives him a peruta and he acquires a loaf and eats it, his soul is thereby calmed.

The Holy One blessed be He says to him: ‘You, too, when your soul cries out to leave the body, I will return it to you.’ Therefore, Moses cautions them: “If your brother will become poor.”

Another matter, “if…will become poor” – that is what is written: “The man of kindness does good for himself” (Proverbs 11:17), this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform a mitzva.’ They said to him: ‘What mitzva is this?’

He said to them: ‘To bathe in the bathhouse.’ They said to him: ‘Is that a mitzva?’ He said to them: ‘Yes. If the statues of kings that are placed in theaters and circuses, the one who is appointed over them scrubs them and washes them, and they provide him with sustenance, and moreover, he is exalted among the prominent leaders of the kingdom; I who was created in the likeness and image [of God], as it is written: “For in the image of God, He made man” (Genesis 9:6), all the more so.’

Another matter, “The man of kindness does good for himself,” this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform an act of kindness with the guest inside the house.’ They said to him: ‘Every day you have a guest?’

He said to them: ‘And is this wretched soul not a guest inside the body; one day it is here, the next day it is not here.’ Another matter, “The man of kindness does good for himself, and one who abuses his flesh is cruel” (Proverbs 11:17). Rabbi Alexandri said: This is one who has a reason to celebrate, but he does not invite his relatives to be with him due to poverty. Rabbi Naḥman said: It is written: “For it is due to [biglal] this matter” (Deuteronomy 15:10), it is a cycle [galgal] that recurs in the world.5People or families who have means now, eventually become needy, and vice versa. Therefore, Moses cautions them: “If your brother will become poor.”

Another matter, “if your brother will become poor” – that is what is written: “The poor man and the deceitful man [ve’ish tekhakhim] meet” (Proverbs 29:13); “wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). “Poor,” this is one who is poor in Torah. Ve’ish tekhakhim, this is one who studies one or two orders.6Of the six orders of Mishna. Tekhakhim is from the word tavekh, meaning middling or mediocre.

Thus, the phrase ve’ish tekhakhim is rendered, the middling man. If the poor man stands with the middling man and says to him: ‘Teach me one chapter,’ and he teaches him, then “the Lord enlightens the eyes of both of them” (Proverbs 29:13); they acquire this world and the World to Come. “Wealthy and poor meet” – one who is wealthy in Torah and one who is poor in Torah. If that poor man said to the wealthy man: ‘Teach me one chapter,’ but he does not teach him, [but instead] he says to him: ‘What, am I supposed to sit and teach you in: One may irrigate,7These are the opening words of tractate Moed Katan. or: From when?8These are the opening words of tractates Berakhot and Ta’anit.

Study Bible and study Mishna with those who are like you.’ “The Lord is the Maker of them all” – the One who made this one a wise man can make him a fool, and the One who made that one a fool can make him a wise man. Another matter, “poor,” this is one who is poor in terms of property; “ish tekhakhim,” this is one who works for a living. If the poor man stands with the one who earns a living and says to him: ‘Give me a mitzva,’9Give me charity. and he gives him; “the Lord enlightens the eyes of both of them.”

This one acquired life in this world, and this one acquired life in the World to Come. “Wealthy and poor,” – “wealthy,” this is one who is wealthy in terms of property. “Poor,” – this is one who is poor in terms of property. If the poor man stands with the wealthy man and says to him: ‘Give me a mitzva,’ but he does not give to him, “the Lord is the Maker of them all,” the One who made this one a poor man can make him a wealthy man, and the One who made that one a wealthy man can make him a poor man.

If the wealthy man says to that poor man: ‘Do you not go and toil and eat? Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’10The wealthy man accuses the poor man of collecting charity but not really needing it. The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’

Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13). From everything that he has, he will not leave anything to his son, and he brings a blemish upon himself. Therefore, Moses cautions them: “If your brother will become poor.”

Rabbi Tanḥum ben Rabbi Ḥiyya began: “On a day of good, enjoy, and on a day of bad, see: God made this corresponding to that” (Ecclesiastes 7:14). If misfortune befell another, see how you can benefit him and sustain him in order to receive reward. So would Rabbi Tanḥum ben Rabbi Ḥiyya do when his mother would purchase a litra of meat from the market; she would purchase two for him, one for him, and one for the poor, on the basis of: “This corresponding to that” – the Holy One blessed be He made the poor and the wealthy so that they would benefit each other. Therefore, Moses cautions them: “If your brother will become poor.”

Another matter, “if your brother will become poor” – that is what is written: “Many times He rescued them, but they were defiant in their counsel, sinking low in their iniquity” (Psalms 106:43). In the days when the judges judged,11This is a reference to the period of the book of Judges. Israel would engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed. They would again engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed.

To what extent? Two amora’im, one said: Until they were impoverished [shedalu] from mitzvot.12This is based on the verse “Israel became impoverished [vayidal]” (Judges 6:6). The other said: Until their property dwindled [nidaldelu] to the extent that they did not have enough in the possession of any of them to bring even the offering of the poor, just as it says: “If he is impoverished, and his means do not suffice…” (Leviticus 14:21).

There are eight terms for a poor person: Ani, evyon, misken, rash, dal, dakh, makh, helekh. Ani, in its plain sense; evyon, who desires [shemeta’ev] everything; misken, because he is scorned by all, as it is stated: “The wisdom of the poor man [hamisken] is scorned” (Ecclesiastes 9:16). Rash, from property;13The term rash means dispossessed, as in the verse “you shall dispossess [vehorashtem] all the inhabitants of the land” (Numbers 33:52). dal, his property is depleted [meduldal]; dakh, depressed [medukhdakh], he sees an item but does not eat, he sees an item but does not taste and does not drink; makh, as he is lowly [makh] before all, he is like the lowest threshold. Therefore, Moses cautions them: “If your brother will become poor [yamukh].”

Rabbi Ze’eira said: Even the conversation of the residents of the Land of Israel is Torah. How so? A person says to another: ‘Gain through me, be exalted through me, gain for yourself through me.’14This is what the poor would say to the wealthy when asking for charity. The very manner in which they asked indicated a clear understanding of the benefit of charity for the giver.

Rabbi Ḥagai said: ‘Consider me, look at me.’15This is what the poor might say to the wealthy when asking for charity. Consider what I was and look at what I am, as Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is written: “That wealth was lost in an ill-fated matter” (Ecclesiastes 5:13), because he responded to that poor man in an ill-fated manner, and said to him: ‘Do you not go and toil and eat?

Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’ The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’ Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13), from everything that he had.16The wealthy individual who was unkind to the poor lost his wealth. Those currently wealthy would do well to consider his former status in comparison to his current situation.

Rabbi Simon in the name of Rabbi Elazar says four approaches in this regard: Who was it who performed kindness with those who were not in need? Abraham, with the ministering angels. It is written: “He stood over them beneath the tree, and they ate” (Genesis 18:8). Were they eating?

Rabbi Yudan said: They appeared as though they were eating and drinking, and each course disappeared in turn. How did the Holy One blessed be He reward his descendants? The manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them. The matters can be inferred a fortiori.

For one who performed kindness for those who were not in need of kindness, the Holy One blessed be He rewarded his descendants; one who performs kindness for those who are in need, all the more so. Rabbi Simon in the name of Rabbi Elazar said another approach in this regard: Who was it who did not perform kindness for those who were not in need of kindness? The Amonites and Moavites, with Israel, as it is written: “Because they did not greet you with bread and with water” (Deuteronomy 23:5).

Did Israel need them? Is it not so that all those forty years that Israel was in the wilderness, the manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them? Rather, it is common courtesy that those who come from the way, one greets them with food and drink. How did the Holy One blessed be He repay them as a result?

“An Amonite or a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). The matters can be inferred a fortiori. For those who did not perform kindness for those who were not in need of kindness, see how He repaid them in punishment; one who does not perform kindness for one who is in need of kindness, all the more so. Rabbi Simon in the name of Rabbi Elazar says another approach in this regard: Who was it who performed kindness with one to whom he was beholden?

Yitro, with Moses. “He said: Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: He fed him for his wages, as it is written: “He drew water for us” (Exodus 2:19).17Yitro was merely repaying Moses for having drawn water in order to help Yitro’s daughters give it to the sheep. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew water for us and for our ancestors.18This is based on the doubled Hebrew term employed in the verse “He drew water [dalo dala] for us.”

Apparently, the daughters of Yitro had their own sheep, in addition to tending to their father’s sheep (Etz Yosef; cf. Matnot Kehuna). Rabbi Neḥemya said: He drew water for us and for the shepherds. The Rabbis said: He drew water for us due to the merit of our ancestors, and for the shepherds in order to make peace. When did the Holy One blessed be He pay his reward?

Rabbi Yoḥanan says in the name of Rabbi Yosei HaGelili: In the days of Saul. That is what is written: “Saul said to the Kenite: Go, withdraw and descend [from the midst of the Amalekites, lest I destroy you with them, and you acted with kindness with all the children of Israel when they came up from Egypt]” (I Samuel 15:6). Did he perform kindness for all Israel? Did he not perform kindness only for Moses alone?

Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, it is ascribed to him as though he performed kindness for all Israel. The matters can be inferred a fortiori. For one who performed kindness for one to whom he was beholden, see how the Holy One blessed be He repaid him one who performs kindness for one to whom he is not beholden, all the more so.

Rabbi Simon in the name of Rabbi Elazar says another approach in this regard. He said: Who was it who performed kindness with one who was in need of kindness? It was Boaz, with Ruth. That is what is written: “Boaz said to her at mealtime: Come here” (Ruth 2:14); draw near.

“Eat of the bread” (Ruth 2:14); of the bread of the reapers. “Dip your morsel in vinegar” (Ruth 2:14); as it is the way of the reapers to dip their morsel in vinegar during the dry heat. Rabbi Yoḥanan said: From here [it may be derived] that one takes out food containing vinegar to the threshing floors.19Harvesting and threshing are performed in the summer, and vinegar helps the workers find some relief from the heat.

“She sat alongside the reapers” (Ruth 2:14); in its plain sense. “He handed her a pinch of toasted grain” (Ruth 2:14); he gave her a minute pinch with his fingertips. But is it not written: “She ate, she was satisfied, and she left over”? (Ruth 2:14). Rabbi Yitzḥak said: We derive from this one of two matters: Either a blessing rested on the hand of that righteous man, or a blessing rested in the innards of that righteous woman.

But from what is written: “She ate, she was satisfied, and she left over,” we know that a blessing rested in the innards of that righteous woman. Rabbi Yitzḥak said: The Torah teaches you etiquette. When a person performs a mitzva, he should do so with a joyous heart. Had Reuben known that the Holy One blessed be He would dictate in his regard: “Reuben heard and he rescued him from their hand” (Genesis 37:21),20Reuben rescued Joseph from his brothers, who had conspired to kill him. he would have carried him and taken him to his father.

Had Boaz known that the Holy One blessed be He would dictate in his regard: “He handed her a pinch of toasted grain,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua ben Rabbi Simon said in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would record it, but now, when a person performs a mitzva, who records it? It is Elijah and the messianic king, and the Holy One blessed be He signs it for them, like that which is written: “Then those who fear the Lord spoke one to another, and the Lord listened and heeded; a book of remembrance was written before Him” (Malachi 3:16).

Rabbi Yehoshua taught: More than what the homeowner does for the poor person, the poor person does for the homeowner, as Ruth says to Naomi: “The name of the man for whom I acted today is Boaz” (Ruth 2:19).21This verse would ordinarily be translated “for whom I worked.” However, the term used for worked [asiti] does not literally mean worked. It is a more general term that can also be translated “did,” or “acted.”

“Who acted for me” is not written here, but rather, “for whom I acted.” She said to her: ‘I performed many actions and favors with him today for the piece of bread that he gave me.’22Meaning, by taking the bread that he gave me, I did him a favor by giving him the merit of the mitzva of charity.

Rabbi Kohen said: “[The land shall be forsaken of them and shall be repaid for its sabbaths in its desolation from them, and they shall repay their iniquity] because [yaan uvyaan] [they rejected My ordinances]” (Leviticus 26:43). Yaan is a poor person [ani].23The punishment is for mistreatment of the poor. Ani and yaan are anagrams. Rabbi Shila of Navha said: “[Beware, lest there be a wicked thought in your heart…and your eye will be miserly toward your brother who is] indigent” (Deuteronomy 15:9), give your wealth to this poor person,24The word indigent [ha’evyon] is thus understood to mean hav hon, give wealth. for it is his.25God gave it to you so that you could give it to the poor (Maharzu; cf. Etz Yosef).

Rabbi Avin said: This poor person is standing at your doorway, and the Holy One blessed be He is standing to his right, as it is written: “For He stands at the right of the indigent” (Psalms 109:31). If you give to him, know Who is standing to his right, and He will reward you. And if you do not give to him, know Who is standing to his right, and He will repay you, as it is written: “To deliver him from those who judge him” (Psalms 109:31).

Rabbi Aivu said: It is written: “You shall give him” (Deuteronomy 15:10). Rabbi Naḥman said: “For it is due to this matter” (Deuteronomy 15:10). This world is like a water wheel; the bucket that is full empties and the empty one is filled.26So too, people’s financial fortunes rise and fall. It is taught in the name of Rabbi Eliezer: Vengeance against Israel is in the hand of the poor, as it is written: “He will cry out to the Lord against you and it will be a sin for you” (Deuteronomy 15:9).

The vengeance of Edom is in the hand of Israel, as it is stated: “I will place My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14).

Rabbi Abahu said in the name of Rabbi Eliezer: We must be grateful to the deceivers among them, as were it not for the deceivers among them, when one of them would demand [charity] from a person and he would refuse him, he would be punishable by death, as it is stated: “He will cry out to the Lord against you [and it will be a sin for you]” (Deuteronomy 15:9). And it is written: “The soul that sins, it will die” (Ezekiel 18:20).

Rabbi Yoḥanan and Reish Lakish descended to bathe in a certain bathhouse in Tiberias. A certain poor person encountered them. He said to them: ‘Gain through me.’27Give me charity. They said to him: ‘When we emerge we will gain through you.’

They emerged and found him dead. They said: ‘Since we did not tend to him in his lifetime, we will tend to him in his death.’ When they were washing him, they found a purse with six hundred dinars hanging around his neck. They said: ‘Blessed is He who chose the Sages and their words. Did Rabbi Abahu not say in the name of Rabbi Elazar: We must be grateful to the deceivers…’

Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Let the mitzva of [charity to] the poor not be insignificant in your eyes, as its failure engenders twenty-four curses, and its reward is twenty-four blessings. Its failure engenders twenty-four curses; it is written: “Appoint a wicked one over him…when he is judged, may he be found guilty…may his days be few…may his children be fatherless…may his children wander and beg…may creditors seize all that he has…may there be no one to offer him kindness…may his legacy be cut off…may the iniquity of his fathers be remembered by the Lord…may these be before the Lord continually…he loved curses…may he be clothed in curses” (Psalms 109:6–15, 17–18), and the entire content of the psalm.

Why to that extent? “For he did not remember to practice [kindness]” (Psalms 109:16). Its reward is twenty-four blessings: It is written: “Is it not slicing your bread for the hungry?” (Isaiah 58:7).28The subsequent verses detail the rewards engendered by supporting the poor; see: Isaiah 58:8–12. Rabbi Simon said: “Will you not slice [tifros]” is not written here, but rather, “slicing [paros]” – it is already sliced [parus], as on Rosh Hashanah it is decreed regarding a person, what he will earn and what he will lose.29Thus, one will not lose out by giving charity, because if one does not spend the money in that way it will be lost in some other way.

Rabbi Shimon ben Yoḥai, when he was sleeping on the night of Rosh Hashanah, saw in his dream his sister’s children being sued by the kingdom for six hundred dinars. He forced them to be appointed charity fund administrators. They said to him: ‘From whose money will the expenditures come?’ He said to them: ‘You expend [the necessary funds] and record it, and at the end of the year, if you have a deficit, I will pay you.’

At the end of the year, slander was spoken about them.30From context, it is likely that someone told government officials that they were breaking the law in their silk trade. While they were sitting and engaging in the silk trade, a man from the government came and said to them: ‘Either you craft a royal garment for the king, or you will be fined six hundred dinars.’ He took them and incarcerated them in prison.

When Rabbi Shimon ben Yoḥai heard, he went to them and said to them: ‘What did you expend?’ They said to him: ‘This is the ledger.’ He began reading the ledger and found that they had expended six hundred dinars, less six dinars. He said to them: ‘Give me six dinars and I will get you out.’

They said to him: ‘Do you see that old man? He is suing us for six hundred dinars, and you say: Six dinars and I will get you out?’ He said to them: ‘Give me six dinars and you need not be concerned.’ They gave him six dinars in his clenched hand,31In secrecy. he went and gave it as a bribe to that old man so he would not say anything to the king, and he got them out of there.

They said to him: ‘Did you perhaps know that we would be summoned?’32Did you know that we would have to pay exactly six hundred dinars, such that after we had spent five hundred and ninety four on charity, we would need to pay only another six? He said to them: ‘As you live, from Rosh Hashanah eve I knew that you would be sued for six hundred dinars.’ They said to him: ‘Had you told us, would we not have given even the six dinars for a mitzva?’

He said to them: ‘Had I told you, you would not have believed me. Moreover, I distracted you so you would perform the mitzva for its own sake.’33Had you known that you would thereby save six hundred dinars, you would have paid the six dinars for that reason rather than to help the needy.

“And offer [your soul] to the hungry” (Isaiah 58:10); if you merit, [you will give] to the hungry of Jacob; if not, to the sated of Esau.34If you do not contribute sufficiently to charity, your money will be confiscated by the non-Jewish authorities. In the time of the Sages, this was Rome, which is identified as a descendant of Esau. “And bringing home the wretched poor” (Isaiah 58:7), these are the poor from their youth.35They present themselves as needy even though they are no longer poor.

Some explain that this refers to the governmental authorities, who would demand payment as though they were poor, and were used to doing so as though a lifelong habit. Thus, if you do not “offer your soul to the hungry,” you will “bring home the wretched poor” (Etz Yosef). Rabbi Yitzḥak said: Like that blind person that they call full of light.36It was common to euphemistically refer to a blind person as full of light.

That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are homeowners who lost their dignity and their property. What caused them to become impoverished? It is because they did not extend their hand to the poor and did not fulfill the will of their Father in heaven.

That is why it is stated: “And bringing home the wretched poor.”37Thus, the verses are understood to mean that if you do not “offer your soul to the hungry,” you will bring “the wretched poor” into your own home, meaning you will become poor. Alternatively, “wretched poor,” these are mourners and embittered souls, whose spirits are forlorn. What gladdens them? It is wine, as it is written: “Give intoxicating drink to the desolate and wine to embittered souls” (Proverbs 31:6).

That is why it is stated: “And bringing home the wretched poor.”38According to this interpretation, the verses address two different cases: One must provide basic sustenance to the poor, but this is not sufficient for mourners and the forlorn; one must bring them to one’s house, and provide them with wine. Another matter, “and bringing home the wretched poor,” these are Torah scholars who enter the homes of the ignorant and saturate them with matters of Torah.

That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are Torah scholars and their disciples who teach Israel ritual impurity and purity, what is prohibited and permitted, and they teach them to perform the will of their Father in Heaven. That is why it is stated: “And bringing home the wretched poor.” Rabbi Avin said: Anyone who hosts a Torah scholar in his house, the verse ascribes it to him as though he offered first fruits.

“Bringing [tavi]” is stated here, and “bring” is stated there: “You shall bring [tavi] to the house of the Lord your God” (Exodus 23:19). Just as there it is first fruits, so too, here, it is first fruits.

“When you see the naked, you clothe him” (Isaiah 58:7). Rabbi Ada bar Ahava, Rav, and Rabbi Yoḥanan, one said: One investigates regarding garments, but one does not investigate regarding food.39If an individual claims to be poor and in need of clothing, one may investigate whether he is really poor before giving to him. However, if he says he needs food in order to survive, one must help even without investigation.

The Sages say: Even regarding garments one does not investigate, due to the covenant of Abraham our patriarch.40It is demeaning for Abraham’s descendants to go around unclothed. “Do not disregard your own flesh” (Isaiah 58:7). Bar Kappara said: See his flesh as your flesh. Bar Kappara taught: There is no one who does not come to this condition; if not him, his son, if not his son, his grandson.41He should view the poor man as himself because the likelihood is that he or his descendants will eventually become poor.

Another matter, “do not disregard your own flesh.” Rabbi Yaakov said in the name of Rabbi Elazar: This is one’s divorcee. Rabbi Yosei HaGelili had an evil wife and she would demean him before his disciples. His disciples said to him: ‘Our teacher, leave this woman, as she does not accord you the appropriate honor.’

He said to them: ‘Her marriage contract is too much for me, and I do not have enough to give her.’ One time, he and Rabbi Elazar ben Azarya were sitting and studying. When they concluded, [Rabbi Yosei] said to him: ‘My master, listen to me and let us go up to my house.’ He said to him: ‘Okay.’

When they went up, she looked down in anger and exited. [Rabbi Yosei] saw a certain pot on the stove. He said to her: ‘Is there anything in that pot?’ She said to him: ‘There are cooked vegetables in it.’ He went and uncovered it and he found chicken in it.

Rabbi Elazar ben Azarya realized that she did not live in harmony with her husband. When they sat to eat, [Rabbi Yosei] said to her: ‘Did you not say cooked vegetables? I found chicken in it.’ She said: ‘They are the product of a miracle.’

When they ate what they ate, [Rabbi Elazar] said to him: ‘Leave this woman, as she does not accord you the appropriate honor.’ He said to him: ‘Her marriage contract is too much for me, and I do not have enough to give her.‘ He said to him: ‘We will pay her marriage contract. Leave her.’42Rabbi Elazar ben Azarya, who was wealthy, offered to pay her marriage contract. They did so for him.

They paid her marriage contract and he left her and married a different woman who was better than she. The sins of that woman caused her to go and marry the town watchman. Sometime later, suffering befell him, and that man went blind. His wife would lead him throughout the city.43She went to collect charity.

She would go to all the neighborhoods, but to the neighborhood of Rabbi Yosei HaGelili she would not go. That man was well acquainted with the city. He said to her: ‘Why do you not lead me to the neighborhood of Rabbi Yosei HaGelili, as I hear that he performs mitzvot?’ She said to him: ‘I am his divorcee and I cannot bring myself to see his face.’

It happened one time that they came to the neighborhood of Rabbi Yosei HaGelili. He began striking her,44Presumably, he wanted to knock on Rabbi Yosei’s door and she refused (Etz Yosef). and their disgraced voices spread throughout the city. Rabbi Yosei HaGelili looked and saw them being disgraced in the street. He took them and situated them in a house that belonged to him, and he supported them all the days of their lives, due to “do not disregard your own flesh.”

In the days of Rabbi Tanḥuma, Israel needed rain. They came to him and said to him: ‘Rabbi, decree a fast so that rain will come.’ He decreed a fast one time, and a second, but rain did not fall. The third time, he stood and addressed them and said: ‘Let the entire people distribute [money] for a mitzva.45Give charity.

A certain man stood, took what he had in his house, and went out to distribute it. His divorcee encountered him and said to him: ‘Gain through this woman,46Give me the charity. who from the day that she left your house, has not seen goodness.’ When he saw her in tattered clothing and in great distress, he became filled with mercy for her, and he gave it to her, due to “do not disregard your own flesh.”

A certain man saw this, and he went and said to Rabbi Tanḥuma: ‘Rabbi, you are here and sin is here.’ He said to him: ‘What did you see?’ He said to him: ‘I saw so-and-so man, who was speaking to his divorcee. Moreover, he gave her coins.

If not that he was suspect in her regard, he would not have given her.’47The man assumed that the individual must be engaged in an illicit relationship with his divorcee. Rabbi Tanḥuma sent and had him brought. He said to him: ‘My son, you know that the world is in distress and the people are in distress, and you went and spoke with your divorcee? Moreover, you gave her coins.

If not that you were suspect in her regard, you would not have given her.’ He said to him: ‘Did you not address [us and say]: “Do not disregard your own flesh.” You said: Let the entire people distribute [money] for a mitzva. I stood to distribute for a mitzva.

My divorcee encountered me and said to me: Gain through this woman,48Give me the charity. who from the day that she left your house, has not seen goodness. When I saw her in tattered clothing and in great distress, I became filled with mercy for her, and I gave her, due to “do not disregard your own flesh.”’ At that moment Rabbi Tanḥuma lifted his face heavenward and said before the Holy One blessed be He: ‘Master of the universe, if this one, who is flesh and blood and cruel, and was not obligated in her sustenance, he became filled with mercy for her and gave her, we, who are the children of Your children, the descendants of Abraham, Isaac, and Jacob, and our sustenance is incumbent upon You, all the more so, that You should become filled with mercy for us.’ At that moment, rain fell and the world was relieved.

“Then your light will burst out like the dawn [and your healing [vaarukhatekha] will quickly grow]” (Isaiah 58:8). Rabbi Yirmeya ben Elazar said: Even the one in whose regard it is written: “You will prolong [vehaarakhta] your days” (Deuteronomy 22:7), “will quickly grow.”49The messianic era and the World to Come, which are alluded to in the phrase “you will prolong your days” (see Kiddushin 39b), will come quicker as a reward for giving charity.

“Your justice [tzidkekha] will go before you” (Isaiah 58:8); all of your toil is for yourself.50You will reap the reward of your efforts in the mitzva of giving charity. Therefore, “the glory of the Lord will accompany you” (Isaiah 58:8), “then you will call and the Lord will answer” (Isaiah 58:9). “If you remove the yoke [mota] from your midst,” (Isaiah 58:9), these are repaid promissory notes.51Once the loan is repaid, the lender must rip up the loan documents.

“Finger-pointing and evil speech” (Isaiah 58:9), if you see another who is fleeing from oppressors, if he went on this path, say that he went on that path; if he did not go on this path, say that he did go on this path. “And offer your soul to the hungry” (Isaiah 58:10), Rabbi Levi said: If you do not have anything to give him, comfort him with words. Say to him: ‘My soul goes out to you, as I do not have anything to give to you.’

“And satisfy the afflicted soul” (Isaiah 58:10): if you do so, “your light will shine in the darkness and your blackness will be like the noon” (Isaiah 58:10); “the Lord will guide you always; He will satisfy your soul in brightness and strengthen your bones” (Isaiah 58:11). Rabbi Tavyomei said: If you do so, you will be like your Creator, in whose regard it is written: “My beloved is clear and ruddy” (Song of Songs 5:10).

“And strengthen [yaḥlitz] your bones,” – He will rescue, strengthen, save you, and give you rest, just as it says: “She shall remove [veḥaletza] his shoe from his foot” (Deuteronomy 25:9);52So too, God will remove you from your troubles. just as it says: “As a vanguard [ḥalutzim] you shall pass” (Deuteronomy 3:18). Save, just as it says: “Save me [ḥaletzeni], Lord, from evil people” (Psalms 140:2).

And give you rest; from here, the Sages established to say: May it please You to give us rest [vehaḥalitzenu] on Shabbat. “You shall be like a saturated garden” (Isaiah 58:11), this is the Garden; “and a water source whose water never fails” (Isaiah 58:11), this is Eden.

“Through you, ancient ruins will be rebuilt; you will reestablish generations-old foundations” (Isaiah 58:12). Rabbi Tarfon gave Rabbi Akiva six hundred silver talents and said to him: ‘Go and purchase for us property so we can toil in Torah and support ourselves from it.’ He took them and distributed them to Bible teachers, Mishna teachers, and those who toil in Torah. Sometime later, [Rabbi Tarfon] was standing with him and said to him: ‘Did you purchase that property for us that I said to you?’

He said to him: ‘Yes.’ He said to him: ‘Are you able to show it to me?’ He said to him: ‘Yes.’ He took him and showed him the Bible teachers, Mishna teachers, and those who toil in Torah.

He said to him: ‘Is there a person who gives something for nothing; where is the documentation?’ He said to him: ‘It is with David, king of Israel, of whom it is written: “He gives freely to the needy; his righteousness stands forever”’ (Psalms 112:9). “You will be called: Repairer of the breach” (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berekhya: The Holy One blessed be He said: ‘It was incumbent upon Me to repair this breach, but you stood and repaired it.

As you live, I ascribe to you [credit] like the one of whom it is written: “Were it not for Moses, His chosen one, who stood before Him in the breach”’ (Psalms 106:23). “Restorer of paths for habitation” (Isaiah 58:12); Rabbi Yehuda ben Rabbi Simon said:53The upcoming statement is phrased as though stated by God. This poor person sits and says resentfully: ‘How am I different from so-and-so? He sleeps on his bed, and I sleep here; so-and-so sleeps in his house, and I, here.54The poor person is resentful toward God that others sleep in comfort and he has nowhere to sleep.

And you stood and gave to him. As you live, I will ascribe to you as though you made peace between him and Me.’ That is what is written: “Then He will strengthen my stronghold, will make peace for me, will make peace for me” (Isaiah 27:5). “If you restrain your foot because of the Sabbath” (Isaiah 58:13); the Rabbis taught: A person may not walk in the city on Shabbat so that immediately when it gets dark he will bathe in the bathhouse.55Since one may not bathe on Shabbat, one may not walk toward the bathhouse on Shabbat in order to bathe immediately after Shabbat.

“Pursuing your needs on the day of My holiness” (Isaiah 58:13); from here [it is derived] that it is prohibited for a person to go out into his field on Shabbat to ascertain what it needs. There was an incident involving a certain pious person who went out into his vineyard to ascertain its needs, and found a certain breach and considered on Shabbat to repair it. He said: ‘I will not repair it because I considered it on Shabbat.’

What did the Holy One blessed be He do? He provided a caper bush and it grew and repaired it, and he drew sustenance from it all his days. “And you call the Sabbath a delight” (Isaiah 58:13); this is the Shabbat of Genesis.56The seventh day of the week. “The sacred of the Lord, honored (Isaiah 58:13); this is Yom Kippur.

“And you shall honor it” (Isaiah 58:13); this is a festival day. “By refraining from engaging in your business” (Isaiah 58:13); these are the intermediate days of the festival. “From seeking your needs” (Isaiah 58:13); from here it is [derived] that it is prohibited for a person to demand his needs on Shabbat. Rabbi Ze’ira asked before Rabbi Ḥiyya bar Abba, he said to him: ‘What about those who say: Our shepherd, feed us, support us, on Shabbat?’

He said to him: ‘That is the formula of the blessing.’57Since this is a standard line in Grace after Meals, it is permitted on Shabbat. “And from speaking of matters” (Isaiah 58:13); the mother of Rabbi Shimon ben Yoḥai, when she would speak extraneous words on Shabbat, he would say to her: ‘It is Shabbat,’ and she would be silent. “Then you will delight in the Lord and I will mount you onto the heights of the earth” (Isaiah 58:14); these are fourteen.58To this point, these are fourteen blessings of one who gives charity.

The other ten are written regarding Jacob, as it is written: “I will feed you the inheritance of Jacob your forefather” (Isaiah 58:14), and these are: “God will give you from the dew of the heavens, and from the fat of the earth…” (Genesis 27:28).

“If you follow My statutes, and observe My commandments, and perform them” (Leviticus 26:3). “If you follow My statutes” – that is what is written: “I consider my ways, and I direct my feet to Your precepts” (Psalms 119:59). David said: ‘Master of the universe, each and every day, I would calculate and say: I am going to this place and that residence, but my legs would take me to synagogues and study halls.’

That is what is written: “And I direct my feet to your precepts.” Rav Huna said in the name of Rabbi Aḥa: I calculated the reward given for mitzvot and the loss incurred for transgressions, “and I direct my feet to your precepts.” Rabbi Menaḥem, the son-in-law of Rabbi Elazar bar Avina, said: I calculated what You wrote for us in the Torah: “If you follow My statutes”; what is written there? “I will grant peace in the land” (Leviticus 26:6).

“But if you will not heed Me” (Leviticus 26:14); what is written there? “I will chastise you further” (Leviticus 26:18). Rabbi Abba son of Rabbi Ḥiyya said in the name of Rabbi Yonatan: I calculated blessings, I calculated curses; the blessings are from alef through tav,1The section of blessings (Leviticus 26:3–13) begins with the letter alef, the first letter of the Hebrew alphabet, and ends with the last letter, tav. the curses are from vav through heh.2The section of curses (Leviticus 26:14–46) begins with the letter vav and ends with the letter heh.

These two letters appear next to each other in the Hebrew alphabet, with heh coming before vav. The implication is that since the blessings encompass the entire alphabet and the curses only two letters, the blessings are more all-encompassing. Moreover, they are reversed.3Vav comes after heh in the alphabet. This hints that the curses can be reversed and become blessings.

Rabbi Avin said: [God says:] ‘If you merit, I will transform the curses into blessings for you. When? When you observe My Torah.’ That is what is written: “If you follow My statutes.”

Another matter, “if you follow My statutes” – that is what is written: “Now, sons, heed me, as happy are those who observe my ways” (Proverbs 8:32). This is speaking of Jacob, in whose regard it is written: “Jacob took a vow saying” (Genesis 28:20). The Rabbis and Rabbi Asi, the Rabbis say: The Holy One blessed be He responded to him regarding everything [that he requested], but regarding sustenance, He did not respond to him. [Jacob said:] “If God will be with me” (Genesis 28:20); [God] said to him: “Behold I am with you” (Genesis 28:15). [Jacob said:] “And He will keep me” (Genesis 28:20); [God] said to him: “And I will keep you” (Genesis 28:15). [Jacob said:] “On this path that I am going” (Genesis 28:20); [God] said to him: “Wherever you will go” (Genesis 28:15). [Jacob said:] “And I will return in peace to my father’s house” (Genesis 28:21); [God] said to him: I will return you to this land” (Genesis 28:15).

But regarding sustenance,4Jacob had said: “And will provide me bread to eat, and a garment to wear” (Genesis 28:20). He did not respond to him. Rabbi Asi said: He responded to him even regarding sustenance, as it is written: “For I will not forsake you” (Genesis 28:15), and the expression of forsaking is nothing other than an expression of sustenance, just as it says: “I was a youth, and I have grown old, and I have not seen a righteous man forsaken, and his offspring seeking bread” (Psalms 37:25).

Alternatively, even though his offspring and children are seeking bread, I have not seen that righteous man, their father, forsaken of his fear of the Holy One blessed be He. Rabbi Hoshaya said: Happy is the one born to a woman who hears this from his Creator. Rabbi Ḥanina bar Pappa said: [God said:] ‘I am happy and you are happy when all these conditions that I stipulated with you are fulfilled.’

Rabbi Aḥa said: He said so to his descendants as well, as it is stated: “Now, sons, heed Me, [as happy are those who observe My ways]” (Proverbs 8:32). ‘I am happy and you are happy when you fulfill all these conditions that I stipulated with you. When? When you observe My Torah,’ as it is stated: “If you follow My statutes.”

Rabbi Elazar said: The way of the world is that a king issues a decree; if he wishes to fulfill it, he fulfills it, and if not, ultimately he has others fulfill it. But the Holy One blessed be He is not so, but rather, He issues a decree and He fulfills it first. That is what is written: “You shall rise before the aged, show deference to the elderly, and you shall fear your God, I am the Lord” (Leviticus 19:32). It is I who first fulfilled the mitzva of standing before the elderly;5This was when God came to visit Abraham; Abraham was sitting (Genesis 18:1) while God, as it were, was standing. See Bereshit Rabba 48:7. “if you follow My statutes.”

“Statutes [ḥukim]” with which I set the heavens and the earth, as it is stated: “If My covenant with day and night would not be, had I not set the statutes of heaven and earth” (Jeremiah 33:25). Statutes with which I set the sun and the moon, as it is stated: “So said the Lord, who gives the sun for light of day, and the statutes of the moon and stars for light of night” (Jeremiah 31:35). Statutes with which I set the sea, as it is stated: “When He set His statute for the sea” (Proverbs 8:29).

Statutes with which I set the sand, as it is stated: “For I set the sand as the boundary of the sea [an eternal statute]” (Jeremiah 5:22). Statutes with which I set the depths, as it is stated: “When He set [beḥuko] a circle on the surface of the depths” (Proverbs 8:27); statute [ḥok] and circle [ḥug] for a verbal analogy.6Some suggest that the text should read “statute [ḥok] and statutes [ḥukot] for a verbal analogy” (Rabbi David Luria).

The point is to connect all the verses cited here with Jeremiah 33:25, which is understood to mean that were it not for the Torah, God would not have created the world or support its continued existence.

Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: [They are called] statutes [ḥukim] because they are engraved [ḥakukim] [in order to defeat] the evil inclination. That is what is written: “Woe the engravers of evil inscriptions” (Isaiah 10:1). Rabbi Levi said: This is analogous to a place of desolation that is troubled by bands of robbers. What did the king do?

He deployed a royal garrison to protect it. So, the Holy One blessed be He said: ‘Torah is called stone and evil inclination is called stone.’ Torah is called stone, as it is stated: “I will give you the stone tablets and the Torah and the mitzva” (Exodus 24:12). The evil inclination is called stone, as it is written: “I will remove the heart of stone from your flesh” (Ezekiel 36:26). The Torah is stone, the evil inclination is stone; let the stone protect from the stone.

Rabbi Aḥa ben Elyashiv said: Inscriptions [ḥukim] that bring a person to life in the World to Come. That is what is written: “It will be that he that is left in Zion and he that remains in Jerusalem shall be called holy, everyone that is written for life in Jerusalem” (Isaiah 4:3). This is one who engages in Torah, which is the tree of life, as it is stated: “It is a tree of life” (Proverbs 3:18).

It is taught in the name of Rabbi Elazar: The sword and the book were given intertwined from Heaven. The Holy One blessed be He said to them: ‘If you observe what is written in this book, you will be saved from the sword, and if not, ultimately, it will kill you.’ Where is there an indication of these matters? As it is stated: “He banished the man; [He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword], to guard the path of the tree of life” (Genesis 3:24).

“The path,” this is proper conduct, and then, “the tree of life,” this is Torah.7The ever-turning sword guards the path of the tree of life, indicating that whoever does not act in accordance with “the path of the tree of life” is subject to the sword. The code of conduct required at first was simply proper conduct, alluded to in the term “the path,” and after the giving of the Torah it was acting in accordance with the Torah, alluded to in the phrase “the tree of life.”

It is taught in the name of Rabbi Shimon ben Yoḥai: The loaf and the rod were given intertwined from Heaven. He said to them: ‘If you observe the Torah, here is a loaf to eat, and if not, here is a rod to be stricken with.’ Where is there an indication of this matter? “If you are willing and heed, you will eat the goodness of the land.

But if you refuse and are defiant, you will be devoured by the sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [ḥaruvin tokhelu].8The opposite of eating the goodness of the land is not being devoured by sword, but rather, famine. Therefore, it is expounded to mean that they would eat carobs, which were generally used as animal feed. Rabbi Aḥa said: When Israel needs the carob, they repent.

Rabbi Akiva said: Poverty is as becoming for the daughter of Jacob as a red strap on the head of a white horse.9Poverty is good for the Jewish people because it motivates them to repent.

“And observe My commandments, and perform them” – Rabbi Ḥama ben Rabbi Ḥanina said: If you observe the Torah, I ascribe it to you as though you instituted them.10The phrase vaasitem otam, generally translated “and perform them,” can also be translated “you have instituted them.” God ascribes it to a person as though he was responsible for composing the Torah. “And perform them [otam]” – Rabbi Ḥanina bar Pappa said: He said to them: ‘If you observe the Torah, I ascribe it to you as though you made yourselves.’11Otam is written without a vav, and expounded as though it said atem, you.

“And perform them” – Rabbi Ḥiyya taught: One who studies in order to perform, not one who studies in order not to perform.12One who studies Torah in order to observe the mitzvot is included in the blessings stated in the verses that follow, but not one who studies with no intention of observing the mitzvot. One who studies not to perform, it would be preferable for him had he not been created. Rabbi Yoḥanan said: One who studies not to perform, it would be preferable had his afterbirth overturned onto his face and he did not emerge to the air of the world.

Rabbi Aḥa said: One who studies in order to perform merits to receive the Divine Spirit. What is the source? “So that you will take care to act in accordance with everything that is written in it, as then your way will prosper, and then you will succeed [taskil]” (Joshua 1:8). Taskil is nothing other than the Divine Spirit, just as it says: “Maskil by Eitan the Ezrahite” (Psalms 89:1).

“I will give your rains at their time, and the land shall yield its produce, and the tree of the field shall yield its fruit” (Leviticus 26:4). “I will give your rains at their time.” Rabbi Yonatan said: Three things were given as a gift to the world: Torah, the luminaries, and rains. Torah, from where is it derived?

As it is stated: “When He finished…He gave to Moses [the two tablets of the Testimony]” (Exodus 31:18). The luminaries, from where is it derived? As it is stated: “God set them [in the firmament of the heavens]” (Genesis 1:17). Rains, from where is it derived?

As it is stated: “I will give your rains at their time.” Rabbi Azarya says in the name of Rabbi Shimon ben Lakish: Peace, as well, as it is written: “I will give peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Neḥemya said: Salvation, as well, as it is written: “You gave me the shield of Your salvation” (Psalms 18:36). Rabbi Yitzḥak ben Rabbi Maryon said: Passage through the high sea, as well, in regard to which it is written: “So said the Lord, who makes a way through the sea” (Isaiah 43:16), as were it not so, when a person descends into it, he would immediately die.

Rabbi Tanḥuma said: The Land of Israel, as well, as it is written: “He gave them the lands of the nations” (Psalms 105:44). The Rabbis say: Mercy, as well, as it is written: “He gave them mercy [before all their captors]” (Psalms 106:46). Some say: The vengeance against Edom, as well, as it is written: “I will give My vengeance against Edom at the hand of My people Israel” (Ezekiel 25:14).

Another matter, “I will give your rains at their time” – on Wednesdays.13This is before the heavy market days at the end of the week, when people are purchasing their food for Shabbat. Rain on the heavy market days would be inconvenient for people. Do you say on Wednesdays, or is it even on Fridays? They said: Even if the years are like the years of Elijah,14During those years there was a severe drought. and rain falls on Fridays, it is nothing other than a cursed omen. How, then, do I realize: “I will give your rains at their time”? It is on Wednesdays.

Another matter, “I will give your rains at their time,” at night. In the days of Herod, the rains would fall at night. In the morning, the wind would blow, the clouds would disperse, the sun would shine, the land would dry, and the laborers would go out and engage in their labor knowing that their actions were pleasing to their Father in Heaven. Another matter, “I will give your rains at their time,” on Shabbat nights.15Friday nights.

Since it is Shabbat, people are at home, and the rain does not inconvenience anyone. There was an incident in the days of Shimon ben Shataḥ and in the days of Queen Shlamtza,16Also known as Shelomtziyon; she was the sister of Shimon ben Shataḥ. that the rains would fall on Shabbat nights until the wheat became like kidneys, barley like olive pits, and lentils like gold dinars. The Sages collected from them and left them for future generations, to inform them the extent of the effect of sin,17To inform the generations that if not for their sins, their produce would also be just as impressive. to realize what is stated: “Your iniquities have diverted these, and your sins have withheld good from you” (Jeremiah 5:25).

Another matter, “I will give your rains at their time” – not the rains of all the lands. How do I fulfill: “All the families of the earth will be blessed through you and your descendants”? (Genesis 28:14). It is that there will be plenty in the Land of Israel, and famine in all the lands, and all the lands will come and purchase produce from you and make you wealthy with their money, like the matter that is stated: “Joseph gathered all the money” (Genesis 47:14). It is written: “Like your days, so will be your flow” (Deuteronomy 33:25); that the money of all the lands will flow as they bring it to the Land of Israel.

How many rains must fall for the earth to produce fruits? Rabbi Meir says: At least two. Rabbi Yosei says: At least three. According to the opinion of Rabbi Meir, who said at least two, “the early rain and the late rain” (Deuteronomy 11:14); “the early rain” in Marḥeshvan and “the late rain” in Nisan.

According to the opinion of Rabbi Yosei, who said at least three, “the early rain” in Kislev, “the late rain” in Nisan, and a rainfall in between, that is three. Rabbi Dostai ben Rabbi Yanai said: That is what is written: “For He says to the snow: Be on the earth, and the rain He pours down [vegeshem matar vegeshem] (Job 37:6), these are three;18Vegeshem matar vegeshem literally means “and rain, downpour, and rain.” “the downpour of the rain [mitrot]” (Job 37:6), two, these are five.

The Rabbis say: Seven; these five and “the early rain and the late rain,” – “the early rain” in Marḥeshvan, and “the late rain” in Nisan; these are seven. Rabbi Abahu said: I was passing before the synagogue of the coppersmiths of Lod, and I heard the voice of Rabbi Shmuel bar Naḥmani, who was sitting and expounding: The Rabbis said in the name of Ḥizkiya: When Israel performs the will of the Holy One blessed be He, He remembers the earth once19He remembers the earth by providing rain. and immediately it produces.

What is the source? “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10); that it produces one-tenth for you.20A fuller version of this statement in found in Shir HaShirim Rabba 7:11: “If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth.” Tasherana is expounded as taasrena, produce one-tenth.

Rabbi Berekhya, Rabbi Ḥelbo, and Rav Pappi said in the name of Rabbi Elazar: Sometimes He does so [brings rain] for the sake of a single person, for the sake of a single blade of grass, or for the sake of a single field, and the three of them are in a single verse, as it is stated: “Ask rain of the Lord at the time of the late rain: the Lord makes lightning and He will give them a rain shower; for a man, there will be grass in the field” (Zechariah 10:1), “for a man,” but not for men, for grass, but not for grasses, for a field, but not for fields.

“Bring all the tithe to the storehouse, [and let it be food in My house. Test Me now with this…if I will not open for you the windows of heaven, and pour out] an endless blessing [ad beli dai] [for you]” (Malachi 3:10). What is ad beli dai? Rabbi Yona bar Abba said in the name of Rabbi Yoḥanan: A matter regarding which it is impossible to say enough [dai]; this is blessing.

Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Abba bar Kahana said in the name of Rav: Until your lips will be worn out [yivlu] from saying, it is enough for us [dayenu]. For in this world, rains trouble the world, wayfarers are troubled by them, seafarers are troubled by them, as well as treaders in winepresses and roofers. But in the future, the Holy One blessed be He will transfer them into a blessing.

What is the source? “I will render them and the surroundings of My hill a blessing, and I will cause the rain to fall in its season; rains of blessing will they be” (Ezekiel 34:26).

“I will remember My covenant with Jacob, also My covenant with Isaac, also My covenant with Abraham I will remember, and the land I will remember” (Leviticus 26:42). “I will remember My covenant with Jacob.” That is what is written: “You set the foundations of earth in the past; the heavens are Your handiwork” (Psalms 102:26). Beit Shammai and Beit Hillel, Beit Shammai say: The heavens were created first and then the earth, as it is stated: “In the beginning, [God] created [the heavens and the earth]” (Genesis 1:1).

Beit Hillel say: The earth was created first and then the heavens. These and those cite a rationale for their statements. The rationale for Beit Shammai, who say the heavens were created first and then the earth, is that it is analogous to a king who crafted a throne for himself. After he crafted it, he crafted its footstool.

Likewise, “so said the Lord: The heavens are My throne and the earth My footstool” (Isaiah 66:1). The rationale for Beit Hillel, who said the earth was created first and then the heavens, is that it is analogous to a king who built a palace; after he built the lower story, he then built the upper story. Likewise it is written: “On the day that the Lord God made earth and heavens” (Genesis 2:4). Rabbi Tanḥuma said: And I cited a source:1This supports the opinion of Beit Hillel.

“You set the foundations of earth in the past; the heavens are Your handiwork.” Rabbi Ḥanina said: From the place where the verse supports Beit Shammai, from there Beit Hillel refutes it. According to the opinion of Beit Shammai, who said that the heavens were created first and then the earth, it is from that which is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1).

According to the opinion of Beit Hillel, who said that the earth was created first and then the heavens, it is from that which is written: “The earth was emptiness and disorder” (Genesis 1:2), [which indicates that] the earth had already been created.2This is before God created in the heavens, as detailed in Genesis 1:6–8. Rabbi Yoḥanan said in the name of the Sages: Regarding creation, the heavens were first, but regarding completion, the earth was first; “on the day that the Lord God made earth and heavens” (Genesis 2:4).

Rabbi Shimon ben Yoḥai said: I wonder, how is it that the fathers of the world disagreed regarding the creation of the heavens and the earth, as I say that the heavens and the earth were created like a stew pot and its lid.3The pots of that time were created from clay. At first the craftsman would create a closed box and then he would separate the top part from the bottom, thereby creating the pot and the lid.

That is what is written: “My hand also laid the foundation of the earth and My right hand measured the heavens” (Isaiah 48:13). Rabbi Elazar ben Rabbi Shimon said: According to the opinion that my father said, [it can be explained why it is that] in every place it mentions the heavens before the earth, and in one place it says: “On the day that the Lord God made earth and heavens.” It teaches that the two of them are equal, equivalent to one another.

In every place, it mentions young pigeons before doves, and in one place it says: “And a dove or a young pigeon” (Leviticus 12:6). It teaches that the two of them are equivalent to one another. In every place, it mentions Moses before Aaron, and in one place it says: “It is Aaron and Moses” (Exodus 6:26). It teaches that the two of them were equivalent to one another.

In every place, it mentions Joshua before Caleb, and in one place it says: “except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun” (Numbers 32:12). It teaches that the two of them were equivalent to one another. In every place, it mentions honor of one’s father before honor of one’s mother, and in one place it says: “Each of you shall fear his mother and his father” (Leviticus 19:3). It teaches that the two of them are equivalent to one another.

But the Sages said: The father is mentioned before the mother in every place, because [a child] and his mother are obligated in the honor of his father. In every place, it mentions Abraham before the [other] patriarchs, and here it says: “I will remember My covenant with Jacob.” It teaches that the three of them are equivalent to one another.