Vayikra Rabbah Reader

Another matter, “I will remember My covenant with Jacob” – that is what is written: “You transported a grapevine from Egypt” (Psalms 80:9). Just as this grapevine, one does not plant it on ground with large stones, but rather, one searches the land beneath it [and removes the stones], and only then plants it, so, “You drove out the nations and planted it” (Psalms 80:9).4Only after removing the Canaanite nations from the Land of Israel did God plant Israel there.

Just as this grapevine, the more that you clear from beneath it, [the more] it improves, so, Israel, You cleared all the kings from before them, and then: “[You cleared space for it], and it took root and filled the land” (Psalms 80:10). Just as this grapevine, one does not plant it in a disorderly fashion, but rather, in rows, so Israel is aligned according to their banners. That is what is written: “Each according to his banner, with the insignias of their patrilineal houses” (Numbers 2:2).

Just as this grapevine is lower than all the trees but dominates all the trees,5It is considered more important than other trees. Alternatively, it climbs on whatever is around, including other trees (Matnot Kehuna). At times, one even uses other trees to create a frame on which the vine should grow (Etz Yosef). the same is true of Israel; they appear as though they are humble in this world, but in the future, they are destined to take possession from one end of the world to the other.

Just as this grapevine, one branch emerges from it and conquers several trees, so, Israel, one righteous person emerges from them and dominates from one end of the world to the other. That is what is written: “Joseph was the ruler” (Genesis 42:6); “The Lord was with Joshua, [his fame was throughout the land]” (Joshua 6:27); “David’s renown circulated in all lands” (I Chronicles 14:17); “Solomon ruled over all the kingdoms” (I Kings 5:1); “For Mordekhai was great in the king’s palace, and his renown spread in all the provinces” (Esther 9:4).

Just as this grapevine, its leaves cover the grape clusters,6They protect them from the elements. so, Israel, the ignoramuses among them cover the Torah scholars.7They perform labor and provide for the needs of the Torah scholars. Just as on this grapevine, there are large and small clusters, and one that is larger than another appears as though it is lower than the other, so, Israel, every one of them who toils in Torah and is greater than another in Torah, appears lower than the other.8The greater a person is in Torah, the greater his humility.

Just as this grapevine requires three blessings,9After eating grapes or drinking wine, one recites a blessing that is an abridged form of the first three blessings of Grace after Meals. so, Israel is blessed with three blessings each day: “May the Lord bless you”; “may the Lord illuminate”; “may the Lord lift” (Numbers 6:24–26). Just as this grapevine there are grapes on it and there are raisins on it, so, Israel, there are, in their midst, masters of Bible, masters of Mishna, masters of Talmud, masters of aggada.

Just as this grapevine, there is wine in it and there is vinegar in it, this requires a blessing and that requires a blessing, so, Israel is obligated to recite a blessing over the good and over the bad; over the good, blessed…who is good and does good; over the bad, blessed…the true Judge. Just as this wine, anyone who drinks from it, his face shines and anyone who does not drink of it, his teeth become blunt,10He gnashes his teeth in frustration when he sees others enjoying wine (Maharzu). so, Israel, anyone who comes and aligns with them will be rewarded through them.

Just as this grapevine, initially it is trampled underfoot and then it goes onto the table of kings, so Israel appears as though they are loathsome in this world, as it is written: “I have become a laughingstock to all my people, their song all day” (Lamentations 3:14), but in the future: “The Lord your God will place you supreme” (Deuteronomy 28:1), as it is written: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23).

Just as this grapevine improves with each and every transplanting, so, Israel becomes more numerous under each kingdom. Just as this grapevine is trellised on great cedars, the same is true of Israel, as it is stated: “The mountains were covered with its shade, its branches like cedars of the Almighty” (Psalms 80:11). Just as this grapevine rests upon a reed, so, Israel rests due to the merit of the Torah that is written with a reed.

Just as this grapevine, its guard stands above it, so, Israel, their Protector is above, as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). Just as this grapevine rests upon dry branches, but it is moist, so Israel rests due to the merit of their patriarchs, even though they are asleep. That is what is written: “I will remember My covenant with Jacob…” (Leviticus 26:42).

That is what is written: “One hand to another will not be absolved from evil, [but the descendant of the righteous will escape]” (Proverbs 11:21). Bar Kappara said: Aḥaz and all the wicked kings of Israel have no portion in the World to Come, as it is stated: “All their kings have fallen, none of them calls to me” (Hosea 7:7). But he is enumerated among the tally of the years of kings, as it is stated: “In the days of Uziyahu, Yotam, Aḥaz, Hezekiah, kings of Judah” (Isaiah 1:1).11The midrash sees the fact that he is included in this list together with righteous kings as indicating that he was righteous.

Rav Aḥa in the name of Rabbi Elazar and Rabbi Yosei in the name of Rabbi Yehoshua ben Levi said: It is because he had humility. How so? When the prophet came to rebuke him, he would go out to a place of impurity saying that the Divine Presence does not rest in a place of impurity.12He was embarrassed to hear the prophet’s rebuke, and therefore sought to avoid him by going to a place of impurity, where the prophet would not want to go because it might mean missing out on any potential prophecy (Etz Yosef).

That is what is written: “The Lord said to Isaiah: Go out now to Aḥaz, you and She’ar Yashuv your son, to the end of the channel of the upper pool, on the path of the launderer’s field [sede khoves]” (Isaiah 7:3). Do not read it as khoves, but rather, as lower [khovesh]. How so? When the prophet would come to rebuke him, he would lower his face [in shame].

Rabbi [Yehuda HaNasi] said: It is because he was tormented over his firstborn son. That is what is written: “Zikhri, a mighty warrior of Ephraim, killed Maaseyahu the king’s son, and Azrikam chief official of the house, and Elkana the viceroy” (II Chronicles 28:7).13The suffering he endured as a result of the death of his son atoned for the sins he had committed until that point (Etz Yosef). Rabbi Hoshaya the Great said: It is because his father was a righteous man.

That is what Hezekiah says: “Behold, with peace, it is very bitter for me [mar li mar]” (Isaiah 38:17). It is bitter [mar] for me from before me, from Aḥaz; it is bitter for me from after me, from Menashe.14Hezekiah was righteous but his father, Aḥaz, and his son, Menashe, were wicked. Rather, Menashe’s father was righteous and his son was wicked, but Aḥaz’s father was righteous and his son was righteous.15Consequently, Aḥaz is listed among the righteous kings but Menashe is not, even though Isaiah prophesied in his time as well.

Rabbi Simon said: “But the descendant of the righteous [tzaddik] will escape”16Singular. is not written here, but rather, “the descendant of the righteous [tzaddikim]”17Plural. – one who is inserted between two righteous men will escape. Rabbi Pinḥas said: Anyone who performs a mitzva and seeks to take his reward for it, “one hand to another will not be absolved from evil” (Proverbs 11:21), he is wicked and will not leave anything to his children.

Rabbi Simon said: Like a man who says: ‘Here is the sack, here is the sela, here is the se’a; arise and take.’ So, had the early patriarchs demanded to receive their reward for the minor mitzvot that they performed in this world, from where would merit remain for their descendants after them, as it says: “I will remember My covenant with Jacob.”

Another matter, “I will remember My covenant with Jacob” – that is what is written: “Now, so said the Lord, your Creator, Jacob, and your Fashioner, Israel” (Isaiah 43:1). Rabbi Pinḥas said in the name of Rabbi Reuven: The Holy One blessed be He said to His world: ‘My world, My world, I will tell you who created you and who fashioned you. Jacob created you and Jacob fashioned you,’ as it is written: “Your Creator, Jacob, and your Fashioner, Israel.”

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Behemoth18A huge animal that will be served at the feast of the righteous in the World to Come. See Vayikra Rabba 13:3. was created only due to the merit of Jacob. That is what is written: “Behold now the behemoth that I made with you” (Job 40:15). Rabbi Yehoshua ben Rabbi Neḥemya said in the name of Rabbi Ḥanina ben Rabbi Yitzḥak: Heavens and earth were created only due to the merit of Jacob, as it is written: “He set a testimony in Jacob” (Psalms 78:5), and the testimony that is stated here is nothing other than heavens and earth, just as it says: “I call today to the heavens and the earth to bear witness to you” (Deuteronomy 30:19).

Rabbi Berekhya said: Heavens and earth were created only due to the merit of Israel, as it is written: “In the beginning [bereshit], the Lord created [the heavens and the earth]” (Genesis 1:1), and reshit is nothing other than Israel, as it is stated: “Israel is sacred to the Lord, the first [reshit] of His crop” (Jeremiah 2:3). Rabbi Aḥa said: Heavens and earth were created only due to the merit of Moses, as it is stated: “He saw the first [reshit] for himself [as there the lawgiver’s portion is hidden]” (Deuteronomy 33:21).

Rabbi Abbahu said: Everything was created only due to the merit of Jacob. That is what is written: “Not like these is the Portion of Jacob; for He is the fashioner of everything” (Jeremiah 10:16); for the sake of Jacob, He fashioned everything. Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: Abraham was rescued from the fiery furnace only due to the merit of Jacob. This is analogous to one who was standing in judgment before the ruler and he was sentenced by the ruler to be burned.

The ruler gazed by means of astrology, and saw that he was destined to beget a daughter who would marry the king. He said: ‘He is worthy to be spared due to the merit of the daughter that he is destined to beget.’ So, Abraham was sentenced by Nimrod to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him.

He said: ‘He is worthy to be spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham” (Isaiah 29:22). The Rabbis say: Abraham himself was created only due to the merit of Jacob. That is what is written: “For I know him, so that he shall command his children and his household after him, and they will observe the way of the Lord, to perform righteousness and justice” (Genesis 18:19), and there is no “righteousness and justice” other than from Jacob, as it is stated: “You wrought justice and righteousness in Jacob” (Psalms 99:4).19Among the descendants of Abraham, only those from Jacob perform justice and righteousness, through the fulfillment of the Torah.

Why are the patriarchs mentioned in reverse order? It is to say that if there, the deeds of Jacob would have been insufficient, the deeds of Isaac would be sufficient. If the deeds of Isaac would be insufficient, the deeds of Abraham would be sufficient. The deeds of each and every one of them is sufficient for the world to maintained on his account.

Why is remembrance stated regarding Jacob and Abraham, but regarding Isaac it is not stated? Rabbi Berekhya and the Rabbis, Rabbi Berekhya said: It is because he was one who experienced suffering. The Rabbis say: [God] sees the ashes of Isaac as though they are piled atop the altar.20This obviates the need for remembrance. Why is “also” stated regarding Abraham and Isaac, but “also” is not stated regarding Jacob?21Because Jacob was stated first, there was no need to employ the word “also” in his regard.

The implication is that God primarily remembers His covenant with Jacob, and also, secondarily, He remembers His covenant with Abraham and Isaac. It is because his bed was complete before him. Ishmael and all the children of Ketura emerged from Abraham. Esau and all the chieftains of Edom emerged from Isaac.

But Jacob, his bed was complete; all his sons were righteous. That is what is written: “We are all the sons of one man” (Genesis 42:11). I have only the patriarchs, from where do I derive the matriarchs?22The verse states that God will remember His covenant with the patriarchs and Israel will gain from their merit; from where is it derived that the same is true of the matriarchs? The verse states: Et…et…et.23The verse uses the word et, which does not have an English equivalent, when it mentions each of the patriarchs.

These words, which are not essential to the verse, are understood to be alluding to the wives of the patriarchs. Et refers only to the matriarchs, as it is written: “There they buried Abraham and [ve’et] Sarah, his wife; there they buried Isaac and [ve’et] Rebecca, his wife and there I buried [et] Leah” (Genesis 49:31). Why does it mention the merit of the patriarchs and mention the merit of the Land with them?

Reish Lakish said: This is analogous to a king who had three sons, and one of his maidservants was raising them. Any time the king would inquire after the welfare of his sons, he would say: ‘Inquire for me after the welfare of the one raising them.’ So, any time the Holy One blessed be He mentions the patriarchs, He mentions the Land with them. That is what is written: “I will remember My covenant with Jacob…and the Land I will remember.”

Until when does the merit of the patriarchs endure? Rabbi Tanḥuma said in the name of Rabbi Ḥiyya bar Menaḥama, and some say Rabbi Berekhya bar Ḥelbo [said it] in the name of Rava bar Zavda: Until Yehoaḥaz. That is what is written: “But the Lord showed them favor and had mercy on them…until now” (II Kings 13:23) – until now the merit of the patriarchs endured. Rabbi Yehoshua ben Levi said: Until Elijah.

That is what is written: “It was at the time of offering up the afternoon offering that Elijah the prophet approached, [and he said: Lord, God of Abraham, Isaac, and Israel, today it will be known that You are God in Israel]” (I Kings 18:36). Shmuel said: Until Hosea. That is what is written: “Now I will reveal her repulsiveness in the eyes of her paramours, and no man will deliver her from My hand” (Hosea 2:12).

The man stated here is no one other than Abraham, just as it says: “Now, restore the man’s wife” (Genesis 20:7). And “man” is non other than Isaac, as it is stated: “Who is that man?” (Genesis 24:65). And “man” is none other than Jacob, as it is stated: “Jacob was a complete man” (Genesis 25:27). Rabbi Yudan said: Until Hezekiah, just as it said: “For abundant authority and for unending peace…[from now, forever; the zealotry of the Lord of hosts will accomplish this]” (Isaiah 9:6).24From that point forward, the zealotry of the Lord would prevail, because the merit of the patriarchs had run out.

Rabbi Yudan said in the name of Rabbi Berekhya: If you see that the merit of the patriarchs has failed and the merit of the matriarchs has faltered, go and cleave to acts of kindness. That is what is written: “For the mountains will move, and the hills will collapse” (Isaiah 54:10); the mountains are the patriarchs and the hills are the matriarchs, and then: “My kindness will not be moved from you, [My covenant of peace shall not collapse]” (Isaiah 54:10).25The verse is understood to mean, if My attribute of kindness is not moved from you, in that you perform acts of kindness for others, My covenant of peace with you will not falter.

Rabbi Aḥa said: The merit of the patriarchs endures forever. Forever, we mention and say: “For the Lord your God is a merciful God, He will neither forsake you, nor destroy you, nor forget the covenant of your patriarchs” (Deuteronomy 4:31).

“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2). “If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better.

There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them1Better than one who vows and does not pay, and one who vows and pays. is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea.

His ship sunk and he died at sea. Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow,2Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. he came to all of them.

Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1).

Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1).

The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7). Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property.

Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33). Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane,3See Numbers 30:3. and: You shall not delay,4See Deuteronomy 23:23. so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay.

That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.”5Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well.

Another matter: “If a man articulates” – that is what is written: “For He repays a person for his actions, and according to the conduct of a man He will provide for him” (Job 34:11). There was an incident involving a certain man who had two sons, one of whom performed the mitzva [of giving charity] and one who did nothing at all. The one who performed a mitzva sold his house and sold everything that was his, and he spent [the money] on the mitzva.

One time, on the day of the hoshana, his wife gave him ten shekels. She said to him: ‘Go out and purchase something from the market for your children.’ When he went out to the market, the charity collectors encountered him. They said: ‘Here comes the master of mitzvot.’

They said to him: ‘Give your portion for this mitzva, as we are buying a coat for a certain orphan girl.’ He took those ten shekels and gave them to them, and he was ashamed to go to his home. He went to the synagogue and saw there some of the citrons that the children [throw and] ruin on the day of the hoshana, as we learn there: Immediately, children drop their palm branches and eat their citrons.6Mishna Sukka 4:7.

He took some of them and filled a sack, and embarked on a voyage in the Mediterranean Sea until he reached the province of the king. When he arrived there, it happened to be that the king had an intestinal illness. They said to him in a dream: ‘Your cure is to eat from those citrons with which the Jews pray on the day of the hoshana, and you will be cured.’ At that time, they searched all the ships and all the provinces, but could not find any.

They went and found that man sitting on the sack. They said to him: ‘Do you have anything?’ He said to them: ‘I am a poor man and I have nothing to sell.’ They searched the sack and found those citrons.

They said to him: ‘What are they?’ He said to them: ‘From those with which the Jews pray on the day of the hoshana.’ They loaded the sack and took it in before the king. The king ate those citrons and he was cured.

They emptied the sack and filled it with dinars. The king said to him: ‘Make another request, and I will fulfill it.’ He said to him: ‘I request that my properties be restored to me and that all the people come out to greet me.’ He did so for him.

When he arrived at [his home] province, a herald went out before him and all the people came out to greet him. His brother and his brother’s son went out to greet him, but as they were passing through a certain river, a current came and washed them away. It turned out that when he entered his home, he inherited his brother’s properties, to realize what is stated: “For He repays a person for his actions.”

Another matter: “For He repays a person for his actions” – this is Moses, as it is written: “It was in those days, when Moses was grown up, that he went out to his brethren and he saw their burdens” (Exodus 2:11). What did he see? He saw the burden of a man on a woman, the burden of an adult on a child, and the burden of a lad on an old man.7The Egyptians would force the Israelites to perform labors they were unfit to perform.

He then rearranged their burdens between man and woman, between adult and child, between lad and old man. The Holy One blessed be He said to him: ‘You resolved the burdens of My children; as you live, you are destined to explain and clarify for My children their vows, [differentiating] between man and woman, between adult and child, between lad and old man. That is what is written: “The Lord spoke to Moses…saying: Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:1–2).

Rabban Gamliel was strolling from Akko to Keziv. Tavi, his servant, was walking before him and Rabbi Ilai behind him. He saw a certain loaf cast on the road, and he saw a certain gentile. He said to him: ‘Mabegai, take the loaf.’

He took it and he joined him. Rabbi Ilai said to him: ‘What is your name?’ He said to him: ‘Mabegai.’ He said to him: ‘Have you ever in your days greeted Rabban Gamliel?’

He said to him: ‘No.’ He said to him: ‘Where are you from?’ He said to him: ‘From these towns of huts.’ We learned three matters: That the leavened bread of a gentile is permitted after Passover;8By telling the gentile to pick up the loaf, Rabban Gamliel indirectly benefited from the loaf because the gentile felt a debt of gratitude to Rabban Gamliel. that [Rabban Gamliel] saw by means of the Divine Spirit that his name was Mabegai; and that one may not pass by food.9One may not pass by bread on the ground and leave it there.

Rabbi Yaakov bar Zavdi in the name of Rabbi Abbahu: That which you said was [true] initially, but now, one passes by food due to sorcery.10One need not pick up the bread, due to the concern that the one who left it there performed sorcery and the bread will harm the one who picks it up. They entered Keziv. Once they had eaten and drank, one came to him to request that [Rabban Gamliel] dissolve his vow.

Rabban Gamliel said to Rabbi Ilai: ‘Do you estimate a quarter-log of Italian wine?’11Do you think I drank that much? He said to him: ‘Yes.’ He said to the requester: ‘Stroll with us until we cause the effects of my wine to wear off.’ He began strolling after them until they reached the Promontory of Tyre.

When he reached there, Rabban Gamliel dismounted from the donkey, wrapped himself in his prayer shawl, and seated himself. We learned numerous matters on that day: A quarter-log of wine causes drunkenness, a journey causes the effects of wine to wear off, and one may not issue a halakhic ruling while intoxicated with wine. And we learned from him three matters: That one may not dissolve a vow while intoxicated with wine, while riding, or standing; only seated and wrapped in a prayer shawl.

What opening did he suggest for him?12In the laws of vows, an ‘opening’ is an undesirable consequence of the vow that was not realized at the time of the vow. The existence of such an unknown consequence allows (grants an opening) for the vow to be annulled. Rabbi Yoḥanan said: With this language he suggested an opening for him: “There is one who expresses like stabbings of a sword, but the tongue of the wise is a cure” (Proverbs 12:18) – by right, anyone who voids vows should be stabbed with a sword.

What is his remedy? “But the tongue of the wise is a cure” – he goes to Sages and they dissolve his vow.13Thus, Rabban Gamliel asked the man if he had known the severity of taking vows. If he had not known, Rabban Gamliel was willing to annul the vow. That is why Moses cautions Israel and says to them: “If a man articulates a vow.”14The verse uses the term “vow” to imply that just as one should refrain from taking vows, one should similarly refrain for valuations.

Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftaḥ; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please…[it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14).

The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is she You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to [come to] him. Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16).

The Holy One blessed be He responded to him: Had a Canaanite, a mamzer, or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua 15:17). Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25).15Saul offered his daughter in marriage to the man who would smite Goliath.

The Holy One blessed be He said: Had an Amonite, a mamzer, or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal. Yiftaḥ made an unreasonable request, as it is stated: “It will be, that whatever emerges from the doors of my house […I will offer it up as a burnt offering]” (Judges 11:31).

The Holy One blessed be He said: Had a camel, a donkey, or a dog emerged, would you have presented it as a burnt offering? The Holy One blessed be He responded to him unfavorably and arranged for his daughter [to emerge] for him. “It was upon his seeing her that he rent his garments” (Judges 11:35) – he could have had his vow dissolved and gone to Pinḥas. He said: I am a king; shall I go to Pinḥas?16Yiftaḥ considered it beneath his dignity for him to have to go to Pinḥas to dissolve his vow.

Pinḥas said: I am the High Priest and the son of a High Priest; shall I go to this ignoramus? In the meanwhile, that miserable one17Yiftaḥ’s daughter; see Judges 11:35–40. died, and both of them were liable for her blood. Pinḥas, the Divine Spirit left him. That is what is written: “Pinḥas son of Elazar had been the chief official over them in the past; the Lord was with him” (I Chronicles 9:20).

Yiftaḥ’s limbs fell off one by one and were buried. That is what is written: “He was buried in the cities of Gilead” (Judges 12:7). It is not written, “In the city of Gilead,” but rather, “in the cities [of Gilead].” It teaches that his limbs fell off one by one, and he was buried in many places.

Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Reish Lakish said: He was obligated to give money and to sacrifice upon the altar.18When Yiftaḥ’s daughter emerged, he should have just taken a sum of money corresponding to her value and used it to purchase animals for sacrifice. Rabbi Yoḥanan said: He was not obligated to give money, as we learned: An item that is fit to be sacrificed atop the altar, shall be sacrificed; an item that is not fit to be sacrificed atop the altar, shall not be sacrificed atop the altar.19Thus, his vow did not take effect at all upon his daughter.

Some add, based on Tanḥuma, that the text here should state: The Holy One blessed be He said to Israel: If you bring your valuations before Me, I consider it as though you sacrificed your souls [nafshotekhem] before Me. That is why it is stated: “If a man articulates a vow in accordance with the valuation of persons [nefashot] to the Lord” (Etz Yosef). Moreover, anyone who vows and fulfills his vow, merits to pay his vow in Jerusalem.

That is what is written: “I will pay my vows to the Lord” (Psalms 116:18). Where? “In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluya” (Psalms 116:19), and it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:1).