Rav Huna Wept Over the Servant Whose Master Turns Him Away

Rav Huna, when he reached this verse, would weep: "he shall appear [yir'eh], he shall be seen [yera'eh]" (Exodus 23:17). A servant whose master expects to see him, yet he keeps himself far from him! As it is said, "when you come to appear before My face, who has required this from your hand" (Isaiah 1:12). Rav Huna, when he reached this verse, would weep: "and you shall sacrifice peace offerings and eat there" (Deuteronomy 27:7). A servant whose master expects him to eat at his table, yet he keeps himself far from him! As it is said, "why do I need the multitude of your sacrifices" (Isaiah 1:11). Our Rabbis taught: "male" excludes women. "Your male" excludes one of indeterminate sex and a hermaphrodite. "All your males" includes minors. "Male" excludes women: but why do I need a verse, since this is a positive commandment bound to a fixed time, and women are exempt from such? It was necessary, for it might enter your mind to say we should learn appearance from the Assembly [Hakhel]: just as there women are obligated, so here women are obligated; therefore it teaches us otherwise. "Your male" excludes one of indeterminate sex and a hermaphrodite. Granted, the hermaphrodite needed mention, for it might enter your mind to say that since he has an aspect of maleness he should be obligated, so it teaches that he is a creature unto himself; but as for the indeterminate, that is a doubtful case, and a verse was needed to exclude even a doubtful case. Abaye said: this refers to when his testicles are external. "All your males" includes minors. But have we not learned, "except for a deaf-mute, an imbecile, and a minor"? It is no difficulty: here it refers to a minor who has not reached the age of training, here to a minor who has reached the age of training. But a minor who has reached the age of training is a rabbinic obligation! Indeed so, and the verse is a mere support. Then for what does the verse come? For the teaching of Acherim, as it was taught: a collector of refuse, a smelter of copper, and a tanner are exempt from the appearance, because it says "all your males," only one who can go up with all your males; these are excluded, who cannot go up with all your males. "The face of the Lord, the LORD" (Exodus 34:23): one who has only one Master, excluding a slave who has another master. And why do I need a verse, since whatever a woman is obligated in a slave is obligated in, for we derive "her, her" from a woman? It is needed only for one who is half slave and half free. This is also precise, for it teaches "slaves who have not been freed": what does "who have not been freed" mean? If it means not freed at all, let it teach simply "slaves"; rather it must mean not entirely freed, and what is that? One who is half slave and half free. "The face of the Lord, the LORD, the God of Israel" (Exodus 34:23): why is this said? Has it not already said "the face of the Lord, the LORD"? What does "the God of Israel" teach? That upon Israel He set His Name in a special way. Likewise, "Hear, O Israel, the LORD our God, the LORD is One" (Deuteronomy 6:4): has it not already said "the LORD our God"? What does "the LORD is One" teach? Rather, it is upon us to set His Name apart in a special way. Likewise, "Thus says the LORD, the God of Israel" (2 Kings 9:6): has it not already said "the God of all flesh" (Jeremiah 32:27)? What does "the God of Israel" teach? That upon Israel He set His Name in a special way. Likewise, "Hear, O My people, and I will speak, O Israel... God, your God" (Psalms 50:7): I am God to all who come into the world, yet even so I have set My Name only upon My people Israel.