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Asher Bathed in Oil While Rome Paid a Fortune

Moses blessed Asher to dip his foot in oil. Generations later a Roman bought one household crop for eighteen thousand zuzim and still left oil on the ground.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. A Foot Dipped in a Promise
  2. Polematos Counts the Jars
  3. Solomon Table and the Same Warning
  4. Song That Outlasts the Presses
  5. What the Stranger Remembered

Children in Asher washed their arms in olive oil the way other children washed in river water. The oil ran off their elbows and darkened the dust. No one bothered to catch it. Flies preferred the presses to the people. The air itself smelled green and heavy.

Asher Bathed in Oil While Rome Paid a Fortune Click for full size

A Foot Dipped in a Promise

Moses had stood over the tribe and spoken a blessing that sounded like poetry until the land answered it with trees. "Let him dip his foot in oil" (Deuteronomy 33:24). The northern strip along the coast took the words literally. Groves climbed the slopes in rows so thick a man could walk for an hour without leaving shade. Presses ran day and night.

Households cooked with it, lit lamps with it, and then, because there was still more, bathed in it. A stranger from the south once asked for a basin of water and was handed a jar that gleamed yellow-green. The host shrugged. Water was for drinking. Oil was for skin. Children left sticky footprints from the bath stone to the door and no one scolded them. When Moses had spoken, some had heard only a pretty line. The land heard a work order and obeyed for generations.

Polematos Counts the Jars

Word reached Rome. An official named Polematos came north to measure rumor against fact. He walked the groves until his boots shone. He bargained with a single family and walked away with a purchase worth eighteen thousand zuzim. One household. One sale. A fortune sealed in clay.

He still left oil on the threshing floors. Abundance that deep does not notice one Roman cart. Servants loaded the wagons and wiped their hands on their tunics, leaving dark maps of the province on cloth that would never wash fully clean. The children of Asher kept bathing.

Solomon Table and the Same Warning

In another age the court of Solomon ate cream from the herd and milk from the flock, fat of lambs, rams of Bashan, he-goats, daily oxen numbered in tens and twenties (1 Kings 5:3). Sifrei on the Song of Moses sets that table beside the later feasts Amos condemned, when men stretched on ivory and forgot the poor.

Oil in Asher and meat in Jerusalem share a single edge. Blessing can feed a nation or make it soft enough to ignore a cry at the gate. Asher oil was not a sin. It was a test that looked like a gift. Solomon table was a height from which a fall could be measured later.

Song That Outlasts the Presses

When the presses finally quieted and foreign boots replaced the old paths, the tradition still sang. Song, the Sifrei says, holds in the past, in the future, in the days of the Messiah, and in the world to come. Oil can be taxed. Song cannot.

Empires come for jars. They leave with ledgers. The song that remembers the blessing stays when the jars crack. A people can lose a grove and still keep the line Moses spoke over a tribe that once dipped its feet without thinking.

What the Stranger Remembered

Polematos returned south with sticky hands and a story no senator would fully believe. The story the rabbis kept is not about Rome profit. It is about a promise that did not stay metaphorical. God said oil. Asher got oil until a foreigner could buy a fortune from one door and still fail to drink the region dry.

Somewhere a child still lifts a foot out of a basin and leaves a dark print on stone. That print is older than any empire that came to buy it. Moses foot-blessing became a child footprint, proof that heaven sometimes pays in liquid gold that refuses to act rare.

Those who stood closest carried the weight in their shoulders first. Jaw, wrist, the place behind the eyes where fear sits when it has nowhere else to go. The story moved through bodies before it moved through explanations.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Exempla of the Rabbis, No. 86Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

The tribe of Asher received its inheritance in a strip of land along the northern coast of the Land of Israel, and the blessing that Moses gave them proved spectacularly true: "Let him dip his foot in oil" (Deuteronomy 33:24). The territory of Asher produced olive oil in quantities that staggered the imagination.

The olive groves of Asher were so abundant that oil flowed through the region the way water flows through other provinces. The inhabitants did not merely cook with oil or light their lamps with it, they bathed in it. They washed their bodies in pure olive oil as casually as other people washed in water. Oil was so plentiful, so cheap, so everywhere that using it for bathing was as unremarkable as splashing in a stream.

Word of this extraordinary abundance spread far beyond the borders of Israel. A Roman official named Polematos traveled to the territory of Asher to see the fabled olive groves for himself. What he found exceeded even the rumors. He purchased olive oil from a single household, one family among thousands. And the quantity was so vast that the transaction was worth no less than eighteen thousand zuzim. One family. One purchase. A fortune in oil.

The Rabbis told this story to illustrate how literally the blessings of the Torah were fulfilled. When God promised abundance to the tribes of Israel, He did not speak in metaphors. Asher was drowning in oil, and the nations of the world came to buy it by the shipload.

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Sifrei Devarim 317:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

It wasn't just about piety and prayer, although those were certainly important. Our tradition also hints at a time of incredible abundance, almost… decadent.

Sifrei Devarim, in its commentary on (Deuteronomy 32:14), paints a picture using verses from across the Hebrew Bible. It's not just giving us a grocery list, but evoking entire eras and their particular flavors.

The verse itself says, "Cream from the herd and milk from the flock." Sifrei Devarim immediately connects this to the reign of King Solomon. Remember him? The wise king, the builder of the First Temple? Well, apparently he also knew how to throw a feast. The text references I (Kings 5:3), which details Solomon's daily provisions: "ten fattened oxen, twenty oxen from the pasture, and a hundred sheep." Can you imagine? This wasn't just sustenance; it was a display of wealth and prosperity.

Then the verse continues, "with fat of lambs, and rams of the breed of Bashan and he-goats." Now, Sifrei Devarim jumps forward to the time of the ten tribes, referencing (Amos 6:4): "eating the fattened sheep of the flock and calves from inside the stall." This passage from Amos is actually a condemnation. The prophet is criticizing the Israelites for their luxurious lifestyle while ignoring the suffering of the poor. So, it’s a bit of a complicated picture here. Opulence, yes, but also a warning about potential excess and moral decay.

"With wheat (as fat as) the fat of kidneys," the verse continues. We circle back to Solomon! Again, Sifrei Devarim links this to I (Kings 5:2), "And Solomon's provision for one day was, etc." The "etc." here is doing a lot of work, implying a level of extravagance that's almost beyond description. It suggests the grain wasn't just plentiful but of the highest quality.

Finally, "and the blood of the grape did you drink (as choice) wine." And, wouldn't you know it, we return to the ten tribes! Sifrei Devarim points us to (Amos 6:6), "who drink wine out of bowls." Again, the prophet's words carry a sting. It wasn’t just wine; it was excessive, careless consumption.

So, what are we to make of all this? Is Sifrei Devarim simply giving us a historical menu? I don't think so. It's juxtaposing different periods in Israelite history, highlighting both the blessings of abundance and the dangers of indulgence. It's suggesting that material wealth, like the cream from the herd and the choice wine, can be a gift or a curse, depending on how we use it.

The challenge, then, is to create a "good life" that nourishes not only ourselves but also the world around us. A life as rich as Solomon's table, but as righteous as the prophets demanded.

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Sifrei Devarim 334:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Not just any song, but the song. The kind of song that echoes through eternity?

Sifrei Devarim, in section 334, gives us a glimpse into this profound idea. It states, "Great is 'song,' which obtains in the past, and obtains in the future, and obtains in time to come (the time of the Messiah) and obtains in the world to come." Song isn't just something we create in the present. It's a thread that connects us to our ancestors, to generations yet unborn, to the Messianic age, and even to Olam Ha-Ba, the World to Come.

The text then shifts to a curious observation about Moses. It quotes (Deuteronomy 32:44), "And Moses came," and then references (Deuteronomy 31:1), "And Moses went." Now, the Rabbis of old weren’t ones for redundancy. They believed every word, every seemingly contradictory phrase, held a deeper meaning. Why say both?

The Sifrei Devarim grapples with this apparent contradiction. It can’t just be "And Moses came," because it already said, "And Moses went!" And vice versa. So what's going on?

The answer, they suggest, is bittersweet. "It must be understood, then, as: His time came to an end and his authority was given to another (Joshua)."

It's a poignant reminder that even the greatest of leaders, like Moses himself, must eventually pass the torch. His era was coming to a close. The leadership mantle, the burden and the honor, was being transferred to Joshua.

What does this juxtaposition of song and succession tell us? Perhaps it suggests that while leaders may come and go, the song – the enduring spirit, the values, the connection to something greater – continues. Moses’ physical presence was coming to an end, but his teachings, his legacy, his song, would live on through Joshua and the generations to follow.

It’s a powerful image: The melody of leadership changing hands, but the essence of the song remaining the same. What songs are we singing today that will resonate in the World to Come? What legacy are we leaving?

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