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Barbohin Heaped Dinars After Cheap Endives

Sages overheard a rich man order wilted greens, walked away, then found his wife pouring a heaped measure of dinars for charity.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Cheap Endives
  2. The Heaped Measure
  3. The Fly in the Oil
  4. The Shared Rejoicing

Barbohin's son stood in the doorway with a plate already imagined. "What are we eating today?" he asked. The answer came flat as a coin on wood. "Endives."

Barbohin Heaped Dinars After Cheap Endives Click for full size

"From those sold at one per maneh, or from those sold at two?"

"From those sold at two," Barbohin said. "The withered ones. They cost less."

Outside, sages on a fundraising circuit stopped cold. They had come for a gift large enough to keep study alive. What they heard was a household bargaining over limp greens. They turned away, finished other business in the city, and only later walked back with thin hope.

The Cheap Endives

The sages almost left for good. A rich man's noon plate had sounded like poverty, and poverty had sounded like a closed fist. They told themselves they would not waste another hour on a house that counted wilted greens.

Barbohin stayed inside his thrift without apology. Display, he knew, eats a storehouse from the inside. A long feast that matches its first day does not come from throwing silver at every hunger for admiration. It comes from saving the silver for the hunger that is real.

The Heaped Measure

When they finally asked for charity, Barbohin pointed inward. "Go to the one who is inside. She will give you a modius of dinars." His wife asked whether the measure should be heaping or level. They did not know. She heaped it high and said that if he objected she would claim the extra from her marriage settlement.

They returned with the weight of silver and the shock of generosity. He asked which measure she had used. When they told him, he smiled. "That is what I intended. Why did you not come earlier?"

The Fly in the Oil

They confessed the endives. Shame sat on their tongues like a bad taste. A little folly of assumption had almost spoiled a great gift, the way a dead fly ruins a jar of perfumer's oil. Ben Azai's warning about a single slip costing much good did not need to be quoted. The collectors had almost become that fly.

Barbohin's wife had understood the ledger without a speech. Between thrift at the table and overflow at the measure, the house practiced one craft. The sages had been looking for a face that looked rich. They almost missed a house that practiced richness as outflow.

The Shared Rejoicing

When Israel is told to rejoice in all the good, the command does not stop at the owner's plate. The Levite without land stands in the doorway. The stranger stands behind him. If the first portion is gone, the second tithe opens. If that is gone, the poor-tithe. If that is gone, peace offerings. If even those fail, charity must still find a loaf.

Barbohin's house lived the ladder in reverse. Cheap greens first. Heaped dinars when the need knocked. The sages left with silver and a new fear of their own ears. Outside, ordinary street noise. Inside, the measure still remembered the heap above its rim.

The pressure did not lift for those standing inside this hour. A child went still. Someone clenched a fist around cloth or staff or coin. The next breath decided more than any later summary would admit. What looked like a small refusal or a small courage became the hinge the whole house turned on. Neighbors would argue the details by morning, but the people inside the moment carried the exact weight in their bones.


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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.

Esther Rabbah 2:3Esther Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

“One hundred and eighty days” – the last day was like the first day. There was an incident involving a certain man whose name was Barbohin. Our Sages went to him regarding matters of fundraising for the Sages. They heard his son saying to him: ‘What are we eating today?’ He said to him: ‘Endives.’ ‘From those sold at one per maneh3A small silver coin. or from those sold at two per maneh?’ He said to him: ‘From those sold at two per maneh, as those are withered and inexpensive.’ They said: ‘What are we doing going to this [person]? Let us go and do our business in the city and afterward we will come to him.’ They went and did their business and came to him. They said: ‘Give us a donation for charity.’ He said to them: ‘Go to the one who is in the house and she will give you a modius4A Roman measure of volume, around nine liters. of dinars.’ They went to the wife and said to her: ‘Your husband said that you should give us a modius of dinars.’ She said to them: ‘What did he say to you, heaping or level?’ They said to her: ‘He did not specify.’ She said: ‘I will give you heaping, and if my husband asks why, I will say that I gave it from the account of my marriage settlement.’They came to him and said to him: ‘May your Creator fill all you lack.’ He said to them: ‘What did she give you, level or heaping?’ They said to him: ‘We said to her that you did not specify, and she said: I will give you heaping, and if my husband says why, [tell him] I gave the extra from my marriage settlement.’ He said to them: ‘Indeed, that is what I intended to give to you. Why didn’t you come to me before?’They said to him: ‘We heard your servant, who said to you: What are we eating today? You said to him: Endives. He said to you: From those sold at one per maneh or from those sold at two per maneh? You said to him: From those sold at two per maneh, as those are withered and inexpensive. We said: A person who has all this money, would he eat endives sold at two per maneh?’ He said: ‘For myself, I am permitted [to be frugal]; however, regarding the commandments of my Creator I am unable and I am not permitted.’Bar Lofyani was marrying his daughter [and the procession was] from Tzippori to Akko. He established stands dispensing wine from Tzippori to Akko and with golden lamps on either side. They said: They did not move from there until he fed them lentils from the threshing floor and gave them wine from the winepress to drink. Rabbi Avun said: And only in charred pots.5They had already finished all the other food and wine, and all he had left to use were charred pots to serve the last of the food. However, here [at Aḥashverosh’s banquet], the last day was like the first day.

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Kohelet Rabbah 1:1Kohelet Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

(Ecclesiastes 10:1) puts it bluntly: "Dead flies spoil and froth a perfumer’s oil; a little folly is weightier than wisdom, than honor. How something so small can corrupt something so beautiful. But what does it mean?

The sages in Kohelet Rabbah, a collection of rabbinic interpretations on the Book of Ecclesiastes, grappled with this verse, digging into its deeper layers.

Ben Azai takes a particularly sharp approach. He argues that it's not literally about flies. One dead fly, he says, doesn't ruin the oil. Instead, it’s about us. "A single sin that one performs," Ben Azai warns, "will cause him to lose much good." That one little slip-up, that one bad choice, can have consequences far beyond what we imagine.

Then we have Rabbi Akiva, never one to shy away from a strong interpretation. He brings in (Isaiah 5:14), which says, "Therefore, the netherworld has expanded itself, and opened its mouth without limit [ḥok]." Now, the word ḥok can mean "limit" or "statute." Rabbi Akiva, in a brilliant move, plays on this double meaning. He says the verse isn't talking about a physical limit, but rather about someone "who does not have mitzvot (commandments)," good deeds, to tip the scales in their favor. The netherworld, according to Rabbi Akiva's reading, is ready to swallow up anyone missing even that one crucial mitzvah that could have saved them! But wait, there’s more. The text goes on to tell us that those who engage in allegorical interpretations of the Torah offer another perspective: "A person is judged on the basis of the majority of his [deeds]. It's not about perfection, but about the overall direction of our lives.

The text continues, driving the point home: "A person should always assess himself as though he is half virtuous and half guilty; if he performs one mitzvah, happy is he, as he tipped his scales in favor of virtue, if he performs one transgression, woe is he, as he tipped his scales in favor of guilt."

Rabbi Shimon ben Elazar adds a final, weighty layer. He says, "Because the individual is judged on the basis of the majority of his [deeds], and the world is judged on the basis of its majority, with the single transgression that this one [individual] performs, he causes himself and the world to lose much good." It's not just about us, but about our impact on the whole world. Our actions, even the seemingly small ones, ripple outwards.

So, what do we take away from all this? Every mitzvah, every good deed, adds weight to the side of virtue. And every transgression, every misstep, can tip the scales in the wrong direction. It's a call to be mindful, to be aware of the impact we have, not just on ourselves, but on the world around us. Because even one little "dead fly" can spoil the whole beautiful fragrance.

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Sifrei Devarim 301:37Sifrei Devarim

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

The Sifrei Devarim, a collection of legal interpretations on the Book of Deuteronomy, offers a fascinating glimpse into this idea. It starts with the simple phrase: "And you shall rejoice in all the good." Sounds straightforward. But what does it really mean to rejoice?

The Sifrei suggests that this rejoicing is connected to the song of the Levites. The Levites, members of the tribe of Levi, held a special role in Temple service, including singing. So, rejoicing isn’t just a feeling; it's an act, a performance, a communal expression of gratitude. It's about lifting your voice, joining in harmony, and acknowledging the goodness around you.

The verse doesn't stop there. It continues, "that the L-rd your G-d gave to you and to your household." And The Sifrei understands this to mean that a man can even bring the first fruits – the bikkurim – from his wife's property and recite the accompanying declaration for her. What does that tell us? That rejoicing, that gratitude, isn’t limited to the individual. It extends to the entire household, to the shared life and blessings of a family. It's a recognition that joy is amplified when it’s shared.

Then, the Sifrei takes us even further down the path of sharing. The verse "You and the Levite" prompts a discussion about our responsibility to care for those in need. It lays out a kind of hierarchy of giving. If you encounter a Levite (who, remember, didn't have their own land and relied on the generosity of others), you should share your portion with them. But what if you've already given away your portion?

Well, then you give them the second tithe – a tenth of your produce set aside for consumption in Jerusalem. And if you don't have that? You give them the poor-tithe, meant for the needy. And if that's gone? You offer them peace offerings, and if even those are unavailable, you feed them from charity.

We are always called to give, to share, to find a way to support those in need. "And the Levite and the stranger that is in your midst." It's not just about the Levite, but about anyone, any stranger, who finds themselves in a vulnerable position. It’s about recognizing our shared humanity and acting with compassion.

So, what's the takeaway here? Perhaps it’s this: Joy isn't a passive experience. It's an active choice. And maybe, just maybe, in the act of giving, we discover an even deeper, more profound sense of joy ourselves.

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