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The King in the Orchard Tower Paid the Weeders and Expelled the Idlers

From the tower the king watched every hoe. None of the hired men looked up. At dusk he came down with a purse and a list of names.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Water Boy Blamed the Wind
  2. The King Came Down With a Purse
  3. The Scribe Gave Away the Third Share
  4. The Name Waited Until the Work Stood
  5. The Rows at Quitting Time
The King in the Orchard Tower Paid the Weeders and Expelled the Idlers Click for full size

The Water Boy Blamed the Wind

Dust rose from the orchard rows. Men bent and straightened, bent and straightened. None of them looked up at the high tower in the middle of the trees. From that height a king watched every hoe stroke and every idle shuffle. None of the hired men could see his face.

A boy carrying water for the crew thought he heard boards creak above the leaves. He told himself it was only wind. He set the jug down at the end of a row. Water slapped the clay. He wiped his mouth on his sleeve and went back for more.

Some men cut weeds until their palms split. Some gathered stones and stacked them at the field's edge so plows could pass. Some hoed in straight lines that would hold water when the rains came. Others spent the hours moving baskets from a full shed into an empty one and back again. They wiped sweat from their brows and spoke loudly about how hard the day had been.

The King Came Down With a Purse

The sun slid west. The king came down the tower stairs with a ledger and a purse. He paid the hoers. He paid the weeders. He paid the stone gatherers. Coin landed in split palms and disappeared into the folds of robes.

He stopped in front of the men whose baskets had only changed houses. "What good are these to me?" he said. He sent them out under guard. They had defied the charge he had spoken at dawn. Work had been named. Motion without fruit was not work.

One of the shufflers protested that his back ached as much as any hoer's. The king pointed at the empty rows beside him and did not answer twice. The boy with the jug stood with his mouth open. He had believed noise was harvest.

The weeders counted coin with split palms. The shufflers went down the road without looking back at the tower. The orchard smelled of cut green and dust. Dusk made the leaves look darker than they were.

The Scribe Gave Away the Third Share

In another town a man earned sixty dinars and divided them like a careful merchant. Twenty for food. Twenty for his house. Twenty saved for his children. Neighbors praised his foresight. The budget looked clean on a slate.

Rabbi Meir told his students of a scribe who earned six selaim a week and also divided in three. Two for food. Two for his house. Two given to the poor.

A student stood up. "That leaves nothing for the children."

The scribe, in Meir's telling, had already answered that question. "If they are good, God will provide for them. If they are bad, why should I leave money to the enemies of God?"

The study house went quiet. After the lesson one student walked home past a beggar he usually ignored. He stopped. He put two coins in the open palm. He had nothing left for a sweet for his own boy. He walked the rest of the way with empty pockets and did not open the locked chest at home.

The Name Waited Until the Work Stood

Human kings proclaim a title first, then promise roads and baths. Rabbi Yudan spoke in the name of Akilas and reversed the order. The Holy One creates. He sustains. Only then is the name called fitting.

"To this One it is fitting to call God," Yudan said, "because the works already stand."

Shimon ben Azai heard humility making a person great, not rank shouted before service. A flesh-and-blood king says his name first, then his title. The Holy One creates the needs of the world, and only after that does the verse name God (Genesis 1:1).

In the orchard the pattern held. The king did not begin the day with medals. He began with a charge, watched the labor, and paid what was earned. A laborer who wanted his name painted on the tower would have climbed the stairs at noon and waved. The ones who got paid kept their eyes on the dirt.

The Rows at Quitting Time

Western light caught the sweat on the hoer's neck and the clean hands of the shuffler alike. Only one set of hands went home with coin that would last the week. The boy picked up his empty jug. He looked once at the tower. The boards did not creak. He went back down the row anyway, because someone still needed water in the last light.

The tower stood. The orchard was still hired. Morning would bring the charge again. Torah. Commandments. Deeds that cut real furrows. The shufflers were already gone. The weeders slept with sore hands and wages in the fold of a robe.

The empty baskets sat in the shed. They proved nothing. The king had come down. The ledger had been read. The boy slept with the sound of boards in his ears, no longer sure it had been wind.


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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.

Midrash Mishlei 16:3Midrash Mishlei

Translation of the source text.Midrash Mishlei (Buber) · CC-BY

"A just balance and scales are the LORD's; all the weights of the bag are His work" (Proverbs 16:11). "A balance" is Scripture; "scales of judgment" are the legal rulings; "the LORD's" are the laws (halakhot); "all the weights of the bag are His work" is the Talmud. And all who perform these are destined to receive their reward in the time to come. Rabbi Yose the Galilean said: A parable of a king of flesh and blood who had a great orchard, and built within it a high tower, walling it so that his garden was within it. He hired laborers and appointed them to be occupied in their work. The king arose and went up to the top of the tower, and he could see them, but they could not see him. Toward the close of day the king came and stood over them in judgment. He said: Let the hoers come and take their wages; let the weeders come and take their wages; let the gatherers of stones come and take their wages. And there remained among them laborers who had not been occupied in their work. The king said: What are these doing? They said to him: They move things from full houses into empty houses. The king said: And what benefit do I have from them? The king said: Let these who were occupied in my work take their wages, and let these who were not occupied in my work be led out to execution, for they rebelled against my words. So too the Holy One, blessed be He, created His world and placed human beings within it, and commanded them to be occupied in Torah and commandments and good deeds, and He caused His Presence to dwell among them; He sees them, but they do not see Him, as it is said, "and the LORD is in His holy Temple" (Psalms 11:4). In the time to come, the Holy One, blessed be He, is destined to sit over them in judgment, and He will place a Torah scroll upon His lap and say: Whoever was occupied in this, let him come and take his reward, as it is said, "Where is the scribe? Where is the weigher? Where is the counter of the towers?" (Isaiah 33:18): "Where is the scribe" - these are the teachers of children for the sake of Heaven; let them come and take their reward. "Where is the weigher" - these are those who weigh the lenient and the stringent cases; let them come and take their reward. "Where is the counter of the towers" - these are the students of laws and aggadot; let them come and take their reward. Rabbi Ze'ira said: As for the wicked, what is the Holy One, blessed be He, destined to do with them? He is destined to say to them: Wicked ones, in vain did you wear out your strength, since you did not occupy yourselves in Torah and good deeds, but were in My world like an empty vessel that has no use in it. I have no use for you. Might one think they would be released and go free? No, but first they shall see the joy of the righteous, and afterward they are judged in Gehinnom. A parable of a king who made a banquet and invited everyone, but did not fix for them a set time. Those who were careful about the king's word went and washed and anointed themselves and laundered their garments and made themselves ready for the banquet, while those who were not careful about the king's word went and did their work. When the time of the banquet arrived, the king said: Let them all come at once. These came in their honor, and those came in their filth. The king said: Let these who made themselves ready for the banquet eat of my banquet, and let those who did not make themselves ready for the banquet not eat of my banquet. Might one think they would be released and go off? The king said: No, but these shall eat and drink and rejoice, while those shall stand on their feet and watch and be punished and be grieved, as it is said, "Therefore thus says the Lord GOD: Behold, My servants shall eat, but you shall be hungry; behold, My servants shall drink, but you shall be thirsty; behold, My servants shall rejoice, but you shall be ashamed; behold, My servants shall sing for gladness of heart, but you shall cry out for sorrow of heart and shall wail for breaking of spirit" (Isaiah 65:13). What caused this for them? Because they were not careful about the king's word. Concerning them Solomon explained in his wisdom and said: "There is a way that seems right before a man, but its end is the ways of death" (Proverbs 16:25). "A way that seems right before a man" - these are those who are careful about the words of the Holy One, blessed be He; "but its end is the ways of death" - these are those who are not careful about the words of the Holy One, blessed be He.

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Exempla of the Rabbis, No. 211Exempla 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

A man earned sixty dinars. He divided them into three equal portions: twenty for food, twenty for his house, and twenty he saved for his children. It was a sensible arrangement, frugal, responsible, the kind of budget any practical person would approve.

Rabbi Meir heard about this man and told a different story. "I knew a calligrapher, a scribe who copied sacred texts, who earned six selaim each week. He divided his earnings into three parts as well: two for food, two for his house, and two he gave away to the poor." The students did the math. "But Rabbi, that leaves nothing for his children!"

Rabbi Meir nodded. "That is exactly the point. When they asked the scribe why he saved nothing for his children, he replied: 'If my children are good, God will provide for them. If they are bad, why should I leave money to the enemies of God?'"

The contrast between the two men was stark. The first man saved for his children out of fear, fear that the future would be harsh, that his children would struggle, that God might not provide. The scribe gave everything away out of faith, faith that righteous children would never lack, and that giving wealth to wicked children would only fund their wickedness.

The sages did not rule that one approach was correct and the other wrong. Both men acted with good intentions. But Rabbi Meir admired the scribe because his generosity revealed a deeper trust in God's justice. The man who saves for his children trusts himself. The man who gives to the poor trusts God. And the sages always preferred the one who trusts God.

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Bereshit Rabbah 1:12Bereshit Rabbah

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

Rabbi Yudan, quoting Akilas, makes a profound point: "To this One it is fitting to call God." for a second. Why this One? What makes God so unique?

Rabbi Yudan uses the analogy of a human king. Usually, a king is praised even before he’s done anything for his people. Before he's built public amenities, before he's demonstrated his leadership. He first proclaims his name, and then promises his works. It’s all about image and reputation first.

God? The order is reversed. God acts first, and then receives praise. He creates the universe, then reveals Himself.

Shimon ben Azai reinforces this idea, drawing on the verse, "Your humility has made me great" (II (Samuel 22:3)6). He contrasts the human tendency to put titles first – "So-and-so Augustoli," a title of great rank, or "So-and-so Pro titulo," whatever the specific title might be – with God's way of doing things.

a human king might announce his impressive titles before proving his worth. But the Holy One, blessed be He, doesn't operate like that. Only after creating the needs of the world does He mention His name.

This brings us to the very first words of the Torah: "Bereshit bara Elohim" – "In the beginning…created…God." Notice the order? First, the act of creation – bara. Then, the name of God – Elohim.

It's a powerful statement about God's humility and the nature of true greatness. It’s not about self-promotion or empty titles. It’s about action, about creation, about providing for the world before seeking recognition.

So, the next time you read those opening words of Genesis, remember this: it's not just a story about creation. It's a statement about God's character, about the order of true greatness, and about why "to this One it is fitting to call God." What does it mean to you that action and creation precede the declaration of the Divine Name? How does that change your perspective on the world and our place in it?

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