txt/Midrash/Aggadah/Midrash Rabbah/Vayikra Rabbah/English/Sefaria Community Translation.txt

Vayikra Rabbah
ויקרא רבה
Sefaria Community Translation
https://www.sefaria.org

Vayikra Rabbah



Chapter 1







Another interpretation: "And he called to Moses." What is written prior to this? The portion on the Tabernacle. "As the Lord commanded Moses" [appears at the end of every paragraph of that portion]. A parable of a king who commanded his servant and said to him, "Build me a palace." On each and every thing that he built, he would write, the name of the king. He built walls and wrote on them the name of the king. He erected pillars and wrote on them the name of the king. He roofed [it over] with beams and wrote on them the name of the king. After a while, the king entered the palace. On each and every thing that he looked at, he found his name written! He said, "All this honor that my servant has done for me, and I am inside and he is outside. Call him to come in before me!" So too at the time that the Holy One, Blessed be He, said to Moses, "Make me a Tabernacle," on each and every thing that he made, he wrote upon it, "As the Lord commanded Moses." The Holy One, Blessed be He, said, "All this honor Moses has done for me, and I am inside and he is outside! Call him to come in before me." Thus it says, "He called to Moses."

Chapter 2



Chapter 3



Chapter 4

"When a person incurs guilt accidentally by [transgressing one among] all of the commandments of YHVH": This is that of which the Bible says: "And indeed I have witnessed under the sun the place of judgment..." (Ecclesiastes 3:16). Rabbi Eliezer and Rabbi Joshua [in conversation]... 



"Speak to the children of Israel, saying, 'A person who has transgressed...'." Rabbi Ishmael taught a parable [or "made a comparison"] to a king who had an orchard and in it had lovely first fruits. The king placed upon it guards, one lame and one blind. He said to them: 'Take care of these lovely first fruits.' After some days, the lame one said to the blind one, 'I see lovely first fruits in the orchard.' The blind one said to him, 'Bring them, and we will eat!' The lame one said to the blind one, '[I would] were I able to walk!' The blind one said, '[I would] were I able to see!' The lame one rode upon the back of the blind one, and they ate the first fruits, and they went and returned each man in his own place. After some days, the king entered that orchard. He said to them, 'Where are the beautiful first fruits?' The blind one said to him, 'My lord king, [I would] were I able to see!' The lame one said to him, '[I would] were I able to walk!' That king understood what they had done. He placed the the lame one on the back of the blind one and they began to walk." Thus, in the future, the Holy Blessing One will say to the soul, "Why did you transgress before Me?" It will say to him, "Master of the Universe! I did not sin. The body is the one who sinned! From the moment I left it I have been like a pure bird bursting into the air. How have I transgressed before You?" God will say to the body, "Why have you transgressed before Me?" The body will say to him, Master of the Universe! I did not sin. The soul is the one who sinned! From the moment that she left me, I have been tossed like a rock is thrown onto the ground. How would I have transgressed before you?!" What does the Holy Blessing One do to them? God brings the soul and throws it into the body and judges them together, as it is said, "He will call to the heavens above..." (Psalms 50: 4). God will call to the heavens above to bring the soul and to the earth to bring the body, and judge them together. Rabbi Hiyya [told a parable] compared this to a priest who had two wives, one a daughter of a priest and the other a daughter of a Levi...
Hezkiya taught (Jeremiah 50:17): "Israel are scattered sheep" - why are Israel likened to a sheep? Just as a sheep, when hurt on its head or some other body part, all of its body parts feel it. So it is with Israel when one of them sins and everyone feels it. (Numbers 16:22): "When one man sins [will You be wrathful with the whole community]." Rabbi Shimon bar Yochai taught a parable: Men were on a ship. One of them took a drill and started drilling underneath him. The others said to him: What are sitting and doing?! He replied: What do you care. Is this not underneath my area that I am drilling?! They said to him: But the water will rise and flood us all on this ship. This is as Iyob said (Job 19:4): "If indeed I have erred, my error remains with me." But his friends said to him (Job 34:37): "He adds transgression to his sin; he extends it among us." [The men on the ship said]: You extend your sins among us. Rabbi Elasa said: a gentile asked Rabbi Yehoshua ben Karha: In your Torah, it is written (Exodus 23:2): "After the multitude will you side." We are more numerous than you, so why don't you become like us in practicing idolatry? He [Rabbi Yehoshua ben Karha] said to him: Do you have children? He replied: You reminded me of my troubles. He asked: Why? [The gentile] said: I have many children. When they sit at my table, this one blesses to this god and that one blesses to that god, and they don't get up from the table until they wrack each other's brains. He [Rabbi Yehoshua ben Karha] said: Do you settle [the arguments] with them? He said: No. He [Rabbi Yehoshua ben Karha] said: Before you make us agree with you, find agreement with your own children! [The gentile] was spurned and went away. After he left [Rabbi Yehoshua ben Karha's] students said to him: Rabbi! You pushed him away like a broken reed, but what would you answer for us? He said to them: Six souls are about written [in the Torah] about Esau, and "souls" [nefashot] is written in the plural, as stated (Genesis 36:6): "Esau took his wives, his sons and daughters, and all the souls of his household." For Yaakov, however, there were seventy souls, and soul [nefesh] is written [in the Torah] in the singular. As it is stated (Exodus 1:5): "And all of the people [nefesh] that were of Jacob's issue, etc." Because Esau worshipped many gods, it is written many "souls," but for Yaakov--who worshipped one God--it is written one soul, "And all of the people [nefesh], etc."

And what did David see in his soul to be praising to the Holy One, blessed be He? But [David] said: this soul fills the body, as the Holy One, blessed be He fills His world. As it is written: (Jeremiah 23:24): "Do I not fill both heaven and earth —declares the LORD." Come, the soul that fills the body, and praise the Holy One, blessed be He, who fills the whole world. This soul supports the body, as the Holy One, blessed be He, supports His world. As it is written: (Isaiah 46:4): "I was the Maker, and I will be the Bearer; And I will support [you]." Come, the soul that supports the body, and praise the Holy One, blessed be He, who supports His world. 

Chapter 5

<b>If the anointed priest sins, to the guilt of the people, he shall bring for his sin that he has sinned a whole bull to God for a sin-offering</b>. This is what the verse (Iyov 34:29) says, <b>"When He gives quietness, who then can condemn? </b> [and when He hides His face, who then can behold him? Whether against a nation, or against a man alike". Rabbi Meir explained: 'And when He gives quietness' from His world; 'and when He hides His face' from His world. Like this judge, who draws the curtain from within and does not see what is done outside. So said the generation of the Flood: (Iyov 22:14) "<b>Thick clouds are a covering to Him</b>], so that He sees not; and He walks in the circuit of heaven]". They said to him, it's enough for you, Meir! Rather, (Iyov 24:39) "<b>when He gives quietness, who then can condemn</b>?" - He gave peace to the generation of the Flood. And what peace did he give them? (Iyov 21:8) "<b>Their seed is established in their sight with them, and their offspring before their eyes.</b>" [This is a dispute between] Rabbi Levi and the rabbis. Rabbi Levi said, for three days one of the women of [the generation of the Flood] would be pregnant and then give birth. It is said here "established" [נָכוֹן <i>nachon</i>] (ibid.) and it is said above (Shemot 19:15) <b>"Be ready [נְכֹנִים <i>nechonim</i>] for the third day</b>". And the rabbis said, for one day a woman would be pregnant and give birth. It is said here "established" [נָכוֹן <i>nachon</i>] (Iyov 21:8) and it is said above "<b>and be ready [נָכוֹן <i>nachon</i>] for the morning</b>" (Shemot 34:2). Just as the "<i>nachon</i>" there indicates one day, so too here, "<i>nachon</i>" indicates one day. "<b>And their offspring before their eyes</b>" (Iyov 21:8) - that they saw their children and grandchildren. "<b>They send forth their little ones [<i>'avileihem</i> עֲוִילֵיהֶם] like a flock</b>" (Iyov 21:11) - their children. Rabbi Levi said, in the West they call a child an "'avila" [עֲוִילָא]. "<b>and their children dance</b>" (ibid.) - like these demons. As it says, (Yeshayahu 13:21) "<b>And goats danced there</b>" - how so? When one of them gave birth in the day, she would say to her son, "Go and bring me a rock and I will cut your umbilical cord." When she gave birth at night, she would say "Go and light me the lamp and I will cut your umbilical cord". A matter happened with one woman who gave birth at night and said to her son, "Go and light me the lamp and I will cut your umbilical cord". He went and lit the lamp and encountered a demon, prince of the winds/spirits. Whilst they struggled one with the other, a cock crowed. He [the demon] said to him, "Go and tell your mother that had the cock not crowed, I would have killed you." He [the baby] said to him, "Go and tell your grandmother that my mother did not cut my umbilical cord. For if my mother had cut my umbilical cord, I would have killed you." To fulfil that which is written (Iyov 21:9) "<b>their houses are safe from fear</b>" - that is, from demons. "<b>And the rod of God is not upon them</b>" (ibid.) - from the sufferings. When He hid His Face, who would say to Him, "You have not acted properly [כַּשּׁוּרָה, <i>kashurah</i>]?" And with what did He hide His Face from them? He brought upon them the waters of the flood: "<b>and He extinguished all that stood</b>..." (Bereishit 7:23). "<b>Whether against a nation, or against a man alike</b>" (Iyov 34:29) - "a nation", this is the generation of the flood. "A man", this is Noach. "Alike"; He could have upheld His world from a single man. "Alike", he could have upheld His world from a single people.


<b>A person's gift broadens for them</b> (Mishlei 18:16). A thing happened with Rabbi Eliezer and Rabbi Yehoshua and Rabbi Akiva, that they went to the harbour of Antochia for the business of charity collection for the chachamim. There was there a person named Abba Yudan, and he would give generously. Once, he became impoverished and saw our rabbis there and he became abashed. He went to his wife. His wife said, why are you looking unwell? He said to her, my rabbis are here and I do not know what to do. His wife, who was more righteous than him, said to him: We have only a particular field remaining to us - go and sell half of it and give to them. He went and sold half and gave it to them. They prayed over him and said, The Omnipresent fill up your loss. After some days, he went to plough his half-field. Whilst he was ploughing, the earth opened before him and his cow fell in and broke her leg. He went to get her up, and God enlightened his eye and he found treasure there. He said, For my good was the leg of my cow broken! When our rabbis returned to there, they asked about him and said, What does Abba Yudan do? He said to them, he is Abba Yudan of slaves, Abba Yudan of goats, Abba Yudan of camels, Abba Yudan of oxen - who can go and see the face of Abba Yudan?! When he heard this, he went to greet them. They said to him, What does Abba Yudan do? He said to them, Your prayer has made fruit and the fruit of fruit. They said to him, by your life! Although others gave more than you, we wrote you at the top. They picked him up and brought him with them, and said about him the verse: <b>A person's gift broadens for them</b> (ibid.) Rabbi Shimon ben Lakish went to Batzra, and saw a person whose name was Abba Yudan Ramai [lit. "deceiver/impostor", רַמַּאי]. And God forbid - he was not an actual deceiver! Rather, he was heightened [<i>meramei</i> מְרַמֵּי] in mitzvot. When he saw all the people giving, he would give [corresponding to] the total of what was received from everyone [i.e. match funding]. Rabbi Shimon ben Lakish picked him up and brought him with him and said about him this verse: <b>A person's gift broadens for them</b> (ibid.) Rabbi Chiya bar Abba did a collection for distribution in the beit midrash of Tiverya, and there was a person from the son of Silkha who gave a <i>litra</i> of golden dinari. Rabbi Chiya collected them and brought him with him and said about him this verse: <b>A person's gift broadens for them</b> (ibid.) Rabbi Abahu said: it's written <b>Be careful not to forsake the Levi</b> (Devarim 12:19), and it's written after it <b>"When God broadens your borders"</b> (Devarim 12:20) - what has the one to do with the other? Rather, the Holy Blessed One said: according to your gifts you will be broadened. Rabbi Acha in the name of Rabbi Hoshaya: a slave brings a cow and their master brings a cow. The slave precedes their master, like it's taught there: "The cow of the anointed priest and the cow of the community are standing, the cow of the anointed priest precedes the cow of the community for all its procedures." (Mishnah Horayot 3:6)
"If the High Priest anointed...," this refers to Shebna, as it is written about him (Isaiah 22:15): "Go, come to the steward...". Rabbi Elazar said: He was a High Priest. Rabbi Yehuda said: He was a palace steward. According to Rabbi Elazar, who said he was a High Priest, (Isaiah 22:21) "I will clothe him with your tunic." According to Rabbi Yehuda who said he was a palace steward (Isaiah 22:21): "I will commit your authority into his hand." Rabbi Chiya taught: Why was he called a palace steward? Because he was bitter to everyone. Rabbi Berechiah said: From this position, he ascended and was appointed as a governor in the Temple. This is what the prophet rebuked him for, saying (Isaiah 22:16): "What have you here, and whom have you here, that you have hewn a tomb here?" He said to him: "It's evident to the Revealer of secrets which wall you built here, which pillar you erected here, even which nail you fixed here." From here, Rabbi Elazar said: A person should have a nail or peg fixed in the cemetery so that he may merit to be buried in that place. "You have hewn a tomb here," he made it like a trough and placed his grave over it. (Isaiah 22:16) "Hewing his sepulcher on high, carving a dwelling in the rock." Rabbi Shmuel, in the name of Mar Ukban, said: It was decreed from on high that he should not have a burial in the land of Israel. (Isaiah 22:16) "Carving a dwelling in the rock." (Isaiah 22:17) "Behold, the Lord is about to hurl you headlong, O man." One upheaval after another. Rabbi Shmuel bar Nachman said: Like that rooster that wandered from place to place. (Isaiah 22:17) "And He will grip you firmly." He was smitten with leprosy, as it says (Leviticus 13:45): "And he shall cover his upper lip." (Isaiah 22:18) "He will surely wind you round and round," Exile after exile. (Isaiah 22:18) "Like a ball," Just as this ball is gathered in the hands and does not touch the ground, so was he. (Isaiah 22:18) "To a wide country," This refers to Casiphia. (Isaiah 22:18) "There you will die and there your splendid chariots will be." According to Rabbi Elazar, who said he was a High Priest, for he benefited from the sacrifices. According to Rabbi Yehuda who said he was a palace steward, he benefited from the consecrated items. (Isaiah 22:18) "Shame of your master's house." According to Rabbi Elazar, who said he was a High Priest, for he despised the sacrifices. According to Rabbi Yehuda who said he was a palace steward, he despised his two masters, and who were they? Isaiah and Hezekiah. Rabbi Berechiah, in the name of Rabbi Abba bar Kahana, said: What did Shebna and Yoah do? They took a letter, wrote it, hid it in an arrow, shot it through the window, and gave it to Sennacherib. What did they write in it? "We and all the children of Israel wish to make peace with you. Isaiah and Hezekiah do not wish to make peace with you." This is what David foresaw with the Holy Spirit and said (Psalms 11:2): "For look, the wicked bend the bow," this is Shebna and Yoah, (Psalms 11:2) "They set their arrow on the string," on the mouth of the jug. (Psalms 11:2) "To shoot in the dark at the upright in heart," at the two upright in heart, and who are they? Isaiah and Hezekiah.

Chapter 6



Chapter 7



Chapter 8



Chapter 9

 ...

Another opinion regarding the verse (Ps. 50:23) “And there is a path, I will show him the salvation of God”- Rabbi Yanai said: the it is written the one who puts a path[with a sin and not a shin], meaning that two ways are similar [in bringing one to salvation] Rabbi Yannai was once walking along the road, and saw a man who was extremely well dressed. Rabbi Yannai said to him: Would you like to come over to my house? The man replied: Yes. Rabbi Yannai brought him into his home, and gave him food and drink. As they were eating and drinking together, he examined him in his knowledge of Bible, and found out that he had none; examined his knowledge of Mishnah, and realized that he had none; his knowledge of legends, and saw that he had none; his knowledge of Talmud and saw he had none. Rabbi Yannai then told him: Wash and recite grace. Said the guest: Let Yannai recite grace in his own home. Seeing that he could not even recite a blessing, Yannai told him: Can you at least repeat what I say? Said he: Yes. Said Rabbi Yannai: repeat the following: 'A dog has eaten Yannai's bread.' Offended, the man stood up, and grabbed Rabbi Yannai by the coat! He then said: My inheritance is with you, and you are withholding it from me! Said Rabbi Yannai with puzzlement: What legacy of yours is there with me? He replied: Once I passed by a school, and I heard the voices of the little children saying: 'Moses gave us the Torah, the inheritance of the congregation of Jacob.' They did not say 'the inheritance of the congregation of Yannai,' but the 'congregation of Jacob.' Rabbi Yannai asked, “How then are you worthy to eat at my table?” The guest replied, “Never have I heard an evil word spoken against me and returned to argue with the person who spoke it. Never have I seen two people arguing without making peace between them.” Rabbi Yannai then said, “you have so much Derech Eretz and I called you a dog.” On him rabbi Yanai said the verse “And there is a path” – meaning not one, but two paths take you to salvation – since rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by 26 generations, since it is written “and to guard the way to the Tree of Life” (Genesis 3). “Way” is the derech eretz, and only after that comes “Tree of Life” which is Torah. [Back to the verse in question, Ps 50:23] I will show him the salvation of God, said rabbi Abahu: this is one of the sources for the idea that God’s salvation is Israel’s salvation (Ps. 80:3) “and come and save us”



Rabbi Pinchas, Rabbi Levi and Rabbi Yochanan [said] in the name of Rabbi Menachem from Gallia: In the time to come, all sacrifices will be annulled - but the sacrifice of thanksgiving will not be annulled.  All prayers will be annulled, but the prayer of gratitude will not be annulled.  This accords with what is written [Jeremiah 33:11]: "The voice of joy and the voice of gladness, the voice of the groom and the voice of the bride, the voice of those who say 'Give thanks to the LORD of hosts' etc." - this is the prayer of gratitude.  "Those who bring [the sacrifice of] thanksgiving to the House of the LORD": this is the sacrifice of thanksgiving.  Thus David said: "I owe You vows and will offer you thanksgivings" [Psalms 56:13] - not "thanksgiving," but "thanksgivings," [indicating both] the thanksgiving prayer and the prayer of gratitude.

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of  him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife."  Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11).  I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12).  The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

Chapter 10



Rabbi Berachiyah said in the name of Rabbi Abbah Bar Kahana expounding on the verse about Aaron. At the time when the Israelites were about to commit the act [make the golden calf] they first came to Chur, and they said to him: "Make us a god!" Since he did not listen to them, they rose up and slew him. This is why it's later written in the prophets: "Also in your wings we find the blood of the souls of the innocent and the poor etc." This refers to the blood of Chur. . . . " Afterwards, they went to Aaron and said to him: "Make us a god." Aaaron had heard about what they did to Chur, and became afraid. It is therefore written: "Aaron was frightened and built an alter before them." Aaron was frightened that he might be the one who was going to be slaughtered. Aaron said, what should I do? They've already killed Chur, and he was was a prophet. Now if they kill me, the priest, they will fulfill the word later written in scripture: "Should priest and prophet be slain in the sanctuary of YHWH (Eicha 2:20)." If they kill me, they will all be exiled. Here is another interpretation (Davar Acher): Aaron saw this, and built an altar before it (Exodus 32:5). What did he see? He saw the situation playing out like this: If they build it, one will bring a pebble, another a larger stone, and they will finish the building of the idol in one day. If I build it, then I can delay and dally, and give time for our teacher Moses to come down the mountain and then destroy this idol worship. And if I build it, I can dedicate it to the name of the Holy one Blessed be God, therefore it is written: "Aaron called and said this shall be a festival for YHWH." It is not written a feast for the calf, but a feast to YHWH. Another interpretation: "And Aaron saw this, etc." What did he see? He saw the situation playing out as follows: "If they build it the sin will be upon them, but if it will be better if I build it, so that the sin should be upon me and not the people. Rabbi Abba Bar Yodan said in the name of Abbah, we can give a parable that demonstrates this. It's like the son of a king who became filled with pride in his heart and took a sword and rose up to try and cut his father. The son's tutor said to him: Don't trouble yourself, leave it to me and i'll do cut him for you." The king saw the tutor and said to him: "I know what your intention was, it was that you believed it better that the sin should be upon you than upon my son. As you live, you shall not leave my palace, and that which remains over from my table, you shall eat it, and you will receive twenty four perks. So too with Aaron: "You shall not leave my palace" is compared to "He shall not go out of the sanctuary Leviticus 21:12"And that which remains of the table, you shall eat it" is compared to: "That which is let of the meal-offering shall be Aaron's and his sons (Leviticus 2:3)." The twenty four perks is paralleled to the twenty four gifts of the priesthood assigned to Aaron and his sons. . . .

Chapter 11







... Shimon bar Rav Abba said, in the name of Rabbi Yochanan, that "vayehi" serves [to introduce] joy or suffering. If [it comes to introduce] suffering, then the suffering [in question] is unparalleled. If [it comes to introduce] joy, then the joy [in question] is unparalleled. Rabbi Yishmael came and made the [following] division. Every place where it says “vayehi” there is no joy [and every place where it says] “vehaya” there is no suffering. They challenged him [citing Genesis 1:3] “And God said, “let there be light”, and there was [vaheyi] light.” He said to them, “even this case isn’t joyous, since the world didn’t merit to use that light, for Rabbi Yehuda bar Simon said [regarding] the light created by the Holy One, blessed be He, on the first day [of creation], [that] a person could use it to see from one end of the universe to the other [from the beginning of time, to the end of time]. When the Holy One, blessed be he, saw [by this light] the deeds of the generation of Enosh, and the deeds of the generation of flood, that they were destructive, [God] arose and confiscated [the light] from them, as it is written, “Their light is withheld from the wicked,” (Job 38:15). And where was it placed? In the Garden of Eden; at it is said (Psalms 97:11): “Light is sown for the righteous, radiance for the upright” [i.e., the light of the first day of creation is reserved for the righteous in the world to come].” They challenged him [citing Genesis 1:5, which describes the first day of creation]: “And there was [vayehi] evening, and there was [vayehi] morning; day one.”  He said to them, “even this case isn’t joyous, since everything that was created on the first day is destined to be destroyed, as it is written (Isaiah 51:6): “when the heavens will melt away like smoke, and the earth wear out like a garment”.” They challenged him [citing all the other days of creation since it is written], “and there was [vayehi] evening, and there was [vayehi] morning” [regarding] the second, third, fourth, fifth, [and] sixth day. He said to them, “even this case isn’t joyous, since [the creation was incomplete such that] everything created in the six days of creation required [human] labour [in order that it should be completed]. The wheat needed grinding. Mustard needed sweetening. The Lupin bean needs sweetening. They challenged him [citing Genesis 39:2, and its description of Jospeh’s success in the house of Potiphar, which reads]: “And it was [vayehi] that God was with Joseph, and it was [vayehi] that he was a successful man.” He said to them: “even this case isn’t joyous since it was because of this [success] that that wicked woman [i.e. Potiphar’s wife] chanced upon him." They challenged him [citing Leviticus 9:1, and its description of the completing of the inauguration of the Tabernacle]: “And it was [vayehi] on the eighth day”. He said to them: “even this case isn’t joyous, since on that day, Nadav and Avihu died.”They challenged him [citing the description, in the book of Numbers (7:1), of Moses completing the building of the Tabernacle]: “And it was [vayehi] on the day that Moses completed the raising of the Tabernacle”. He replied to them: “even this case isn’t joyous, since on the day that it was built it [was also collapsed and] stored away.” [Rabbi Yishmael is alluding to the fact that the Tabernacle was a portable structure, and just as Moses constructed it on that day, he also tested it by taking it apart. Moreover, this symbolises that the Tabernacle was not to be permanent]." They challenged him [by citing the verse from the book of Joshua (6:27)]: “And it was [vayehi] that God was with Joshua”. He replied to them: “even this case isn’t joyous [since it comes just before the military defeat in the city of Ai, in which Yair [son of Menashe], who was equivalent in stature to the majority of a Sanhedrin, was killed. As it says (Joshua 7:5): “And the men of Ai smote about thirty-six of [the Israelites]”. It doesn’t say [that they killed] 36 [men]; rather, it says that they killed "about" 36 men [literally, it says that they killed "something like" 36 men]. Rabbi Yudan said that this refers to Yair son of Menashe who was equivalent to the majority of a Sanhedrin [which would have 71 members; by killing him, it was as if they had killed 36 men].” They challenged him [by citing the verse from I Samuel (18:14): “And it was [Vayehi] that David was successful in all his undertakings, for the LORD was with him.” He replied to them: “even this case isn’t joyous since it is written regarding him, “From that day on Saul kept a jealous eye on David” (Ibid. 18:9).” They challenged him [by citing the verse from II Samuel (7:1)]: “And it was [vayehi] when the king was settled in his palace and God had granted him safety from all the enemies around him”. He replied to them: “even this case isn’t joyous because, on that very day, Nathan the prophet came and said to him, “Only, you will not build the Temple” (I Kings 8:19, and II Samuel 7:5).” They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: “And it was [vehaya – this is an instance of the Prophetic Future Tense, when the Bible uses the past tense to describe the future, presumably because the prophetic future is as certain as the past], on that day: The mountains shall drip with wine, the hills shall flow with milk, and all the watercourses of Judah shall flow with water; A spring shall issue from the house of God and shall water the Wadi of the Acacias” (Joel 4:18); “And it was [vehaya], on that day:  each man shall save alive a heifer of the herd and two animals of the flock” (Isaiah 7:21); “And it was [vehaya] on that day: fresh water shall flow from Jerusalem, part of it to the Eastern Sea and part to the Western Sea, throughout the summer and winter” (Zecharia 14:8); “He was [vehaya] like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives” (Psalms 1:3); “The remnant of Jacob was [vehaya – once again used in the prophetic future tense] in the midst of many peoples, like dew from God, Like droplets on grass — Which do not look to any man nor place their hope in mortals” (Micah 5:6). They challenged him. “Is it not written “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28)?” He said to them: “even this case contains no suffering, since on that day Israel received their judgement for their sins. For Rabbi Ishmael ben Rabbi Nachman said, “Israel took a complete judgement for their sins on the day that the Temple was destroyed. For so it is written (Lametation 4:22): “Your iniquity, Fair Zion, is expiated; He will exile you no longer.”

Chapter 12



Chapter 13

R. Simeon ben Yohai began his discourse with the verse “He stood, and measured the earth” (Habakuk 3:6). That is, the Holy One took the measure of all peoples and found no people other than Israel worthy of receiving the Torah. The Holy One took the measure of all generations and found no generation other than the generation of the wilderness worthy of receiving the Torah. The Holy One took the measure of all mountains and found no mountain other than Sinai worthy of having the Torah given on it. The Holy One took the measure of all cities and found no city other than Jerusalem worthy of having the Temple built within it. The Holy One took the measure of all lands and found no land other than the Land of Israel worthy of being given to Israel.

Chapter 14

"A woman when she gives seed (conceives)" [Leviticus 12:2]: That's what is written, "You have created me behind and before." [Psalms 139:5] Said Rabbi Yochanan: If man merits, he inherits two worlds, this one and the coming one, that's what is written: "You have created me behind and before (front)." And if not, he comes to give reckoning, as it says, "And You laid your hand (kapcha) on me." [ibid], as it is written, [Job 13:21] "Withdraw your hand (kapcha) far from me." Said Rav Shmuel bar Nachman: When the Holy One, blessed be He, created the first man, he created him as an androgynous being. Reish Lakish: When it was created, dual faces [together] were created, and it was cut, and two were made. [One] back was male, [one] back was female. They challenged him: [Genesis 2:21] "And He took one of his ribs (tzela)"!? He said to them, it is of his sides, as it is written, "and to the side (tzela) of the Tabernacle" [Exodus 26:20]. Said Rabbi Berachiya and Rabbi Chelbo and Rabbi Shmuel bar Nachman: When God created the first man, from one end of the world to the other end, He created him to fill the entire world. How do we know from east to west? As it says, "You created me back to east (kedem)." How do we know from north to south? As it says, [Deuteronomy 4:32] "From the ends of the heavens to the ends of the heavens." How do we know that it was the expanse of the world? As it says, "And You laid your hand on me." Said Rabbi Elazar: "Behind" - that's the first day [of creation]. "Before" - that's the last day. For the opinion of Rabbi Elazar, there is the verse, [Genesis 1:24]: "Let the earth bring forth the living soul (nefesh chaya) to its kind." "Living soul" - that's the spirit of the first man. Said Reish Lakish: "Behind" - that's the last day. "Before" - that's the first day. For the opinion of Reish Lakish, there is the verse: [Genesis 1:2] "And the spirit of God wavered upon the water" - that is the spirit of the king messiah. If man merits, we say to him: "You were created before all of creation." If not, we say to him, "The mosquito preceded you." Said Rabbi Yishmale b'Rabbi Tanchum: "Behind" on all creation, "before" (first) in all punishments. Said Rabbi Yochanan: Even man's praise only comes last, as it says [Psalms 148:110]: "Beasts and all cattle creeping things and flying fowl". And afterwards, [Psalms 148:11]: "Kings of the earth and all peoples." Said Rabbi Simlai: "Just like man's formation was after beast, cattle, and bird, so too his laws are after beast, cattle, and bird, and that's what is written, "This is the law of cattle" [Leviticus 11:46], and afterwards, "A woman when she gives seed..."

... Another possibility:  "When a woman conceives and gives birth to a male" [Leviticus 12:2]   Thus when it is written "Life and lovingkindness you have given me, Your care has guarded my spirit" [Job 10:12]  Rabbi Abba bar Kahana said three [things]:  In the way of the world if a person takes a purse of money and places the opening downward, does not the money scatter?!  A fetus that rests in the womb of his mother, The Holy Blessed One guards him so he does not fall and die, is this not praiseworthy?!  Thus - "Life and lovingkindness you have given me."  Rabbi Abba bar Kahana said also: It is the way of the world that an animals breasts are in the place of the womb and the newborn nurses in a shameful place.  But a woman, her breasts are in a beautiful place, and the newborn nurses in a place of honor.  Is this not "life and lovingkindness?"  Thus - "Life and lovingkindness you have given me."  Rabbi Elazar said, if a person tarries in a hot place for one hour, does he not die?   Yet the womb of the woman boils, and the fetus which is placed inside the womb, The Holy Blessed One protects it, it is not aborted in the shape of a bag, it is not aborted as the placenta, nor aborted in the shape of a sandal - is this not "life and lovingkindess?"  Thus - "Life and lovingkindness you have given me."  Rabbi Tachalifa of Cesaerea If a person eats one portion of food after another portion of food, does not the second portion expel the first?  But no matter how much food a woman eats or how much liquid she drinks, the fetus is not expelled - is this not "life and lovingkindness?"   Rabbi Simon said, the womb of a woman is made with many cavities, many coils, and many bands.  At the moment that a woman sits on the birth chair, (the baby) does not get cast out all at once. There is a saying, "If one band is loosened, two bands are loosened".  Rabbi Meir said: All nine months that a woman does not see blood, she really should have seen it.  What did The Holy Blessed One do?  He removed (the blood) upward to her breasts and made it milk, so that when the baby was born there would be food for him to eat.  Even more if it was a male child, as it says: "When a woman conceives and gives birth to a male."  

Chapter 15






Rabbi Avin said in the name of Rabbi Yochanan: It is written (Leviticus 12:8), "And if she has not means enough for a lamb." And what is written after it? "When a person will have, in the skin of his flesh" (Leviticus 13:2). But what is the relation of this to that? The Holy One, blessed be He, said, "I told you, 'Bring a sacrifice for birth.' But you did not do so. By your life, I will require you to come to the priest, as it is stated, 'he is to be brought to Aharon the priest.'" Rabbi Yochanan said: Why is the section about <i>challah</i> adjacent to the section about idolatry? To tell you that anyone who performs the commandment of <i>challah</i> is as if he negates idolatry; and anyone who negates the commandment of <i>challah</i> is as if he performs idolatry. Rabbi Elazar said: "For even the [last] loaf of bread will go for a harlot" (Proverbs 6:26). What caused him to stumble with a harlot? It was by way of his eating her untithed bread. Rabbi Shimon ben Lakish said: It is written (Numbers 5:10), "A person’s sacred objects shall be his." And what is written after it? "If any man’s wife strays" (Numbers 5:12). But what is the relation of this to that? The Holy One, blessed be He, said, "I told you, 'Give your gift to the priest.' But you did not do so. By your life, I will require you to bring your wife to the priest, as it is stated (Numbers 5:15), 'That man shall bring his wife to the priest.'"

Chapter 16

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."
<b>Another interpretation:</b> "This shall be the law for a leper" - this is what is written (Psalms 36:13), "Who is the man who desires life?" There is a story of a peddler who would go around to towns that were close to Tzippori. He would shout out and say, "Who wants to buy the [potion] of life?" They would [all] cling to him. Rabbi Yannai was sitting and interpreting [texts] in his reception room [and] heard him shouting out, "Who wants to buy the [potion] of life?" [Rabbi Yannai] said, "Come down to here, sell [it] to me." He said [back] to him, "You do not need it and those like you do not [need it]." [Nonetheless,] he made the effort to come and go down to him. He took out a book of Psalms and showed him the verse, "Who is the man who desires life?" [The peddler said,] "What is written after it - 'guard your tongue from evil [...] Turn away from evil and do good' (Psalms 34:14-15)." Rabbi Yannai said, "Shlomo also shouted out and said (Proverbs 21:23), 'He who guards his mouth and his tongue, guards his soul from troubles.'" Rabbi Yannai said "All of my days I was reading this verse and I did not know how to interpret it until this peddler came and made it understood - 'Who is the man who desires life?'" Therefore, Moshe warns Israel and says to them, "This shall be the law for a leper (<i>metsora</i>)" - the law of the one that gives out a bad name (<i>motsee shem</i>) [to another].
<b>Another interpretation:</b> "This shall be the law for a leper" - this is what is written (Job 20:6), "If his height ascends to the heavens and his head reaches the clouds." "His height" - on high. "To the clouds" - to the clouds. "He shall perish forever like his own dung" (Job 20:7) -- just as this dung stinks, so to he stinks. "Those who have seen him will ask, 'Where is he?'" (ibid.) -- they will see him but not recognise him, since so it is written of the friends of Job (Job 2:12) "They lifted up their eyes from afar and did not recognise him." Rabbi Yochanan and Rabbi Shimon ben Lakish [disagreed]. Rabbi Yochanan said, it is forbidden to walk within four cubits to the east of a metzora, and Rabbi Shimon said even one hundred cubits. They did not [in fact] disagree -- the one who said four cubits [referred to] a time when the wind is not blowing, and the one who said one hundred, [referred to] a time that the wind is blowing. Rabbi Meir would not eat in the offshoots of the alley of a metzora. Rabbi Amei and Rabbi Asei would not ascend to the alley of a metzora. Reish Lakish when he saw one of them was in the city, he stoned them with stones and said to them "Go to your place and do not stink up [the outside/creation]. As Rabbi Chiya taught (Leviticus 13:46) - "Alone he shall dwell" - on his own he shall dwell. Rabbi Elazar son of Rabbi Shimon saw one of them and hid from them, as it is written: "This is the law of the metzora" - the one who brings out a bad name [MoTzi shem Ra]

Chapter 17


This is what is written, "That one's household will be cast forth by a flood, Spilled out on the day of God's wrath" (Job 20:28).  When will this happen?  On the day that anger of the Holy One of Blessing will be stirred up against that person.  How would it happen?  When a person says to their neighbor, "could you lend me a kav [roughly 1.5 liters] of wheat?"  And they reply, "I don't have any."  "A kav of barely?"  "I don't have any."  "A kav of dates?"  "I don't have any."  Or a woman says to her neighbor, "could you lend me a strainer?"  And she replies, "I don't have one."  "Could you lend me a seive?"  And she replies, "I don't have one."  What does the Holy One of Blessing do?  The plauge erupts within that house, and while the person is bringing out their possessions, the people see, and say, "Didn't they say they didn't have anything at all?!  Look at how much wheat there is, how much barely, how many dates there are!  A cursed house with these curses!"  Rabbi Yitzchak in the name of Rabbi Eliezer, "Better to derive this from the following verse (Vayikra 14:37): '[If, when the kohen examines the plague, the plague in the walls of the house is found to consist of greenish or reddish streaks that appear to] go deep [into the wall]' [the word for "go deep", sh'kah-arurot, being broken into two words, sh'kah arurot, the curses sink down.]  The house sinks with these curses."  Therefore Moshe cautioned Israel (Vayikra 14:34), "When you enter the land of Canaan...".


Another Matter: "When You shall enter into the land of Cana'an [the land of Israel]..." (ויקרא יד, לד) There are seven Nations [in Cana'an] and you [only] mention the land of Cana'an. Our sages said it alluded to that what H'am (the father of Cana'an) Castrated him (Noach) and Cana'an was stricken - also here Yisrael sins and the land is caused to be cursed. Rabbi Eliezer Son of Yaakov and Rabanan / our sages [differ in opinions] Rabbi Eliezer says [it is called such] "since Cana'an was the father of all of them [the 6 other nations, who were in Cana'an / Israel when Yehoshua went to conquer them.] This what it says [regarding it] (Bereshit 10:15) "And Cana'an gave birth to Tzidon, his first born and Het. And our sages say [it is called such] for they are all merchants - like it says in (Yeshaya 23,8) "That their merchants are princes like the Naneah / movers - the honored of the land. Rabbi Yossi Son of Dosa said - Eliezer is Cana'an - and since he served that righteous one [Avraham Avinu / our forefather] he went out from the category of being cursed to and came into the category of being blessed. - Thus is what is written (Bereshit 9:25) "And he [Noach] said Cursed is Cana'an" [the son of Noach's son H'am] and it is written Come blessed one of Hash-m"...
It is written: "and I gave the plague of Tzaraat” (Vayikra 14:34) Rabbi Hiya learned - and is this [good] news for them that a plague will come upon them? Rabbi Shimon son of Yohai learned since the Canaanites heard that Yisrael were coming upon them, they got up and they hid their money in their houses and in their fields . The Holy One Blessed Be He [Hash-m] said "I promised to your forefathers that I would enter their children to a land full of good" as it is said (Devarim 6:11)  “ and houses full of good.” What did Hash-m do? He sent plagues in their houses [of Jews who settled in Israel] - and he [the owner of the house] would break it down and he would find there a treasure. And who was the one who told the Canaanites that Israel was entering into the land? Rabbi Yishmael son of Nah'man said "there are three ultimatums that Yoshua / Joshua sent to them [to the nations that were in Israel at the time he was about to conquer it] the one who wishes to leave, may leave. The one who wishes to make peace [by committing to observe the 7 Noahide laws], may make peace. And the one who wishes to make war, let them do so. The Girgashi [nation] stood up  and left - the country] therefore He [Hash-m] gave him a land beautiful like His [Hash-m’s] land [Israel]. This is what is written (Yeshaya 36:17) “ until I came and I took you to the land like your land" - this is Africa [Some Say the Girgashi Went to Morocco - which is a beautiful land]. The Givonim made peace as it says (Yehoshua 10:1) “ and when the settlers of Gibon made peace…”. Thirty-one kings waged war and fell.

Chapter 18



Chapter 19



Chapter 20

After the death of Aaron's two sons (Leviticus 16:1), Rabbi Shimon opened (Ecclesiastes 9:2): "There is one event to the righteous and to the wicked, to the good and to the pure and to the impure." To the righteous, this is Noah, as it is said about him (Genesis 6:9): "A righteous man." Rabbi Yochanan said in the name of Rabbi Eliezer, the son of Rabbi Yosei of Galilee: when Noah left the ark, the lion struck him and injured him, and he was not fit to sacrifice, so he had his son Shem sacrifice in his stead. To the wicked, this is Pharaoh Necho: when he sought to sit on Solomon's throne, he did not know its customs, so the lion struck him and injured him. This one died with leprosy, and this one died with leprosy, as it is written: "one event to the righteous and to the wicked, to the good and to the pure and to the impure." To the good, this is Moses, as it is said (Exodus 2:2): "and she saw that he was good." Rabbi Meir says he was born circumcised. To the pure, this is Aaron, who was engaged in the purification of Israel, as it is said (Malachi 2:6): "In peace and uprightness he walked with Me, and many he brought back from iniquity." To the impure, these are the spies: some praised the land of Israel, while others slandered it. These did not enter [the land], and these did not enter [the land], as it is written: "to the good and to the pure and to the impure" (Ecclesiastes 9:2). "To the sacrificer" (Ecclesiastes 9:2), this is Josiah, as it is said (2 Chronicles 35:7): "And Josiah contributed to the people, sheep, lambs, and young goats." "To him who does not sacrifice" (Ecclesiastes 9:2), this is Ahab, who annulled the sacrifices, as it is written (2 Chronicles 18:2): "And Ahab sacrificed for himself sheep and cattle in abundance." He offered sacrifices for himself but not offerings. This one died by arrows, and this one died by arrows, as it is written: "to the sacrificer and to him who does not sacrifice" (Ecclesiastes 9:2). "As the good, so is the sinner" (Ecclesiastes 9:2). As the good, this is David, as it is said (1 Samuel 16:12): "And he sent and brought him, and he was good-looking." Rabbi Yitzhak said: "good-looking" in Halacha, everyone who saw him would remember his studies. As the sinner, this is Nebuchadnezzar, as it is said (Daniel 4:24): "And your sin shall be forgiven through righteousness." This one built the Holy Temple and reigned forty years, and this one destroyed the Holy Temple and reigned forty years. It is thus: "one event" etc. (Ecclesiastes 9:2). "To the one who takes an oath" (Ecclesiastes 9:2), this is Zedekiah, as it is said (2 Chronicles 36:13): "And he also rebelled against King Nebuchadnezzar."  (Ecclesiastes 9:2): "As one who fears the oath", this is Samson, as it is said (Judges 15:12): Samson said to them, swear to me that you will not attack me. One dies with his eyes gouged out (Kings II 25:7): And they blinded Zedekiah's eyes, and another dies with his eyes gouged out (Judges 16:21): The Philistines seized him and gouged out his eyes, this is what is written: A single event for the one who takes an oath, etc. Another explanation, a single event, these are the sons of Aaron, as it is written about them (Malachi 2:6): In peace and in fairness. The wicked, this is Korah's congregation, as it is written about them (Numbers 16:26): Please move away, etc., these entered to offer in dispute and came out burned, and these entered to offer not in dispute and came out burned.
אֱלִישֶׁבַע בַּת עֲמִינָדָב....Elisheva bat Aminadav did not have joy in the world. she witnessed 'five crowns' in one day: her brother-in-law (Moshe) was a king, her brother (Nachshon) was a prince, her husband (Aron) was a Kohen Gadol, her two sons were both Deputy Kohanim, Pinchas her grandson was a war priest. But when her sons entered to draw near (to Gd) they were burnt, her joy was turned to mourning. as it is written, "after the death of the two sons of Aaron." Vayikra 16:1

Rabbi Yudan of Galya opened (Job 39:27): "Is it at your command that the eagle soars?" The Holy One, blessed be He, said to Aaron: "With your speech, I used to make My Divine Presence dwell over the Ark. But with your speech, I also removed My Divine Presence from above the Ark." (Job 39:28): "It nests on a rock and lives on a stronghold." This refers to the first Sanctuary. (Job 39:29): "From there, it spies out the prey; its eyes see it from afar." This means that the eyes of the eagle see what will happen at the end of the year. This is how it was: when he would look and see a cloud rising in the south, he knew that the south was satiated. When it rose in the west, he knew that the west was satiated. The same for all of them. When it rose in the middle of the firmament, he knew that the world was satiated. (Job 39:30): "Its brood sucks up blood; and where the slain are, there is it." His chicks saw him touching the ground, and they quieted down. But (Job 39:30): "In the other case, it is over corpses," this means Nadab and Abihu. As it was taught there: Once the Ark was removed, there were two stones there. Why are they called so? Rabbi Yose said: "From them, the world was sustained," as it is stated (Psalms 50:2): "Out of Zion, the perfection of beauty." How was the High Priest's prayer on Yom Kippur? When he would depart from the Holy of Holies, he would say: "May it be Your will, Lord our God, that this year be full of plenty and a year of blessings, a year of good for this year and the years that follow. May it not be lacking from Your people Israel. These to these and do not let Israel be over-ruled by a leader. The Sages of Caesar said: "Concerning our brothers in Caesarea, may they not be subject to the rule of the Caesar." The Sages of Daroma said: "Concerning our brothers in the Sharon, may they not make their houses into gravesites." (Job 39:28): "It dwells on a cliff and lodges there, on a stronghold." Rabbi Yudan, in the name of Rabbi Yehoshua ben Levi, and Rabbi Berechiah, in the name of Rabbi Chiya bar Abba, said: "From there it is at the Holy of Holies." The Rabbis, however, said: "It is not necessary to say 'from the Holy of Holies,' but 'from the sanctuary,' as a person says to his friend, 'Take away that corpse from the face of this mourner,' until when will this mourner grieve?" This is the meaning of (Leviticus 10:4): "Go out, take out your brothers from before the Sanctuary."

Chapter 21








Hananiah the son of Hakinai and Rabbi Shimon the son of Yohai went to study Torah with Rabbi Akiva in Bnei Brak. They were there for 13 years. Rabbi Shimon the son of Yohai used to send letters to his wife, and used to know what was happening to his family. Hananiah the son of Hakinai did not send letters to his wife and did not know what was happening to  his family. His wife sent to him, "Your daughter is grown; come and find her a match." [He wished to enter his house but found that it was turned in a different direction.] What did he do? He went and sat by the well. He heard the voices of the water-drawers saying, "Daughter of Hakinai, fill your pitcher and ascend." She went, and he went after her, until he came into his house. Just as his wife saw him, her soul left her. {There are those who say that it returned}

Chapter 22



...The wicked Titus entered the sanctum of the Holy of Holies, and with his sword brandished in his hand he slashed the two curtains, and taking two whores he spread out a scroll of the Law beneath them and ravished them on top of the altar, and his sword came out full of blood, and some say from the blood of Yom Kippur [sprinkled by the Kohen Gadol on the curtains].  He [Titus] began to revile and blaspheme saying, “He who wages battle with a king in the desert and triumphs is different from him who wages battle in the king's own palace and vanquishes him.” What did he [Titus] do? He gathered all of the Temple vessels and put them in a sack and descended to a ship.  At sea, a wave rose up to drown him.  He said, “It would appear that this nation's god has power only on water.  He [God] only punished the generation of Enosh with water, likewise He could only punish the generation of the flood with water, the generation of the Dispersal and Pharaoh and his army were only punished with water.  So I, when I was in His house and domain He had no power to stand against me, and now he opposes me here!”  The Holy One said, “By your life, I will punish you with the most insignificant of my creatures.”  Immediately God hinted to the sea and it stayed its anger. When he arrived in Rome, all of the citizens came out and acclaimed him: “Conqueror of the Barbarians.”  Immediately they heated the bath-house and he entered and washed himself.  When he came out they poured for him the double glass for after the bath, and God appointed a mosquito for him and it entered his nose and gnawed its way up until it reached his brain.  He said, “Call for the doctors to split open the head of that man [Titus] so I can know with what the God of that nation has punished him.”  Forthwith they summoned the doctors, and they split open his brain and found in it the likeness of a young dove and its weight was two litras.  R. Elazar son of R. Yosi said: I was there, and they put the young bird on one side [of the scales], and two litras on the other, and they balances one another.  They took it and put it in a bowl, and as the mosquito withered so Titus deteriorated.  The mosquito flew away, and away flew the soul of the wicked Titus....




Rabbi Pinhas in the name of Rabbi Levi stated: This is comparable to a king’s son who strayed and was accustomed to eat non-kosher meat. The king declared, “let him always eat at my table and on his own he will eventually become disciplined.” Similarly, because Israel was attached to idolatry in Egypt and would bring their sacrifices to the goat-demons, as it is written (Leviticus 17:7) "No longer shall you sacrifice to goat-demons, which refer to the shedim they sacrificed to (Deuternomy 32:17) "and they sacrificed to shedim", and those shedim refer to the goat-demons, as it says, (Isaiah 13:21) "and the goat [demons] shall prance there." And they would offer sacrifices on high places and retribution would befall them, the Holy One blessed be He said “let them offer sacrifices before Me at all times in the Tent of Meeting and they will be separated from idolatry and be saved.” This is the meaning of what is written (Leviticus 17:3-7): “Any man of the House of Israel who slaughters an ox or sheep or goat... and does not bring it to the entrance of the Tent of Meeting as a sacrifice to God.... that man will be cut off from among his people… so that they no longer offer their sacrifices to the goat-demons that they are wont to stray after."

Chapter 23













Rabbi Menashya, son of the son of Rabbi Joshua ben Levi, said: We find that anyone who sees a matter of immodesty and does not feast his eyes upon it merits to behold the Divine Presence. What is the reason? (Isaiah 33:15): "He who shuts his eyes from looking upon evil," what is written after it (Isaiah 33:17): "Your eyes will behold the king in his beauty; they will see a distant land."

Chapter 24

"Be holy, for I, the LORD your God, am holy." (Leviticus 19:2) As it is written (Isaiah 5:16), "And the LORD of hosts shall be exalted in judgment." Rabbi Shimon ben Yochai taught: When is the name of the Holy One, blessed be He, exalted in the world? It is at the time when He enacts judgment upon the wicked, and there is none to oppose Him. As it is written (Ezekiel 38:23), "Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations, and they shall know that I am the LORD." And it is written (Psalm 9:17), "The LORD is known by the judgment which He executes." (Jeremiah 16:21), "Therefore, behold, I will this once cause them to know, I will cause them to know Mine hand and My might." (Micah 6:5), "In order to make known the righteousness of the LORD, and to do justice, and He shall be exalted in judgment by the LORD of hosts."
Rabbi Berachiah, in the name of Rabbi Levi, said: This is what is written (Psalms 92:9): "But You are exalted, O Lord, for all eternity." In the way of the world, when an earthly king judges and gives a verdict, if he gives a lenient sentence, the people praise him. But if he gives a harsh sentence, no one praises him, because they know that there is an element of randomness in his judgment. But the Holy One, blessed be He, is not like that. Whether He acts with kindness or with severity, You are exalted, O Lord, for all eternity. Rav Huna said in the name of Rav Acha: It is written (Psalms 101:1): "A Psalm of David. I will sing of mercy and justice; to You, O Lord, I will sing praises." David said before the Holy One, blessed be He: Master of the universe, if You do kindness with me, I will sing praises, either way, I will still sing praises to the Lord. Mar Rabbi Tanhuma, son of Rabbi Yudan, said: It is written (Psalms 56:11): "In God I have put my trust; I will not be afraid. What can man do to me?" Regardless of whether I trust in God's mercy or in His judgment, I will still praise His word. The Sages said: It is written (Psalms 116:3): "The cords of death encompassed me, and the straits of the grave found me; I found distress and sorrow." But then it says (Psalms 116:13): "I will lift up the cup of salvation and call upon the name of the Lord." Regardless of whether I am in distress or joy, I will still call upon the name of the Lord. Rabbi Yudan, son of Rabbi Piliyah, said that Job said (Job 1:21): "The Lord gave, and the Lord has taken away; blessed be the name of the Lord." Whether God gave with mercy or took away with mercy, we still bless His name. Moreover, when He gave, He did not consult with any creature, but when He took away, He consulted with the court. Rabbi Elazar said: Wherever you find the expression "and the Lord," it refers to the Lord and His court. This is demonstrated in the case of King David when the Lord spoke evil of him (1 Kings 22:23), yet it says (Psalms 92:9): "But You, O Lord, are exalted forever." You govern your world with exaltation, You gave Aaron an eternal priesthood (Numbers 18:19), and You gave David an eternal kingdom (2 Chronicles 13:5). You gave Israel eternal holiness "Be holy".
Another matter: "You shall be holy" (Leviticus 19:2). This is what is written (Psalm 20:3), "May He send you help from the sanctuary." Rabbi Berachiah said in the name of Rabbi Simeon: A story is told of a man from the village of Kartinai who used to sit and study by the opening of a well. There was revealed to him a certain bad spirit that resided there. The spirit said to him, "Do you know how many years I have been here, and you and your wives come to the well to purify, and we haven't harmed them." The Man understood that people should be warned that a vexatious spirit resides there that may harm people. "What should I do?" The spirits said to him, "Go and take digging and metal tools and come in the morning to this place, and look at the surface of the water. When you see bubbles rising to the surface of the water, they should clank their metal tools together and say, "Our power has prevailed!" And don't leave from here until the people warmed up their blood with excitement and sweat falls on the water." He did so, and the people complied. Behold, The greater contains in itself the less, if the spirits, which not created for assistance one from the other, require assistance from humanity, then surely we, who were created to assist one another, need assistance. Therefore, it is said: 'May your help come from the sanctuary.'"
Another explanation. “May He send your aid from His sanctuary, and may He support you from Zion.” (Psalms 20:3) R’ Levi said: all the good and blessings and consolation which the Holy One will give to Israel in the future only come from Zion. Salvation is from Zion, as it says “O that the salvation of Israel would come out of Zion…” (Psalms 14:7) Might is from Zion, as it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) Blessing is from Zion, as it says “May the Lord bless you from Zion…” (Psalms 134:3) The shofar’s blast is from Zion, as it says “Sound a shofar in Zion…” (Yoel 2:1) Dew, blessing and life are from Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion, for there the Lord commanded the blessing, life forever.” (Psalms 133:3) Torah is from Zion, as it says “…for out of Zion shall the Torah come forth…” (Isaiah 2:3) Help and assistance are from Zion, as it says “May He send your aid from His sanctuary…” from the sanctity of the acts which you have done “…and may He support you from Zion,” (Psalms 20:3) from the distinguished actions which you have done. The Holy One said to Moshe: go and tell Israel ‘my son, just as I am separate, so too you be separate. Just as I am holy, so too you be holy.’ This is what is written “You shall be holy…” (Leviticus 19:2)
Rabbi Chiya taught that this section was said in the assembly because most of the bodies of Torah law are dependent on it. Rabbi Levi said it is because the Ten Commandments are included in it: (Exodus 20:2) "I am the Lord your God," and it is written here (Leviticus 19:2) "I am the Lord your God." (Exodus 20:3) "You shall have no other," and it is written here (Leviticus 19:4) "Do not make idols for yourselves." (Exodus 20:7) "Do not take [the name of the Lord in vain]," and it is written here (Leviticus 19:12) "Do not swear falsely by My name." (Exodus 20:8) "Remember the Sabbath day," and it is written here (Leviticus 19:3) "Observe My Sabbaths." (Exodus 20:12) "Honor your father and your mother," and it is written here (Leviticus 19:3) "Each of you must respect his mother and father." (Exodus 20:13) "Do not murder," and it is written here (Leviticus 19:16) "Do not stand idly by when your neighbor's life is threatened." (Exodus 20:13) "Do not commit adultery," and it is written here (Leviticus 20:10) "Both the adulterer and the adulteress shall surely be put to death." (Exodus 20:13) "Do not steal," and it is written here (Leviticus 19:11) "Do not steal." (Exodus 20:13) "Do not bear false witness," and it is written here (Leviticus 19:16) "Do not go about spreading slander." (Exodus 20:13) "Do not covet," and it is written here (Leviticus 19:18) "Love your neighbor as yourself." Rabbi Yudan said in the name of Rabbi Shimon bar Yochai: Moses our teacher wrote for us three sections in the Torah, and in each of them there are sixty commandments. These are: the section of Passover, the section of damages, and the section of holiness. Rabbi Levi said in the name of Rabbi Shila of Kefar Tamarta: there are seventy [commandments]. Rabbi Tanhuma said they do not disagree: one who counts the section of Passover as seventy includes the section of Tefillin; one who counts the section of damages as seventy includes the section of Shmita (sabbatical year); and one who counts the section of holiness as seventy includes the section of forbidden relationships.

Chapter 25



Rabbi Yehudah ben Shimon began, "'After the Lord your God shall you walk' (Deuteronomy 12:5). But is it possible for a man of flesh and blood to walk after the Holy One, blessed be He, the One about Whom it is written (Psalms 77:20), 'Your way is in the sea and Your path is in many waters?' And you say, 'After the Lord shall you walk?' 'And to Him shall you cling.' But is it possible for flesh and blood to go up to the Heavens and to cling to the Divine Presence, about Whom it is written (Deuteronomy 4:24), 'As the Lord, your God, is a consuming Fire,' and it is written (Daniel 7:9), 'His throne is sparks of fire,' and it is written (Daniel 7:10), 'A river of fire pulses and goes out before Him.' And you say, 'And to Him shall you cling?'  But rather, the Holy One, blessed be He, from the very beginning of the creation of the world, only occupied Himself with plantation first. Hence it is written (Genesis 2:8), 'And the Lord God planted a garden in Eden.' You also, when you enter into the land, only occupy yourselves with plantation first. Hence it is written, 'When you shall come to the land.'"
Rabbi Joshua of Siknin said in the name of Rabbi Levi: "I made great my deeds, I built houses for myself, I planted vineyards for myself" (Ecclesiastes 2:4). The Holy One, blessed be He, said to Moses: Go and tell the forefathers, I have done great things with your children, everything I promised you. "I built houses for myself," as it is said, "And houses full of all good things" (Deuteronomy 6:11). "I planted vineyards for myself," as it is said, "Vineyards and olive trees which you did not plant" (Deuteronomy 6:11). "I made for myself pools of water," as it is said, "And wells dug out" (Deuteronomy 6:11), and it is written, "Springs and deep waters" (Deuteronomy 8:7), "To water from them a forest sprouting trees" (Ecclesiastes 2:6). Rabbi Levi said: Even reed arrows, the land of Israel was not lacking. "I made for myself gardens and parks" (Ecclesiastes 2:5), "A land of wheat and barley" (Deuteronomy 8:8). "And I planted in them every kind of fruit tree" (Ecclesiastes 2:5), this is what is written: "When you come to the land and you shall plant.



His legs are pillars of marble (Song of Songs 5:15), his legs are this world. Pillars of marble, as it is founded on the days of Creation, as it is written (Exodus 20:11): For in six days the Lord made etc., (Exodus 20:11): founded upon sockets of fine gold, these are the words of the Torah, as you said (Psalms 19:11): more desirable than gold, and much fine gold. Another interpretation, founded upon sockets of fine gold, these are the sections of the Torah that are expounded before and after them. And to what are they compared? Rav Huna said in the name of Bar Kappara: Like this pillar that has a base at the bottom and a capital at the top, so are the sections of the Torah expounded before and after them. Expounded before them, when you enter the land and plant any food tree, and it is written (Leviticus 19:20): If a man lies with a woman and has an emission of semen. And what does this have to do with that? Rather, since he is dealing with her, he goes and becomes involved with her master. As he goes in and out of his house, he is suspected of having relations with his maidservant. He says, "I am not guilty of a sin offering, nor am I guilty of a guilt offering; I bring a sin offering and I bring a guilt offering." For Rabbi Yudan said in the name of Rabbi Levi: Those who engage in sexual relations with their maidservants in this world will be hung by the hair of their heads in the World to Come, as it is written (Psalms 68:22): "But God will crush the heads of His enemies, the hairy scalp of the one who walks in his guilt." What is "the one who walks in his guilt"? The people say, "Let that man go in his debts, let that man go in his debts." Expounded after them, as it is said (Leviticus 19:23): For three years it shall be uncircumcised fruit, and it is written (Leviticus 19:26): You shall not eat upon the blood. And what does this have to do with that? The Holy One, blessed be He, said to Israel: "You wait for the uncircumcised fruit for three years, and you do not wait for your wife to observe her menstrual period. You wait for the uncircumcised fruit for three years, and you do not wait for your animal until its blood is drained out." And who fulfilled the commandment of the blood (1 Samuel 14:33-34): And they told Saul, saying, "Behold, the people are sinning against the Lord," and Saul said, "Scatter among the people and say to them, 'Slaughter here.'" What is "here"? The Sages say, a knife fourteen fingers long he showed them, two for each of the seven, five for each of the five. He said to them, "In this order you will slaughter and eat. When did the Holy One, blessed be He, repay him? I would say on the day of the battle with the Philistines, as it is written (1 Samuel 13:22): 'And it came to pass in the day of battle, that there was neither sword nor spear found...' And it was not found, but you say (1 Samuel 13:22): 'And it was found.' Who provided it for him? Rabbi Haggai said in the name of Rabbi Isaac: An angel provided it for him, and the Rabbis say the Holy One, blessed be He, provided it for him. It is written (1 Samuel 14:35): 'And Saul built an altar to the Lord; it was the first altar he built.' How many altars were built by the first ones? Noah one, Abraham one, Isaac one, Jacob one, Moses one, Joshua one, and you say 'it was the first,' rather 'it was the first' to be built by the kings. There are those who say that because he gave his life for this matter, the scripture considers it as if 'it was the first' he built an altar to the Lord. Rabbi Shimon ben Lakunya said, because in this world a person builds and another destroys, plants saplings and another eats. But in the future, what is written (Isaiah 65:22)? 'They shall not build, and another inhabit; they shall not plant, and another eat; they shall not labor in vain...' And it is written (Isaiah 61:9): 'And their seed shall be known among the nations.'"

Chapter 26

[1] Say to the priests, the sons of Aaron (Leviticus 21:1), Rabbi Tanhum bar Hanilai opened (Psalms 12:7): The words of the Lord are pure words, the words of the Lord are pure words, human words are not pure words. When a mortal king enters a country, all the people of the country flatter him and make things pleasant for him. He says to them, "Tomorrow I will build you stadiums and bathhouses, tomorrow I will bring you a cubit of water." The next day comes and he does not keep his promise. Where is he and where are his words? But the Holy One, blessed be He, is not like that. Rather (Jeremiah 10:10): "And the Lord is a true God", why is He true? Rabbi Avin said (Jeremiah 10:10): "For He is the living God and eternal King." Pure words were said by Rabbi Yudan in the name of Rabbi Yochanan, Rabbi Berechyah in the name of Rabbi Elazar, Rabbi Yaakov of Kefar Hanin, and some say in the name of Rabbi Yehoshua ben Levi. We find that the Holy One, blessed be He, twisted eight letters and did not utter something disgusting from His mouth, as it is said (Genesis 7:8): "Of the clean beasts and of the beasts that are not clean." And in another place, He twisted two or three words in the Torah so as not to utter something impure from His mouth. This is what is written (Genesis 7:2): "Of all the animals that are not clean" [unclean] [which are unclean] He does not say, but rather, "which are not clean". Rabbi Yudan ben Menashe said: Even when He came to distinguish the signs of unclean animals, He opened only with cleanliness. (Leviticus 11:4): "The camel, because it does not have a split hoof, is not written here, but rather because it chews the cud." (Leviticus 11:5): "The rock hyrax, because it does not have a split hoof, He does not say, but rather because it chews the cud." And so, the hare and so, the pig.
[2] Rabbi Yosei of Milcha and Rabbi Joshua of Siknin in the name of Rabbi Levi said, "We found that children in the days of David, before they tasted the taste of sin, knew how to expound the Torah with 49 impure aspects and 49 pure aspects. David would pray for them, as David says (Psalms 12:8): 'You, Lord, will keep them; You, Lord, will guard their Torah in their hearts, [based on (Psalms 12:8)]: You will preserve them from this generation forever, from that generation which is deserving of destruction.' After all this praise, they would go out to war and fall. However, because there were informers among them, they would fall. This is what David says (Psalms 57:5): 'My soul is among lions.' The lions are Abner and Amasa who were engaged in Torah. (Psalms 57:5): 'I lie down among fiery coals,' this is Doeg and Achitophel who were engaged in slander. (Psalms 57:5): 'The sons of men, their teeth are spears and arrows,' these are the men of Keilah, as it is written about them (1 Samuel 23:11): 'Will the men of Keilah deliver me into his hand?' (Psalms 57:5): 'And their tongue a sharp sword,' these are the Ziphites, as it is written about them (Psalms 54:2): 'When the Ziphites came and said to Saul.' At that time David said, 'What is the Divine Presence doing on earth?' (Psalms 57:2): 'Be exalted, O God, above the heavens,' remove Your presence from among them. But in the generation of Ahab, they were all idol worshipers, and because there were no informers among them, they would go out to war and be victorious. This is what Obadiah said to Elijah (1 Kings 18:13): 'Was it not told to my lord, etc., and I sustained them with bread and water.' If there was bread, why was there water? Rather, this teaches that the water was more difficult for him to bring than the bread." Elijah announced on Mount Carmel and said (Kings I 18:22): "I alone remain a prophet of the Lord, and all the people know it but do not publicize it to the king." Rabbi Shmuel bar Nachmani said, they asked the snake, "Why are you found among the fences?" It replied, "Because I broke the fence of the world." Rabbi Shimon ben Yoḥai said: The serpent breached the fence of the world; therefore, he became the executioner for all those who breach a fence. [“One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8)]. They asked, "Why do you bite? What do you gain from it? A lion tramples and eats, a wolf tears and eats, but you bite and kill." It replied (Ecclesiastes 10:11): "If the snake bites without a whisper" I do nothing unless they command me from above." They asked, "Why do you bite one limb, and your venom spreads through all the limbs?" It replied, "Are you telling me (Ecclesiastes 10:11): 'There is no advantage to the owner of the tongue,' who sits in Rome and kills in Syria, or in Syria and kills in Rome? [The most literal translation of the phrase baal halashon is “one with a tongue.” The term serpent is used here as a reference to one who speaks slander, which causes widespread damage. See Kohelet Rabbah 10:11:1] Why is it called the third? Because it kills three: the speaker, the recipient, and the one spoken about. There was a man who had a wife in a bad mood, and he would appease her twice a day, once in the evening and once in the morning. He told her, "I want you not to speak badly." What did she do? She went and told her husband, "Your father wants the maid (the wife), and if you don't believe me, come and see him in the evening when he's trying to appease me." He went and hid, saw his father standing and trying to appease her. He said, "The lie has already been filled." What did he do? He slapped his father and killed him. They took him to court and sentenced him to death, and to the woman who spoke ill about her father-in-law, she was also sentenced to death, and the tongue was found to have killed all three. In the days of King Saul, four were killed: Doeg, who spoke; Saul, who accepted it; Ahimelech, who was spoken about; and Abner. Why was Abner killed? Rabbi Joshua ben Levi said that Abner was killed because he made the blood of young men a laughingstock, as it is written (Samuel II 2:14): "Abner said to Joab, 'Let the young men now arise and play before us.'"; made the blood of young men [a matter of] amusement  Rabbi Shimon ben Lakish said it was because he put his name before David's name, as it is written (Samuel II 3:12): "Abner sent messengers to David on his behalf, saying, 'To whom does the land belong?' and thus he wrote to him, 'From Abner to David.'" And the Sages said,[He was slain] because he did [not] wait for Saul to be reconciled with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? Abner said, "what do you want from the prattling of this one, it was torn off by thorns." When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” And some say it was because he had a doubt whether to rebuke Saul for the matter of Nov, but he did not rebuke him.
[3] Rabbi Tanchum ben Rabbi Chanilai said: "Moses wrote two sections in the Torah, which are both pure, and by whose hand were they given? By the hand of the tribe of Levi, as it is written about them (Psalms 12:7): 'Silver that has been refined in a furnace on the ground,' and it is written (Malachi 3:3): 'He will sit as a refiner and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver.' And which are these? The red heifer and the section of the dead person (referring to the laws of corpse impurity)."





[9] What is written after the matter (Leviticus 21:10): "And the High Priest among his brethren," why is his name called the High Priest? For he is greater in five things: in wisdom, in strength, in beauty, in wealth, and in years. In beauty, for he is more attractive than his brothers. In strength, for he is mighty. Come and see Aaron when he waved the Levites, twenty-two thousand, he waved them in one day. How did he wave them? He would lead them and bring them back, raise and lower them, meaning he was greater in strength. In wealth, where do we learn that if he was not wealthy, his fellow priests would make him rich? A story about Phinehas the Satat: they appointed him High Priest, and his fellow priests went out and saw him cutting stones, and they filled the quarry before him with golden dinars. And from where do we learn that his brothers would raise him up if he had none? For it is said: "And the High Priest among his brethren," not just the High Priest alone, but the king like him too, and so you find in King David, as soon as he went to fight Goliath, Saul said to him (1 Samuel 17:33): "You cannot go to this Philistine to fight him, for you are but a youth," David said to him (1 Samuel 17:34-36): "Your servant was a shepherd for his father's flock, and when a lion and a bear came and took a sheep from the flock, I went after it and struck it and saved it from its mouth, and it rose against me, and I grabbed its beard and struck it and killed it, both the lion and the bear your servant struck, and this uncircumcised Philistine will be like one of them," Saul said to him, "Who told you that you could kill him?" Immediately, David replied (1 Samuel 17:37): "The Lord who saved me from the lion and the bear will save me from the hand of this Philistine," at once (1 Samuel 17:38): "And Saul dressed David in his garments," and it is written about Saul (1 Samuel 9:2): "From his shoulders and up he was taller than all the people," as soon as he dressed him in his clothes and saw that they fit him, he immediately cast an evil eye upon him, when David saw that Saul's face turned pale, he said to him (1 Samuel 17:39): "I cannot go with these, for I have not tested them," and David removed them from himself, thus you learn that even if a man is short and appointed king, he becomes tall, why is that? Because when he is anointed with the anointing oil, he becomes more distinguished than all his brothers, David said about the anointing oil with which he was anointed, "I rejoice," as it is said (Psalms 16:9): "Therefore my heart is glad, and my glory rejoices, also my flesh shall dwell securely."

Chapter 27

[1] "A bull or a lamb or a goat (Leviticus 22:27), this is what is written (Psalms 36:7): Your righteousness is like the mighty mountains, the mountains produce grass and the righteous have good deeds. Another explanation, Your righteousness is like the mighty mountains, just as the mountains are suitable for planting and producing fruits, so too the righteous produce fruits and benefit themselves and others. This can be compared to a golden bell and its clapper from the margins, just as the righteous benefit themselves and others, as it is said (Isaiah 3:10): Say that the righteous are good for they shall eat the fruit of their deeds, (Psalms 36:7): Your judgments are like the great deep, these are the wicked, just as the deep cannot be planted and does not produce fruits, so too the wicked have no good deeds and do not produce fruits, but rather cause distress to themselves and others, as it is said (Isaiah 3:11): Woe to the wicked, it is bad, bad for himself and bad for others. Your righteousness is like the mighty mountains, interpret the verse and expound it, Your righteousness is upon Your judgments like the mighty mountains are upon the great deep, just as these mountains suppress the deep so that the world does not flood, so too charity suppresses calamity so that it does not come to the world. Your righteousness is like the mighty mountains, just as these mountains have no end, so too there is no end to the reward of the righteous. Your judgments are like the great deep, just as the deep is unsearchable, so too there is no investigation into the future calamities of the wicked. Another explanation, Your righteousness is like the mighty mountains, Rabbi Ishmael says the righteous who perform the Torah that was given from the mighty mountains, the Holy One, blessed be He, performs righteousness with them like the mighty mountains, but the wicked who do not perform the Torah that was given from the mighty mountains, the Holy One, blessed be He, scrutinizes them to the great deep. Rabbi Akiva says both of these He scrutinizes, the righteous He raises above them the few evil deeds they did in this world in order to give them a good reward in the future to come, and He bestows peace upon the wicked and repays them for the few good deeds they did in this world in order to exact retribution from them in the future to come.-Rabbi Meir says the parable of the righteous in their dwelling, as it is said (Ezekiel 34:14): "I will feed them in a good pasture, and their fold shall be on the high mountains of Israel," and the parable of the wicked in their dwelling, as it is said (Ezekiel 31:15): "In the day that he went down to Sheol I caused a mourning; I covered the deep for him," Rabbi Judah ben Rabbi says they make no cover for a jug, not of silver and gold nor of other metals, but of earthenware, because it is kind by kind, so the Holy One, blessed be He, said Gehenna is dark, as it is written (Psalms 35:6): "Let their way be dark and slippery," and the deep is dark, as it is said (Genesis 1:2): "And darkness was upon the face of the deep," and the wicked are dark, as it is said (Isaiah 29:15): "And their works are in the dark," darkness shall come and cover darkness, as it is said (Ecclesiastes 6:4): "For it comes in vanity and goes in darkness, and in darkness its name is covered." Another explanation, "Your righteousness is like the mountains of God," Rabbi Judah ben Rabbi Simon said the righteousness that you did with Noah in the ark is like the mountains of God, as it is said (Genesis 8:4): "And the ark rested upon the mountains of Ararat," and the judgment that you executed upon his generation, you were exacting with them until the great deep, as it is said (Genesis 7:11): "On the same day were all the fountains of the great deep broken up," and when you remembered him, you did not remember him alone, but "God remembered Noah and every living thing." Rabbi Joshua ben Levi, when he went up to Rome, saw there pillars of marble covered with plaster, in the heat so they would not crack and in the cold so they would not shrink, he saw there a poor man and a basket of reeds under him and a basket of reeds over him, on the pillars he recited: "Your righteousness is like the mountains of God," where you give, you give abundantly, and on the poor man he recited: "Your judgments are a great deep," where you strike, you are exacting.-Alexander of Macedon went to the king who was behind the dark mountains. He went to a city called Carthage, which was inhabited by women. They came out to him and said, "If you fight with us, and you defeat us, your name will go out into the world as the conqueror of a region of women. If we fight with you and defeat you, your name will go out into the world as the one defeated by women, and you will not stand before the king." When a letter came out upon three elephants, "I, Alexander of Macedon, have wandered until I came to the city of Carthage and I learned the advice of the women." He went to another city named Africa. They came out before him with gold dishes, gold pomegranates, and golden bread. He said, "What is this, can gold be eaten in your land?" They replied that it was not so in their land. He told them, "I did not come to fight for your wealth but your judgment." -Two men were brought before the king for judgment. One said, "My lord, the king, I bought a carob tree from this man and found a treasure in it. I told him, 'Take your treasure, for I bought the carob tree, not the treasure.'" The other said, "As you are exempt from the penalty of theft, so am I exempt. When you bought the carob tree, you bought everything in it." The king called one of them and asked if he had a son. He replied yes. He called the other and asked if he had a daughter. He replied yes. The king told them, "Go and marry your children to each other and let them both have the treasure-Alexander of Macedon was amazed. The king asked him, "What amazes you?" He replied, "I did not judge well?" The king asked him, "If this judgment were in your land, what would you have done?" He replied, "We would have cut off the head of the plaintiff, the defendant, and the treasure would have been brought to the king's house." The king asked, "Does the sun set in your land?" He replied, "Yes." "And does the rain fall in your land?" He replied, "Yes." The king said, "Perhaps there is a righteous man in your land, and because of his merit, the sun sets upon you and the rain falls upon you. If it were not for that righteous man, you would have been destroyed." This is what is written (Psalms 36:7): "Man and beast You save, O Lord; man is saved by the merit of the beast." Israel said, "Master of the world, we are like humans and animals; save us. Because we follow You like animals, as it is written (Song of Songs 1:4), 'Draw me, we will run after you.' Where are we drawn after You? To the Garden of Eden, as it is written (Psalms 36:9), 'They shall be satisfied with the fatness of Your house, and You shall make them drink of the river of Your pleasures.' Rabbi Eleazar ben Rabbi Menachem said: It does not say 'Your pleasure' but 'Your pleasures,' teaching that each righteous person has a Garden of Eden of his own. 'Man and beast You save, O Lord.' Rabbi Yitzchak said: The judgment of a person and the judgment of an animal are equal. The judgment of a person (Leviticus 12:3): 'On the eighth day, the flesh of his foreskin shall be circumcised.' The judgment of an animal (Leviticus 22:27): 'And from the eighth day and onward, it shall be accepted...'"



(5) And God seeks that which is pursued (Eccl. 3:15). Always ‘God seeks that which is pursued’. You find a case where a righteous man pursues a righteous man, ‘And God seeks that which is pursued’; where a wicked man pursues a righteous man, ‘And God seeks that which is pursued’; where a wicked man pursues a wicked man, ‘And God seeks that which is pursued’; even where a righteous man pursues a wicked man, ‘And God seeks that which is pursued.’ Whatever the case, ‘And God seeks that which is pursued.’...The Holy One demands satisfaction for the blood of the pursued at the hands of the pursuers. Abel was pursued by Cain and the Holy One chose Abel... Noah was pursued by his generation, and the Holy one chose Noah. Abraham was pursued by Nimrod, and the Holy One chose Abraham. Isaac was pursued by the Philistines, and the Holy One chose Isaac. Jacob was pursued by Esau, and the Holy One chose Jacob. Joseph was pursued by his brothers, the Holy One chose Joseph. [...] Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel. [...] In the case of the sacrifices, also it is so. The Holy One, blessed be He, said: ‘The Ox is pursued by the lion, the goat is pursued by the leopard, the lamb by the wolf; do not offer unto Me from those that pursue but from those that are pursued.’ Hence if is written, “When a bullock, or a sheep, or a goat, is brought forth …It may be accepted for an offering” (Lev. 22:27).




..

[12] "And when you offer a sacrifice of thanksgiving to the Lord" (Leviticus 22:29). Rabbi Pinchas, Rabbi Levi, and Rabbi Yochanan said in the name of Rabbi Menachem of Gallia: In the future to come, all the sacrifices will be nullified, but the thanksgiving sacrifice will never be nullified. All the expressions of thanksgiving will be nullified, but the expressions of thanksgiving of the thanksgiving sacrifice will never be nullified. This is what is written (Jeremiah 33:11): "The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of those who say, 'Give thanks to the Lord of Hosts, for He is good.' These are the expressions of thanksgiving. (Jeremiah 33:11) 'Bringing a thanksgiving offering to the House of the Lord,' this is the thanksgiving sacrifice. And so David said (Psalms 56:13): 'Upon me, O God, are Your vows; I will pay thanksgiving offerings to You.' He does not say 'thanksgiving' but 'thanksgiving offerings,' referring to the thanksgiving expression and the thanksgiving sacrifice.

Chapter 28

[1] "Speak to the children of Israel and bring them the omer, the first of your harvest, to the priest" (Leviticus 23:10). This is what is written (Ecclesiastes 1:3): "What advantage does man have in all his labor that he labors under the sun?" Rabbi Binyamin ben Levi said: They sought to hide away the Book of Ecclesiastes because they found in it words that lean towards heresy. They said: It would have been proper for Solomon to say (Ecclesiastes 11:9): "Rejoice, young man, in your youth, and let your heart be glad in the days of your youth," whereas Moses said (Numbers 15:39): "Do not stray after your hearts and after your eyes," and Solomon said (Ecclesiastes 11:9): "And walk in the ways of your heart and the sight of your eyes." Restraint has been abolished; there is no [divine] justice and no [Divine] Judge; once he said (Ecclesiastes 11:9): "And know that for all these things, God will bring you to judgment," they said: Solomon spoke well. Rabbi Shmuel bar Nachmani said: They sought to hide away the Book of Ecclesiastes because they found in it words that lean towards heresy. They said: Solomon needed to say: "What advantage does man have?" Could this mean even in the labor of Torah? They went back and said: If he had said "in all labor" and remained silent, we would say even in the labor of Torah, but he said "in all his labor," meaning in his labor that is not useful, but in the labor of Torah, it is useful. Rabbi Yudan said: Under the sun, he has nothing; above the sun, he has something. Rabbi Levi and the Sages [argued]: Rabbi Levi said: Whatever people grow through commandments and good deeds in this world, it is enough that the Holy One, blessed be He, makes the sun shine for them, as it is said (Ecclesiastes 1:5): "The sun rises, and the sun sets." The Sages said: Whatever the righteous grow through commandments and good deeds in this world, it is enough that the Holy One, blessed be He, renews their faces like the orb of the sun, as it is said (Judges 5:31): "And may his lovers be like the sun's rising in its strength." Rabbi Yanai said: In the ways of the world, a person buys a piece of meat from the market; how much effort does he exert, how much pain does he endure until he cooks it? And people sleep on their beds, and the Holy One, blessed be He, restores the winds, raises clouds, grows plants, and enriches the fruits, and they only give Him the reward of the omer, this is what is written: "And you shall bring the omer, the first of your harvest, to the priest."
[2]
[3]
[4]
[5] And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Hanania said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.
Rabbi Abun, Rabbi Nehemiah, and Rabbi Yaakov bar Abba said in the name of Rabbi Yehuda, Rabbi Simon, Rabbi Yochanan, and Rabbi Shimon ben Lakish: Rabbi Yochanan says, "Never regard the mitzvah of the Omer lightly, for through the mitzvah of the Omer, Abraham merited to inherit the land of Canaan, as it is written (Genesis 17:8), 'And I will give unto you, and to your seed after you,' on the condition that (Genesis 17:9), 'You shall keep My covenant,' and which is this? The mitzvah of the Omer. Reish Lakish says, "Never regard the mitzvah of the Omer lightly, for through the mitzvah of the Omer, the Holy One, blessed be He, made peace between man and his wife, thus it can be said, by the merit of barley flour. Rabbi Abbahu, Rabbi Simon, and Rabbi Joshua ben Levi said, it is the one that saved them in the days of Gideon, as it is said (Judges 7:13): 'And Gideon came, and behold a man was telling his fellow a dream, and he said, behold, I dreamed a dream, and behold, a cake of barley bread.' What is 'a cake of barley bread'? The Rabbis say, it is because that generation was saved from the righteous through the merit of barley bread, and in what merit were they saved? In the merit of the Omer offering. Rabbi Shmuel bar Nachman said, it is the one that saved them in the days of Hezekiah, as it is written (Isaiah 30:32): 'And every passing of the appointed staff, which the Lord shall lay upon him, with tambourines and harps; and in battles of wielding he will fight against them.' And is there a 'battle of waving' in that generation? It must be referring to the mitzvah of the Omer. And the Rabbis said, it is the one that saved them in the days of Ezekiel, as it is written (Ezekiel 4:9): 'And you, take for yourself wheat and barley.' Rabbi Chama bar Rabbi Chalfata said, 'Increase them with barley.' Rabbi Shmuel bar Nachman said, 'Increase them with things that are pleasing to the intestines.' And Shmuel said, 'There they say, they make it into dog food and it is not tasted.' - "A certain matron asked Rabbi Yosei: How much does that righteous man suffer, and how many slaves and maidservants does he have who carve his food and pour his drink for him? He replied to her, “Why are you so concerned to know this? Know that every time Israel is in distress, even the righteous suffer with them. Rabbi Levi said, ‘This refers to Esther who stood with them in the days of Haman, for Rabbi Levi said, ‘When Mordechai saw Haman coming toward him with the horse in his hand, he said, ‘I assume this wicked person come to kill me.’ He said to his students sitting before him, "My sons! Run away from here, so you will not be burned by my coals" They said, "Both in life and in death, we will be with you and not abandon you." He wrapped himself in his tallit and stood in prayer before the Holy One, blessed be He. His disciples were sitting before him; Haman asked: ‘What are you studying?’ They said to him, ‘The mitzvah of the Omer offering that Israel would bring in the Temple on this day.’ He said to them, ‘And what is the offering, whether in gold or in silver?’ They said to him, ‘In Barley.’  He said to them, "How much is its price, 10 Kantars [i.e. a lot]?" They said to him, "It's enough [to buy it] with but 10 Mon [i.e. very little]." He said to them, "Get up from the dirt! The 10 ma'ahs of yours will [surely] triumph over my 10,000 bundles of silver? [Mockingly]." When Esther heard of this, she issued a proclamation throughout the land saying, ‘Let no man open his store in the marketplace, and all the people will fast for me.’  - (Once [Mordechai] finished his prayers, Haman said to him, "Get dressed in the royal clothes." He said to him, "What, do you mean to disgrace the kingdom? Is there anyone who dresses in the royal clothes without getting washed [first]?" [Haman] went and sought a bathkeeper, but he could not find. What did he do? He wrapped his loins and brought him in to wash [in his private bath]. Once he left [the bath], [Haman] said to him, "Old man, put on this crown." He said, "What, you mean to disgrace the kingdom? Is there anyone who puts on a royal crown without getting a haircut [first]?" [Haman] sought a barber but couldn't find. What did he do? He went home and brought scissors, and he sat him down and was cutting his hair. He began to groan. [Mordechai] said to him, "What's with you that you're groaning?" He said to him, "Woe to the father of that man [me], who is letting go of his opportunity as king, to control everything, and has become a bathkeeper and a barber!" [Mordechai] said to him, "Is it any wonder? I don't know the father of that man [if he was] a bathkeeper and a barber in Kfar Krainos, but you indeed found his scissors!" [Haman] said to him, "Get up! Ride upon these horses!" [Mordechai] said to him, "I don't have the strength. I'm old!" He said to him, "And I'm not an old man?" He said to him, "Didn't you do this to yourself [i.e. this is your fault]?" He said to him, "Get up, I'll lean my neck, and you can step on top of it, and you will go up and ride, to fulfill for you that which is written, (Deuteronomy 33:29), 'You shall tread on their high places.'" Since he rode on the horse, he began to praise the blessed Holy One and said (Psalm 30:2): "I will exalt You, O Lord, for You have lifted me up, and have not allowed my enemies to rejoice over me." What did his disciples say? (Psalm 30:5): "Sing praise to the Lord, you His godly ones, and give thanks to His holy name." But what did that wicked man say? (Psalm 30:7): "I said in my ease, 'I will not be shaken.' O Lord, by Your favor, You have made my mountain to stand strong." What did Esther say? (Psalm 30:10): "To You, O Lord, I called, and to the Lord I made supplication: 'What profit is there in my blood, if I go down to the pit? Will the dust praise You? Will it declare Your faithfulness?'" What did the people of Israel say? (Psalm 30:11-12): "Hear, O Lord, and be gracious to me; O Lord, be my helper. You have turned for me my mourning into dancing; You have loosed my sackcloth and girded me with gladness." Rabbi Pinchas said that during the recitation of the Shema, he was occupied and did not pause, as it says (Psalm 30:13): "So that my soul may sing praise to You and not be silent. O Lord my God, I will give thanks to You forever." 

Chapter 29

1 "On the seventh month on the first of the month" (Leviticus 23:24): This is [the understanding of] that which is written (Psalms 119:89), "Forever, O Lord, does Your word stand in the Heavens." It was taught in the name of Rabbi Eliezer, "The world was created on the twenty-fifth of Elul." And that of Rav comes out like that which Rabbi Eliezer taught. As we recite with the shofar blows of Rav, "This day is the beginning of Your works, a memorial for the first day, 'For it is a statute for Israel, etc.' (Psalms 81:5); and about the provinces it is said, which for the sword and which for peace, which for hunger and which for satiation; and for the creatures - on it are they remembered, to remember them for life or for death." It comes out that you say on Rosh Hashanah (the first of Tishrei in the first year) in the first hour, [man's creation] rose in thought; in the second, [God] consulted with the angels; in the third, He gathered his dirt; in the fourth, He kneaded it; in the fifth, He weaved it; in the sixth, He made it a form; in the seventh, He blew breath into it; in the eighth, He placed him into the Garden [of Eden]; in the ninth, he was commanded [about the fruit]; in the tenth, he transgressed; in the eleventh, he was judged; in the twelfth, he was pardoned. The Holy One, blessed be He, said to Adam, "This is a sign for your children: In the same way that you stood in front of Me in judgement on this day and were pardoned, so too in the future will your children stand in front of Me in judgement on this day and be pardoned in front of Me." When? "On the seventh month on the first of the month"
2 Rabbi Nachman opened [his discourse]: "And you, have no fear, My servant Yaakov" (Jeremiah 30:10) is speaking about Yaakov, as it is written (Genesis 28:12), "He had a dream; a stairway was set on the ground [...]." Rabbi Shmuel bar Nachman said, "These [angels that Yaakov saw in the dream] are the ministering angels of the nations of the world." For Rabbi Shmuel bar Nachman said, "It teaches that the Holy One, blessed be He, showed Yaakov our father, the ministering angel of Babylonia ascend seventy rungs; of Medea, thirty-five rungs; of Greece, one hundred and eighty rungs; and of Edom [he saw] ascend and did not know how many. At that time, Yaakov our father feared. He said, 'Is it possible that this one has no descent?' The Holy One, blessed be He, said, '"And you, have no fear, My servant Yaakov"; even if he comes up and sits with Me, I will bring him down from there.' This is [the understanding of] that which is written (Obadiah 1:4), 'Should you nest as high as the eagle, should your eyrie be lodged among the stars; even from there I will pull you down.'" Rabbi Berakhiah, Rabbi Chelbo and Rabbi Shimon ben Yochai said in the name of Rabbi Meir, "It teaches that the Holy One, blessed be He, showed Yaakov the ministering angel of Babylonia ascend and descend; of Medea ascend and descend; of Greece ascend and descend; of Edom ascend and descend. The Holy One, blessed be He said to Yaakov, 'You should also ascend.' At that time, Yaakov our father feared and said, 'Lest, God forbid, just like there was a descent for these, for me too [will there be one].' The Holy One, blessed be He said to him, '"And you, have no fear." If you ascend, you will not ever have a descent.' [But] he did not trust, and did not ascend." Rabbi Berakhiah, Rabbi Chelbo said in the name of  Rabbi Shimon ben Yochai [that] Rabbi Meir expounded, "'Nonetheless, they went on sinning and had no faith in His wonders' (Psalms 78:32). This [refers to] our father Yaakov who did not trust and did not ascend. The Holy One, blessed be He, said, 'If you had trusted and ascended, you would not have descended again. But now that you did not trust and did not ascend, your children will in the future be subjugated in this world with taxes, crop-taxes, penalties and poll-taxes to these four empires. At that time, Yaakov feared. He said in front of the Holy One, blessed be He, 'Master of the world, is it possible it is forever?' He said to him, 'Be not dismayed, Israel, for I will deliver you from far away' (Jeremiah 30:11)." It is like you say (Isaiah 39:3), "They have come to me [...], from Babylon.”  "Your folk from their land of captivity" (Jeremiah 30:10), from Gaul, and Spain and its fellows; "and Yaakov shall return," from Babylonia; "and have calm," from Medea; "and quiet," from Greece; "with none troubling," from Edom. "For I will finish all the nations among which I have dispersed you" (Jeremiah 30:11) - the nations of the world that finish their fields, I will finish; but Israel who does not finish their fields - as you say (Leviticus 23:22), "you shall not finish the corner of your field" - "I will not finish; but I will chastise you in measure" - to chastise you with afflictions in this world in order to cleanse you for the future to come. When? In the seventh month.
3.  Rabbi Yehuda son of Rabbi Nachman opened and said, "God ascends in acclamation (lit. in truah), The Lord in the call of the shofar" (Psalms 47:6).  In the moment when the Holy Blessing One sits on the Throne of Judgement, God ascends with judgement. What happens? God ascends with acclimation, at the time when Israel takes their shofarot and sounds them before the Holy Blessing One, God stands up from the Throne of Judgement and sits on the Throne of Mercy, as it says, "Adonai in the call of the shofar," And they are filled with mercy and God has mercy on them, and switches their treatment from the attribute of judgement to the attribute of mercy. When?  In the seventh month...
4 Rabbi Yoshayah opened [his discourse]: "Happy is the people who know the joyful blow; O Lord, they walk in the light of Your presence" (Psalms 89:16). Rabbi Abahu explained the Scripture [here] to be about the five elders that convene to make the year a leap year. What does the Holy One, blessed be He, do? He leaves His court above and descends and contracts His Divine Presence among them below. The ministering angels [then] say, "Where is the mighty One, where is the mighty One? Where is God, where is God - the One about whom it is written (Psalms 89:8), 'God who is lauded in the council of great holy ones,' leaves His court and contracts His Divine Presence among them below?" Why so much? So that if they err in a matter of law, the Holy One, blessed be He, enlightens their faces [to correct it]. This is [the understanding] of "they walk in the light of Your presence." Rabbi Yoshayah said, "It is written, 'Happy is the people who know the joyful blow.' And do the nations of the world not know how to blow? How many horns, and bugles and trumpets do they have? And you said, 'Happy is the people who know the joyful blow?' Rather it is that they know how to sway their Creator with the blow; and He stands up from His Throne of judgement and [moves] to the Throne of mercy and is filled up with mercy upon them. Then He reverses His attribute of judgement to the attribute of mercy. When? In the seventh month.  
5 Rabbi Berakhiah opened [his discourse] in the name of Rabbi Yirmiyah: "The path of life leads upward for an intelligent man" (Proverbs 15:24) - the path of life is nothing but Torah, as you say (Proverbs 3:18), "She is a tree of life for those who grasp her." Another interpretation of "The path of life leads upward for an intelligent man" - the path of life is nothing but afflictions, as you say (Proverbs 6:23), "and the path of life is the rebuke that disciplines." "Leads upwards for an intelligent man" - for one who looks at the commandments of the Torah. What is written above the matter? "You shall not finish the corner of your field" (Leviticus 23:22).
6 Rabbi Berakhiah opened [his discourse]: "Blow the horn (shofar) on the new moon, [on the covered (moon) for our festival day]." (Psalms 81:4). And is it not that all the new moons only become months when they are covered; and all the months are only covered for our festival day; and is Nissan not a month that is covered and has a festival of its own? Rather which month has a new moon that is covered and has a festival, and its festival is on the day [of the new moon]? You only find this in the month of Tishrei. On this month, rejuvenate your deeds with the shofar; on this month, improve (<i>shapru</i>) your deeds. The Holy One, blessed be He, said to Israel, "If you have improved your deeds, I will surely do like this shofar for you: Just like this shofar takes in [air] on this [side] and releases [it] on that [side], so too will I stand up from the throne of justice and sit on the throne of mercy and reverse the trait of justice for you into the trait of mercy." When? In the seventh month.
7 Rabbi Levi opened [his discourse] in the name of Rabbi Chaninah: "Thus said the Lord your Redeemer, the Holy One of Israel, I the Lord am your God, instructing (<i>melamed</i>) you for [your] benefit." (Isaiah 48:17). He disciplines you like that goad disciplines that cow. Three names are applied to it (i.e., to a goad), <i>malmad, mardea</i> and <i>darban</i>. <i>Malmad</i>, because it teaches (<i>melamed</i>) the cow to plow, so that [the land] gives life to its owner. <i>Mardea</i>, because it teaches knowledge (<i>moreh daat</i>) to the cow. <i>Darban</i>, because it teaches understanding (<i>binah</i>) to the cow. The Holy One, blessed be He, said, "And is it not that if a man makes a goad for his cow, all the more [should he do] so for his evil impulse that [tries] to remove him from life in the this world and the next. "Guiding you in the way you should go" (Isaiah 48:17): Rabbi Levi said in the name of Rabbi Chama beRabbi Chaninah, "[There is a relevant] parable of a son of kings who had a trial in front of his father. His father said to him, 'If you seek to be rendered innocent in front of me in the trial on this day, appoint defender x, and you will be rendered innocent in front of me.' So did the Holy One, blessed be He, say to Israel, 'My children, If you seek to be rendered innocent in front of Me on this day, mention the merit of the forefathers and you will be rendered innocent in front of Me in the trial.' 'The first (literally, one)' (Leviticus 23:24) - that is [a reference to] Avraham, as it is stated (Ezekiel 33:24), 'Avraham was one.' 'A memorial of blowing' - that is [a reference to] Yitschak, as it is stated (Genesis 22:23), 'he saw and behold, a ram.' 'A holy convocation (<i>mikra</i>)' this is [a reference to] Yaakov, as it is stated (Isaiah 48:12), 'Listen to me, Yaakov and Yisrael whom I have called (<i>mekoraee</i>).' 'And when should you  mention the merit of the forefathers and be rendered innocent in front of Me in the trial? In the seventh month.'"
8 Rabbi Chiya bar Abba opened [his discourse] in the name of Rabbi Levi: "But men are mere breath; mortals, illusion; placed on a scale all together, they weigh even less than a breath" (Psalms 62:10). It is customary in the world that the creatures say, "Man x will marry y," "But men are mere breath"; "Miss a will marry b," "mortals, illusion; [...] all together less than a breath." Rabbi Chiya said, "Before they are made into vapor in the innards of their mothers, they are together (already matched)." Rabbi Nachman said, "For all the vapors and the deceptions that the children of Avraham our father do in this world - for all of them, he is worthy to atone. This is [the understanding of] that which is written (Joshua 14:15), 'the great man of the giants.'" "Weighed in the scales" - it is atoned for you in the scales, in the month the constellation of which is Scales (Libra). And which? It is the month of Tishrei. Forgive (<i>tishrei</i>), release and atone for the debts of Your people. When? In the seventh month. Another interpretation: "In the seventh (<i>shevii</i>) month," which is the most sated (<i>mesuba</i>) of all. The wine vats are in withit, the blessings are within it, [Yom] Kippur is within it, the sukkah (hut) is within it, the palm branch (lulav) and willow are within it. 
9 .....Rabbi Bibei bar Aba in the name of Rabbi Yohanan said: Abraham rose in prayer and supplication before the Holy Blessed One and said, “Master of the Universe! It is revealed and known before You that at the time You said to me “Take your son, your only one,” it was in my heart to reply against You, and I had what to say in my heart: ‘Earlier You said to me ‘it is through Isaac that offspring shall be continued for you.’ But now You say to me, ‘offer him there as a burnt-offering!’ So, just as I could have replied against You, but I suppressed my desire and did not argue with You…so too, when the children of Isaac come into transgressions and bad deeds, keep in mind for them the binding of Isaac their father, and rise from the seat of judgment to the seat of mercy and be filled with mercy for them, and be merciful to them and turn the quality of judgment to the quality of mercy. When? In the seventh month. 
10 "And Avraham lifted his eyes and saw after it got  stuck by its horns, behold a ram" (Genesis 22:13). [This] teaches that the Holy One, blessed be He, showed Avraham our father, the ram separated from one grove and get entangled in another grove. The Holy One, blessed be He, said to Avraham, "So in the future will your children be stuck in iniquities and mired in troubles. But in the end, they will be redeemed by the horns of the ram. This is the [understanding of] that which is written (Zecahriah 9:14), "and the Lord, God, will blast with the shofar." Rabbi Huna beRabbi Yitschak said, "[This] teaches that the Holy One, blessed be He, showed Abraham the ram separated from one grove and get entangled in another grove. The Holy One, blessed be He, said to Avraham, "So in the future will your children be stuck in the nations and entangled by troubles, and going from one empire to [another] - from Babylonia to Medea, from Medea to Greece, from Greece to Edom. But their end is to be redeemed by the horns of the ram.  This is the [understanding of] that which is written (Zecahriah 9:14), 'And the Lord will manifest Himself to them, and His arrows shall flash like lightning; etc., will blast with the shofar.'" Rabbi Abba the son of Rav Papei and Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "All of the days of the year, Israel is involved in their work; but on Rosh Hashanah they take their shofars and blast in front of the Holy One, blessed be He; and He stands up from His Throne of judgement and [moves] to the Throne of mercy and is filled up with mercy upon them." When? In the seventh month.
11 All the sevenths are always beloved. Above the seventh is beloved: Skies, skies of the skies, firmament, heavens, celestial realm, abode, and clouds. And it is written (Psalms 68:5), "extol Him who rides the clouds; the Lord is His name." In the lands, the seventh is beloved: Earth, ground, globe, valley, wilderness, oblivion and world. And it is written (Psalms 9:9), "And He judges the world with righteousness, judges the peoples with equity." In the generations, the seventh is beloved: Adam, Shet, Enosh, Keinan, Mahalalel, Yered and Chanoch. And it is written (Genesis 5:25), "And Chanoch walked with God." In the forefathers, the seventh is beloved: Avraham, Yitschak, Yaakov, Levi, Kehat, Amram and Moshe. And it is written (Exodus 19:3), "And Moshe ascended to God." In sons, the seventh is beloved, as it is stated (I Chronicles 2:15), "David was the seventh." In kings, the seventh is beloved: Shaul, Ish-boshet, David, Shlomo, Rechavam, Aviyah and Asa. And it is written (II Chronicles 14:10), "And Asa called out to the Lord." In years, the seventh is beloved, as it is stated (Exodus 23.11), "But in the seventh you shall let it rest and lie fallow." In sabbatical years, the seventh is beloved, as it is stated (Leviticus 25:10), "And you shall sanctify the fiftieth year." In days, the seventh is beloved, as it is stated (Genesis 2:3), "And God blessed the seventh day." In months, the seventh is beloved, as it is stated (Leviticus 23:24), "In the seventh month on the first day." 
12 Rabbi Yochanan and Reish Lakish were sitting and having difficulties and saying, "We heave learned [regarding] Rosh Hashanah that comes out to be on Shabbat, we blow in the Temple, but not in the country. If it is the word of the Torah, [blowing the shofar] should override [Shabbat even with]in the borders; if it is not the word of the Torah (but merely rabbinic), it should not override [it] even in the Temple." While they were sitting and having difficulties, Kahana passed by. They said, "The author of the teaching came. Let us go and ask him." They went and asked him. He said to [them], "One Scripture (Leviticus 23:24) states, 'a memorial of blowing'; and another Scripture (Numbers 29:1) states, 'it shall be a day of blowing for you.' How is this? When it comes on Shabbat, it is 'a memorial of blowing.' We mention (remember) [it], but we do not blow." Rabbi Shimon ben Yochai said, "Let it be overridden in the Temple, as they know the time of the new moon (and will be blowing on the right day); but let it not be overridden in the country, as they do not know the time of the new moon." For Rabbi Shimon ben Yochai said, "'It shall be a day of blowing for you. And you shall make a fire-offering' (Numbers 29:1-2) - in the place that they are sacrificing." Rabbi Tachlifa [of] Caesarea said, "In all of the additional offerings, it is written, 'And you shall offer'; but here it is written, 'And you shall make a fire-offering.' How is this? The Holy One, blessed be He, said to Israel, 'My children, I will count it for you as if you were made in front of Me today; as if I created you [as] a new creature today.' This is [the understanding of] that which is written (Isaiah 66:22), 'For as the new heaven and the new earth.'"

Chapter 30

"And you shall take (acquire) for yourselves on the first day" (Leviticus 23:40). Rabbi Abba bar Kahana opened [his discourse]: "'Accept my discipline rather than silver' - accept the discipline of Torah rather than silver. 'Why do you weigh money for what is not bread' (Isaiah 55:2) - why are you weighing money for the Children of Esav for what is not bread? Since you did not sate yourselves with the bread of Torah. 'Your toil is for what does not satisfy' (Isaiah 55:2) - why are you toiling, and the nations of the world satiated without satiation? Since you did not satiate yourselves from the wine of Torah, as it is written (Proverbs 9:5), 'and drink the wine that I have mixed.'" Rabbi Berakhiah and Rabbi Chiya his father said in the name of Rabbi Yose ben Nehoria, "It is written (Jeremiah 30:20), 'And I will remember all who press him' - even charity collectors - except for the wage of scribes and teachers of Mishnah who only take the wage of their idleness alone. But there is no creature that can give the wage of one thing of the Torah [commensurate to] its reward." It was taught, "The sustenance of a man is fixed from Rosh Hashanah, except for what he expends [for] Shabbat, holidays, Rosh Chodesh and what the infants take to the house of their teacher - if he adds [to this], it is added to him; if he lessens, it is lessened from him." Rabbi Yochanan was travelling, he left from Tiveria [to go] to Tsipporin, and Rabbi Chiya bar Abba was helping him. They reached a plot of farmland. [Rabbi Yochanan] said, "This farmland was mine, but I sold it in order to acquire Torah." They reached one that was a vineyard. He said, "This vineyard was mine, but I sold it in order to acquire Torah." They reached one that was an olive grove. He said, "This olive grove was mine, but I sold it in order to acquire Torah." Rabbi Chiya started to cry. Rabbi Yochanan said, "Why are you crying?" He said to him, "Since you did not leave anything for your old age." He said to him, "Is what I did light in your eyes, that I sold something created in six days and purchased something that was given over forty days, as it is stated (Exodus 34:28), 'And he was there with the Lord forty days and forty nights'; and it is written (Deuteronomy 9:9), 'and I dwelt on the mountain forty days and forty nights.'" When Rabbi Yochanan [died], his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as Rabbi Yochanan loved the Torah - "he would surely be scorned." When Rabbi Hoshaya, the man of Tirya [died], they saw his bier flying in the air; and his generation read about him (Song of Songs 8:7), "if a man offered all the wealth of his home for love" - as the Holy One, blessed be He, loved Abba Hoshaya, the man of Tirya - "he would surely be scorned." When Rabbi Elazar beRabbi Shimon [died], his generation read about him (Song of Songs 3:6), "Who is she that comes up from the desert like columns of smoke, in clouds of myrrh and frankincense, from all the powders of the merchant?" What is [the understanding of] "from all the powders of the merchant?" Rather [it is] since he read and studied, was a lyricist and an orator. Rabbi Abba bar Kahana said "You learn the reward of purchasing from the reward of purchasing: About Egypt, it is written (Exodus 12:22), 'And acquire a bunch of hyssop.' What is its price? Four small coins. But it caused Israel to possess the spoils of the [Reed Sea], the spoils of Sichon and Og and the spoils of [the] thirty-one kings [of Canaan]. All the more so [is this true] of a lulav, which can become a man's for a little money and has several commandments with it. Hence Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take (acquire) for yourselves on the first day.'" 
Another interpretation of, "And you shall take  for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 16:11), "You will inform me the path of life, complete joy." David said in front of the Holy One, blessed be He, "Teach me through which gate it is straight to life in the world to come." Rabbi Yudan said, "The Holy One, blessed be He, said to David, 'If you need life, you need afflictions, as it is written, "And the path of life is the rebuke that disciplines."'" "Complete joy (literally, satiation of joys)" - He has satiated us with five joys: Scripture, Mishna, Mishnah, Talmud, Tosefta, and aggadot. Another interpretation of "complete (<i>sova</i>) joy" (Psalms 16:11) - these are the seven (<i>sheva</i>) groups of the righteous that will greet the face of the Divine Presence in the future. And their faces are similar to the sun, the moon, the firmament, the stars, lightning, lilies and the pure menorah that was in the Temple. From where [do we know] the sun? Since it is stated (Song of Songs 6:10), "radiant as the sun." From where [do we know] the moon? Since it is stated (Song of Songs 6:10), "beautiful as the moon." From where [do we know] the firmament? Since it is stated (Daniel 12:3), "And the knowledgeable will be radiant like the bright firmament." From where [do we know] the stars? Since it is stated (Daniel 12:3), "and those who lead the many to righteousness will be like the stars forever and ever." From where [do we know] lightning? Since it is stated (Nahum 2:5), "they appear like torches, they race like lightning." From where [do we know] lilies? Since it is stated (Psalms 45:11), "For the choirmaster; upon lilies." From where [do we know] the pure menorah? Since it is stated (Zechariah 4:2), "He said to me, 'What do you see?' And I said, 'I see a menorah all of gold.'" "Pleasant things are ever in Your right hand" (Psalms 16:11). And who will inform us which group are the most beloved and pleasant among them? Two Amoraiam (scholars of the Talmudic period) [differed about this]. One said, "That is [the one] that comes with the power of Torah and the power of [the] commandments." And the other said, "Those are the scribes and the teachers of Mishnah who teach infants truthfully and will stand in the future in the right hand of the Holy One, blessed be He." This is [the understanding of] that which is written, 'Pleasant things are ever in Your right hand.'" Another interpretation of "Complete (<i>sova</i>) joy" (Psalms 16:11) - these are the seven (<i>sheva</i>) commandments of the festival, and these are them: The four species that are in the lulav, the sukkah (hut), the festival offering and the offering of joy. If there is an offering of joy, why is there a festival offering; and if there is a festival offering, why is there an offering of joy? Rabbi Avin said, "[There is a relevant] parable about two that went into a judge and we do not know who was victorious. Rather we know that the one that [comes out] carrying a palm branch is the winner. So [too] Israel and the nations of the world come and prosecute [each other] before the Holy One, blessed be He, on Rosh Hashanah and we do not know who won. Rather when we see that Israel is coming out from in front of the Holy One, blessed be He, with their lulavs and citrons in their hands, we know that Israel are the winners (and that creates a need to offer an offering of joy, as well as the holiday offering). Hence, Moshe warns Israel and says to them (Leviticus 23:40), 'And you shall take for yourselves.'" 
Another interpretation of, "And you shall take for yourselves" (Leviticus 23:40): This is [the understanding of] that which is written (Psalms 102:18), "He has turned to the prayer of the destitute and has not spurned their prayer" - for Israel was victorious in the trial and their iniquities were forgiven. And [the angels] say, "Israel has been victorious," as it is stated (I Samuel 15:29),  "Moreover, the Victory of Israel does not deceive or change His mind." And this is that which David says to Israel, "If you kept the commandment of lulav - which is called pleasant, as it is stated (Psalms 16:11), 'pleasant things are ever in Your right hand' - it will certainly be announced to you that you have been victorious over the nations of the world, as it is stated, 'Moreover, the Victory of Israel.'" Hence, Moshe warns and says to Israel (Leviticus 23:40), 'And you shall take for yourselves.'" Rabbi Avin said, "He has turned to the prayer of the destitute" (Psalms 102:18). And Rabbi Avin said, "We are not able to determine David's disposition: Sometimes he calls himself a poor person; sometimes he calls himself a king. How is this? At the time that he would foresee and observe that righteous ones were to rise from him in the future - such as Asa, Yehoshafat, Hizkiyah and Yoshiyah - he would call himself a king, as it is stated (Psalms 72:1), 'God, give your judgments to the king.' But at the time that he would foresee and observe that evil ones were to rise from him in the future - such as Achaz, Menashe and Amon - he would call himself a poor person, as it is stated (Psalms 102:10), 'A prayer for the poor person when he is faint (<i>yaatof</i>).'" Rabbi Alexandri explained the reading with this worker: Just like this worker sits and waits for his work to end a little and he will leave [his prayer] until the end. It is like you say (Genesis 30:42), "and the <i>atufim</i> were for Lavan." What is [the understanding of ]<i>atufim</i>? Rabbi Yitschak beRabbi Chilkiyah said, "late ones." Another interpretation of (Psalms 102:18), "He has turned to the prayer of the destitute": It should have said, "he has not spurned his prayer. And if [it wanted to write] "not spurned their prayer," it should have said, "He has turned to the prayer of the destitute ones." Rather, "He has turned to the prayer of the destitute" - that is the prayer of Menashe, king of Yehudah, who was destitute of good deeds; "and has not spurned their prayer" - that is his prayer and the prayer of his ancestors. For it is written (II Chronicles 33:13), "He prayed to Him, and He was reconciled to him." What is [the understanding of], "He was reconciled (<i>vayeater</i>) to him?" Rabbi Elazar bar Rabbi Shimon said, "In Arabia, they enunciate, <i>chatiratah</i> (drilling), <i>atirata</i>. "And returned him to Jerusalem to his kingdom." With what did He return him? Rabbi Shmuel bar Yonah said in the name of Rabbi Acha, "He returned (<i>vayeshivehu</i>) him with a wind" - as you say (in the daily prayers), 'make blow (<i>mashiv</i>) the wind.'" At that time, "and Menashe knew that the Lord was God." At that time Menashe said, "There is a law and there is a Judge." Rabbi Yitschak explained the reading to be about those generations that have no king, no prophet, no priest and no <i>urim</i> and <i>tumim</i>. And all they have is prayer alone. David said in front of the Holy One, blessed be He, "Master of the world, do not spurn their prayers." "May this be written for the last generation" (Psalms 102:19) - from here, [we know] that the Holy One, blessed be He, accepts penitents; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, will create them as a new creature. Another interpretation of "May this be written for the last generation" - this is the generation of Hizkiyah, as he was leaning towards death; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, created them as a new creature. Another interpretation of "May this be written for the last generation" - this is the generation of Mordechai, as they were leaning towards death; "and a people to be created will praise the Lord" - that He created them as a new creature. Another interpretation of "May this be written for the last generation" - these are these generations, as they are leaning towards death; "and a people to be created will praise the Lord" - that the Holy One, blessed be He, will create them in the future as a new creature. And what is there for us to do? To take the lulav and the citron and laud the Holy One, blessed be He. Hence, Moshe warns Israel and says to them (Leviticus 23:40), "And you shall take for yourselves." 
Another interpretation of, "And you shall take for yourselves on the first day" (Leviticus 23:40). This is [the understanding of] that which is written (Psalms 96:12), "The fields exult and everything in them": "The fields exult" - that is this world, as it is stated (Genesis 4:8), "and it was when they were in the field." "And everything in them" - these are the creatures, like you say (Psalms 24:1), "The earth is the Lord’s and all that it holds, [the world and its inhabitants]." "Then shall the trees of the forest shout for joy" (I Chronicles 16:33). Rabbi Acha said, "[Here it states,] 'the forest,' [but in Psalms 96:12 above, it states,] 'and all the trees of the forest.' 'The forest' - those are the trees that produce fruit; 'all the trees of the forest' - those are the trees that do not produce fruit." In front of whom? "In front of the Lord" (Psalms 98:9). Why?  "For He is coming," on Rosh Hashanah and Yom Kippur. To do what? "He will judge the world with righteousness, and its peoples with equity."
Another interpretation of, "And you shall take for yourselves on the first day" (Leviticus 23:40). This is [the understanding of] that which is written (Psalms 26:6), "I wash my hands in innocence" - with a purchase and not with theft, as we have learned there (Sukkah 29b): A stolen or dry lulav is disqualified, of a tree-god or a condemned city is disqualified. "And walk around Your altar, O Lord" - like that which we learned there (Sukkah 45a): Each day they would circle the altar one time and say, "O Lord, please save us; O Lord, please save us" (Psalms 118:25). Rabbi Yehudah says, "Ani vaho, please save us." And on [the seventh] day, they would circle the altar seven times. "Raising my voice in thanksgiving" - these are the sacrifices. "And telling all Your wonders" - Rabbi Avin said, That is Hallel, as it has of the past within it, and it has of the future within it, and it has these generations within it and it has  the days of the Messiah within it, and it has the days of Gog and Magog within it: "In the coming out of Israel from Egypt" (Psalms 114:1) is of the past; "Not to us, O Lord" (Psalms 115:1) is of these generations; "I have loved that You heard, O Lord" (Psalms 116:1) is for the days of the Messiah; "All the nations surrounded me" (Psalms 118:10) is for the days of Gog and Magog; "You are my God and I will praise You, my God and I will exalt You" (Psalms 118:28) is for the future to come.
To what is one who takes a stolen lulav compared to? To a thief [... who] one time stole everything a tax collector had on him. Eventually he was caught [...] the tax collector came to him said to him and said, "Return the money to me, and I will defend you before the king. The thief said, "I have nothing left from what I took except for a saddle." [...] The next day, the thief was brought before the king, and the king asked him if he had anyone to defend him. The thief says that the tax collector would. The tax collector said, “I was out collecting, and this thief took all of my money. The saddle still in his possession is proof that he stole it all.” All those present cried, “Woe to the one whose defense attorney becomes his prosecutor!” So too someone who takes a lulav to gain merit – if the lulav was stolen, it cries out to Hashem saying “I’m stolen property!” and the angels say, “Woe to the one whose defense attorney becomes his prosecutor!”
"On the first day" (Leviticus 23:40). That is the fifteenth, and you say, "On the first?" Rabbi Mana of Shav  and Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "[There is a relevant] parable about a province that owed a [certain tax] to the king and the king went to collect it. [When he was] within ten <i>mil</i>, the leaders of the province went out to laud him, [so] he cancelled a third of [that tax]; within five <i>mil</i>, the middling people of the province went out to laud him, [so] he cancelled another third; when he entered the province, all of the residents of the province - men, women and children - came out and lauded him, and he cancelled it all. He said, 'What is past is past. From now, let us start a [new] reckoning.'    So [too] on the eve of Rosh Hashanah, the greats of the generations fast, and the Holy One, blessed be He, cancels a third of their iniquities; and from Rosh Hashanah to Yom Kippur, the [select] individuals fast, and the Holy One, blessed be He, cancels [another] third of their iniquities; and on Yom Kippur, everyone fasts - men, women and children. So the Holy One, blessed be He, says to Israel, 'What is past is past. From now, let us start a [new] reckoning.'" And from Yom Kippur to Sukkot, all of Israel is involved in commandments. This one is involved with his sukkah, that one is involved with his lulav. And on the first day of the festival, all of Israel stand in front of the Holy One, blessed be He, [with] their lulavs and citrons for the sake of the Holy One, blessed be He. And He say to them, "What is past is past. From now, let us start a [new] reckoning." Hence, Moshe warns Israel (Leviticus 23:40), "And you shall take for yourselves on the first day." Rabbi Acha says, "'For forgiveness is with You' (Psalms 130:4) - from Rosh Hashanah, forgiveness is waiting with You. Why so much? 'In order that You will be feared' - so as to instill fear of You upon Your creatures."
"On the first day" (Leviticus 23:40) - during the day, and not during the night; during the day, and even on Shabbat. "On the first day" - only the first day alone overrides Shabbat. "The fruit of a pleasant (<i>hadar</i>) tree" - Rabbi Chiya taught, "A tree in which the taste of its tree and its fruit are the same." <i>Hadar</i> - Ben Azzai said, "One that resides (<i>hadar</i>) in its tree from [one] year to [another]." Achilles the convert translated <i>hadar</i> (from the Greek), that it resides over the water. "Branches  (<i>kapot</i>) of date palms" (Leviticus 23:40) - Rabbi Tarfon says, "Bound (<i>kafut</i>), if it is spread out, bind it." "And boughs of a dense-leaved tree" (Leviticus 23:40) - a tree whose leaves obscure its tree. Hence, I would say this is a myrtle. "Willows of the brook" (Leviticus 23:40) - I only [know that] of a brook. From where [do I know] a willow of the valley or of the mountains? We learn to say, "and willows of the brook" (in plural, to teach that different types of willows are allowed). Abba Shaul says, "And willows of the brook" is two - a willow for the lulav and a willow for the Temple." Rabbi Shimon says, "'The fruit of a pleasant tree' is one; 'branches of  a date palm' is one; 'boughs of a dense-leaved tree' are three, 'and willows of the brook' are two two branches and one that is not cut off." Rabbi Tarfon says, "Even three that are cut off."
 Another explanation: "The fruit of a beautiful tree (<i>ets hadar</i>)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 104:1), "You were dressed in splendor and beauty (<i>hadar</i>)." "The branches of a date palm" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 92:13), "The righteous One flourishes like a date palm." "And a branch of a braided tree (a myrtle)" - this is [referring to] the Holy One, blessed be He, as it is written  (Zechariah 1:8), "and He is standing among the myrtles." "And brook willows (<i>arvei nachal</i>)" - this is [referring to] the Holy One, blessed be He, as it is written about Him (Psalms 68:5), "praise the One that rides in the skies (<i>aravot</i>), with His name of the Lord."  
Another explanation: "The fruit of a beautiful tree (<i>ets hadar</i>)" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced (<i>hider</i>) with a good old age, as it is stated (Genesis 24:1), "And Avraham was old, had come along in days;" and it is written (Leviticus 19:32), "and you shall grace (<i>hadarta</i>) the old." "The branches (<i>kappot</i>) of a date palm" - this is [referring to] Yitschak, who was bound (<i>kafut</i> which is spelled with the same letters as <i>kappot</i>) and tied up on top of the altar. "And a branch of a braided tree (a myrtle)" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. "And brook willows" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: "The fruit of a beautiful tree (<i>ets hadar</i>)" - this is [referring to] Sarah, who the Holy One, blessed be He, graced (<i>hider</i>) with a good old age, as it is stated (Genesis 18:11), "And Avraham and Sarah were old." "The branches of a date palm" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. "And a branch of a braided tree (a myrtle)" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. "And brook willows" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.
Another explanation: "The fruit of a beautiful tree (<i>ets hadar</i>)" - this is [referring to] the Great Sanhedrins (high courts) of Israel, who the Holy One, blessed be He, graced (<i>hider</i>) with a good old age, as it is stated (Leviticus 19:32), "And you shall get up in front of a venerable one." "The branches (<i>kappot</i>) of a date palm" - this is [referring to] the Torah scholars who force (<i>kofin</i>) themselves to learn one from the other. "And a branch of a braided tree (a myrtle)" - this is [referring to] the three rows of students who would sit in front of them (since three myrtle branches are customarily waved). "And brook willows" - this is [referring to] the two judges' scribes who would stand in front of them and write down the words of those who would render innocent and the words of those who would render guilty (since two willow branches are customarily waved). 
Another explanation: "The fruit of a beautiful tree" - these are [referring to] Israel. Just like this citron (etrog), which has taste and has smell, so too Israel has among them people that have Torah and have good deeds. "The branches of a date palm" - these are [referring to] Israel. Just like this date, which has taste and has no smell, so too Israel has among them those that have  Torah but do not have good deeds. "And a branch of a braided tree (a myrtle)" - these are [referring to] Israel. Just like this myrtle, which has smell and has no taste, so too Israel has among them those that have good deeds but do not have Torah.  "And brook willows" - these are [referring to] Israel. Just like this willow, which has no smell and has no taste, so too Israel has among them people that have no Torah and have no good deeds. And what does the Holy One, blessed be He, do to them? To destroy them is impossible, but rather  the Holy One, blessed be He, said "bind them all together [into] one grouping and these will atone for those." And if you will have done that, I will be elevated at that time. This is [the meaning of] what is written (Amos 9:6), "He Who built the upper chambers in the heavens" (indicating his elevation). And when is He elevated? When they make one grouping, as it is stated (Ibid.), "and established His grouping on the earth." Hence Moshe warned Israel, "And you shall take for yourselves on the first day."
Rabbi Yehuda opened in the name of Rabbi Shimon ben Pazi, "'Listen my son and take my words' (Proverbs 4:10). Many takings have I commanded you in order to give you merit. I said to you (Numbers 19:2), 'and you will take to you a pure red cow.' [Was it] maybe for My sake? But rather it was for your sake, to purify you, as it is written (Numbers 19:19), 'And the pure one will sprinkle on the impure one.' I said to you (Exodus 25:2), 'and they shall take an offering for Me' in order that I will dwell among you: 'And make for Me a sanctuary' (Ibid., verse 8). As if it were possible, the Holy One, blessed be He, said, 'take Me and I will dwell among you' - it does not say, 'and they shall take an offering,' but rather, 'and they shall take (for) Me:' they are taking Me. I said to you (Leviticus 24:2), 'and they shall take to you pure olive oil.' And do I need your light - behold, it is written (Daniel 2:22), 'and light dwells with Him?' But rather to give you merit and to atone for your souls which is compared to a candle, as it is stated (Proverbs 20:27), 'The candle of God is the soul of a man, it searches all of the chambers of the innards.' And now that I have said to you, 'And you shall take for yourselves on the first day,' it is to give you merit, so that I will bring down the rain for you. Hence Moshe warned Israel, 'And you shall take for yourselves on the first day.'"
Rabbi Mani opened, "'All of my bones shall say, "Lord, who is like you"' (Psalms 35:10). This verse was only stated for the sake of the lulav (the four species).  The spine of the palm branch is similar to the spine of man. And the myrtle is similar to the eye. And the willow is similar to the mouth. And the etrog (citron), is similar to the heart. David said, 'In all of the limbs, there are no greater ones than these, as they are compared to the entire body.' This is [what is meant] by 'All of my bones shall say.'"
Another explanation: "And you shall take for yourselves on the first day" - in spite of all of that wisdom that is written about Shlomo (II Chronicles 2:1), "wisdom and knowledge are granted to you;" (I Kings 5:10-11) "And the wisdom of Shlomo grew... And Shlomo was wiser than all men," these four species were perplexing to him, as it is stated (Proverbs 30:18), "Three are there that are wondrous beyond me" - these three are the Pesach sacrifice, matsa and marror (bitter herbs) - "and four which I did not know" - these four are the four species of the lulav, that he sought to understand: "The fruit of a beautiful tree" - who will tell me that it is a citron (etrog)? All of the trees make beautiful fruit (and are hence called beautiful trees).  "The branches of a date palm" - the Torah said, "take two palm branches (as 'branches' is in the plural) to praise with" and he only takes a [singular] lulav, which is the heart of the date palm. "And a branch of a braided tree (a myrtle)" - who will tell me that it is a myrtle? Behold, in another place it says (Nechemiah 8:15), "Go out to the mountain and bring olive branches, etc" (the verse continues to list several species and mentions myrtles alongside branches of a braided tree, seemingly indicating that they are two different species). "And brook willows" - all trees grow in the water! [Hence,] "and four which I did not know." He came back and mentioned them a different time, as it is stated (Proverbs 30:29), "There are three that are good, etc." - these are the four species, that each and every one in Israel goes and runs and takes from them for himself, to praise the Holy One, blessed be He. And [the four species] appear small in the eyes of man but they are great in front of the Holy One, blessed be He. And who explained to Israel that they were these four species, which are the citron, the palm branch, the myrtle, the willow? The Sages; as it is stated (Ibid., verse 24), "they are very wise sages."  
... Rabbi Brachya in the name of Rabbi Levi says. in the merit of fulfilling the verse you should take for yourself on the first day.I will reveal myself to you and take revenge for you from the first -the Beit Hamikdash- of which it is written " A glorious throne on high from the first the place of the sanctuary"(Jeremiah 17:12). And bring for you the First-King moshiach-  of whom it is written "The first shall say to Tzion(Isaiah 41:17)

Chapter 31

"Command the Children of Israel and they shall take olive oil to you, etc." (Leviticus 24:2). This is [the understating of] "Your charity O God is until the heavens." Rabbi Ami asked Rabbi Shmuel bar Nachman: He said to him, "Because I have heard about you that you are a master of aggadah (homiletics), what is [the understanding of] 'Your charity O God is until the heavens' (Psalms 71:19)?" He said to him, "Just as the lower beings require charity one from the other, so [too] do the upper beings require charity from one another." This is [the understanding of] that which is written (Ezekiel 71:18), "He spoke to the man clothed in linen, etc." And all of [this] opening is [found] in the beginning of Parshat Emor el Hakohanim. "Who has done great things" (Psalms 71:19) - these are [referring to] the two great luminaries, as it is stated (Genesis 1:16), "the two great luminaries." "O God, who is like You" (Psalms 71:19) - Who is like You among the upper beings and who is like You among the lower beings? Who is like You, that You suppress Your attribute of (strict) justice. You give light to the upper beings and to the lower beings; You give light to all who come to the world. And [yet] You desire the light of Israel. This is [the understanding of] that which is written (Leviticus 24:2), "Command the Children of Israel."
Rabbi Yitschak opened [his discourse]: "Your word is exceedingly pure, and Your servant loves it" - like this smith that inserts gold into a crucible two or three times until it becomes pure, so [too] is this parshah stated and repeated and tripled. And it is an a fortiori argument (<i>kal vechomer</i>): If a small parsha is stated, repeated and tripled, all the more so [should this be the case] with all the other parshas in the Torah. 
"Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Job 4:15), "You would call and I would answer You," as you would say (Isaiah 58:9), "Then, when you call, the Lord will answer." "You would long for your handiwork" (Job 4:15) - Your soul desires the work of Your hands, as you would say (Genesis 31:1), "because you were longing." Job said in front of the Holy One, blessed be He, "Master of the world, the higher beings and the lower beings are in Your control, and [yet] You long for the work of Your hands? Rather, oversee the work of Your hands. This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2).
Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (<i>roshekha</i>) upon you is like crimson wool (<i>karmel</i>), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (<i>rashim</i>) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (<i>dalat</i>) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (<i>dalim</i>) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (<i>rehatim</i>)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (<i>rehitin</i>) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is <i>rahat</i>) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (<i>rehatim</i>).'"  Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (<i>rehatim</i>),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed  upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2). 
Rabbi Yehoshua of Sakhnin said in the name of Rabbi Acha, "'One wise man prevailed over a city of warriors (<i>giborim</i>)" (Proverbs 21:22) - it is written <i>gevarim</i> (men), as they were all men and there is no female among them (hence referring to angels that do not reproduce). 'One wise man prevailed' - this is [referring to] Moshe, as it is stated (Exodus 19:3), 'and Moshe ascended to God.'" "And brought down its certain stronghold" (Proverbs 21:22) - Rabbi Yehudah, Rabbi Nechemiah and the Rabbis [differed about this]: Rabbi Yehudah said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as it was the certainty of the angels, since they reasoned the Torah would be given to them; until the Holy One, blessed be He, said to them (Job 28:13), 'It cannot be found in the land of the living.'" And Rabbi Nechemiah said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as its protection is [found] in it and the giving of its reward is on its side (an extra benefit)." And the Rabbis said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as anyone who toils in it is certain that he shall decree and others shall observe [it]. So did the Holy On, blessed be He, say to Moshe, 'You have toiled much in Torah. Rather, you shall decree and Israel will observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2). 
Another interpretation of "Command the Children of Israel" (Leviticus 24:2). Rabbi (Yehudah Hanassi) and the Rabbis [differed about this]. Rabbi said, "One Scripture states (Job 25:3), 'Can His troops be numbered'; but another Scripture states (Daniel 7:10), 'Thousands upon thousands served Him'; and a [third] Scripture states (Pslams 68:18), 'God’s chariots are myriads upon myriads, thousands upon thousands; the Lord is among them as in Sinai in holiness.' Rather this is surely the number of one troop, but [all of] his troops are without number." And the Rabbis say, "One Scripture states (Job 25:3), 'Can His troops be numbered'; but another Scripture states (Daniel 7:10), 'Thousands upon thousands served Him.' Rather until the Temple was destroyed, the lauding of the Holy One blessed be He, would go up complete; once the Temple was destroyed, the Holy One blessed be He - as if it were possible - reduced His entourage. And the Holy One, blessed be He, said, 'It is not appropriate that My lauding would rise as it rose [before].'" "On whom does His light not shine" (Job 25:3) - Who of all those who come to the world can say, "The sun did not give me light during the day and the moon did not give light during the night." You give light for the upper beings and the lower beings. This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2). 
Rabbi Chanina said, "There were windows in the Temple, and light would go out from them to the world, as it is stated (in I Kings 6:4), 'And for the house, he made windows broad and narrow.' They were broad and narrow, narrowing on the interior and widening on the exterior - so as to give out light to the world." Rabbi Levi said, "[There is a relevant] parable of a king who built a palace for himself and made its windows narrowing on the exterior and widening on the interior to bring in light into it. But the windows of the Temple were not like this. Rather they were narrowing on the interior and widening on the exterior - so as to give out great light." Rabbi Shimon ben Yehotsadak asked Rabbi Shmuel bar Nachman, "Since I have heard about you that you are a master of aggadah (homelitics), from where does light come out to the world?" He said to him, "The Holy One, blessed be He, wraps Himself as [with] a garment and all of the entire world shines from the splendor of His glory." He said [this] to him in a whisper. Rabbi Shimon [responded to] him, "It is a an explicit verse - as it is stated (Psalms 104:2), 'Wrapped in a garment of light; You spread the heavens like a tent cloth' - and you say it to me in a whisper?" He said, "In the same way that they said it to me in a whisper, so [too] did I say [it] to you in a whisper." Rabbi Berakhiah said, "Were it not that Rabbi Yitschak expounded [the above teaching] in public, it would not have been possible (permitted) to say it." And before that, what would they say? Rabbi Berakhiah said in the name of Rabbi Yitschak, "From the place of the Temple, from there, light goes out to the world. This is [the understanding of] that which is written (Ezekiel 43:2), 'And there, coming from the east with a roar like the roar of mighty waters, was the glory of the God of Israel, and the earth was lit up by His glory.' And His glory is nothing besides the Temple, as you would say (Jeremiah 17:12), 'Throne of Glory exalted from old, the place of our Temple!'"  
Rabbi Avina said two [things]; Rabbi Berakhiah said two [things]; and the Rabbis said two [things]. Rabbi Avina said, "This sphere of the sun is only one of My servants; but at the time that it goes out to the world, there is not one creature that is able to nourish his eyes from it. This is [the understanding of] that which is written (Daniel 7:10), 'A river of fire streamed forth before Him; [thousands upon thousands served Him; myriads upon myriads attended Him].' So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication, that he may magnify and glorify [His] Teaching' (Isaiah 42:21) - I only [created] [commanded] (the lighting of the menorah) to give you merit." Rabbi Avina said [this] other [teaching], "This lighting is [just] one of the derivatives of the fire above, and its light brightens from the beginning of the world until the end of the world. So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication'" - as before. Rabbi Berakhiah said, "This pupil of the eye - a man does not see through the white in it but rather only through the black. The Holy One, blessed be He says, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, "The Lord desires His [servant’s] vindication, that he may." Rabbi Berakhiah said [this] other [teaching], "'And the earth was chaos and void' (Genesis 1:2). What is written after it? 'And God said, "Let there be light" (Genesis 1:3), and there was light.' The Holy One, blessed be He, said, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, etc. The Rabbis said two [things]: "The Holy One, blessed be He, said to the fetus, 'All those nine months that you were in the innards of your mother, I made light for you; so do I need your light?'" And the Rabbis said [this] other [teaching], "'He reveals deep and hidden things, knows what is in the darkness, and light dwells with Him' (Daniel 2:22). The Holy One, blessed be He, said, 'Light dwells with Me, so do I need your light?'"
Rav said, "At the time that the spheres of the sun and the moon enter to get permission from in front of the Holy One, blessed be He, their eyes are dimmed from the radiance of the Divine Presence. Then they request to go out to give light to the world, but they do not see anything. So what does the Holy One, blessed be He, do for them? He shoots arrows in front of them and they go by their light." This is [the understanding of] that which is written (Habakkuk 3:11), "Sun [and] moon stand still on high as Your arrows fly in brightness, Your flashing spear in brilliance"; and it is written (Joel 2:10) "Sun and moon are darkened, and stars withdraw their brightness." Rabbi Hoshaya the son of Rabbi Simlai of Caesarea said in the name of Rabbi Yitschak bar Zeira, "The sun never sets until it becomes like a type of mustard seed of blood." What is the reason? "[The sun] is like a groom coming forth from the chamber, like a hero, eager to run his course (<i>orach</i>)." And a path is only that of women, like you would say (Genesis 18:11), "Sarah had stopped having the way (<i>orach</i>) of women." Rabbi Levi said, "Each and every day, the Holy One, blessed be He, sits in judgement over the spheres of the sun and the moon, as they request not to go out to give light to the world. What do they say? 'The creatures prosecute us, the creatures bow down to us.'" Rabbi Yosta bar Shunam said, "What does the Holy One, blessed be He, do to them? He sits over them in judgement and they always go out and give light against their will." This is [the understanding of] that which is written (Zephaniah 3:5) "He issues judgment every morning, as unfailing as the light." What is [the understanding of] unfailing? Not ceasing. "The wrongdoer knows no shame" (Zephaniah 3:5). They are not embarrassed, but rather bow down to them - they see them eclipsed and they are not embarrassed.This is [the understanding of] that which is written (Leviticus 24:2), "and they shall take olive oil to you."
Rabbi Chiya taught, "'Olive oil,' and not sesame oil, nut oil, radish oil or almond oil. But rather olive oil, from your olive tree." Rabbi Avin said, "[There is a relevant] parable about a king whose legions had revolted against him, but one of his legions had not revolted against him. The king said, 'I will make dukes, governors and generals from that legion that did not rebel against me.' So [too] did the Holy One, blessed be He, say, 'This olive tree brought light to the world in the days of Noach.'" This is [the understanding of] that which is written (Genesis 8:11), "The dove came back to him toward evening, and there in its bill was a plucked-off (<i>taraf</i>) olive leaf! What s [the understanding of] <i>taraf</i>? Killed, as you would say (Genesis 37:33), "Yosef was surely torn apart (<i>taraf</i>.)" Rabbi Berakhiah said, "If it had not killed it, it would have made a large tree." And from where did [the dove] bring it? Rabbi Abba bar Kahana said, "It brought it from the Mount of Olives." Rabbi Levi said, "It brought it from the branches of the Land of Israel." This is [the understanding of] what they say, "The Land of Israel was not struck by the waters of the flood." This is what the Holy One, blessed be He, said to it through Yechezkel (Ezekiel 22:24), "O mortal, say to her, 'You are an uncleansed land, not washed [by rain on the day of fury.]'" Rabbi Yochanan said, "Even the lower wheels of mills were dissolved by the waters (of the flood)." Rabbi Berakhiah said, "The gates of the Garden of Even opened for it, and it brought it from there." Rabbi Eyebu said to him, "If it brought it from the Garden of Eden, did it not have something better to bring, such as cinnamon or balsam? Rather it hinted a hint to him and said to him, 'My master, Noach, [better something] more bitter than this from the hand of the Holy One, blessed be He, [than something] sweet from your hand!'" 
"He shall set it up in the tent of meeting outside the curtain of the pact" (Leviticus 24:3). Rabbi Elazar said, "In the merit of, 'set up,' they were saved from 'It has been set up for a long time' (Isaiah 30:33)." Rabbi Chanin said, "In the merit of the perpetual light, you have merited to receive the face of the lamp of the King Messiah." What is the reason? "There I will make a horn sprout for David; I have prepared a lamp for My anointed one" (Psalms 132:17); and it states (Psalms 122:1), "I rejoiced when they said to me, 'We are going to the House of the Lord.'"

Chapter 32

[1] And the son of an Israelite woman went out (Leviticus 24:10), Rabbi Judah and Rabbi Nehemiah [disagreed]. Rabbi Judah says this is what is written (Psalms 12:9): "Wicked men walk all around," the righteous walk around the wicked, how? When the righteous leave the Garden of Eden and see the wicked judged in Gehenna, their souls rejoice over them, this is what is written (Isaiah 66:24): "And they shall go out, and look upon the corpses of the men that have transgressed against Me." At that time, they give praise and thanks to the Holy One, blessed be He, for the suffering He brought upon them in this world, this is what is written (Isaiah 12:1): "And you shall say on that day, I will thank You, Lord, for You were angry with me, Your anger has turned back in the lifetimes of the world and You have comforted me from them." When? "When the vineyard is scorned" (Psalms 12:9), when the Holy One, blessed be He, exalts the scorned vineyard in His world, there is no vineyard of the Holy One, blessed be He, but Israel, as it is said (Psalms 5:7): "For the vineyard of the Lord of hosts is the House of Israel and the man of Judah is His delightful plant." Rabbi Nehemiah said to him, "How long will you twist the Scripture for us? Rather, the wicked walk around the righteous, as it is written: 'Wicked men walk all around' (Psalms 12:9). How? When the wicked come up from Gehenna and see the righteous sitting peacefully in the Garden of Eden, their souls diminish within them, this is what is written (Psalms 112:10): 'The wicked shall see it and be grieved.'" When? "When the vineyard is scorned," when the Holy One, blessed be He, exalts the scorned commandments in the world, what do you care about the one taken out to be stoned, for I have circumcised my son? What do you care about the one taken out to be burned, for I have kept the Sabbath? What do you care about the one taken out to be killed, for I have eaten matzah? What do you care about the one who is lashed with a whip for making a sukkah, for taking a lulav, for laying tefillin, for attaching a blue thread, for doing the will of my Father in Heaven, this is what is written (Zechariah 13:6): "And he shall say to him, what are these wounds? These wounds caused me to love my Father in Heaven." Another explanation, when is it "when the vineyard is scorned"? When the Holy One, blessed be He, publicizes the vineyard of bastards, and they have already been publicized by the hand of Moses, as it is said (Leviticus 24:14): "Take out the one who cursed."

[3] And the son of an Israelite woman came out — From where did he go out? [Surely not from the camp, since the text “and a fight broke out in the camp”] Rabbi Levi said, “He went out from his eternal life (עולמו; R. Levi connects ויצא with the last word of v. 8: the everlasting covenant, ברית עולם - ie, by his blasphemy he lost his eternal life). R. Berachya said: “he came out (יצא) (with an argument) from the above section. He said: it is written 'You shall take choice flour and bake of it twelve loaves [...every Shabbat] (Lev. 24:5-9)'. Surely it is the way of a king to eat warm bread every day; is it perhaps His way to eat bread that has been cold for nine days?! [technical explanation from the Tanchuma] Rabbi Chyia taught: “he came out (יצא) (with an argument) from the section regarding family connections. He had gone to pitch his tent in the camp of the tribe of Dan. They told him: "what [claim] do you have to pitch your tent in the camp of Dan?" He replied: "I am from one of the daughters of the tribe of Dan". They said to him: "It is written (Numbers 2:2) 'Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father's house' - and not the mother's!" He went in to the judicial court of Moses to have the matter decided and came out (יצא) declared to be in the wrong. He then stood up and blasphemed.

...Rabbi Hun stated in the name of Bar Kappara: Israel were redeemed from Egypt on account of four things; because they did not change their names, they did not change their language, they did not go tale-bearing, and none of them was found to have been immoral. 'They did not change their name', having gone down as Reuben and Simeon, and having come up as Reuben and Simeon. They did not call Reuben 'Rufus' nor Judah 'Leon', nor Joseph 'Lestes', nor Benjamin 'Alexander'. 'They did not change their language', as may be inferred from the fact that it is written elsewhere, 'And there came one that had escaped, and told Abram the Hebrew' (Genesis 14:13), while here it is written, 'The God of the Hebrews has met with us' (Exodus 15:3), and it is written 'It is my mouth that speaks unto you' (Genesis 45:12), which means that he spoke in Hebrew.


[8] Another teaching about "A son of an Israelite woman went out" - Regarding that which is written "I returned and saw all of the oppression" (Kohelet 4:1), Daniel the Tailor interpreted the verse as referring to Mamzerim.  "The tears of the oppressed", the fathers of these sinned, and these [the children] are shamed, how does it concern them? So too, this one's father committed incest, what is the child's sin, and how does it concern him?  "And they have no comforter", rather "their oppressors are empowered", this refers to Israel's Great Sanhedrin, who comes at them with the power of Torah, and pushes them away in the name of "a mamzer will not enter the community of the Lord." (Devarim 23:3).  "They have no comforter" - says the Holy Blessed One: it is upon me to comfort them; in this world they are cast aside, but in the future, as Zecharia said, "I see a people all of gold", as it is written (Zechariah 4:2) “I see a menorah all of gold, with a bowl [gulah] above it". Two speak; one says "an exile [gulah]" and one says "a redeemer [goalah]". According to the one who says exile, that they were exiled to Babylon and the Shechina was exiled with them, as it says (Isaiah 43:14) "For your sake I send to Babylon". And according to the one who says a redeemer [goalah], a redeemer [paroka], as it says (Isaiah 47:4 "Our redeemer, the LORD of Hosts is Their Name", and it is written (Micah 2:14) "One who makes a breach goes before them; they enlarge it to a gate... [and leave by it]. Their king marches before them, God at their heads".

Chapter 33

[1] "And Ad-nai said to Moshe... 'When you sell goods to your people [you shall not wrong one another]' (Leviticus 25:1-14)." Another verse:  "Life and death and in the hand of the tongue", the translation of Onkelos 'mystromakerion' [an eating utensil, a side is a spoon the other a knife] death from this side and life from this side. Bar Sira said: 'there is a fiery coal in front of him, if he blows on it it catches fire, if he spits he puts it out.'(Ben Sira 28:12) Rabbi Yannai said: if he had a piece of bread in front of him and ate it without tithing, this is 'death by the hand of the tongue'; if he tithed it before eating, this is 'life by the hand of the tongue.' Said Rabbi Chiya bar Abba: If he had a basket of figs. If he ate them before he separated off tithes, then it is death by the hand of the tongue. If he separated off tithes and then ate, it is life by the hand of the tongue. Rabbi Shimon ben Gamliel said to Tavi his servant, "go purchase for me the best food from the market." He went and bought for him a tongue. He said to him "go purchase for me the worse food from the market." He went out and bought him a tongue. He said to him, "What is this? When I say to you to the best food, you buy me a tongue, and when I say to you the worst food, you [also] buy me tongue!" [Tavi] said to him, this is the best and this is the worst! When it is good, there is none better than it, and when it is bad, there is no worse than it." Rabbi made a feast for his students, and  brought before them tender tongues and tough tongues. They began to choose for themselves the tender tongues and left alone the tough tongues. He said to them, "Know what you are doing! Just as you are choosing the tender [tongues] and leaving alone the tough ones, so shall your own tongues be with one another. Thefore Moshe warned Israel, 'and when you sell goods... [you shall not wrong one another]'
[2] Another thing, when you sell something, this is what is written (Amos 7:7): "And behold, the Lord stood upon a wall made of a plumb-line, with a plumb-line in his hand." Like a creditor who stands with his promissory note in his hand. And in this case (Exodus 1:8): "And there arose a new king," like a creditor with his promissory note in his hand. And in this case (Amos 7:8): "And the Lord said to me, 'What do you see, Amos?' And I said, 'A plumb-line.'" This refers to the Great Sanhedrin of Israel, which numbered 71 equivalent to the word "anuch". (Amos 7:8): "And the Lord said, 'Behold, I am setting a plumb-line.'" Rabbi Judah, son of Rabbi Simon said, this beam (the Sanhedrin) can only be sustained by its owner (God). Thus, the Holy One, blessed be He, said, "I am your affliction through the suffering in this world, but in the future (Amos 7:8): 'I will not continue to pass by them any more.'" Rabbi Isaac, son of Eleazar, and Rabbi Tavumei in the name of Rabbi Jeremiah said, for all sins, it is written (Micah 7:18): "He pardons iniquity," but here it is written: "I will not continue to pass by them any more."
[3] I saw the Lord standing beside the altar (Amos 9:1), standing over the generation to sacrifice it, (Amos 9:1): "And He said, 'Strike the capitals so that the thresholds shake.'" Strike the capitals - this is Josiah, and the thresholds shake - these are his officers. (Amos 9:1): "And cut them in the head, all of them." Rabbi Shimon bar Abba in the name of Rabbi Yochanan said, it is like a measure filled with sins; who accuses it? Theft. Rabbi Yudan in the name of Rabbi Yochanan compared it to people who have idolatry, sexual immorality, bloodshed, and theft weighing against everything else. Rabbi Jacob bar Idei in the name of Rav Acha said that Ezekiel listed 24 sins, and of all of them, he sealed only with theft. This is what is written (Ezekiel 22:13): "And behold, I have struck my hand against your dishonest gain." Therefore, Moses warns Israel, "When you sell a sale."


[6] Another matter, and when you sell a sale, Rabbi Chiya the son of Rabbi Adda of Yaffo said when you sell, in the future you are to sell to the nations of the world, but rather become partners with them, as Hananiah, Mishael, and Azariah did, who said to Nebuchadnezzar (Daniel 3:16-18): "We have no need to answer you concerning this matter, if it is so, our God whom we serve is able to deliver us from the burning fiery furnace..." and "But if not, let it be known to you, O king..." (Daniel 3:14): Nebuchadnezzar answered and said to them, "What is the matter, Shadrach, Meshach, and Abed-Nego?" What is the matter? Rabbi Abba bar Kahana said it was an onus [From Ancient Greek ὄντος (óntos): really! verily!.] Rabbi Yosei ben Rabbi Chanina said it was a challenge, "Have you come to do my idol worship?" Onkelos Genesis 1:2 translated the same words "Tohu vaVohu" (formless and void) as 'Tzada'; a challenge. Rabbi Yochanan said there were two meanings. Rabbi Yehuda ben Rabbi Simon said there were two meanings. Shmuel bar Nachman said there were two, and the Rabbis said there was one. Rabbi Yochanan said there were two; he told them that the root of idolatry was not from their land, as it is written (Isaiah 10:10): "And their graven images from Jerusalem and Samaria." And here you have come to do my idol worship as a challenge. Rabbi Yochanan said it was because they were barren. He told them that when they were in their land, they would send to us and take dust and hair and bones of idolatry, engrave them to fulfill what is written (Ezekiel 23:14): "The images of the Chaldeans engraved on the wall." And here you have come to do my idol worship as a challenge. Rabbi Yehuda ben Rabbi Simon said there were two; he told them that when they were in their land, they would make pieces for idol worship, as you say (Ezekiel 16:25): "You prostituted your beauty and spread your legs to every passerby." And here you have come to do my idol worship as a challenge. Rabbi Yehuda ben Rabbi Simon said it was because they were barren. He told them that when they were in their land, they would make parties for idol worship, as it is written (Ezekiel 23:42): "And the sound of a carefree multitude was with her," (Ezekiel 23:42): "brought from the desert," (Ezekiel 23:42): "the elderly and the young," (Ezekiel 23:42): "and they put bracelets on their hands." Rabbi Judah, son of Rabbi Simon, said it was nose rings [cult prostitutes]: as you say (Ezekiel 23:43): "And I said of her who was worn out by adulteries," what does "worn out" mean? Aquila translates παλαιὰ πόρνη (old harlot), דהוא מבליא גייארא ed. (Ar. דהיא מב׳ גיירייא, Yalk. Dan. 1061 only דהיא מבליא) which means, a wasted harlot (wasted through fornication). Rabbi Judah, son of Rabbi Simon, said: The language of "worn out" is nothing other than the language of idolatry, as it is stated (Jeremiah 51:44), “And I will punish Bel in Babylon, and I will make him spew out what he swallowed. And nations will no longer stream to him.” You have come here to perform my idolatrous service. Rabbi Samuel, son of Nahman, said: It [idolatry] can be understood in two ways. He [a pagan worshiper] said to them [the Jews], “Your idolatry was that of silver and gold,” as it is stated (Hosea 8:4), “They made kings, but not through Me; they made princes, but without My knowledge. Their silver and gold they made into idols for themselves.” But my idolatrous service is only this: a Idol of entirely pure gold [ὁλόχρυσον; sounded out in English as "holokhryson" all gold.], as it is written (Daniel 3:1), “Nebuchadnezzar the king made an image of gold.” You have come here to perform my idolatrous service. Rabbi Samuel, son of Nahman, said: [Another]. He said to them [the Jews], “Didn't Moses write such a thing in the Torah?” As it is written (Deuteronomy 4:28), “And there you will serve gods, the work of men's hands.” They said, “We go not to worship, but to pay the king in taxes, in tolls, and in payments” as Rabbi Samuel, son of Nahman, said, “There they called Kings 'Elohim (Gods).'” The Rabbis, however, say that he only said one thing to them. He said to them, “Didn't Jeremiah write in his prophecy.” As it is written (Jeremiah 27:8), “And it shall come to pass, that the nation and the kingdom which will not serve the same Nebuchadnezzar, king of Babylon, and put its neck under the yoke of the king of Babylon, I will punish that nation.” He said to them, “Either you agree with me that regarding the beginning of the verse, or I will fulfill the end of of it” Immediately, Shadrach, Meshach, and Abed-Nego responded and said to King Nebuchadnezzar: "If you are the king, why is it Nebuchadnezzar? If it is Nebuchadnezzar, why are you the king? Rather, in taxes, in tolls, and in payments you are the king over us, but for this matter that you are saying to us, you are Nebuchadnezzar, and your name is Nebuchadnezzar. You and a single dog are equal to us as one. Nebuchadnezzar barks like a dog, blows like a bellows, and chirped like a cricket." Immediately, he barked like a dog, blew like a bellows, and chirped like a cricket, as it is said (Ecclesiastes 8:2): "I will keep the word of the king." Rabbi Levi said, "I will keep the word of the King of kings, the Holy One, blessed be He, the mouth that said to us at Sinai (Exodus 20:2): 'I am the Lord your God,' and 'upon the matter of the oath of God,' because of (Exodus 20:1): 'And God spoke all these words,' 'the oath of God,' because of (Exodus 20:7): 'You shall not take.' For in this world, Israel is subjugated to the nations of the world, but in the future, what is written (Isaiah 49:23): 'And kings will be your foster fathers, and their princesses your nursing mothers'? For in this world, the nations of the world count Israel, but in the future, the Holy One, blessed be He, says: 'I am destined to feed them their flesh and give them to drink their blood.' This is what is written (Isaiah 49:26): 'And I will feed your oppressors their flesh, and they shall be drunk with their blood like sweet wine.'"

Chapter 34

[1] CHARITY's Spiritual Rewards Discussed: And when your brother becomes poor (Leviticus 25:35), this is what is written (Psalms 41:2): "Happy is he who considers the poor; on the day of evil, the Lord will save him." Abba bar Yirmeyah said in the name of Rabbi Meir: This refers to one who subdues his evil inclination to his good inclination. Issi said: This refers to one who gives a small coin to a poor person. Rabbi Yochanan said: This refers to one who buries a deceased person who has no one to perform the mitzvah of burial. The Sages said: This refers to one who distances himself from oppressors. Rav Huna said: This refers to one who visits the sick, as Rav Huna said: Anyone who visits the sick takes away one-sixtieth of his illness. They raised an objection to Rav Huna: If so, let sixty people go and visit him, and he will be healed! He said to them: Sixty, provided that they love him as themselves. Nevertheless, they do provide him some relief. According to the opinion of Abba bar Rabbi Yirmeyah, who said in the name of Rabbi Meir: This refers to one who subdues his evil inclination to his good inclination, as it is written (Psalms 41:3): "The Lord will guard him ." According to the opinion of Issi, who said: This refers to one who gives a small coin to a poor person, as it is written (Psalms 41:3): "keeps him alive" According to the opinion of Rabbi Yochanan, who said: This refers to one who buries a deceased person who has no one to perform the mitzvah of burial, as it is written (Psalms 41:3): "he is called happy upon the earth" According to the Sages who said: This refers to one who distances himself from oppressors it is written (Psalms 41:3):"Thou wilt not deliver him to the will of his enemies." According to the opinion of Rav Huna, who said: This refers to one who visits the sick, as it is written (Psalms 41:4): "The Lord will support him on his sickbed." Rabbi Yonah said: It is not written here, "Happy is he who gives to the poor," but rather, "Happy is he who considers the poor." Be thoughtful about how to merit with him. Rabbi Yonah, when he saw a prominent person who had lost his wealth and was too embarrassed to accept charity, would go to him and say: I heard that you inherited property overseas; here is an item, when you recover your fortune, give it back to me. And when he gave it to him, he would say: I gave it to you as a gift. Rabbi Levi, in the name of Rabbi Chama bar Rabbi Chanina, said: The word "happy" (ashrei) is written twenty-two times in the Bible, and from all of them, only this one has been singled out for a reward, and what is that reward? "On the day of evil, the Lord will save him." Therefore, Moses warned the Israelites: "And when your brother becomes poor."...
[2] Another NOTE: "if your brother becomes impoverished" (Leviticus 25:35): Is this not what is written (Proverbs 19:17): "One who is gracious to a poor man lends to the Lord"? Rabbi Elazar said it is written (Psalms 136:25): "He gives bread to all flesh." Someone comes and seizes this mitzvah. The Holy One, blessed be He, said: "It is upon Me to repay him his reward." This is what is written (Proverbs 19:17): "And his good deed will be repaid to him." Rabbi Tanhuma said in the name of Rabbi Hiyya bar Abba, Rabbi Nachman said in the name of Rabbi Yudan son of Rabbi Shimon, and the Sages in the name of Rabbi Shimon ben Lakish, "If it were not written in the Scripture, it would be impossible to say it. As it were, the way of the borrower is to become a slave to the lender. This is what is written (Proverbs 22:7): "And the borrower is a slave to the lender." Rabbi Pinchas in the name of Rabbi Reuven said, "Everyone who gives a penny to a poor man, the Holy One, blessed be He, gives him pennies. And is He giving him a penny? Is He not giving him his soul? This is how it was: a loaf was worth ten pennies, a poor man was standing in the market and he only had nine, someone came and gave him a penny, he bought a loaf, ate it, and his soul was satisfied. The Holy One, blessed be He, said to him: "You too, at the hour when your soul is about to leave your body, I will return it to you." Therefore, Moses warns Israel, "if your brother becomes impoverished."...
[3] Another Thing: 'But if he is impoverished', here it is written, "The merciful man does good to his own soul (Proverbs 11:17)," this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, "Rabbi, where are you walking to?" He said to them, "To fulfill a commandment!" They said to him,  "And what commandment is this?" He said to them, "To bathe in the bathhouse." They said to him: "But is this really a commandment?" He said to them, 'Yes. Just as the statues of kings that are set up in theaters and circuses are washed and swept by the one appointed over them, and they provide him with sustenance and furthermore, he is elevated with the greatest in the kingdom, I, who was created in the image and likeness, as it is written (Genesis 9:6): 'For in the image of God He made man,' how much more so. ANOTHER MATTER: 'A man of kindness does good to his own soul,' this is Hillel the Elder, who when he parted from his students, would walk with them. His students said to him, 'Our teacher, where are you going?' He replied to them, 'To perform an act of kindness with this innkeeper in his house.' They said to him, 'Every day you have an innkeeper,' He said to them, 'And is not this weary soul an innkeeper in this body? Today it is here, tomorrow it is not here.'  ANOTHER MATTER, (Proverbs 11:17): 'A man of kindness does good to his own soul, but the cruel harms his own flesh,' Rabbi Alexandri said, 'This refers to one who has a joyful occasion and does not include his relatives with him because of poverty.' Rabbi Nachman said, 'It is written (Deuteronomy 15:10): 'Because of this thing,' it is a wheel that turns in the world, therefore Moses warns Israel 'and if your brother becomes poor.'"
[4] Another matter, and if your brother becomes impoverished, this is what is written (Proverbs 29:13): "The poor and the man of schemes meet; (Proverbs 22:2): the rich and the poor meet, the maker of all is the Lord." The poor one, this refers to one who is poor in Torah, and the man of schemes, this refers to one who studies one order or two orders. The poor one stood with the man of schemes and said to him, "Teach me one chapter and repeat it," So he cited verse (Proverbs 29:13): "The Lord enlightens the eyes of both of them," they acquired this world and the World to Come (By learning Torah.) The rich and the poor met, the rich in Torah and the poor in Torah, that poor one said to that rich one, "Teach me one chapter," and he did not repeat it, he said to him, "What do I need from sitting and studying your teachings in beverages or in my water? Read and teach with your own group, the maker of all is the Lord," he who made this one wise can make him foolish, and he who made this one foolish can make him wise.  Another matter, the poor one, this is he who is poor in possessions. And the man of schemes, this is he who is involved in work, the poor one stood with the man of schemes, he said to him, "Give me a mitzvah," and he gave him, "The Lord enlightens the eyes of both of them," this one acquired temporary life and this one acquired the life of the World to Come. The rich and the poor, the rich is he who is rich in possessions, and the poor is he who is poor in possessions. The poor one stood with the rich one and said to him, "Give me a mitzvah," and he did not give him, the maker of all is the Lord, he who made this one poor can make him rich, and he who made this one rich can make him poor, the rich one said to that poor one, "Do not go to the city and we will strike, warmers of wine, warmers of legs, warmers of chairs, warmers of cushions," the Holy One, blessed be He, said to him, "Is it not enough for you that you did not give him anything of your own, but also in what I gave him, you bring upon him an evil eye, therefore (Ecclesiastes 5:13): and he gave birth to a son and there is nothing in his hand, of all that he had, he will not leave anything for his child and he will bring a blemish upon himself, therefore Moses warns Israel and if your brother becomes impoverished."
[5] Rabbi Tanhum son of Rabbi Hiyya opened (Ecclesiastes 7:14): "In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other." If hardship befalls your friend, see how you can merit him and provide for him so that you may receive the reward of your gift. Thus was Rabbi Tanhum son of Rabbi Hiyya accustomed to do: when his mother would buy him a liter of meat from the market, she would buy two - one for him and one for the poor, in accordance with "God has made the one as well as the other" - the poor and the rich - so that they may merit each other. Therefore, Moses warns Israel, "If your brother becomes poor...".
[6] Another NOTE: "And if your brother becomes poor," (Leviticus 25:35) this is what is written (Psalms 106:43): "Many times did He rescue them, but they were rebellious in their counsel, and so sank low through their guilt." In the days of the Judges, the Israelites would worship idols and subjugate themselves to foreign rule, then they would repent and be redeemed, then they would return to idol worship and subjugate themselves to foreign rule, then repent and be redeemed. Up to what point? There are two opinions: one says until they were depleted of the commandments, and the other says until they were depleted of their possessions, to the point where none of them had even the means to bring even the offering of the poor, as you say (Leviticus 14:21): "But if he is poor and his means are insufficient..." The poor are called by eight names: 'Ani (poor), Evyon (needy), Miskin (destitute), Rash (impoverished), Dal (lowly), Dak (crushed), Mach (beaten), and Halech (wandering). 'Ani, as the term implies. Evyon, because he is desirous of everything. Miskin, because he is contemptible to all, as it is said (Ecclesiastes 9:16): "And the wisdom of the destitute is despised." Rash, because he is impoverished. Dal, because he is dangling from possessions. Dak, because he is crushed, he sees something but does not eat, sees something but does not taste, and does not drink. Mach, because he is beaten before all, like a kind of lower canopy. Therefore, Moses warns Israel, "And if your brother becomes poor."
[7.] R. Ze'ira said: Even the ordinary conversation of the people of the Land of Israel is Torah. How is this? A man would say to his neighbour: "Give me charity"  [z'kaai bi or izdakai bi {the Hebrew רכי is a corruption}, as if to say]: benefit yourself through me. R. Haggai says: [A man would say] "Look [sakai] at me; look [istakai] at me" [intimating] look at me - what I was, and look at me - what I am [now]. For R. Haggai said in the name of R. Yohanan: It is written, "And those riches perish by evil ways [inyan]" (Ecclesiastes 5:13) - that he [the one being asked] answered the poor man in an evil way [inyan], saying to him: "You do not go to work and [therefore have no food to] eat? See what forelegs! See what legs! See that stomach! See that flesh!" The Holy One, blessed be He [then] says to him: "Not only have you not given him anything that belongs to you, but what you did give him you gave with an evil eye. Consequently, "If he gives birth to a son, there is nothing in his hand" (ibid.) of everything he [once] possessed [to bequeath].
[8] Rabbi Simon says in the name of Rabbi Elazar: There are FOUR opinions. ONE Who does a kindness to those who did not need it? Who was he? Abraham with the ministering angels. As it is written (Genesis 18:8): "And he stood by them under the tree, and they ate." But did they really eat? Rabbi Judan said: They appeared as if they were eating and drinking and they left one by one. And what did the Holy One, blessed be He, repay to his sons? The manna descended for them, the well ascended for them, the quail was found for them, the clouds of glory encompassed them, and the pillar of cloud traveled before them. And behold, it is a light deduced from heavy argument: If the one who did kindness with those who did not need kindness, the Holy One, blessed be He, repaid his sons, then he who does kindness with those who do need it, how much more so.  Rabbi Simon says in the name of Rabbi Elazar: The SECOND method, who are those who did not do kindness with those who did not need kindness? The Ammonites and Moabites with Israel, as it is written (Deuteronomy 23:5): "Because they did not meet you with bread and water." But did Israel need them? Weren't all those forty years that Israel was in the desert, the manna was descending for them, the well was rising, the quail was found for them, the clouds of glory encompassed them, and the pillar of cloud traveled before them. But it is a manner of the world, one coming from the road, they precede him with food and drink. What did the Holy One, blessed be He, repay them for this? (Deuteronomy 23:4): "An Ammonite or Moabite shall not enter." And behold, it is a light and heavy argument: If those who did not do kindness with those who did not need kindness, see what He repaid them, then one who does not do kindness with those who do need kindness, how much more so.  Rabbi Simon says in the name of Rabbi Elazar: The THIRD opinion, who is he that did kindness with one who was obligated to him? Jethro with Moses (Exodus 2:20): "And he said: Call him, and he shall eat bread." Rabbi Simon said: In his merit, he fed him, as it is written (Exodus 2:19): "And also drew water for us." Rabbi Judah and Rabbi Nehemiah and the sages, Rabbi Judah said: "He drew for us and for our fathers." Rabbi Nehemiah said: "He drew for us and for the shepherds." And the sages say: "He drew for us in the merit of our fathers, and for the shepherds to maintain peace." And when did the Holy One, blessed be He, repay him his reward? Rabbi Yochanan says in the name of Rabbi Yosei the Galilean: In the days of Saul, this is what is written (1 Samuel 15:6): "And Saul said to the Kenite: Go, withdraw..." "And when He showed kindness to all Israel, did He not do so only with Moses alone? This is to teach you that anyone who does an act of kindness with one of the great ones of Israel, it is considered as if he did kindness with all of Israel. And this is a light-to-heavy argument: if someone who does a kindness with one who is obligated to him, see how much the Holy One, Blessed be He, repaid him, then how much more so for one who does kindness with one who is not obligated to him. Rabbi Simon says in the name of Rabbi Elazar: stated another opinion. Who is the one who did kindness with one who needed kindness? This is Boaz with Ruth, as it is written (Ruth 2:14): 'And Boaz said to her at mealtime, come here, and eat of the bread, the bread of the reapers, and dip your morsel in the vinegar, for this is the way of the reapers to dip their bread in vinegar during the heat.' Rabbi Yonatan says: from this we learn that they bring types of vinegar to the granaries. 'And she sat beside the reapers,' indeed. 'And he handed her parched grain,' he gave her a small bundle at the tips of his fingers, and it is written (Ruth 2:14): 'And she ate, and was satisfied, and left some.' Rabbi Yitzchak says: we learn two things from this, either a blessing flowed in the hand of that righteous man, or a blessing flowed in her stomach. But from what is written: 'And she ate, and was satisfied, and left some,' we know that a blessing flowed within her. Rabbi Yitzchak said, this teaches you that when a person does a mitzvah, he should do it with a happy heart, for if Reuven had known that the Holy One, Blessed be He, would write about him (Genesis 37:21): 'And Reuben heard it, and saved him out of their hands,' he would have carried him and brought him to his father, and if Boaz had known that the Holy One, Blessed be He, would write about him: 'And he handed her parched grain,' he would have fed her fattened calves. Rabbi Cohen and Rabbi Joshua in the name of Rabbi Levi said: in the past, a person would do a mitzvah and the prophet would write it, and now, who writes it? Elijah and the King Messiah, and the Holy One, Blessed be He, seals it, as it is written (Malachi 3:16): 'Then those who feared the Lord spoke to one another, and the Lord hearkened, and heard, and a book of remembrance was written before Him.' Rabbi Joshua taught: More than what the homeowner does for the poor person, the poor person does for the homeowner. As Ruth said to Naomi (Ruth 2:19), "The name of the man I worked with today is Boaz." It is not written here, "who worked with me," but "I worked with him," she said to her, "I did many actions and good deeds with him today for the sake of the sustenance he gave me."
[9] Rabbi Cohen said, "Because and in spite of (Leviticus 26:43), He is the cause, He is the poor. Rabbi Shila of Nehardea said, that poor man is better off than him. Rabbi Avin said, this poor man stands at your door and the Holy One, blessed be He, stands at his right, as it is written (Psalms 109:31): 'For he stands at the right hand of the needy,' If you gave to him, know who stands at his right and gives you your reward, and if you did not give to him, know who stands at his right and demands from you, as it is written (Psalms 109:31): 'to save him from those who judge his soul.' Rabbi Aibu said, it is written (Deuteronomy 15:10): 'You shall surely give him.' Rabbi Nachman said (Deuteronomy 15:10): 'Because of this thing,' this world is like a wheel of a mill that is always turning, from empty to full and from full to empty. It was taught in the name of Rabbi Eliezer, the revenge of the Israelites is in the hands of the poor, as it is written (Deuteronomy 15:9): 'And he will cry out to the LORD against you, and it will be a sin in you.' The revenge of Edom is in the hands of Israel, as it is said (Ezekiel 25:14): 'And I will lay my vengeance upon Edom by the hand of my people Israel.'
[10] Rabbi Abbahu in the name of Rabbi Eliezer said, "We need to appreciate the scammers among them, for if not for the scammers among them, as soon as one of them made a claim against a person and he returned it, he would be immediately punished by death, as it is written (Deuteronomy 15:9): 'And he will cry out to the LORD against you, etc.' and it is written (Ezekiel 18:20): 'The soul that sins, it shall die.' Rabbi Yochanan and Reish Lakish went down to bathe in the hot springs of Tiberias, a poor man met them and said to them, 'Invest in me.' They said to him, 'When we come out, we will invest in you.' When they came out, they found him dead. They said, 'Since we did not take care of him in his life, let's take care of him in his death.' While they were preparing him, they found a purse with six hundred dinars hanging in his hair. They said, 'Blessed is He who chose the wise and their words.' Not so, said Rabbi Abbahu in the name of Rabbi Eliezer, 'We need to appreciate etc.'"
[11] Rabbi Simon said in the name of Rabbi Joshua ben Levi, "Never regard the mitzvah of helping the poor as insignificant, for the loss of it [leads to] twenty-four curses, and its reward [yields] twenty-four blessings. The loss of it [leads to] twenty-four curses, as it is written (Psalms 109:6-18): 'Let the wicked man be his judge. When he is judged, let him be found guilty. May his days be few, may his children be orphans. May his children wander and beg, may the creditor seize all that he has, let there be no one to extend kindness to him, may his posterity be cut off, may the iniquity of his fathers be remembered by the Lord, may it be always before the Lord. He loved cursing, let curses come upon him.' And the entire matter of the psalm, why so much? (Psalms 109:16) 'Because he did not remember to show kindness, etc.' The reward of it [yields] twenty-four blessings, as it is written (Isaiah 58:7): 'Is it not to share your bread with the hungry?' Rabbi Simon said: 'Isn't it written here, "Do not you give," but rather "Is it not to share," it is already shared, for at the beginning of the year it is decreed for a person what he will earn and what he will lack.
[12] Rabbi Shimon ben Yochai, when it happens to him on New Year's Eve, he saw in his dream his nephews requesting six hundred dinars from the kingdom to start a trade. Rabbi Shimon requested they pay to the fund the needy [possibly by way of loans.] They asked: where shall the money come from? He said to them, 'You pay and write it down. At the end of the year, if there is still a deficit, I will repay you.' At the end of the year, they were slandered while sitting and travelling with [silk] cloaks [possibly selling without a permit]. A man came from the kingdom and said to them, 'Either you are unlawfully selling the king's purple or you are deceiving six hundred dinars' hell arrested them and imprisoned them.' When Rabbi Shimon ben Yochai heard, he went to them and said, 'What is your accounting for the outlays of charity?' They said to him, 'Here is the document.' After reading this document, he found that they had given out six hundred dinars minus six dinars. He said to them, 'Give me six dinars and I will get your release.' They said to him, 'You are comparing us to that old man. He demands six hundred dinars from us and you say give six dinars and I will release you?' He said to them, 'Give me six dinars and don't you matter how.' They gave him six dinars, he went and gave a bribe to that old guard not to speak to the king, and they were released. They said to him, 'Perhaps you knew that we were selling unlawful wares?' He said to them, 'I swear, from New Year's Eve, I knew that the king will would come and demand six hundred dinars.' They said to him, 'Had you told us, we would not have given even six dinars for the sake of the commandment.' [They were upset that G-D ordained for them a calamity.] He said to them, 'Had I told you, you would not have believed, but there is a man who prostrates himself to G-d to do his commandments for its own sake.
[13] "And give to the hungry (Isaiah 58:10), if you've managed to satisfy Jacob's hunger, and if not, then satisfy Esau's. (Isaiah 58:7): 'And bring the poor who are cast out to your house,' these are the poor from their youth, said Rabbi Isaac, like those who are blind and who are called 'very bright', therefore it is said: 'And bring the poor who are cast out to your house.' ANOTHER interpretation, 'And bring the poor who are cast out to your house,' these are the homeowners who have fallen from their honor and their possessions, who made them poor because they did not reach out their hands to the poor, and because they did not fulfill the will of their Father in Heaven, therefore it is said: 'And bring the poor who are cast out to your house.' ANOTHER interpretation, 'And bring the poor who are cast out,' these are the mourners and the bitter of soul, whose souls are grieved within them, and who makes them happy, wine!, as it is written (Proverbs 31:6): 'Give strong drink to him who is perishing, And wine to those who are bitter of heart,' therefore it is said: 'And bring the poor who are cast out to your house.' ANOTHER interpretation, 'And bring the poor who are cast out to your house,' these are the scholars who enter the houses of the common people and stir them up with words of Torah, therefore it is said: 'And bring the poor who are cast out to your house.' ANOTHER interpretation, 'And bring the poor who are cast out to your house,' these are the scholars and their students who instruct Israel in matters of purity and impurity, prohibition and permission, and teach them to fulfill the will of their Father in Heaven, therefore it is said: 'And bring the poor who are cast out to your house.' Rabbi Avin said: Anyone who hosts a Torah scholar in his house, the scripture considers it as if he had offered the first fruits, it is said here 'bring,' and it is said elsewhere (Exodus 23:19): 'bring to the house of the Lord your God,' just as there it refers to the first fruits, so here it refers to the first fruits."
[14] When you see one naked and cover him (Isaiah 58:7), Rabbi Adda bar Ahava and Rabbi Yochanan, [When a poor person come to request:] One opinion held we inspect about clothing but do not inspect about provisions necessary for life. And the sages say even  clothing we do not inquire, because of the covenant of Abraham our father, (Isaiah 58:7): "And do not hide yourself from your own flesh." Bar Kappara said consider his flesh as your flesh. Bar Kappara taught: there is no man who does not come to this measure [poverty], if not he, his son, if not his son, his son’s son. ANOTHER exposition: 'and do not hide yourself from your own flesh': Rabbi Yaakov said in the name of Rabbi Elazar this is his divorcee. [See Jerusalem Talmud Ketubot: 11:3] Rabbi Yosei the Galilean had a bad wife and she would humiliate him before his students, his students said to him Rabbi leave this woman from you for she is not worthy of your honor, he said to them her ketubah is great for me and I have no power to leave her. One time they were sitting and and studying, Rabbi Yosei and Rabbi Elazar ben Azariah, when they finished he said to him: Ill attend the Rabbi as he is going home, he said to him yes, what they went to the house, the wife came out in sullen appearance to meet them; he looked at that pot on the stove, he said to her is there anything in that pot? She said to him there is compote or dips in it, he went and found in it baby chicken in the pot. Rabbi Elazar ben Azariah understood that she was not happy with her husband; when they sat down to eat Rabbi Yosei said to his wife: didn't you say there was an appetizer in the pot but I found in fattened chickens? She replied: it was a miracle (sarcastically), when they finished eating, Rabbi Elazar ben Azariah said to him: Rabbi (Yosei) leave this woman from you for she is not worthy of your honor, he said to him her dowry is great for me and I have no power to leave her, Rabbi Elazar said to him: I will pay off the dowry and leave her (he was a wealthy man), they did so and paid off his dowry and he left her, and they brought him another wife kinder than her; The first wife became indebted and she married the centurion of the city, after a few days troubles came upon him and that man became very bright (blind), and that woman was a leader for him in every city and she would go in every neighborhood, but in the neighborhood of Rabbi Yosei the Galilean she would not go; her husband was a street-smart man, so he asked to her why do you not bring me to the neighborhood of Rabbi Yosei the Galilean for I heard that he does many mitzvahs, she said to him I left him and I have no warm manners left. They came one time and visited the neighborhood of Rabbi Yosei the Galilean, [he wanted to visit the Rabbi, but she did refused, so] he threw a stick at her and her cry was heard through the city and they were both further embarrassed; Rabbi Yosei the Galilean came to inspect and saw they were humiliated  in his market place, so he married them and gave them one house from his own, and he supported them all their lives, because of "and do not hide yourself from your own flesh." [ANOTHER] In the days of Rabbi Tanchuma, Israel needed rain, they came to him and said to him Rabbi decree a fast for rain, he decreed a fast the first and second time and no rain fell, the third time he got up and preached, he said to them, all the people should give out a mitzvah (charity), one man got up and took what he had in his house and went out to split it, he met his divorcee, and she said to him pay for 'that' woman that since the day I left your house you did not taste good; when he saw her naked and in great distress, he was filled with compassion for her and gave her, because of "and do not hide yourself from your own flesh", One man envied him, he went up and said to Rabbi Tanchuma Rabbi you are here and there is a transgression here, he said to him what did you see? he said to him I saw a certain man who was intimate with his divorcee, and not only that but he gave her coins, if he was not suspected of bad intentions, he would not have given her coins. Rabbi Tanchuma sent and brought him, and said to him my son do you know that the world is in distress and you are standing in distress and you went and were intimate with your divorcee, and not only that but you gave her coins, if you were suspected you would not have given her coins. The Man replied: did you not preach "and do not hide yourself from your own flesh", you said all the people should go out and give charity, I stood up to give charity. and I met my divorcee and she said to me "pay for 'that' woman that since the day you left your house I did not taste anything good", when I saw her naked and in great distress I was filled with compassion for her and gave her because of "and do not hide yourself from your own flesh." At that moment Rabbi Tanchuma raised his face to heaven and said before the Holy One blessed be He, Master of the world what if this one who is flesh and blood and stingy and he had no obligation for her sustenance was filled with compassion for her and gave her, we who are your children, children of Abraham Isaac and Jacob and our sustenance is upon you, how much more so that you should be filled with compassion for us! At that moment rain fell and the world rejoiced.
[15] Then your light will break forth like the dawn (Isaiah 58:8), Rabbi Yirmiyah ben Elazar said even that which is written about it (Deuteronomy 22:7): And you shall lengthen your days (Isaiah 58:8): Your healing shall quickly spring forth. (Isaiah 58:8): And your righteousness shall go before you, whatever you need, your soul needs, and therefore (Isaiah 58:8): And the glory of the Lord shall gather you. (Isaiah 58:9): Then you shall call and the Lord shall answer (Isaiah 58:9): If you remove from your midst the yoke, these are the paid documents, (Isaiah 58:9): Send forth your finger and speak wickedness, if you saw your friend who is fleeing from the oppressors, when the man running goes there and you tell them he did not go there, and if he did not going there, you say he is going there. (Isaiah 58:10): And you draw out your soul to the hungry, Rabbi Levi said if you have nothing to give him, comfort him with words, say to him 'may my soul go out for you that I have nothing to give you', (Isaiah 58:10): And satisfy the afflicted soul, if you did so (Isaiah 58:10): And your light shall shine in darkness and your darkness shall be as noonday (Isaiah 58:11): And the Lord shall guide you continually and satisfy your soul in drought and make fat your bones, Rabbi Tavyomei said if you did so behold you are like your Creator, like that one who is written about him (Song of Songs 5:10): My beloved is white and ruddy, (Isaiah 58:11): And make fat your bones, he will loosen, adorn, strengthen and rest. He will loosen, as  said (Deuteronomy 25:9): And she shall take off his shoe from his foot. He will adorn, as much as said (Deuteronomy 3:18): Armed shall you pass over. He will strengthen, as much as said (Psalms 140:2): Deliver me O Lord from the evil man. And he will rest; From here the sages established to say "be pleased and release us" on Shabbat, (Isaiah 58:11): And you shall be like a watered garden, this is a garden, (Isaiah 58:11): And like a spring of water whose waters do not fail, this is Eden. And they shall build from you the ancient ruins.
[16] And from you will be built ancient ruins; you will raise up the foundations of many generations (Isaiah 58:12). Rabbi Tarfon gave Rabbi Akiva 600 loads of silver, and said to him, "Go and buy for us a place where we can study Torah and sustain ourselves from it." He went and gave it to the teachers and scribes who study the Bible, the Mishnah, and those who delve into the Torah. After some time, Rabbi Tarfon said to R. Akiva , "Did you buy that place I spoke of?" He replied, "Yes." Rabbi Tarfon asked, "Do you have a deed for it?" R. Akiva replied, "Yes." Rabbi Akiva then showed him the books of the Bible, the Mishnah, and those who delve into the Torah (the teachers and scribes); R Tarfon (thinking they were the sellers) asked him if there was a person who could provide protection or guarantee? (intimating that he wanted to see a contract) where is the equivalent for the money spent? R Akiva responded, that there is a guarantee, as it is written regarding King David of Israel (Psalms 112:9): "He has dispersed, he has given to the poor; his righteousness endures forever.  And they will call you 'repairer of the breach' (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berechiah: The Holy One, blessed be He, said, "This breach was My responsibility to repair, but you stood up and repaired it. By your life, I will elevate you as it is written about Moses, My chosen one, who stood in the breach before Me (Psalms 106:23)."  Restoring the paths for dwelling (Isaiah 58:12). Rabbi Yehudah said in the name of Rabbi Simon: "This poor person sits and complains, 'What am I compared to so-and-so? He sleeps in his bed, and I sleep here; he sleeps in his house, and I sleep here.' And you stood up and provided for him. By your life, I will elevate you as if you made peace between him and Me, as it is written (Isaiah 27:5): 'Or let him take hold of My strength, that he may make peace with Me; and he shall make peace with Me.'"  If you refrain from trampling the Sabbath (Isaiah 58:13). The sages taught: A person should not take a long walk through a city on the Sabbath intending to bathe in the bathhouse immediately after nightfall.  Doing your own pleasure on My holy day (Isaiah 58:13). From here, it is forbidden for a person to walk through his field on the Sabbath to see what it needs. A certain Hasid who went into his vineyard to see what it needed, and found a hole. He thought to fence it in on Shabbat, but said, "I will not fence it in on Shabbat as I thought to do." What did the Holy One, blessed be He, do? He caused a tree to grow there, and it stood and fenced it in, and the Hasid was able to make a living from it all his days. (Isaiah 58:13) "And you shall call the Sabbath a delight," this is the Sabbath of Bereshit. (Isaiah 58:13) "Honorable to the Lord," this is Yom Kippur. (Isaiah 58:13) "And you shall honor it," this is a festival day. (Isaiah 58:13) "From doing your own ways," this refers to the intermediate days of the festivals. (Isaiah 58:13) "nor pursuing thy own business" This teaches that a man is prohibited from requesting his needs on Sabbath. Rabbi Zeira asked Rabbi Hiyya bar Abba, "What about those who say, 'We will plant and sow" on Shabbat (In the blessings of the meal) He said to him, it is merely the blessing formula. (Isaiah 58:13) "nor speaking of vain matters" the mother of Rabbi Shimon bar Yochai heard a certain woman talk a surplus of words (more than necessary) on the Sabbath. She said to her: "Is it Shabbat" and she was silent. (Isaiah 58:14) "Then you shall delight in the Lord, and I will cause you to ride upon the high places of the earth," behold, there are fourteen, and ten other verses written in the section about Jacob, as it is written (Isaiah 58:14) "And I will feed you with the heritage of Jacob your father," and these are they (Genesis 27:28) "And may God give you of the dew of heaven and the fatness of the earth, etc."

Chapter 35

[1]If you will walk in my statutes: This is what is written (Psalms 119:59), "I considered my ways and I turned my feet to your testimonies." David said, "Master of the universe! On each and every day I would consider and say, 'To place x and to the home of y am I walking,' but my feet would bring me to the synagogues and to the Houses of  Study.  - this is what is written, "I considered my ways and I turned my feet to your testimonies." Rabbi Huna said in the name of Rabbi Acha, "'I considered' the giving of the reward for the [fulfillment of] the commandments and the loss for the sins, 'and I turned my feet to your testimonies.'" Rabbi Menachem the son-in-law of Rabbi Elazar BeRebbe Avina said, "'I considered,' what You wrote us in the Torah, 'If you will walk in my statutes' and what is written there? 'And I will give peace in the land' (Leviticus 26:6). [Likewise (Leviticus 26:14)] 'And if you will not listen to me,' what is written there? 'And I will add to punish you'" (Leviticus 26:18). Rabbi Abba the son of Rabbi Chiya said in the name of Rabbi Yonatan, "'I considered' the blessings and 'I considered' the curses - the blessing are from [the first letter,] <i>alef</i> to the [last letter,] <i>tav</i>; the curses are from [the letter,] <i>vav</i> to [the letter before it,] <i>hay</i> - and not only that, but they are backwards (in reverse order). Rabbi Avin said, "[The intention is that God is saying,] 'If you merit it, behold, I will reverse for you the  curses into blessings.'" When is that? When you observe my Torah. This is what is written, "If you will walk in my statutes."




[6]R’ Aba ben Elyashiv said: the statutes (chukkim) which bring a man to the life of the world to come, as it is written “And it shall come to pass that every survivor shall be in Zion, and everyone who is left, in Jerusalem; "holy" shall be said of him, everyone inscribed for life in Jerusalem.” (Isaiah 4:3) Those who are occupied with Torah, which is the tree of life…





[12]"How much rain falls and the earth produces fruits, Rabbi Meir says up to two, Rabbi Yose says up to three. According to the opinion of Rabbi Meir who says up to two, Yoreh (early rain) and Malkosh (late rain), Yoreh in Heshvan (approx. October/November) and Malkosh in Nissan (approx. March/April). According to the opinion of Rabbi Yose who says up to three, Yoreh in Kislev (approx. November/December), Malkosh in Nissan, and rain in the middle, hence three. Rabbi Dosa of Rabbi Yanai says, this is what is written (Job 37:6): 'For He says to the snow, "Fall to the earth," likewise to the showers, His heavy rain.' Hence, three showers, two rains, thus five. The Rabbis say seven, which are: the five aforementioned, Yoreh and Malkosh, Yoreh in Kislev and Malkosh in Nissan, hence seven. [Another Thing:] Rabbi Abahu said: I passed by the synagogue of Tarshish in Lod and I heard the voice of Rabbi Shmuel bar Nachmani who sat and taught: 'When Israel does the will of the Holy One, blessed be He, He supervises the earth with a single supervision and immediately it produces. What is the reason? (Psalms 65:10) "You have visited the earth and watered it, You have greatly enriched it." Because it produces for you ten for one. Rabbi Berechiah and Rabbi Helbo and Rav Pappai said in the name of Rabbi Elazar: Sometimes He makes (the rain) in the merit of one man, in the merit of one plant, in the merit of one field, and all three are stated in one verse, as it is said (Zechariah 10:1): "Ask rain from the Lord in the season of the late rain, from the Lord who makes the storm clouds. And He will give them showers of rain, for every man grass in the field." For a man and not for men, for grass and not for grasses, for a field and not for fields. (Malachi 3:10) "Bring all the tithes into the storehouse... I will pour out a blessing so great you won't have enough room to take it in!" What does it mean 'you won't have enough room to take it in'? Rabbi Yona bar Abba said in the name of Rabbi Yochanan: It is something that it is impossible to say 'enough' about, that is blessing. Rabbi Berechiah and Rabbi Helbo and Rabbi Abba bar Kahana said in the name of Rav: 'Until your lips become worn out saying "enough for us". For in this world, rains are distressing to the world: travelers are distressed by them, sailors are distressed by them, and those who tread out the winepresses and plaster the roofs. But in the future to come, the Holy One, blessed be He, will make them a blessing. What is the reason? (Ezekiel 34:26) "I will make them and the places all around My hill a blessing; and I will cause showers to come down in their season; there shall be showers of blessing."'"


Chapter 36


...Just as a vine has large and small clusters and the large ones hang lower, so too the Jewish people: Whoever labors in Torah and is greater in Torah, seems lower than their fellow [due to their humility]...

Chapter 37

[1] "When a man makes a vow of valuation of persons to the Lord" (Leviticus 27:2), this is what is written (Ecclesiastes 5:4): "It is better that you should not vow, than that you should vow and not pay." Rabbi Meir and Rabbi Judah [disagree], Rabbi Meir says: "It is better not to vow, but good is the one who vows and fulfills. The proof for Rabbi Meir is, as it is said (Psalms 76:12): "Make vows and pay them to the Lord your God." Rabbi Judah says: "It is better not to vow, and better than both is one who does not vow at all, but brings his sheep to the Temple courtyard, consecrates it, and slaughters it." (Deuteronomy 23:23): "And when you abstain from vowing, it shall not be a sin in you." Rabbi Huna said: "There was an incident with one who vowed and did not fulfill his vow, and he went to sea and his ship sank and he died at sea." Rabbi Shmuel bar Nachman said, "Anyone who vows and delays his vow will eventually come to idolatry, sexual immorality, murder, and gossip. From whom do you learn all these? From Jacob. Because he vowed and delayed his vow, he came to all of these. Idolatry, from where do we know? (Genesis 35:2): "And Jacob said to his household, 'Remove the foreign gods.'" Sexual immorality, from where do we know? From Dinah, as it is said (Genesis 34:1): "And Dinah went out." Murder, from where do we know? As it is said (Genesis 34:25): "And it came to pass on the third day, when they were in pain." Gossip, from where do we know? As it is said (Genesis 31:1): "And he heard the words of Laban's sons." And the Sages say: "Anyone who vows and delays his vow buries his wife, this is what is written (Genesis 48:7): "And as for me, when I came from Padan, Rachel died on me." Rabbi Shmuel bar Rav Yitzchak said: "Anyone who vows and fulfills, has a reward for the vow and for the fulfillment, as it is said (Psalms 76:12): "Make vows and pay them to the Lord your God." And anyone who vows and delays his vow, causes death to himself, as it is written (Deuteronomy 23:22): "For the Lord your God will surely require it of you; from you it will be collected, not from your property." Rabbi Ami said: "There is no death without sin and no suffering without iniquity. There is no death without sin, as it is said (Ezekiel 18:4): "The soul that sins, it shall die." And there is no suffering without iniquity, as it is said (Psalms 89:33): "Then I will punish their transgression with the rod and their iniquity with stripes." Rabbi Shimon ben Yochai said: "Just as in vows [there is the rule of] 'Do not desecrate' and 'Do not delay', so too in evaluations 'Do not desecrate' and 'Do not delay'. Therefore, Moses warns Israel and says:"When a man makes a vow of valuation of persons to the Lord" (Leviticus 27:2).
[2]
[3]
[4] "Four people made ill-advised vows, three asked improperly and the Holy One, blessed be He, responded to them properly, and one asked improperly and God responded to him improperly, and these are they: Eliezer, the servant of Abraham, and Saul, Jephthah, and Caleb.  Eliezer asked improperly, as it is said (Genesis 24:14): 'And it will be the maiden to whom I say, 'Please tip your jar,' God said to him, 'What if a Canaanite maid or a harlot had come out, would you have said (Genesis 24:14): 'You have designated her for your servant for Isaac,' but God arranged for Rebecca to come out.  Caleb asked improperly, as it is said (Joshua 15:16): 'And Caleb said, 'Whoever smites the city of Sepher and captures it, I will give him my daughter Achsah as a wife,' God said to him, 'What if a Canaanite, a bastard, or a slave had 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 said (Joshua 15:17): 'And Othniel, the son of Kenaz, Caleb's brother, captured it.'  Saul asked improperly, as it is said (1 Samuel 17:25): 'And it will be that the man who kills him, the king will enrich him with great wealth and give him his daughter,' God said, 'What if an Ammonite, a bastard, or a slave had killed him, would you have given him your daughter?' What did God do? He arranged for David and gave him his daughter Michal.  Jephthah asked improperly, as it is said (Judges 11:31): 'And it will be that whatever comes out of the doors of my house,' God said to him, 'What if a camel, a donkey, or a dog had come out, would you have offered it as a burnt offering?' God responded to him improperly and arranged for his daughter to come out (Judges 11:35): 'And it was when he saw her, he tore his clothes.' He could have annulled his vow and gone to Phinehas, but he said, 'I am a king, and I will go to Phinehas?' And Phinehas said, 'I am a high priest and the son of a high priest, and I will go to this commoner?' In the meantime, this unfortunate girl was killed, and both were liable for her blood. The Holy Spirit departed from Phinehas, as it is written (1 Chronicles 9:20): 'And Phinehas, the son of Eleazar, was the leader over them in former times; the Lord was with him.' Jephthah's limbs fell off one by one and he was buried, as it is written (Judges 12:7): 'And he was buried in the cities of Gilead,' it does not say 'in the city of Gilead,' but 'in the cities,' which teaches that his limbs fell off and he was buried in many places. Rabbi Shimon ben Lakish and Rabbi Yochanan, Resh Lakish said that he was obligated to give and offer blood on the altar. Rabbi Yochanan said he was not obligated to give blood, as we have learned: something that is suitable to be offered on the altar should be offered, something that is not suitable to be offered on the altar should not be offered on the altar. And not only that, but anyone who vows and fulfills his vow, is rewarded by fulfilling his vow in Jerusalem, as it is written (Psalms 116:18): 'I will fulfill my vows to the Lord,' where? (Psalms 116:19): 'In the courtyards of the house of the Lord, in your midst, O Jerusalem, Hallelujah.' And it says (Psalms 118:1): 'Give thanks to the Lord, for He is good; His love endures forever.' [Let us be strong, let us be strong and let us strengthen others as well.]