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Browse files- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Esther/Hebrew/Sifre DeAgadeta, Vilna 1886.json +0 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Esther/Hebrew/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Ruth/Hebrew/Perush Lekach Tov. Pesikta Zutrata on Ruth, Mainz 1887.json +353 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Ruth/Hebrew/merged.json +349 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/English/Sefaria Community Translation.json +323 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/English/merged.json +324 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/Hebrew/Midrash Lekach Tov on Torah, Vilna 1884.json +0 -0
- json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/Hebrew/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Ami Silver, 2020.json +38 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Classic translation.json +48 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Genesis Translated by Rabbi Dr. H. Freedman, BA, PhD.json +114 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Genesis translated by Rabbi Dr. H. Freedman, B.A., PhD London & Bournemouth, Soncino Press 1951.json +114 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/JTS.json +111 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Midrash Rabbah - Portuguese [pt].json +56 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Midrash Rabbah, Translated Into English With Notes, Glossary And Indices Under The Editorship Of Rabbi Dr. H. Freedman, B.A., Ph.D. And Maurice Simon, M.A. .json +28 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Pashanut Salt of the Earth.json +30 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json +209 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json +270 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Rabbi Mordechai Silverstein.json +75 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Sefaria Community Translation.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/The Sefaria Midrash Rabbah, 2022.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Trans. Ephraim Nissan, 2023.json +125 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/VBM Torah.json +56 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Wikisource.json +106 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Bereishit Rabbah 33,5.json +59 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Daat Bereshit Rabbah.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Midrash Rabbah - Bereshit Lviv, 1874.json +110 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Midrash Rabbah -- TE.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Wikisource Bereshit Rabbah.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/Livius translation.json +44 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json +144 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/Sefaria Community Translation.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/The Sefaria Midrash Rabbah, 2022.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/eicha rabba 12.json +38 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/Hebrew/Midrash Rabbah -- TE.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/Hebrew/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/Hebrew/מדרש רבה מדרש ארץ ישראלי לפי פרשיות השבוע.json +42 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json +45 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/English/Sefaria Community Translation.json +155 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/English/The Sefaria Midrash Rabbah, 2022.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/English/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/Hebrew/Midrash Rabbah -- TE.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/Hebrew/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Ruth Rabbah/English/Sefaria Community Translation.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Ruth Rabbah/English/The Sefaria Midrash Rabbah, 2022.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Ruth Rabbah/English/merged.json +0 -0
- json/Midrash/Aggadah/Midrash Rabbah/Ruth Rabbah/Hebrew/merged.json +0 -0
json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Esther/Hebrew/Sifre DeAgadeta, Vilna 1886.json
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json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Esther/Hebrew/merged.json
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json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Ruth/Hebrew/Perush Lekach Tov. Pesikta Zutrata on Ruth, Mainz 1887.json
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| 1 |
+
{
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| 2 |
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"language": "he",
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| 3 |
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"title": "Midrash Lekach Tov on Ruth",
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| 4 |
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"versionSource": "https://www.nli.org.il/he/books/NNL_ALEPH001922255",
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| 5 |
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"versionTitle": "Perush Lekach Tov. Pesikta Zutrata on Ruth, Mainz 1887",
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| 6 |
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"status": "locked",
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| 7 |
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"license": "Public Domain",
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| 8 |
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"digitizedBySefaria": true,
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| 9 |
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"versionTitleInHebrew": "פרוש לקח טוב, מגנצא תרמ\"ז",
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"actualLanguage": "he",
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| 11 |
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"languageFamilyName": "hebrew",
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| 12 |
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"isBaseText": true,
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"isSource": true,
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| 14 |
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"isPrimary": true,
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| 15 |
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"direction": "rtl",
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"heTitle": "מדרש לקח טוב על רות",
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"categories": [
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| 18 |
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"Midrash",
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| 19 |
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"Aggadah",
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| 20 |
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"Midrash Lekach Tov"
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| 21 |
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],
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"text": {
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| 23 |
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"Introduction": [
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| 24 |
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"כת' (משלי כ\"ב ט') טוב עין הוא יברך כי נתן מלחמו לדל, דע שלא אמרו הנביאים החכמים שום דבר בעולם שלא רמזו משה רבינו ע\"ה בתורה, משה אמר (דברים ט\"ו י') נתון תתן לו ולא ירע לבבך בתתך לו, בא שלמה ואמר טוב עין הוא יברך כי נתן מלחמו לדל ולא ידענו מהו הטבת עין עד שאמר כי נתן מלחמו לדל. תניא ר' אלעזר הקפר אומ' לעולם יבקש אדם רחמים על מדה זו שאם לא בא הוא בא בנו ואם לא יבא בנו יבא בן בנו שנ' (דברים ט\"ו י') כי בגלל הדבר ותניא ר' ישמעאל אומ' גלגל הוא המחזר בעולם, אמר רב יוסף נקיטינן האי צורבא מרבנן לא מיעני ואי מיעני אהדורי אפיתחא לא קא מהדר וראיה לדבר (תהלים ל\"ז כ\"ד) כי יפל לא יוטל כי יי' סומך ידו, (שם ל\"ז כ\"ה) נער הייתי גם זקנתי ולא ראיתי צדיק נעזב וזרעו מבקש לחם תניא ר\"ג אומר מאי דכתיב (דברים י\"ג י\"ח) ונתן לך רחמים ורחמך והרבך כל המרחם על הבריות מרחמין עליו מן השמים ושאין מרחם על הבריות אין מרחמין עליו מן השמים. בוא וראה שהרי אלימלך איש נעמי ומחלון וכליון גדולי הדור היו ולפי שהיה רעב בארץ ישראל הלכו להם לארץ מואב אמרו אם נשב כאן יהיו עוברים ושבים מכלים את ממונינו ויהיו צועקים עלינו עניי ישראל בכל יום כדי לפרנסם מוטב לנו להנצל מהם וסופם שמתו בחוצה לארץ ושמא תאמר ממונם נשאר הרי הוא אומר (רות א' כ\"א) אני מלאה הלכתי וריקם השיבני יי' הוי אומר (משלי כ\"ב ט') טוב עין הוא יברך כי נתן מלחמו לדל, ואומ' (שם כ\"ח כ\"ז) נותן לרש אין מחסור ומעלים עיניו רב מארות. שאלו את שלמה בן דוד עד היכן כחה של צדקה אמר להם צאו וראו מה אמ' דוד אבי (תהלים קי\"ב ט') פזר נתן לאביונים צדקתו עמדת לעד קרנו תרום בכבוד, ר' אליעזר אומ' אלימלך מחלון וכליון מגדולי הדור ופרנסי הדור היו ומפני מה נענשו מפני שיצאו מארץ ישראל לחוצה לארץ ואם תאמר הרי כתי' (מלכים ב' ח' א') וגורי באשר תגורי כי קרא יי' לרעב וגם בא אל הארץ שבע שנים תשובה כי לא היה בה כח לפרנס לא את עצמ' ולא את אחרים ואינו דומה מי שיכול למי שאינו יכול וא\"ת הרי כתב באבינו אברהם עשיר גדול היה ולמה ירד למצרים תשובתך מפני שעיקרו של אותו הרעב לא בא לעולם אלא בשביל אברהם כדי שירד למצרים כדי לנסותו שנ' (תהלים ס' ו') נתת ליראיך נס להתנוסס מפני קשט סלה אבל הרעב שהיה בימי שפוט השופטים לא בא אלא על עון אותו הדור והיה להם לבקש רחמים על דורם ולא בקשו אלא חששו על עצמם לפיכך לא הצליחו ויהושפט אמ' (דברי הימים ב' י\"ט י\"ג) ויהי יי' עם הטוב ואי זהו הטוב זה עין טוב שאמ' שלמה.",
|
| 25 |
+
"ואימתי היה זה הדבר שיצא אלימלך ובניו חוצה לארץ נראין הדברים שזה המעשה היה אחר מיתת דבורה וברק שנ' (שופטים ו' א') ויעשו בני ישראל הרע בעיני יי' ויתנם יי' ביד מדין שבע שנים, (שם ו' ב) ותעז יד מדין על ישראל מפני מדין עשו להם בני ישראל את המנהרות אשר בהרים ואת המערות ואת המצדות, (שם ו' ג') והיה אם זרע ישראל ועלה מדין ועמלק ובני אדם ועלו עליו, (שם ו' ד') ויחנו עליהם וי��חיתו את יבול הארץ עד בואך עזה ולא ישאירו מחיה בישראל ושה ושור וחמור, (שם ו' ה') כי הם ומקניהם יעלו ובאו כדי ארבה לרב ולהם ולגמליהם אין מספר ויבאו בארץ לשחתה, (שם ו' ו') וידל ישראל מאד מפני מדין ויזעקו בני ישראל אל יי' ובאותו הפרק הלך אלימלך ומחלון וכליון למואב ונכשלו שהיה להם לבטוח ביי' ולא בטחו. ומי כתב ספר רות חכמים אומ' בבבא בתרא שמואל הרואה כתב ספרו וספר שופטים וספר רות.",
|
| 26 |
+
"ומפני מה נכתב ליחס לדוד בן ישי וכן דוד אמ' (תהלים מ' ח') אז אמרתי הנה באתי במגלת ספר כתוב עלי אמר דוד כשמשחני שמואל הרואה אז אמרתי הנה באתי לגדולה וכבוד, במגלת ספר כתוב עלי זו מגלת רות שבו כתוב יחוסו של דוד ד\"א מגלת זו ספר רות, ספר זו ספר תורה שכתוב בו (בראשית י\"ט ט\"ו) קח את אשתך ואת שתי בנתיך הנמצאת מהו הנמצאת כבר אמר (שם י\"ט י\"ד) ויהי כמצחיק בעיני חתניו, ידענו שלא נמצאו עמו אלא בנותיו הפנויות ומהו הנמצאות לפי שהקב\"ה מגיד מראשית אחרית גלוי וידוע היה לפני מי שאמר והיה העולם שהיו עתידות בנות לוט להזדויג עם אביהן ולהוציא מהן שתי משפחות עמון ומואב, ודוד היה עתיד לצאת מרות המואביה ושלמה נשא את נעמה העמונית והוליד ממנה את רחבעם, כתי' הכא הנמצאת וכתי' התם (תהלים פ\"ט כ\"א) מצאתי דוד עבדי בשמן קדשי משחתיו וכבר הקדים הקב\"ה על זה ואמר בתורה (דברים כ\"ג ד') לא יבא עמוני ומואבי בקהל יי' אבל עמונית ומואבית הם באות שהרי מפורש למה (שם כ\"ג ה') על דבר אשר לא קדמו אתכם בלחם ובמים [בדרך] בצאתכם ממצרים ואין הנשים מצוותן על זה כי אם האנשים ואם תאמר יקדימו הנשים הא כתי' (תהלים מ\"ה י\"ד) כל כבודה בת מלך פנימה ידענו שיצאו הנשים מאיסור זה וזהו שאמ' דוד (תהלים מ' ו') נפלאתיך ומחשבתיך אלינו בעדינו מלמד שהיה רחבעם יושב בחיקו של דוד ואומר (שם) רבות עשית אתה יי' א' וגומר כלומר רבש\"ע גלוי היה לפניך שהיינו עתידין לצאת מאלו השתי משפחות והצלת את לוט מתוך ההפכה ללמדך שאין אדם רשאי להרהר אחר מדויו של הקב\"ה שנ' (קהלת ז' כ\"ה) ועמק עמק מי ימצאנו בא וראה גדעון בן יואש הקריב קרבן בחוץ והיה השור מוקצה לע\"ז והיה גם נעבד וגם מעצי האשרה שרף תחת הקרבן והקריב בלילה ואע\"פ שעל כל אחת מהם אדם חייב כרת גדעון עשה כל אלו והקב\"ה רצה בהם לפי שעשה על פי המלאך במלאכות מלכו של עולם, וכן אליהו הנביא שחט שחיטה חוצה לארץ ונתרצה מכאן אמרו גדולה עבירה לשמה ממצוה שלא לשמה."
|
| 27 |
+
],
|
| 28 |
+
"": [
|
| 29 |
+
[
|
| 30 |
+
[
|
| 31 |
+
"<b>ויהי בימי שפט השפטים.</b> אמ\"ר שמואל בר נחמני חמשה ויהי בימי הם ואלו הם (בראשית י\"ד א') אמרפל, (רות א' א') שפט השפטים, (ישעיה ז' ב') אחז, (ירמיה א' ג') יהויקים, (אסתר א' א') אחשורוש. ",
|
| 32 |
+
"<b>ויהי בימי שפט השפטים.</b> אמ\"ר חייא בר אבא בשם ר' יונתן מדרש זה עלה בידינו מן הגולה כל מקום שנ' ויהי בימי צרה באה לעולם.",
|
| 33 |
+
"<b>שפט השפטים.</b> דור ששפטו את שופטיו שהיה אחד מישראל הולך אל הדיין והדיין הולך להלקותו חוזר הוא ומלקה את הדיין ואוי לדור ששופט את שופטיו, ד\"א שפט השפטים אוי לדור ששופטיהן צריכין לישפט והוא שהנביא מוכיח את ישראל שנ' (הושע ב' ה') כי זנתה אמם הובישה הורתם וכי אי זו היא אֵם של ישראל שזנתה אלא זו אימת דברי תורה מבזין בפני עם הארץ בזמן שבעליהן מבזין אותן, שהם אומ' ראית פלוני שלמד תורה כמה דבריו מקולקלין, ומתוך כך התורה מתחללת לכן נאמר כי זנתה אמם אלו בעלי תורה שנ' (משלי א' ח') ואל תטש תורת אמך, מיד הוב��שה הורתם אלו תלמידי חכמים שאין להם כח להשיב לעמי הארץ וכן קהלת אמר (קבלת ט' ט\"ז) וחכמת המסכן בזויה וגו' מסכן זהו שהוא עני במצות ומעשים טובים והוא יושב ודורש, ואומ' אשרי נאה דורש ונאה מקיים לכך נאמר ויהי בימי ווי בימי שפוט השופטים, עדיין צריכין להשפט, בוא וראה גדעון בן יואש עשה את האפוד לעובדי ע\"ז והוא שפט את ישראל, ושמשון הלך אחר עיניו ושפט את ישראל כ' שנה.",
|
| 34 |
+
"<b>ויהי רעב בארץ.</b> עשר פעמים רעבון באו לעולם, אחד בימי אדם הראשון שנ' (בראשית ג' י\"ז) ארורה האדמה בעבורך ואחד בימי למך שנ' (שם ה' כ\"ט) מן האדמה אשר אררה יי', ואחד בימי אברהם שנ' (שם י\"ב י') ויהי רעב בארץ וירד אברהם מצרימה, ואחד בימי יצחק שנ' (שם כ\"ו א') ויהי רעב בארץ מלבד הרעב הראשון אשר היה בימי אברהם, ואחד בימי יעקב שנ' (שם מ\"ה ו') כי זה שנתים הרעב בקרב הארץ, ואחד בימי שפוט השופטים, ואחד בימי אליהו ואחד בימי אלישע שנ' (מלכים ב' ו' כ\"ה) ויהי רעב גדול בשמרון, ואחד בימי דוד שנ' (שמואל ב' כ\"א א') ויהי רעב בימי דוד, ואחד מתגלגל ובא לעולם לעתיד לבא שנ' (עמוס ח' י\"א) לא רעב ללחם ולא צמא למים כי אם לשמוע דברי יי' וכולן לא באו אלא בימי אנשים צדיקים וגבורים שהם יכולין לעמוד בהן.",
|
| 35 |
+
"<b>בארץ.</b> זו ארץ ישראל, סתם ארץ.",
|
| 36 |
+
"<b>וילך איש.</b> אע\"פ שהיה עשיר והיו לו סוסים וחמורים וגמלים ועבדים ושפחות לא הזכירו הכתוב לשבח אלא לגנאי. וילך איש, יחידי יצא על שם שסופו היה עתיד לאבד העושר ההוא כתי' בתחלה וילך איש כאלו איש עני הולך הלך.",
|
| 37 |
+
"<b>מבית לחם יהודה.</b> הזכיר מקומו שהיה מקום משובח בארץ ישראל ואעפ\"כ הניחו והלך לגור בשדי מואב, לא בא להשתקע אלא לגור שם כדי שלא יוורש מן הרעב.",
|
| 38 |
+
"<b>בשדי מואב.</b> בשדי ארץ מולדתו, כמו (מלכים א' ב' כ\"ח) ענתת לך על שדיך.",
|
| 39 |
+
"<b>הוא ואשתו.</b> הוא עיקר ואשתו טפילה, הוא עיקר ובניו טפלים."
|
| 40 |
+
],
|
| 41 |
+
[
|
| 42 |
+
"<b>ושם האיש אלימלך.</b> ר' יהושע בן קרחה היה דורש שמות אלימלך אלי תבא המלוכה, והזכיר שמו מלמד שהיה מיוחס משבט יהודה אעפ\"י שלא נתיחס בכאן ד\"א ושם האיש אלימלך ושם אשתו נעמי ושם שני בניו מחלון וכליון אפרתים הזכיר הכל שלא היו מניחין זה את זה אלה כולם היו בעצה אחת על צרת העין.",
|
| 43 |
+
"<b>ושם אשתו נעמי.</b> שהיו מעשיה נעימין שהיתה בת יוחסין.",
|
| 44 |
+
"<b>ושם שני בניו מחלון וכליון.</b> מחלון שמחל לו הקב\"ה ונהיה לו בן זכר שנ' (רות ד' ה') להקים שם המת על נחלתו, כליון שנעשה לו כליה.",
|
| 45 |
+
"<b>אפרתים.</b> מיוחסים וכן הוא אומ' (שמואל א' י\"ז י\"ב) ודוד בן איש אפרתי ואומ' (שם א' א') בן תחו בן צוף אפרתי ואלקנה מן הלוים היה ונקרא אפרתי על שם היחס וכן כל ישראל נקראו על שם אפרים שנ' (ירמיה ל\"א כ') הבן יקיר לי אפרים. מבית לחם יהודה ויבאו שדי מואב ויהיו שם וכבר אמ' למעלה מבית לחם יהודה ומה שאמר עוד מבית לחם יהודה על שם שלא זכר את הארץ הטובה שיצא משם.",
|
| 46 |
+
"<b>ויבאו שדי מואב ויהיו שם.</b> שמצאום שהיו שטופים בזימה ומאסום והלכו להם לכרכים ומצאו הם שהיו גם רחוקים למים שלא היו להם מעיינות ועוד חזרו לעיירות לכך נאמר פעם שנית ויבאו שדי מואב מלמד שנתיאשו ממקומם ואע\"פ שיצאו לגור עוד חזרו להשתקע שם שנ' ויהיו שם."
|
| 47 |
+
],
|
| 48 |
+
[
|
| 49 |
+
"<b>וימת אלימלך איש נעמי.</b> תנא אדם מת אינו מת אלא לאשתו ואין האשה מתה אלא לאישה, האיש מת אשה מיחסו שנ' אלימלך איש נעמי, האשה מתה מיתה מיחסוה של בעלה שנ' (בראשית מ\"ח ז') מתה עלי רחל, אמ' יעקב מיתתה של רחל היתה קשה עלי יותר מכל הצרות שעברו עלי.",
|
| 50 |
+
"<b>ותשאר היא ושני בניה.</b> מאי ותשאר, האלמנה אפי' היא עשירה משימות בעלה אלמנה נקראת."
|
| 51 |
+
],
|
| 52 |
+
[
|
| 53 |
+
"<b>וישאו להם נשים מאביות.</b> מי גרם להם לישא נשים מואביות אלא על שעשו מעשה עמון ומואב שנ' (דברים כ\"ג ה') על דבר אשר לא קדמו אתכם בלחם ובמים וגם אלו ברחו מארץ ישראל שלא להקביל פני האורחים.",
|
| 54 |
+
"<b>מאביות.</b> מלמד שבדתם הניחום לא גיירום ולא הטבילום אלו היה אביהם קיים לא היה מניחן לישא אותן אלא לאחר שמת אביהם השיאום.",
|
| 55 |
+
"<b>שם האחת ערפה.</b> על שם שהפכה עורף לחמותה וחזרה לה, ד\"א ערפה היא הרפה שנ' (שמואל ב' כ\"א ט\"ז) וישבי בגב אשר בילידי הרפה שהיו הכל עורפין אותה מאחריה ודשין אותה כהריפות בעלי.",
|
| 56 |
+
"<b>ושם השנית.</b> ששינת מעשיה ממעשה יבמתה, רות שיצא ממנה דוד שריוה, להקב\"ה בשירות ותושבחות ד\"א רות שראתה דברי חמותה ד\"א רות שהיתה רותתת מן העבירה אמ\"ר יוסי בר חוני רות מבניו של עגלון בן בנו של בלק מלך מואב היתה, ר' ביבי בשם ר' ראובן אמ' לפי שעמד עגלון מלך מואב מכסאו בשעה שאמ' לו איהוד (שופטים ג' כ') דבר אלהים לי אליך המלך אמ' הקב\"ה אתה עמדת מכסאך בשביל כבודי הרי אני מעמיד ממך בן יושב על כסאי ואי זה זה שלמה דכתי' (דה\"י א' כ\"ט כ\"ג) וישב שלמה על כסא יי'.",
|
| 57 |
+
"<b>וישבו שם כעשר שנים.</b> קרוב לי' שנים או פחות או יתר."
|
| 58 |
+
],
|
| 59 |
+
[
|
| 60 |
+
"<b>וימותו גם שניהם.</b> שלא תאמר עין צרה מכה באבות ולא בבנים, אמ\"ר חייא עד י\"ג שנה הבן לוקה בעון האב מיכן ואילך איש בחטאו יומתו, גם לרבות מקניהם וקנינם מלמד שאין הקב\"ה פורע תחלה מנפשות אדם כעין שנ' באיוב (איוב א' ט\"ו) ותפל שבא ותקחם.",
|
| 61 |
+
"<b>ותשאר האשה משני ילדיה ומאישה.</b> מלמד שנעשית שיורי שיורים, משני ילדיה ומאישה צרות אחרונות משכחות את הראשונות, לכך הקדים ילדיה לאישה, עלבון אחר עלבון."
|
| 62 |
+
],
|
| 63 |
+
[
|
| 64 |
+
"<b>ותקם היא וכלתיה ותשב משדי מואב.</b> נפולה היתה לשם וקמה לה בחזרתה לארץ ישראל שכן אמר דוד (שמואל א' כ\"ו י\"ט) כי גרשוני מהסתפח בנחלת יי' לאמר לך עבוד אלהים אחרים וכי מי אמר לו כן אלא מי שאינו דר בא\"י כאלו עובד ע\"ז. כי שמעה בשדי מואב מאין שמעה מן הרוכלים המחזירים בעיירות ד\"א ברוח הקדש שמעה ומה שמעה כי פקד יי' את עמו, רבנן אמרי בארץ הקב\"ה עושה בזכות עמו שנ' (שמואל א' י\"ב כ\"ב) כי לא יטוש יי' את עמו בעבור שמו הגדול. לתת להם לחם, רבי' טוביהו ב\"ר אליעזר אמ' גדולה פרנסה כגאולה, כתיב כאן כי פקד יי' את עמו וכתיב להלן (שמות ד' ל\"א) כי פקד יי' את בני ישראל וכי ראה את ענים."
|
| 65 |
+
],
|
| 66 |
+
[
|
| 67 |
+
"<b>ותצא מן המקום.</b> וכי לבדה יצאה כמה חמרים וכמה גמלים וכמה שיירות יצאו אלא הכא דרש חנין בשם ר' שמואל בר רב יצחק גדול שבעיר הוא זיוה הוא הדרה, הוא שבחה, פנה משם פנה זיוה פנה הדרה פנה שבחה כענין שנ' ביעקב דכתיב (בראשית כ\"ח י') ויצא יעקב מבאר שבע וכי יעקב לבדו יצא מבאר שבע אלא צדיק שבעיר הוא זיוה הוא הדרה והוא שבחה, פנה משם פנה זיוה פנה הדרה פנה שבחה.",
|
| 68 |
+
"<b>ותלכנה בדרך.</b> מלמד שהוצרכה חברותה להן והלכו בייחוד ד\"א הולכות כהולכות גרים ד\"א שהיו הולכות יחיפות וגופן נוגע בארץ שנ' בדרך. לשוב אל ארץ יהודה אל דת היהודים."
|
| 69 |
+
],
|
| 70 |
+
[
|
| 71 |
+
"<b>ותאמר נעמי לשתי כלותיה.</b> שתיהן היו שוות בעיניה. לכנה שבנה אשה לבית אמה ולהלן הוא אומר בתמר (בראשית ל\"ח י\"א) שבי אלמנה בית אביך מלמד שיש אבהות לישראל ואין אבהות לגוי.",
|
| 72 |
+
"<b>יעשה יי' עמכם חסד.</b> מלמד שאין גר שמח בעולם הזה וכן אומ' חכמים במס' יבמות מפני מה יסורין באין על הגרים מפני ששהו עצמן להתגייר וכדי שיתמרקו עונותיהן הראשונים לכך כתב יעשה וקרי יעש.",
|
| 73 |
+
"<b>כאשר עשיתם עם המתים.</b> בתכריכין, ועמדי שויתרו לה כתובתם. אמ\"ר זעירא המגילה הזאת אין לה לא טומאה ולא טהרה לא איסור ולא היתר ולמה נכתבה ללמדך כמה מתן שכרן לגומלי חסדים."
|
| 74 |
+
],
|
| 75 |
+
[
|
| 76 |
+
"<b>יתן ד' לכם ומצאן מנוחה.</b> כדרך ברכת יצחק ליעקב דכתיב (בראשית כ\"ז כ\"ח) ויתן לך האלהים, מנוחה חיננא בריה דרב אדא אמ' ומצאן ומצן כתיב אלף מוצאה שתים לא מוצאות. אשה בית אישה אמ\"ר יוחנן מיכן שאין מנוחה וקורת רוח לאשה אלא לבית אישה.",
|
| 77 |
+
"<b>ותשק להן ותשאנה קולן ותבכינה.</b> הראשון מלא והשני חסר."
|
| 78 |
+
],
|
| 79 |
+
[
|
| 80 |
+
"<b>ותאמרנה לה כי אתך נשוב לעמך.</b> להיות כעמך בדת אחד."
|
| 81 |
+
],
|
| 82 |
+
[
|
| 83 |
+
"<b>ותאמר נעמי שבנה בנתי למה תלכנה עמי העוד לי בנים במעי והיו לכם לאנשים.</b> ואמרה להן ואפילו יש לי בנים במעי שהרי אינם מייבמין שאשת אחיו שלא היה בעולמו אסור לייבם שנ' (דברים כ\"ה ה') כי ישבו אחים יחדיו פרט לאשת אחיו שלא היה בעולמו. ג' פעמים כתיב שבנה כנגד ג' פעמים שדוחין את הגר ואם הטריח יותר מכאן ואילך מקבלין אותו לכך כתיב אותו חסר."
|
| 84 |
+
],
|
| 85 |
+
[
|
| 86 |
+
"<b>כי זקנתי מהיות לאיש כי אמרתי יש לי תקוה גם הייתי הלילה לאיש וגם ילדתי בנים.</b> אמ\"ר שמעון מכאן שאין תשמיש המטה אלא בלילה דכתי' (אסתר ב' י\"ד) בערב היא באה ובבקר היא שבה."
|
| 87 |
+
],
|
| 88 |
+
[
|
| 89 |
+
"<b>הלהן תשברנה עד אשר יגדלו.</b> כלומר יכולות אתם לישב עד אשר יגדלו, הלהן תעגינה יכולות אתם לישב עגונות לבלתי היות לאיש ד\"א תעגינה מלשון המוכר את הספינה מכר את העוגין כלומר תהיו מנהיגות עצמכם בלא זכר עד אשר יגדלו. אל בנתי אין אדם נמנע מלקרוא לחתנו בנו ולכלתו בתו. כי מר לי מאד מכם כלומר בשבילכם כי יצאה בי יד יי' בבעלה ובבנים."
|
| 90 |
+
],
|
| 91 |
+
[
|
| 92 |
+
"<b>ותשנה קולן.</b> חסר אלף מלמד שתשש כחן מלבכות. ותבכינה עוד כנגד ד' דמעות שהורידה ערפה שתי פעמים בבת אחת בשתי עיניה יצאו ממנה ד' גבורים שנ' (שמואל ב' כ\"א כ\"ב) את ארבעת אלה ילדו להרפה בגת ויפלו ביד דוד וביד עבדיו.",
|
| 93 |
+
"<b>ותשק ערפה לחמותה ורות דבקה בה.</b> אמר הקב\"ה יבאו בני הנשוקה ויפלו ביד בני הדבוקה, כל נשיקה של תפלות חוץ משלשה, נשיקה של גדולה כגון (שמואל א' י' א') ויצק שמן על ראשו וישקהו, נשיק של פרקים שנ' (שמות ד' כ\"ז) וילך ויפגשהו בהר האלהים וישק לו, נשיקה של פרישות ותשק ערפה לחמותה ר' תנחומא אומר אף נשיקה של קריבות שנ' (בראשית כ\"ט י\"א) וישק יעקב לרחל."
|
| 94 |
+
],
|
| 95 |
+
[
|
| 96 |
+
"<b>ותאמר הנה שבה יבמתך אל עמה ואל אלהיה.</b> אמ\"ר יצחק כל אותה הלילה שפירשה ערפה מחמותה נתוועדו בה גוים וזהו שאמר הכתוב (שמואל א' י\"ז כ\"ג) ממערכות פלשתים, ממערות כתי' ממאה ערלות שנתוועדו בה ר' תנחומא אומ' אף כלב אחד שנאמר (שם י\"ז מ\"ג) ויאמר הפלשתי אל דוד הכלב אנכי כי אתה בא אלי במקלות."
|
| 97 |
+
],
|
| 98 |
+
[
|
| 99 |
+
"<b>ותאמר רות אל תפגעי בי לעזבך.</b> אמרה לה אל תחטאי בי כמו (איוב ז' כ') למה שמתני למפגע לך, לעזבך לשוב מאחריך אמ' לה בין כך ובין כך דעתי להתגייר ולמה אעזבך לשוב מאחריך מוטב לי על ידך ולא על יד אחר כיון ששמעה כך התחילה סודרת לפני הלכות גרים, אמרה לה אין אנו יוצאין חוץ לתחום שבת בשבת ואין אנו הולכי' לע\"ז כי אם לאהל מועד וגלגל ושילה, לנוב ולגבעון ולבית העולמים אמרה לה אל אשר תלכי אלך, אמרה לה נעמי אסור לנו ללין בבית שאין בו מזוזה ואסור להתיחד עם איש חוץ מבעלה אמרה לה ובאשר תליני אלין, עמך עמי אמרה תרי\"ג מצות יש לנו כמנין עמך ושלש אותיות של עמך הרי תרי\"ג מצות אמרה לה רות עמך עמי ואלהיך אלהי יכלל כל התורה."
|
| 100 |
+
],
|
| 101 |
+
[
|
| 102 |
+
"<b>באשר תמותי אמות.</b> אמרה לה נעמי ארבע מיתות נמסרו לב\"ד של ישראל אמרה לה אם אעבור כדין אחת מבנות ישראל יעשה לי, שתי קברות מתוקנין לב\"ד אחד לנסקלין ולנשרפין ואחד לנהרגין ולנחנקין, השיבה ושם אקבר.",
|
| 103 |
+
"<b>כה יעשה יי' לי וכה יוסיף.</b> וכל מה שאוכל לסגל מן המצות בעולם הזה אסגל כי המות יפריד ביני וביניך."
|
| 104 |
+
],
|
| 105 |
+
[
|
| 106 |
+
"<b>ותרא כי מתאמצת.</b> מכאן אמרו שאין ממאנין על הגרים יותר מדאי אלא מקבלין אותן מאחר שמקבלין עליהם המצות."
|
| 107 |
+
],
|
| 108 |
+
[
|
| 109 |
+
"<b>ותלכנה שתיהם עד בואנה בית לחם.</b> שתיהן שוות בייחוד.",
|
| 110 |
+
"<b>ויהי כבאנה בית לחם ותהם כל העיר עליהן.</b> אמ\"ר שמואל ב\"ר סימון אותו היום יום קציר העומר היה ותנן במס' מנחות כל העיירות סמוכות לשם מתכנסות כדי שיהיה נקצר בעסק גדול והלכו אנשי בית לחם להנפת העומר וכשנקבצו עליהם כל העיירות אמרו הזאת נעמי ויש אומ' אבצן היה משיא את בנותיו שכתוב בו (שופטים י\"ב ט') ושלשים בנות שלח החוצה ויש אומר' אשתו של בועז מתה באותו היום ונכנסו כל העיירות להברותו ועד שהעם מתעסקין בגמילות חסדים נכנסה רות עם נעמי והיתה זו יוצאות וזו נכנסת. ותהם כל העיר עליהן ותאמרנה הזאת נעמי ותאמרנה לשון רבוי לשון נקבה שהנשים הם הקבילו פניה וכל בנות העיר היו תמיהות הזאת נעמי, נעמי שהיו מעשיה נעימים ונאים לשעבר מלכת בתכשיטיה ועכשיו מהלכת יחיפה ובלבישת סמרטוטים, לשעבר פניה אדומות מכח מאכל ומשתה ועכשיו פניה ירוקות מכח הרעבון."
|
| 111 |
+
],
|
| 112 |
+
[
|
| 113 |
+
"<b>ותאמר אליהן.</b> לנשי בית לחם שהיו מדברות לה אל תקראנה לי נעמי מה טעם כי המר שדי לי מאד וכן דוד אמר (תהלים פ\"ח י') עיני דאבה מני עני."
|
| 114 |
+
],
|
| 115 |
+
[
|
| 116 |
+
"<b>אני מלאה הלכתי.</b> בבנים ובעושר, ויי' ענה בי כי העיד בי על עונותי כמו (שמות כ' י\"ג) לא תענה ברעך."
|
| 117 |
+
],
|
| 118 |
+
[
|
| 119 |
+
"<b>ותשב נעמי ורות המואביה כלתה עמה.</b> בנאמנות, בתחלת קציר שעורים זה קצירת העומר."
|
| 120 |
+
]
|
| 121 |
+
],
|
| 122 |
+
[
|
| 123 |
+
[
|
| 124 |
+
"<b>ולנעמי מודע לאישה.</b> כלומר קרוב לאישה כמו (איוב י\"ט י\"ד) חדלו קרובי ומידעי ואם תאמר למה שינה בדבור ואמ' קרובי ומידעי זה כמו (שם מ' י\"ג) עצמיו אפיקי נחושה גרמיו כמטיל ברזל וכן (תהלים ט' ה') כי עשית משפטי ודיני, וגם זה אחד הוא אלא שכפל הלשון.",
|
| 125 |
+
"<b>איש גבור חיל.</b> וברות כתי' (רות ג' י\"א) כי אשת חיל את לפיכך יצא ממנה דוד שנ' בו (שמואל א' ט\"ז י\"ח) ידע נגן וגבור חיל ואיש מלחמה [ונבון דבר] ואיש תאר ויי' עמו יודע נגן במקרא גבור חיל במצות ואיש מלחמה בתלמוד ואיש תואר שמראה פנים בהלכה ויי' עמו שהלכה עמו בכל מקום.",
|
| 126 |
+
"<b>ושמו בעז.</b> רוב הצדיקים שמן קודמין להם כמו (שמואל א' ט' א') ושמו קיש, (שם ט' ב') ושמו שאול, (שם י\"ז י\"ז) ושמו ישי ושמו דוד, (אסתר ב' ה') ושמו מרדכי, (שמואל א' א' א') ושמו אלקנה, (רות ב' א') ושמו בעז אבל הרשעים הם קודמים לשמן כמו (שמואל א' כ\"ה כ\"ה) נבל שמו, (שם י\"ז ד') גלית שמו, (שם ב' כ' כ\"א) שבע בן בכרי שמו ואם תמצא להפך צריך מדרש."
|
| 127 |
+
],
|
| 128 |
+
[
|
| 129 |
+
"<b>ותאמר רות המואביה אל נעמי אלכה נא השדה.</b> לא הלכה אלא ברשות חמותה."
|
| 130 |
+
],
|
| 131 |
+
[
|
| 132 |
+
"<b>ותלך ותבוא.</b> עדיין לא הלכה והוא אומר ותבוא ר' יהודה ב\"ר סימון אומר סימנה הדרכים לפניה כדי שלא תטעה בחזירתה. ויקר מקריה מלמד שהמלאך הוליכה כענין שנ' (במדבר כ\"ג ד') ויקר אלהים אל בלעם.",
|
| 133 |
+
"<b>חלקת השדה (אשר) לבעז.</b> שהיה עתיד ליפול בחלקה ד\"א ותלך ותבא ותלקט כתב הקב\"ה דוחקן של ראשונים להודיע לאחרונים שאפילו הם עניים היו בטוחים בבוראם."
|
| 134 |
+
],
|
| 135 |
+
[
|
| 136 |
+
"<b>והנה בעז בא מבית לחם ויאמר לקוצרים יי' עמכם.</b> מכאן לשאלת שלום בשם וכן המלאך אמר לגדעון (שופטים ו' י\"ב) יי' עמך גבור החיל."
|
| 137 |
+
],
|
| 138 |
+
[
|
| 139 |
+
"<b>ויאמר בעז לנערו הנצב על הקוצרים למי הנערה הזאת.</b> מה ראה בועז לשאול עליה והלא היה מכירה אלא שראה בה דרך צניעות שכל הנשים שוחחות ומלקטות וזו עומדת ומלקטת כדי שלא שוחה, כל הנשים היו שוחקות עם הקוצרים וזו מצנעת עצמה, כל הנשים מלקטות מן העמרים וזו מלקטת מן ההפקר וכן הוא אומ' בדוד (שמואל א' י\"ז נ\"ב) וכראות שאול את דוד יצא לקראת הפלשתי אמ' אל אבנר שר הצבא בן מי זה הנער אבנר ויאמר אבנר חי נפשך המלך אם ידעתי ד\"א למי הנערה הזאת כסבור הוא שהיא מבנות בית לחם והיה מצטער עליה שמא היא משבט יהודה."
|
| 140 |
+
],
|
| 141 |
+
[
|
| 142 |
+
"<b>ויען הנער הנצב על הקוצרים ויאמר נערה מואביה היא.</b> כלומר אינה מיוחסת אלא חמותה למדתה דרך צניעות שנ' השבה עם נעמי."
|
| 143 |
+
],
|
| 144 |
+
[
|
| 145 |
+
"<b>ותאמר אלקטה נא ואספתי בעמרים.</b> זה שבתה הבית מעט כלומר ליקטה ואותה ששבתה הבית מעט כלומר חמותה ממתנת בבית ומה תאכל מזה כי מעט הוא, ד\"א כלומר מעט זמן יש לה לנעמי ששבתה לביתה כי בשדה מואב היתה וחזרה עם זאת הנערה."
|
| 146 |
+
],
|
| 147 |
+
[
|
| 148 |
+
"<b>ויאמר בעז אל רות הלא שמעת בתי אל תלכי ללקט בשדה אחר.</b> על שם (שמות כ' ג') לא יהיה לך אלהים אחרים, וגם לא תעבורי מזה כמו שנ' (שם ט' ב') זה אלי ואנוהו, וכה תדבקין על שם (דברים ד' ד') ואתם הדבקים ביי' אלהיכם חיים, עם נערתי עם ישראל שנ' (הושע י\"א א') כי נער ישראל ואהבהו."
|
| 149 |
+
],
|
| 150 |
+
[
|
| 151 |
+
"אמ\"ר חייא בר אבא כל ראשי הפסוקים שברות ווין חוץ משמנה ולמה לפי שנדבקה לבני ברית שניתנה לשמנה ימים ולמה ווין לומר לך ווי לדור שגבוריו יורדין.",
|
| 152 |
+
"<b>עיניך בשדה אשר יקצרון.</b> כמשמעו ודורש בו גם עיניך במצות ישראל והלכת אחר ישראל.",
|
| 153 |
+
"<b>הלא צויתי את הנערים לבלתי נגעך.</b> מצווים הם מהר סיני שנ' (דברים י' י\"ט) ואהבתם את הגר.",
|
| 154 |
+
"<b>וצמית והלכת אל הכלים.</b> כלי חכמת התורה, ושתית (משלי ט' ה') ושתו ביין מסכתי."
|
| 155 |
+
],
|
| 156 |
+
[
|
| 157 |
+
"<b>ותפל על פניה [ותשתחו ארצה] ותאמר [אליו] מדוע מצאתי חן בעיניך.</b> נבאה על עצמה שסוף שהוא מכירה בדרך ארץ."
|
| 158 |
+
],
|
| 159 |
+
[
|
| 160 |
+
"<b>ויען בעז ויאמר לה הגד הגד לי.</b> הגד לי בבית הגד ��י בשדה. כל אשר עשית את חמותך אחרי מות אישך, כל שכן בחייו. ותעזבי אביך ואמך דת אביך ואמך, וארץ מולדתך זו שכונתה."
|
| 161 |
+
],
|
| 162 |
+
[
|
| 163 |
+
"<b>ישלם יי' פעלך ותהי משכרתך שלמה.</b> מלמד שאין הגרים נצלחין אחר שמתגיירין לכך הוצרך בעז לברכה.",
|
| 164 |
+
"<b>מעם יי' אלהי ישראל אשר באת לחסות תחת כנפיו.</b> וכן הוא אומר (תהלים ל\"ו ח') מה יקר חסדך אלהים [ובני אדם] בצל כנפיך יחסיון."
|
| 165 |
+
],
|
| 166 |
+
[
|
| 167 |
+
"<b>ותאמר אמצא חן בעיניך אדני כי נחמתני וכי דברת על לב שפחתך וגו'.</b> שאמרת לי ישלם יי' פעלך."
|
| 168 |
+
],
|
| 169 |
+
[
|
| 170 |
+
"<b>ויאמר לה בעז.</b> לה לא מפיק ה' אמר לה חס ושלום אין את שפחה אלא גברת את ודכוותיה (במדבר ל\"ב מ\"ב) ויקרא לה נבח בשמו שלא עמד לה אותו השם וכן (זכריה ה' י\"א) לבנות לה בית בארץ שנער מלמד שאין לשקרן תשועה.",
|
| 171 |
+
"<b>גשי הלם.</b> רמזה במלכות בית דוד שנ' (שמואל ב' ז' י\"ח) כי הביאתני עד הלם.",
|
| 172 |
+
"<b>ואכלת מן הלחם וטבלת פתך בחמץ.</b> שהחמץ יפה לשרב ד\"א בחמץ בחלב חמוץ וגם הוא יפה לשרב. ויצבט לה קלי, זהו ששנינו במס' חגיגה אחריים ותוך ובית הצביטה מקום שטובלין בו כי יש קערות ובתוכם כעין כף והוא בית הצביטה, ד\"א ויצבט מלשון צבתה שהוא מתנפח בחומץ. מדרש ואכלת מן הלחם לחמה מן המלכות, וטבלת פתך בחמץ אלו היסורין, ותשב מצד הקוצרים שני צידיה ממלכות בית דוד שברח מפני אבשלום בנו, ותאכל בעולם הזה ותשבע לימות המשיח, ותתר לעתיד לבא, ד\"א ותתר מלמד ששרת ברכה במיעיה."
|
| 173 |
+
],
|
| 174 |
+
[
|
| 175 |
+
"<b>ותקם ללקט.</b> מלמד שלא נתבטלה ממלאכתה."
|
| 176 |
+
],
|
| 177 |
+
[
|
| 178 |
+
"<b>וגם של תשלו לה מן הצבתים.</b> כלומר הפילו לה מן הצבתים שבידכם כדי שתמצ' ללקט כמו (דברים כ\"ח מ') כי ישל זיתך."
|
| 179 |
+
],
|
| 180 |
+
[
|
| 181 |
+
"<b>ותקלט בשדה עד הערב ותחבט את אשר לקטה.</b> כדי שלא תהא נושאת העמרים על שכמה, ויהי כאיפה שעורים שהם ג' סאין."
|
| 182 |
+
],
|
| 183 |
+
[
|
| 184 |
+
"<b>ותשא ותבוא העיר.</b> מלמד שלא עמדה בשום מקום שלא יפגעו בה מן הפריצים."
|
| 185 |
+
],
|
| 186 |
+
[
|
| 187 |
+
"<b>ותאמר לה חמותה איפה לקטתי [וגו'] ותאמר שם האיש אשר עשיתי עמו היום בעז.</b> תני בשם ר' יהושע יותר ממה שבעל הבית עושה עם העני, העני עושה עם הבעל הבית לפי שמזכהו לחיי העולם הבא."
|
| 188 |
+
],
|
| 189 |
+
[
|
| 190 |
+
"<b>ותאמר נעמי [לכלתה] ברוך הוא ליי' אשר לא עזב חסדו את החיים ואת המתים.</b> את החיים שפרנס אותן, ואת המתים שזכר אהבתם של ראשונים. גדול החסד מן הצדקה כי הצדקה לחיים והחסד לחיים ולמתים הצדקה בממונו והחסד בגופו ובממונו."
|
| 191 |
+
],
|
| 192 |
+
[
|
| 193 |
+
"<b>ותאמר רות המואביה.</b> אמ\"ר חנין בר לוי בוודאי מואביה היא שהרי הוא אמר לה וכה תדבקין עם נערתי כלומר עם הנקבות והיא אמרה כי אמר אלי עם הנערים אשר לי תדבקין."
|
| 194 |
+
],
|
| 195 |
+
[
|
| 196 |
+
"<b>ותאמר נעמי אל רות טוב בתי כי תצאי עם נערותיו ולא יפגעו בך בשדה אחר.</b> ויוציאוך מצניעותך."
|
| 197 |
+
],
|
| 198 |
+
[
|
| 199 |
+
"<b>ותדבק בנערות בעז ללקט עד כלות קציר השערים וקציר החטים.</b> אמ\"ר שמואל בר נחמני ג' חדשים מתחלת קציר שעורים עד כלות קציר החטים."
|
| 200 |
+
]
|
| 201 |
+
],
|
| 202 |
+
[
|
| 203 |
+
[
|
| 204 |
+
"<b>ותאמר לה נעמי חמותה בתי הלא אבקש לך מנוח אשר ייטב לך.</b> שאין מנוח לאשה אלא לבית בעלה."
|
| 205 |
+
],
|
| 206 |
+
[
|
| 207 |
+
"<b>ועתה הלא בעז מדעתנו [וגו'] הנה הוא זרה את גרן השערים הלילה.</b> שהוא היה דש בלילה לאור הלבנה."
|
| 208 |
+
],
|
| 209 |
+
[
|
| 210 |
+
"<b>ורחצת וסכת.</b> ורחצת מטנוף ע\"ז, וסכת במצות, ושמת שמלתיך בגדי השבת, וירדת הגרן מיכן שאין גרנות במקום גבוה אלא במקום נמוך."
|
| 211 |
+
],
|
| 212 |
+
[
|
| 213 |
+
"<b>ויהי בשכבו וידעת את המקום אשר ישכב שם.</b> שלא תטעי ותלכי אל מקום משכב הנערים."
|
| 214 |
+
],
|
| 215 |
+
[
|
| 216 |
+
"<b>ותאמר אליה כל אשר תאמרי אלי אעשה.</b> אלי קרי ולא כתיב אמ\"ר טוביהו ב\"ר אליעזר כי אמרה רות יכול כל שתאמרי אלי אעשה ואלך בדרך מקושטת לא אלא דבר הטוב והישר בעיני אלהים ואדם אעשה וכן עשתה שנ' (פסוק ו') ותרד הגרן."
|
| 217 |
+
],
|
| 218 |
+
[
|
| 219 |
+
"<b>ותרד הגרן ותעש ככל אשר צותה חמותה.</b> מכאן אמרו חז\"ל (משלי ט' ט') תן לחכם ויחכם עוד זו רות שלא החליפה בגדיה בבית אלא בגורן."
|
| 220 |
+
],
|
| 221 |
+
[
|
| 222 |
+
"<b>ויאכל בעז וישת וייטב לבו.</b> יש אומר' שאכל מיני מתיקה אחר המזון לפי שהמתיקה מרגלת הלשון בתורה ויש אומ' וייטב לבו שעסק בתורה. ויבא לשכב בקצה הערמה ותבא בלט בצנעה למה כן ר' פנחס ב\"ר חמא בשם ר' סימון אומ' לפי שאותו הדור שטופין בזמה היו שנותנין שכר לזונות מן הגרנות ד\"א מפני מה היה עומד בועז בגורן מפני שהצדיקים רחוקים מן הגזר לפיכך ממונם חביב עליהם."
|
| 223 |
+
],
|
| 224 |
+
[
|
| 225 |
+
"<b>ויהי בחצי הלילה.</b> גלוי היה לפני הקב\"ה שעתיד דוד לצאת ממנה ושהיה עומד בחצי הלילה שנ' (תהלים קי\"ט ס\"ב) חצות לילה אקום להודות לך על משפטי צדקך, לפיכך עמד לה זכות גדול שלא כעס עליה בעז.",
|
| 226 |
+
"<b>ויחרד האיש.</b> אמ' לה מי את אשה או רוח אמרה לו אשה אמ' לה פנויה או אשת איש אמרה לו פנויה אמ' לה טמאה או טהורה אמר' לו טהורה ומי את ומה שמך (פסוק ט') ותאמר אנכי רות אמתך.",
|
| 227 |
+
"<b>וילפת.</b> מלמד שנעשית בשרו כראש הלפת ד\"א וילפת כמו (שופטים ט\"ז כ\"ט) וילפת שמשון שהיה ממשמש בבשרה כיון שראה שהיה לה שיער אמ' הרוחות אין להן שיער והנה אשה שכבת מרגלתיו."
|
| 228 |
+
],
|
| 229 |
+
[
|
| 230 |
+
"<b>ויאמר מי את ותאמר אנכי רות אמתך ופרשת כנפיך על אמתך.</b> ראה מה בין צניעות לשאין צניעות זו אומרת בלשון נקיה ופרשת כנפיך ולהלן הוא אומר (בראשית ל\"ט ז') ותאמר שכבה עמי בלשון פריצות."
|
| 231 |
+
],
|
| 232 |
+
[
|
| 233 |
+
"<b>ויאמר ברוכה את ליי' בתי.</b> אמ\"ר יוחנן לעולם אל ימנע אדם עצמו מלילך אצל זקן לברכו שהרי בעז בן פ' שנה היה וברכתו נעמי ואמרה ברוך הוא ליי' מיד נפקד ורות בת מ' שנה היתה ובירכה בועז ומיד נפקדה.",
|
| 234 |
+
"<b>לבלתי לכת אחרי הבחורים.</b> מלמד שהאשה אוהבת בחור מסכן יותר מזקן עשיר."
|
| 235 |
+
],
|
| 236 |
+
[
|
| 237 |
+
"<b>ועתה בתי אל תיראי כל אשר תאמרי אעשה לך כי יודע כל שער עמי כי אשת חיל את.</b> וראויה לגבור חיל."
|
| 238 |
+
],
|
| 239 |
+
[
|
| 240 |
+
"<b>ועתה כי אמנם.</b> אם כת' ולא קרי כלומר אם משמע ספק מי גואל כי גואל ודאי יש גואל קרוב ממני אמ\"ר יהושע בן לוי שלמון ואלימלך וטוב אחים היו ומהו אשר לאחינו לאלימלך לעולם אדם קורא לדודו אחיו כענין שנ' (בראשית י\"ד י\"ד) וישמע אברם כי נשבה אחיו והלא אברם דודו של לוט היה כך היה בועז בן אחיו של אלימלך קרובו של מחלון אבל טוב היה קרוב יותר שהיה אחי אביו."
|
| 241 |
+
],
|
| 242 |
+
[
|
| 243 |
+
"<b>ליני הלילה.</b> כבר אמר למעלה (רות ג' י\"א) ועתה בתי אל תיראי שהיתה מפחדת שלא יבזוה אמ' לה אל תיראי, ליני הלילה אמ' לה הלילה הזה את לנה בלא איש מכאן ואילך את בעולת בעל.",
|
| 244 |
+
"<b>והיה בבקר אם יגאלך טוב יגאל.</b> לפי שהיה יותר קרוב מבועז. ואם לא יחפוץ לגאלך, שהיה יודע שיש לו אשה וזו היא התשובה שענה טוב בבקר שכן כתי' (רות ד' ו') לא אוכל לגאל לי פן אשחית את נחלתי והבין בועז מדעתו לכך אמר לה ואם לא יחפוץ לגאלך וגאלתיך אנכי חי יי'. אמ\"ר יוסי שלשה השביעו את יצרן ואלו הן יוסף ודוד ובועז, יוסף אמ' (בראשית ל\"ט ט') וחטאתי לאלהים כלומר בשבועת אלהים לא אחטא, דוד אמ' (שמואל א' כ\"ו י') חי יי' כי אם יי' יגפנו או יומו יבא ומת, למי נשבע ר' אלעזר אומ' ליצרו השביע ר' שמואל בר נחמן אומ' לאבישי השביע חי יי' אם תגע בו דמך אני מערב את דמו, בועז אמ' חי יי' לא אגע בה ולמה אמ\"ר יהודה לפי שכל הלילה היה יצרו תקפו ואומ' לו אתה פנוי והיא פנויה בוא עליה לפיכך השביע ליצרו ד\"א חי יי' כיון שאמר אם יגאלך טוב יגאל ואם לאו וגאלתיך אנכי אמרה לו שמא מילי דעלמא אתה אומ' אלי מיד נשבע לה חי יי' כאשר אמרתי לך כן אעשה."
|
| 245 |
+
],
|
| 246 |
+
[
|
| 247 |
+
"<b>ותשכב מרגלותיו עד הבקר ותקם בטרם יכיר.</b> אמ\"ר ברכיה בטרום כתיב ובטרם קרי מלמד ששהת ו' שעות שוכבת מרגלותיו ויאמר אל יודע כי באה האשה למי אמר כן אמ\"ר מאיר לבן ביתו, אמ\"ר הונא ור' ירמיה בשם ר' שמואל ב\"ר יצחק כל אותו הלילה היה בועז שוחה על פניו אמר רבונו של עולם גלוי וידוע לפניך שלא נגעתי בה יהי רצון מלפניך שלא יודע שלא יתחלל בי שם שמים."
|
| 248 |
+
],
|
| 249 |
+
[
|
| 250 |
+
"<b>ויאמר הבי המטפחת.</b> הב כתי' מלמד שהיה מדבר בלשון זכר כדי שלא ירגיש שום אדם בו. ואחזי בה ותאחז בה מלמד שחגרה מתניה כזכר. וימד שש שערים דרש בר קפרא בצפרין וכי יש דרכו של מלך לישא לו אשה בשש שעורים או יש דרכה של אשה לישא שש מאין אלא רמז לה שעתידין לצאת הימנה ששה בנים שמתברכין בשש ברכות דניאל חנניה מישאל ועזריה דוד ומשיח, במשיח כתיב (ישעיה י\"א ב') ונחה עליו רוח יי' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת יי', בדוד כתיב (שמואל א' ט\"ז י\"ח) ראיתי בן לישי בית הלחמי ידע נגן וגבור חיל ואיש מלחמה ונבון דבר ואיש תאר ויי' עמו, בדניאל חנניה מישאל ועזריה כת' (דניאל א' ד') ילדים אשר אין להם כל מאום וטובי מראה ומשכלים בכל חכמה וידעי דעת ומביני מדע ואשר כח בהם לעמד בהיכל המשפט מפורש בפ' חלק; פשטיה דקרא וימד שש שעורים ששה פעמים מלא הרחת, ונתן לה וישת עליה ויבא העיר והלא היה צריך לכתוב ותבא אלא מלמד שהיה בועז הולך לפניה כדי שלא יפגעו בה פריצים."
|
| 251 |
+
],
|
| 252 |
+
[
|
| 253 |
+
"<b>ותבא אל חמותה ותאמר מי את.</b> וכי לא היתה מכירה יש לומר שעדיין לא האיר היום ונעמי היתה ישנה עדיין ויש לומר אמ' לה מי את כלומר פנויה או אשת איש ותגד לה את כל אשר עשה לה האיש."
|
| 254 |
+
],
|
| 255 |
+
[
|
| 256 |
+
"<b>ותאמר שש השערים האלה נתן לי כי אמר אלי אל תבואי ריקם אל חמותך.</b> נאמר כאן ריקם ונאמר להלן ריקם (שמות כ\"ג ט\"ו) לא יראו פני ריקם מה להלן דבר מועט אף כאן דבר מועט כדתנן הראיה שתי כסף וחגיגה מעה כסף."
|
| 257 |
+
],
|
| 258 |
+
[
|
| 259 |
+
"<b>ותאמר שבי בתי.</b> ר' הונא ור' ירמיה בשם ר' שמואל בר רב יצחק אומ' הצדיקים הין שלהן הין ולאו שלהן לאו.",
|
| 260 |
+
"<b>כי לא ישקט האיש.</b> מלמד שזריזין מקדימין למצות."
|
| 261 |
+
]
|
| 262 |
+
],
|
| 263 |
+
[
|
| 264 |
+
[
|
| 265 |
+
"<b>ובעז עלה השער וישב שם והנה הגואל.</b> זהו טוב אמ\"ר ברכיה כך דרשו שני גדולי עולם ר' אליעזר ור' ��הושע ר' אליעזר אמר בועז עשה את שלו ורות עשתה את שלה ונעמי עשת את שלה אמר הקב\"ה אף אני אעשה את שלי מיד שיגר הקב\"ה למלאך והוליך את טוב והעבירו משם שנ' ובעז עלה השער והנה הגואל עבר. ויאמר סורה שבה פה פלני אלמני ר' שמואל בר נחמן אמ' אלמון היה מדברי תורה אמ' כלום מתו הראשונים אלא מפני שנשאו אותם ואני הולך ומערבב פסולות בבני שנ' (רות ד' ו') פן אשחית את נחלתי והוא לא ידע שכבר נתחדשה הלכה עמוני ולא עמונית מואבי ולא מואבית."
|
| 266 |
+
],
|
| 267 |
+
[
|
| 268 |
+
"<b>ויקח בועז עשרה אנשים.</b> א\"ר אלעזר מכאן לברכת חתנים בעשרה וא\"ר יהודה בן פזי לא אמר בחור לבתולה בלבד אלא אפי' אלמון לאלמנה שהרי בועז אלמון ורות אלמנה היו ורצה עשרה אנשים, מזקני העיר א\"ר פנחס מכאן לבית דין שהן ממנין זקנים בבתי משתאות שלהם. ויאמר שבו פה וישבו אמ\"ר אלכסנדרי מכאן שאין רשות לקטן לישב עד שיאמר לו הגדול שב."
|
| 269 |
+
],
|
| 270 |
+
[
|
| 271 |
+
"<b>ויאמר לגאל חלקת שדה אשר לאחינו לאלימלך.</b> דודו היה של בועז שבועז בן שלמן ושלמן אחיו של אלימלך וקראו אחיו."
|
| 272 |
+
],
|
| 273 |
+
[
|
| 274 |
+
"<b>ואני אמרתי אגלה אזנך לאמר.</b> לא על ידי שליח אלא אני בעצמי, קנה נגד היושבים ונגד זקני עמי אם תגאל גאל כלומר אם תגאל השדה גאל את רות ואם לא תגאל לא נאמר אלא אם לא יגאל, אמ' לו בתורה אני אומ' לך שנ' (ויקרא כ\"ה מ\"ט) או דודו או בן דודו יגאלנו ואם לא יגאל באלה הגידה לי ואדעה כלומר הגידה לי רצונך ואדעה כי למה אני אומ' לך כל אלה כי אין זולתך לגאול ואנכי אחריך לפי שאתה גואל קרוב ממני ויאמר אנכי אגאל."
|
| 275 |
+
],
|
| 276 |
+
[
|
| 277 |
+
"<b>ויאמר בעז ביום קנותך השדה.</b> כיון ששמע בעז שאמ' לו אנכי אגאל הזכיר לו את האשה שנ' ביום קנותך השדה מיד נעמי ומאת רות המואביה (כלתה) גם אשת המת קנית קניתי כתיב לפי שהוא היה עתיד להקנותה להקים שם המת על נחלתו פן יאמרו זה שדה פלוני."
|
| 278 |
+
],
|
| 279 |
+
[
|
| 280 |
+
"<b>ויאמר הגאל לא אוכל לגאול לי.</b> כמו שאמר למעלה שלא לפגום את בניו כסבור שהיא אסורה לו משום שכתוב (דברים כ\"ג ד') לא יבא עמוני ומואבי אמ' טוב לבועז גאל לך אתה את גאלתי ולמה שנה עוד לומר כי לא אוכל לגאול אחד בשביל היחוס ואחד מפני שהיה לו אשה."
|
| 281 |
+
],
|
| 282 |
+
[
|
| 283 |
+
"<b>וזאת לפנים בישראל על הגאולה.</b> זו מכירה שכן כתוב (ויקרא כ\"ז כ\"ז) ואם לא יגאל ונמכר בערכך, תמורה זו חליפין שכן כתוב (שם כ\"ז י') לא יחליפנו ולא ימיר אותו, לקיים כל דבר של משא ומתן. שלף איש נעלו בראשונה היה קונין בשליפת הנעל חזרו לקנות בקציצת החלוק מביאין חבית מלאה פירות ושוברין אותה ברחוב העיר ואומ' נקצץ פלוני מנכסיו חזרו להיות קונים בכסף בשטר ובחזקה. ונתן לרעהו מי נתן למי בועז נתן לגואל ר' יהודה אמ' גואל נתן לבועז."
|
| 284 |
+
],
|
| 285 |
+
[
|
| 286 |
+
"<b>ויאמר הגואל לבעז קנה לך וישלף נעלו.</b> רב ולוי אמרי רב אמר נעלו של בועז ולוי אמר נעלו של גואל שדרך הלוקח להיות נותן עירבון לפיכך אמר רב נעלו של בועז."
|
| 287 |
+
],
|
| 288 |
+
[
|
| 289 |
+
"<b>ויאמר בעז לזקנים וכל העם עדים אתם.</b> מכאן שצריך לומר עדים אתם, היום [כי קניתי את כל] אשר לאלימלך ואת כל אשר (לנעמי) לכליון ומחלון שלא היה להם בן, ולמה הזכיר לכליון תחלה מלמד שצריך אדם להזהר מן הרעים שבמשפחה שלא תבא ערפה ותאמר של בעלי הוא השדה או יבא בנה ויאמר של כליון אני."
|
| 290 |
+
],
|
| 291 |
+
[
|
| 292 |
+
"<b>וגם את רות המו��ביה [אשת מחלון] קניתי לי לאשה.</b> להיות לזכר מחלון עדים אתם היום וקבע הדבר לחק."
|
| 293 |
+
],
|
| 294 |
+
[
|
| 295 |
+
"<b>ויאמרו כל העם אשר בשער.</b> הכל שמחו על שראו ענוותנותו ומדרגתו הטובה ואמרו לו יתן יי' את האשה הבאה אל ביתך כרחל וכלאה לפי שהן היו עיקר אבל בלהה וזלפה טפילות היו להן והקדים רחל לפי שהיא היתה עיקר הבית.",
|
| 296 |
+
"<b>ועשה חיל באפרתה וקרא שם בבית לחם.</b> מלמד שהברכה צריכה להיות כפולה כענין שנ' (דברים כ\"ח ח') יצו יי' אתך את הברכה באסמיך [ובכל משלח ידך] ואחר כן אומר וברכך בארץ וכן כיוצא בהן."
|
| 297 |
+
],
|
| 298 |
+
[
|
| 299 |
+
"<b>ויהי ביתך כבית פרץ.</b> זהו שאמ' הכתוב (בראשית ל\"ח כ\"ט) מה פרצת עליך פרץ אמ' כל בנים שעתיד הקב\"ה ליתן לך יהיו מן האשה הזאת."
|
| 300 |
+
],
|
| 301 |
+
[
|
| 302 |
+
"<b>ויקח בעז את רות.</b> ראויה היתה לו. ותהי לו לאשה הגונה להגון אשת חיל לאיש גבור חיל. ויתן יי' לה הריון אמ\"ר שמעון בן לקיש עיקר מיטרין לא היה לה ונתן לה הקב\"ה עיקר מיטרין, ד\"א הריון כל הנשים יולדות למניין הריון קקע\"א הרוצה שלא תלד אשתו לשבת אל ישמש עמה אלא מיום רביעי ולהלן וזה כתוב בתלמוד."
|
| 303 |
+
],
|
| 304 |
+
[
|
| 305 |
+
"<b>ותאמרנה (כל) הנשים אל נעמי ברוך יי' אשר לא השבית לך גאל היום.</b> מה היום הזה שולט ברקיע כך יהיה זרעך רודה ושליט בישראל לעולם אמ\"ר הונא מברכותיהן של נשים לא נתקעקעה ביצתו של דוד בימי עתליה."
|
| 306 |
+
],
|
| 307 |
+
[
|
| 308 |
+
"<b>והיה לך למשיב נפש וגו' משבעה בנים.</b> ר' יהודה אומ' משבעה ראשי אבות האמורין להלן (דה\"י א' ב' ט\"ו) אצם השישי דויד השביעי ר' נחמיה אומ' מז' ראשי אבות האמורין כאן פרץ חצרון רם עמינדב נחשון שלמון בועז."
|
| 309 |
+
],
|
| 310 |
+
[
|
| 311 |
+
"<b>ותקח נעמי את הילד.</b> זהו עובד, ותשתהו בחיקה ותהי לו לאמנת היא היתה אומנת לאמו מקודם היא היתה אמנותו אצל בועז."
|
| 312 |
+
],
|
| 313 |
+
[
|
| 314 |
+
"<b>ותקראנה לו השכנות שם לאמר ילד בן לנעמי.</b> מכאן למגדל ילד או יתום בתוך ביתו מעלה עליו הכתוב כאלו הוא ילדו שנ' ילד בן לנעמי וכי נעמי ילדתו והלא רות ילדתו אלא רות ילדתו ונעמי גדלתו ונקרא על שם נעמי, ד\"א ילד בן לנעמי ולא לבועז מלמד כשבא בעז אל רות באותו הלילה מת ותפשתו רות על בטנה כל הלילה שלא יאמרו זנתה תחתיו מאיש אחר וכשבאו הכל בבקר מצאוהו מת על בטנה ולפיכך קראוהו על שם נעמי ד\"א ילד בן לנעמי היא אמרה לרות (רות ג' א') הלא אבק שלך מנוח אשר ייטב לך.",
|
| 315 |
+
"<b>ותקראנה שמו עובד.</b> על שם אביו ועל שם אמו אביו שהיה זקן ונשא אשה לשם שמים ונקרא עובד אלהים וכן הוא אומר (הושע י\"ג ב') ויעבד ישראל באשה, על שם אמו דכתיב (מלאכי ג' י\"ח) ושבתם וראיתם בין צדיק לרשע בין עבד אלהים לאשר לא עבדו בין רות לערפה ערפה היתה לחרפה ורות דבקה בייחוד לכך קראו שמו עובד, צדיק נשא צדקת והבן צדיק גמור, שלישי לו בחר בו הקב\"ה שנ' (תהלים ע\"ח ע') ויבחר בדוד עבדו."
|
| 316 |
+
],
|
| 317 |
+
[
|
| 318 |
+
"<b>ואלה תולדות פרץ.</b> אמ\"ר שמואל בר נחמני כל תולדות שבמקרא חסרין בר מן תרין (בראשית ב' ד) אלה תולדות השמים ואלה תולדות פרץ כנגד ו' דברים שנטלו מאדם הראשון ואלו הם חייו וזיו וקומה ופירות הארץ ופירות האילן ומאורות, חייו מניין שנ' (בראשית ג' י\"ט) כי עפר אתה ואל עפר תשוב, זיו מניין שנאמר (איוב י\"ד כ') משנה פניו ותשלחהו, קומתו מניין שנ' (בראשית ג' ה') ויתחבא האדם ואשתו מפני יי' אלהים אמ\"ר יודן גרעה קומתו ונעשית של ק' אמה, פירות הארץ ופירות האילן דכתי' (שם ג' י\"ז) ארורה האדמה בעבורך, מאורות דכתי' (ישעיה כ\"ד כ\"ג) וחפרה הלבנה ובושה החמה וכולן עתידין לחזור לימות המשיח שהוא קראתי מפרץ לכך הוא מלא. למה פרץ פרץ (מלא) אמ\"ר אבא כל שנכפל שמו יש לו חלק בזה ובבא ואם תאמר תרח תרח אף הוא יש לו חלק שנ' (בראשית ט\"ו ט\"ו) ואתה תבוא אל אבתיך בשלום כלומר שבשר הקב\"ה לאברהם שיעשה תרח תשובה בחייו."
|
| 319 |
+
],
|
| 320 |
+
[
|
| 321 |
+
"<b>וחצרון הוליד את רם.</b> ולא אמר את ירחמאל דכתי' בדברי הימים (א' ב' ט') ובני חצרון אשר נולד לו את ירחמאל ואת רם ואת כלובי ולמה לא נתיחס ירחמאל לפי שנשא גויה להתעשר בה שנ' (שם א' ב' כ\"ו) ותהי אשה אחרת לירחמאל ושמה עטרה, ורם הוליד את עמינדב."
|
| 322 |
+
],
|
| 323 |
+
[
|
| 324 |
+
"<b>ועמינדב הוליד את נחשון.</b> זה שהקריב הקרבן לחנוכת המזבח, ונחשון הוליד את שלמה."
|
| 325 |
+
],
|
| 326 |
+
[
|
| 327 |
+
"<b>ושלמון הוליד את בעז.</b> למה שלמה ולמה שלמון אלא עד כאן עשו סולמות לנשיאים מיכאן ואילך עשו סולמות למלכים זהו שאמר דוד (תהלים מ' ח') אז אמרתי הנה באתי במגלת ספר אין אז אלא שירה שנ' (שמות ט\"ו א') אז ישיר משה, (יהושע י' י\"ב) אז ידבר יהושע, הנה באתי אעפ\"י שכתו' (דברים כ\"ג ד') לא יבא עמוני ומואבי הנה באתי במגלת ספר, מגלת זה ספר רות, ספר זה ספר שמואל שכתוב בו (שמואל א' ט\"ז א') ראיתי בבניו לי מלך."
|
| 328 |
+
],
|
| 329 |
+
[
|
| 330 |
+
"<b>ועובד הוליד את ישי וישי הוליד את דוד.</b> למה כתוב באלף דכתיב ביה (שמואל א' י\"ז י\"ב) והאיש בימי שאול זקן בא באנשים גלוי וידוע לפני מי שאמר והיה העולם שדוד עושה משפט וצדקה לכך בחר בו לקיים מה שאמר (משלי כ\"ב ט') טוב עין הוא יברך ומהו משפט וצדקה בזמן שראה שנתחייב העני בדין ממון משלם לו מתוך ביתו ונמצא עושה משפט לזה וצדקה לזה ועליו שלמה אמר (משלי כ\"ב ט') טוב עין הוא יברך כי נתן ואומ' (שמואל ב' ז' כ\"ט) ומברכתך יברך בית עבדך.",
|
| 331 |
+
"ולמה קורין ספר רות בעצרת בזמן ירידת התורה ללמדך שלא ניתנה התורה אלא על ידי ייסורין שנ' (יחזקאל ל\"ו כ\"ז) ועשיתי את אשר בחקי תלכו ואומ' (תהלים ס\"ח י\"א) חיתך ישבו בה תכין בטובתך לעני אלהים, בקשה התורה שבט של עניות שאם יהיו ישראל עשירים אינם מתעסקים בתורה אבל כשהם עניים הם מתעסקין בתורה שיודעין שהן רעבין ומתעסקין בלב טוב.",
|
| 332 |
+
"ולמה קורין מגלה זו בחג שבועות שמגלה זו כולה חסד והתורה כולה חסד שנ' (משלי ל\"א כ\"ו) ותורת חסד על לשונה ונתנה בחג שבועות.",
|
| 333 |
+
"<b>נשלם ספר רות.</b>"
|
| 334 |
+
]
|
| 335 |
+
]
|
| 336 |
+
]
|
| 337 |
+
},
|
| 338 |
+
"schema": {
|
| 339 |
+
"heTitle": "מדרש לקח טוב על רות",
|
| 340 |
+
"enTitle": "Midrash Lekach Tov on Ruth",
|
| 341 |
+
"key": "Midrash Lekach Tov on Ruth",
|
| 342 |
+
"nodes": [
|
| 343 |
+
{
|
| 344 |
+
"heTitle": "הקדמה",
|
| 345 |
+
"enTitle": "Introduction"
|
| 346 |
+
},
|
| 347 |
+
{
|
| 348 |
+
"heTitle": "",
|
| 349 |
+
"enTitle": ""
|
| 350 |
+
}
|
| 351 |
+
]
|
| 352 |
+
}
|
| 353 |
+
}
|
json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov on Ruth/Hebrew/merged.json
ADDED
|
@@ -0,0 +1,349 @@
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|
| 1 |
+
{
|
| 2 |
+
"title": "Midrash Lekach Tov on Ruth",
|
| 3 |
+
"language": "he",
|
| 4 |
+
"versionTitle": "merged",
|
| 5 |
+
"versionSource": "https://www.sefaria.org/Midrash_Lekach_Tov_on_Ruth",
|
| 6 |
+
"text": {
|
| 7 |
+
"Introduction": [
|
| 8 |
+
"כת' (משלי כ\"ב ט') טוב עין הוא יברך כי נתן מלחמו לדל, דע שלא אמרו הנביאים החכמים שום דבר בעולם שלא רמזו משה רבינו ע\"ה בתורה, משה אמר (דברים ט\"ו י') נתון תתן לו ולא ירע לבבך בתתך לו, בא שלמה ואמר טוב עין הוא יברך כי נתן מלחמו לדל ולא ידענו מהו הטבת עין עד שאמר כי נתן מלחמו לדל. תניא ר' אלעזר הקפר אומ' לעולם יבקש אדם רחמים על מדה זו שאם לא בא הוא בא בנו ואם לא יבא בנו יבא בן בנו שנ' (דברים ט\"ו י') כי בגלל הדבר ותניא ר' ישמעאל אומ' גלגל הוא המחזר בעולם, אמר רב יוסף נקיטינן האי צורבא מרבנן לא מיעני ואי מיעני אהדורי אפיתחא לא קא מהדר וראיה לדבר (תהלים ל\"ז כ\"ד) כי יפל לא יוטל כי יי' סומך ידו, (שם ל\"ז כ\"ה) נער הייתי גם זקנתי ולא ראיתי צדיק נעזב וזרעו מבקש לחם תניא ר\"ג אומר מאי דכתיב (דברים י\"ג י\"ח) ונתן לך רחמים ורחמך והרבך כל המרחם על הבריות מרחמין עליו מן השמים ושאין מרחם על הבריות אין מרחמין עליו מן השמים. בוא וראה שהרי אלימלך איש נעמי ומחלון וכליון גדולי הדור היו ולפי שהיה רעב בארץ ישראל הלכו להם לארץ מואב אמרו אם נשב כאן יהיו עוברים ושבים מכלים את ממונינו ויהיו צועקים עלינו עניי ישראל בכל יום כדי לפרנסם מוטב לנו להנצל מהם וסופם שמתו בחוצה לארץ ושמא תאמר ממונם נשאר הרי הוא אומר (רות א' כ\"א) אני מלאה הלכתי וריקם השיבני יי' הוי אומר (משלי כ\"ב ט') טוב עין הוא יברך כי נתן מלחמו לדל, ואומ' (שם כ\"ח כ\"ז) נותן לרש אין מחסור ומעלים עיניו רב מארות. שאלו את שלמה בן דוד עד היכן כחה של צדקה אמר להם צאו וראו מה אמ' דוד אבי (תהלים קי\"ב ט') פזר נתן לאביונים צדקתו עמדת לעד קרנו תרום בכבוד, ר' אליעזר אומ' אלימלך מחלון וכליון מגדולי הדור ופרנסי הדור היו ומפני מה נענשו מפני שיצאו מארץ ישראל לחוצה לארץ ואם תאמר הרי כתי' (מלכים ב' ח' א') וגורי באשר תגורי כי קרא יי' לרעב וגם בא אל הארץ שבע שנים תשובה כי לא היה בה כח לפרנס לא את עצמ' ולא את אחרים ואינו דומה מי שיכול למי שאינו יכול וא\"ת הרי כתב באבינו אברהם עשיר גדול היה ולמה ירד למצרים תשובתך מפני שעיקרו של אותו הרעב לא בא לעולם אלא בשביל אברהם כדי שירד למצרים כדי לנסותו שנ' (תהלים ס' ו') נתת ליראיך נס להתנוסס מפני קשט סלה אבל הרעב שהיה בימי שפוט השופטים לא בא אלא על עון אותו הדור והיה להם לבקש רחמים על דורם ולא בקשו אלא חששו על עצמם לפיכך לא הצליחו ויהושפט אמ' (דברי הימים ב' י\"ט י\"ג) ויהי יי' עם הטוב ואי זהו הטוב זה עין טוב שאמ' שלמה.",
|
| 9 |
+
"ואימתי היה זה הדבר שיצא אלימלך ובניו חוצה לארץ נראין הדברים שזה המעשה היה אחר מיתת דבורה וברק שנ' (שופטים ו' א') ויעשו בני ישראל הרע בעיני יי' ויתנם יי' ביד מדין שבע שנים, (שם ו' ב) ותעז יד מדין על ישראל מפני מדין עשו להם בני ישראל את המנהרות אשר בהרים ואת המערות ואת המצדות, (שם ו' ג') והיה אם זרע ישראל ועלה מדין ועמלק ובני אדם ועלו עליו, (שם ו' ד') ויחנו עליהם וישחיתו את יבול הארץ עד בואך עזה ולא ישאירו מחיה בישראל ושה ושור וחמור, (שם ו' ה') כי הם ומקניהם יעלו ובאו כדי ארבה לרב ולהם ולגמליהם אין מספר ויבאו בארץ לשחתה, (שם ו' ו') וידל ישראל מאד מפני מדין ויזעקו בני ישראל אל יי' ובאותו הפרק הלך אלימלך ומחלון וכליון למואב ונכשלו שהיה להם לבטוח ביי' ולא בטחו. ומי ��תב ספר רות חכמים אומ' בבבא בתרא שמואל הרואה כתב ספרו וספר שופטים וספר רות.",
|
| 10 |
+
"ומפני מה נכתב ליחס לדוד בן ישי וכן דוד אמ' (תהלים מ' ח') אז אמרתי הנה באתי במגלת ספר כתוב עלי אמר דוד כשמשחני שמואל הרואה אז אמרתי הנה באתי לגדולה וכבוד, במגלת ספר כתוב עלי זו מגלת רות שבו כתוב יחוסו של דוד ד\"א מגלת זו ספר רות, ספר זו ספר תורה שכתוב בו (בראשית י\"ט ט\"ו) קח את אשתך ואת שתי בנתיך הנמצאת מהו הנמצאת כבר אמר (שם י\"ט י\"ד) ויהי כמצחיק בעיני חתניו, ידענו שלא נמצאו עמו אלא בנותיו הפנויות ומהו הנמצאות לפי שהקב\"ה מגיד מראשית אחרית גלוי וידוע היה לפני מי שאמר והיה העולם שהיו עתידות בנות לוט להזדויג עם אביהן ולהוציא מהן שתי משפחות עמון ומואב, ודוד היה עתיד לצאת מרות המואביה ושלמה נשא את נעמה העמונית והוליד ממנה את רחבעם, כתי' הכא הנמצאת וכתי' התם (תהלים פ\"ט כ\"א) מצאתי דוד עבדי בשמן קדשי משחתיו וכבר הקדים הקב\"ה על זה ואמר בתורה (דברים כ\"ג ד') לא יבא עמוני ומואבי בקהל יי' אבל עמונית ומואבית הם באות שהרי מפורש למה (שם כ\"ג ה') על דבר אשר לא קדמו אתכם בלחם ובמים [בדרך] בצאתכם ממצרים ואין הנשים מצוותן על זה כי אם האנשים ואם תאמר יקדימו הנשים הא כתי' (תהלים מ\"ה י\"ד) כל כבודה בת מלך פנימה ידענו שיצאו הנשים מאיסור זה וזהו שאמ' דוד (תהלים מ' ו') נפלאתיך ומחשבתיך אלינו בעדינו מלמד שהיה רחבעם יושב בחיקו של דוד ואומר (שם) רבות עשית אתה יי' א' וגומר כלומר רבש\"ע גלוי היה לפניך שהיינו עתידין לצאת מאלו השתי משפחות והצלת את לוט מתוך ההפכה ללמדך שאין אדם רשאי להרהר אחר מדויו של הקב\"ה שנ' (קהלת ז' כ\"ה) ועמק עמק מי ימצאנו בא וראה גדעון בן יואש הקריב קרבן בחוץ והיה השור מוקצה לע\"ז והיה גם נעבד וגם מעצי האשרה שרף תחת הקרבן והקריב בלילה ואע\"פ שעל כל אחת מהם אדם חייב כרת גדעון עשה כל אלו והקב\"ה רצה בהם לפי שעשה על פי המלאך במלאכות מלכו של עולם, וכן אליהו הנביא שחט שחיטה חוצה לארץ ונתרצה מכאן אמרו גדולה עבירה לשמה ממצוה שלא לשמה."
|
| 11 |
+
],
|
| 12 |
+
"": [
|
| 13 |
+
[
|
| 14 |
+
[
|
| 15 |
+
"<b>ויהי בימי שפט השפטים.</b> אמ\"ר שמואל בר נחמני חמשה ויהי בימי הם ואלו הם (בראשית י\"ד א') אמרפל, (רות א' א') שפט השפטים, (ישעיה ז' ב') אחז, (ירמיה א' ג') יהויקים, (אסתר א' א') אחשורוש. ",
|
| 16 |
+
"<b>ויהי בימי שפט השפטים.</b> אמ\"ר חייא בר אבא בשם ר' יונתן מדרש זה עלה בידינו מן הגולה כל מקום שנ' ויהי בימי צרה באה לעולם.",
|
| 17 |
+
"<b>שפט השפטים.</b> דור ששפטו את שופטיו שהיה אחד מישראל הולך אל הדיין והדיין הולך להלקותו חוזר הוא ומלקה את הדיין ואוי לדור ששופט את שופטיו, ד\"א שפט השפטים אוי לדור ששופטיהן צריכין לישפט והוא שהנביא מוכיח את ישראל שנ' (הושע ב' ה') כי זנתה אמם הובישה הורתם וכי אי זו היא אֵם של ישראל שזנתה אלא זו אימת דברי תורה מבזין בפני עם הארץ בזמן שבעליהן מבזין אותן, שהם אומ' ראית פלוני שלמד תורה כמה דבריו מקולקלין, ומתוך כך התורה מתחללת לכן נאמר כי זנתה אמם אלו בעלי תורה שנ' (משלי א' ח') ואל תטש תורת אמך, מיד הובישה הורתם אלו תלמידי חכמים שאין להם כח להשיב לעמי הארץ וכן קהלת אמר (קבלת ט' ט\"ז) וחכמת המסכן בזויה וגו' מסכן זהו שהוא עני במצות ומעשים טובים והוא יושב ודורש, ואומ' אשרי נאה דורש ונאה מקיים לכך נאמר ויהי בימי ווי בימי שפוט השופטים, עדיין צריכין להשפט, בוא וראה גדעון בן יואש עשה את האפוד לעובדי ע\"ז והוא שפט את ישראל, ושמשון הלך אחר עיניו ושפט את ישראל כ' שנה.",
|
| 18 |
+
"<b>ויהי רעב בארץ.</b> עשר פעמים רעבון באו לעולם, אחד בימי אדם הראשון שנ' (בראשית ג' י\"ז) ארורה האדמה בעבורך ואחד בימי למך שנ' (שם ה' כ\"ט) מן האדמה אשר אררה יי', ואחד בימי אברהם שנ' (שם י\"ב י') ויהי רעב בארץ וירד אברהם מצרימה, ואחד בימי יצחק שנ' (שם כ\"ו א') ויהי רעב בארץ מלבד הרעב הראשון אשר היה בימי אברהם, ואחד בימי יעקב שנ' (שם מ\"ה ו') כי זה שנתים הרעב בקרב הארץ, ואחד בימי שפוט השופטים, ואחד בימי אליהו ואחד בימי אלישע שנ' (מלכים ב' ו' כ\"ה) ויהי רעב גדול בשמרון, ואחד בימי דוד שנ' (שמואל ב' כ\"א א') ויהי רעב בימי דוד, ואחד מתגלגל ובא לעולם לעתיד לבא שנ' (עמוס ח' י\"א) לא רעב ללחם ולא צמא למים כי אם לשמוע דברי יי' וכולן לא באו אלא בימי אנשים צדיקים וגבורים שהם יכולין לעמוד בהן.",
|
| 19 |
+
"<b>בארץ.</b> זו ארץ ישראל, סתם ארץ.",
|
| 20 |
+
"<b>וילך איש.</b> אע\"פ שהיה עשיר והיו לו סוסים וחמורים וגמלים ועבדים ושפחות לא הזכירו הכתוב לשבח אלא לגנאי. וילך איש, יחידי יצא על שם שסופו היה עתיד לאבד העושר ההוא כתי' בתחלה וילך איש כאלו איש עני הולך הלך.",
|
| 21 |
+
"<b>מבית לחם יהודה.</b> הזכיר מקומו שהיה מקום משובח בארץ ישראל ואעפ\"כ הניחו והלך לגור בשדי מואב, לא בא להשתקע אלא לגור שם כדי שלא יוורש מן הרעב.",
|
| 22 |
+
"<b>בשדי מואב.</b> בשדי ארץ מולדתו, כמו (מלכים א' ב' כ\"ח) ענתת לך על שדיך.",
|
| 23 |
+
"<b>הוא ואשתו.</b> הוא עיקר ואשתו טפילה, הוא עיקר ובניו טפלים."
|
| 24 |
+
],
|
| 25 |
+
[
|
| 26 |
+
"<b>ושם האיש אלימלך.</b> ר' יהושע בן קרחה היה דורש שמות אלימלך אלי תבא המלוכה, והזכיר שמו מלמד שהיה מיוחס משבט יהודה אעפ\"י שלא נתיחס בכאן ד\"א ושם האיש אלימלך ושם אשתו נעמי ושם שני בניו מחלון וכליון אפרתים הזכיר הכל שלא היו מניחין זה את זה אלה כולם היו בעצה אחת על צרת העין.",
|
| 27 |
+
"<b>ושם אשתו נעמי.</b> שהיו מעשיה נעימין שהיתה בת יוחסין.",
|
| 28 |
+
"<b>ושם שני בניו מחלון וכליון.</b> מחלון שמחל לו הקב\"ה ונהיה לו בן זכר שנ' (רות ד' ה') להקים שם המת על נחלתו, כליון שנעשה לו כליה.",
|
| 29 |
+
"<b>אפרתים.</b> מיוחסים וכן הוא אומ' (שמואל א' י\"ז י\"ב) ודוד בן איש אפרתי ואומ' (שם א' א') בן תחו בן צוף אפרתי ואלקנה מן הלוים היה ונקרא אפרתי על שם היחס וכן כל ישראל נקראו על שם אפרים שנ' (ירמיה ל\"א כ') הבן יקיר לי אפרים. מבית לחם יהודה ויבאו שדי מואב ויהיו שם וכבר אמ' למעלה מבית לחם יהודה ומה שאמר עוד מבית לחם יהודה על שם שלא זכר את הארץ הטובה שיצא משם.",
|
| 30 |
+
"<b>ויבאו שדי מואב ויהיו שם.</b> שמצאום שהיו שטופים בזימה ומאסום והלכו להם לכרכים ומצאו הם שהיו גם רחוקים למים שלא היו להם מעיינות ועוד חזרו לעיירות לכך נאמר פעם שנית ויבאו שדי מואב מלמד שנתיאשו ממקומם ואע\"פ שיצאו לגור עוד חזרו להשתקע שם שנ' ויהיו שם."
|
| 31 |
+
],
|
| 32 |
+
[
|
| 33 |
+
"<b>וימת אלימלך איש נעמי.</b> תנא אדם מת אינו מת אלא לאשתו ואין האשה מתה אלא לאישה, האיש מת אשה מיחסו שנ' אלימלך איש נעמי, האשה מתה מיתה מיחסוה של בעלה שנ' (בראשית מ\"ח ז') מתה עלי רחל, אמ' יעקב מיתתה של רחל היתה קשה עלי יותר מכל הצרות שעברו עלי.",
|
| 34 |
+
"<b>ותשאר היא ושני בניה.</b> מאי ותשאר, האלמנה אפי' היא עשירה משימות בעלה אלמנה נקראת."
|
| 35 |
+
],
|
| 36 |
+
[
|
| 37 |
+
"<b>וישאו להם נשים מאביות.</b> מי גרם להם לישא נשים מואביות אלא על שעשו מעשה עמון ומואב שנ' (דברים כ\"ג ה') על דבר אשר לא קדמו אתכם בלחם ובמים וגם אלו ברחו מארץ ישראל שלא להקביל פני האורחים.",
|
| 38 |
+
"<b>מאביות.</b> מלמד שבדתם הניחום לא גיירום ולא הטבילום אלו היה אביהם קיים לא היה מניחן לישא אותן אלא לאחר שמת אביהם השיאום.",
|
| 39 |
+
"<b>שם האחת ערפה.</b> על שם שהפכה עורף לחמותה וחזרה לה, ד\"א ערפה היא הרפה שנ' (שמואל ב' כ\"א ט\"ז) וישבי בגב אשר בילידי הרפה שהיו הכל עורפין אותה מאחריה ודשין אותה כהריפות בעלי.",
|
| 40 |
+
"<b>ושם השנית.</b> ששינת מעשיה ממעשה יבמתה, רות שיצא ממנה דוד שריוה, להקב\"ה בשירות ותושבחות ד\"א רות שראתה דברי חמותה ד\"א רות שהיתה רותתת מן העבירה אמ\"ר יוסי בר חוני רות מבניו של עגלון בן בנו של בלק מלך מואב היתה, ר' ביבי בשם ר' ראובן אמ' לפי שעמד עגלון מלך מואב מכסאו בשעה שאמ' לו איהוד (שופטים ג' כ') דבר אלהים לי אליך המלך אמ' הקב\"ה אתה עמדת מכסאך בשביל כבודי הרי אני מעמיד ממך בן יושב על כסאי ואי זה זה שלמה דכתי' (דה\"י א' כ\"ט כ\"ג) וישב שלמה על כסא יי'.",
|
| 41 |
+
"<b>וישבו שם כעשר שנים.</b> קרוב לי' שנים או פחות או יתר."
|
| 42 |
+
],
|
| 43 |
+
[
|
| 44 |
+
"<b>וימותו גם שניהם.</b> שלא תאמר עין צרה מכה באבות ולא בבנים, אמ\"ר חייא עד י\"ג שנה הבן לוקה בעון האב מיכן ואילך איש בחטאו יומתו, גם לרבות מקניהם וקנינם מלמד שאין הקב\"ה פורע תחלה מנפשות אדם כעין שנ' באיוב (איוב א' ט\"ו) ותפל שבא ותקחם.",
|
| 45 |
+
"<b>ותשאר האשה משני ילדיה ומאישה.</b> מלמד שנעשית שיורי שיורים, משני ילדיה ומאישה צרות אחרונות משכחות את הראשונות, לכך הקדים ילדיה לאישה, עלבון אחר עלבון."
|
| 46 |
+
],
|
| 47 |
+
[
|
| 48 |
+
"<b>ותקם היא וכלתיה ותשב משדי מואב.</b> נפולה היתה לשם וקמה לה בחזרתה לארץ ישראל שכן אמר דוד (שמואל א' כ\"ו י\"ט) כי גרשוני מהסתפח בנחלת יי' לאמר לך עבוד אלהים אחרים וכי מי אמר לו כן אלא מי שאינו דר בא\"י כאלו עובד ע\"ז. כי שמעה בשדי מואב מאין שמעה מן הרוכלים המחזירים בעיירות ד\"א ברוח הקדש שמעה ומה שמעה כי פקד יי' את עמו, רבנן אמרי בארץ הקב\"ה עושה בזכות עמו שנ' (שמואל א' י\"ב כ\"ב) כי לא יטוש יי' את עמו בעבור שמו הגדול. לתת להם לחם, רבי' טוביהו ב\"ר אליעזר אמ' גדולה פרנסה כגאולה, כתיב כאן כי פקד יי' את עמו וכתיב להלן (שמות ד' ל\"א) כי פקד יי' את בני ישראל וכי ראה את ענים."
|
| 49 |
+
],
|
| 50 |
+
[
|
| 51 |
+
"<b>ותצא מן המקום.</b> וכי לבדה יצאה כמה חמרים וכמה גמלים וכמה שיירות יצאו אלא הכא דרש חנין בשם ר' שמואל בר רב יצחק גדול שבעיר הוא זיוה הוא הדרה, הוא שבחה, פנה משם פנה זיוה פנה הדרה פנה שבחה כענין שנ' ביעקב דכתיב (בראשית כ\"ח י') ויצא יעקב מבאר שבע וכי יעקב לבדו יצא מבאר שבע אלא צדיק שבעיר הוא זיוה הוא הדרה והוא שבחה, פנה משם פנה זיוה פנה הדרה פנה שבחה.",
|
| 52 |
+
"<b>ותלכנה בדרך.</b> מלמד שהוצרכה חברותה להן והלכו בייחוד ד\"א הולכות כהולכות גרים ד\"א שהיו הולכות יחיפות וגופן נוגע בארץ שנ' בדרך. לשוב אל ארץ יהודה אל דת היהודים."
|
| 53 |
+
],
|
| 54 |
+
[
|
| 55 |
+
"<b>ותאמר נעמי לשתי כלותיה.</b> שתיהן היו שוות בעיניה. לכנה שבנה אשה לבית אמה ולהלן הוא אומר בתמר (בראשית ל\"ח י\"א) שבי אלמנה בית אביך מלמד שיש אבהות לישראל ואין אבהות לגוי.",
|
| 56 |
+
"<b>יעשה יי' עמכם חסד.</b> מלמד שאין גר שמח בעולם הזה וכן אומ' חכמים במס' יבמות מפני מה יסורין באין על הגרים מפני ששהו עצמן להתגייר וכדי שיתמרקו עונותיהן הראשונים לכך כתב יעשה וקרי יעש.",
|
| 57 |
+
"<b>כאשר עשיתם עם המתים.</b> בתכריכין, ועמדי שויתרו לה כתובתם. אמ\"ר זעירא המגילה הזאת אין לה לא טומאה ולא טהרה לא איסור ולא היתר ולמה נכתבה ללמדך כמה מתן שכרן לגומלי חסדים."
|
| 58 |
+
],
|
| 59 |
+
[
|
| 60 |
+
"<b>יתן ד' לכם ומצאן מנוחה.</b> כדרך ברכת יצחק ליעקב דכתיב (בראשית כ\"ז כ\"ח) ויתן לך האלהים, מנוחה חיננא בריה דרב אדא אמ' ומצאן ומצן כתיב אלף מוצאה שתים לא מוצאות. אשה בית אישה אמ\"ר יוחנן מיכן שאין מנוחה וקורת רוח לאשה אלא לבית אישה.",
|
| 61 |
+
"<b>ותשק להן ותשאנה קולן ותבכינה.</b> הראשון מלא והשני חסר."
|
| 62 |
+
],
|
| 63 |
+
[
|
| 64 |
+
"<b>ותאמרנה לה כי אתך נשוב לעמך.</b> להיות כעמך בדת אחד."
|
| 65 |
+
],
|
| 66 |
+
[
|
| 67 |
+
"<b>ותאמר נעמי שבנה בנתי למה תלכנה עמי העוד לי בנים במעי והיו לכם לאנשים.</b> ואמרה להן ואפילו יש לי בנים במעי שהרי אינם מייבמין שאשת אחיו שלא היה בעולמו אסור לייבם שנ' (דברים כ\"ה ה') כי ישבו אחים יחדיו פרט לאשת אחיו שלא היה בעולמו. ג' פעמים כתיב שבנה כנגד ג' פעמים שדוחין את הגר ואם הטריח יותר מכאן ואילך מקבלין אותו לכך כתיב אותו חסר."
|
| 68 |
+
],
|
| 69 |
+
[
|
| 70 |
+
"<b>כי זקנתי מהיות לאיש כי אמרתי יש לי תקוה גם הייתי הלילה לאיש וגם ילדתי בנים.</b> אמ\"ר שמעון מכאן שאין תשמיש המטה אלא בלילה דכתי' (אסתר ב' י\"ד) בערב היא באה ובבקר היא שבה."
|
| 71 |
+
],
|
| 72 |
+
[
|
| 73 |
+
"<b>הלהן תשברנה עד אשר יגדלו.</b> כלומר יכולות אתם לישב עד אשר יגדלו, הלהן תעגינה יכולות אתם לישב עגונות לבלתי היות לאיש ד\"א תעגינה מלשון המוכר את הספינה מכר את העוגין כלומר תהיו מנהיגות עצמכם בלא זכר עד אשר יגדלו. אל בנתי אין אדם נמנע מלקרוא לחתנו בנו ולכלתו בתו. כי מר לי מאד מכם כלומר בשבילכם כי יצאה בי יד יי' בבעלה ובבנים."
|
| 74 |
+
],
|
| 75 |
+
[
|
| 76 |
+
"<b>ותשנה קולן.</b> חסר אלף מלמד שתשש כחן מלבכות. ותבכינה עוד כנגד ד' דמעות שהורידה ערפה שתי פעמים בבת אחת בשתי עיניה יצאו ממנה ד' גבורים שנ' (שמואל ב' כ\"א כ\"ב) את ארבעת אלה ילדו להרפה בגת ויפלו ביד דוד וביד עבדיו.",
|
| 77 |
+
"<b>ותשק ערפה לחמותה ורות דבקה בה.</b> אמר הקב\"ה יבאו בני הנשוקה ויפלו ביד בני הדבוקה, כל נשיקה של תפלות חוץ משלשה, נשיקה של גדולה כגון (שמואל א' י' א') ויצק שמן על ראשו וישקהו, נשיק של פרקים שנ' (שמות ד' כ\"ז) וילך ויפגשהו בהר האלהים וישק לו, נשיקה של פרישות ותשק ערפה לחמותה ר' תנחומא אומר אף נשיקה של קריבות שנ' (בראשית כ\"ט י\"א) וישק יעקב לרחל."
|
| 78 |
+
],
|
| 79 |
+
[
|
| 80 |
+
"<b>ותאמר הנה שבה יבמתך אל עמה ואל אלהיה.</b> אמ\"ר יצחק כל אותה הלילה שפירשה ערפה מחמותה נתוועדו בה גוים וזהו שאמר הכתוב (שמואל א' י\"ז כ\"ג) ממערכות פלשתים, ממערות כתי' ממאה ערלות שנתוועדו בה ר' תנחומא אומ' אף כלב אחד שנאמר (שם י\"ז מ\"ג) ויאמר הפלשתי אל דוד הכלב אנכי כי אתה בא אלי במקלות."
|
| 81 |
+
],
|
| 82 |
+
[
|
| 83 |
+
"<b>ותאמר רות אל תפגעי בי לעזבך.</b> אמרה לה אל תחטאי בי כמו (איוב ז' כ') למה שמתני למפגע לך, לעזבך לשוב מאחריך אמ' לה בין כך ובין כך דעתי להתגייר ולמה אעזבך לשוב מאחריך מוטב לי על ידך ולא על יד אחר כיון ששמעה כך התחילה סודרת לפני הלכות גרים, אמרה לה אין אנו יוצאין חוץ לתחום שבת בשבת ואין אנו הולכי' לע\"ז כי אם לאהל מ��עד וגלגל ושילה, לנוב ולגבעון ולבית העולמים אמרה לה אל אשר תלכי אלך, אמרה לה נעמי אסור לנו ללין בבית שאין בו מזוזה ואסור להתיחד עם איש חוץ מבעלה אמרה לה ובאשר תליני אלין, עמך עמי אמרה תרי\"ג מצות יש לנו כמנין עמך ושלש אותיות של עמך הרי תרי\"ג מצות אמרה לה רות עמך עמי ואלהיך אלהי יכלל כל התורה."
|
| 84 |
+
],
|
| 85 |
+
[
|
| 86 |
+
"<b>באשר תמותי אמות.</b> אמרה לה נעמי ארבע מיתות נמסרו לב\"ד של ישראל אמרה לה אם אעבור כדין אחת מבנות ישראל יעשה לי, שתי קברות מתוקנין לב\"ד אחד לנסקלין ולנשרפין ואחד לנהרגין ולנחנקין, השיבה ושם אקבר.",
|
| 87 |
+
"<b>כה יעשה יי' לי וכה יוסיף.</b> וכל מה שאוכל לסגל מן המצות בעולם הזה אסגל כי המות יפריד ביני וביניך."
|
| 88 |
+
],
|
| 89 |
+
[
|
| 90 |
+
"<b>ותרא כי מתאמצת.</b> מכאן אמרו שאין ממאנין על הגרים יותר מדאי אלא מקבלין אותן מאחר שמקבלין עליהם המצות."
|
| 91 |
+
],
|
| 92 |
+
[
|
| 93 |
+
"<b>ותלכנה שתיהם עד בואנה בית לחם.</b> שתיהן שוות בייחוד.",
|
| 94 |
+
"<b>ויהי כבאנה בית לחם ותהם כל העיר עליהן.</b> אמ\"ר שמואל ב\"ר סימון אותו היום יום קציר העומר היה ותנן במס' מנחות כל העיירות סמוכות לשם מתכנסות כדי שיהיה נקצר בעסק גדול והלכו אנשי בית לחם להנפת העומר וכשנקבצו עליהם כל העיירות אמרו הזאת נעמי ויש אומ' אבצן היה משיא את בנותיו שכתוב בו (שופטים י\"ב ט') ושלשים בנות שלח החוצה ויש אומר' אשתו של בועז מתה באותו היום ונכנסו כל העיירות להברותו ועד שהעם מתעסקין בגמילות חסדים נכנסה רות עם נעמי והיתה זו יוצאות וזו נכנסת. ותהם כל העיר עליהן ותאמרנה הזאת נעמי ותאמרנה לשון רבוי לשון נקבה שהנשים הם הקבילו פניה וכל בנות העיר היו תמיהות הזאת נעמי, נעמי שהיו מעשיה נעימים ונאים לשעבר מלכת בתכשיטיה ועכשיו מהלכת יחיפה ובלבישת סמרטוטים, לשעבר פניה אדומות מכח מאכל ומשתה ועכשיו פניה ירוקות מכח הרעבון."
|
| 95 |
+
],
|
| 96 |
+
[
|
| 97 |
+
"<b>ותאמר אליהן.</b> לנשי בית לחם שהיו מדברות לה אל תקראנה לי נעמי מה טעם כי המר שדי לי מאד וכן דוד אמר (תהלים פ\"ח י') עיני דאבה מני עני."
|
| 98 |
+
],
|
| 99 |
+
[
|
| 100 |
+
"<b>אני מלאה הלכתי.</b> בבנים ובעושר, ויי' ענה בי כי העיד בי על עונותי כמו (שמות כ' י\"ג) לא תענה ברעך."
|
| 101 |
+
],
|
| 102 |
+
[
|
| 103 |
+
"<b>ותשב נעמי ורות המואביה כלתה עמה.</b> בנאמנות, בתחלת קציר שעורים זה קצירת העומר."
|
| 104 |
+
]
|
| 105 |
+
],
|
| 106 |
+
[
|
| 107 |
+
[
|
| 108 |
+
"<b>ולנעמי מודע לאישה.</b> כלומר קרוב לאישה כמו (איוב י\"ט י\"ד) חדלו קרובי ומידעי ואם תאמר למה שינה בדבור ואמ' קרובי ומידעי זה כמו (שם מ' י\"ג) עצמיו אפיקי נחושה גרמיו כמטיל ברזל וכן (תהלים ט' ה') כי עשית משפטי ודיני, וגם זה אחד הוא אלא שכפל הלשון.",
|
| 109 |
+
"<b>איש גבור חיל.</b> וברות כתי' (רות ג' י\"א) כי אשת חיל את לפיכך יצא ממנה דוד שנ' בו (שמואל א' ט\"ז י\"ח) ידע נגן וגבור חיל ואיש מלחמה [ונבון דבר] ואיש תאר ויי' עמו יודע נגן במקרא גבור חיל במצות ואיש מלחמה בתלמוד ואיש תואר שמראה פנים בהלכה ויי' עמו שהלכה עמו בכל מקום.",
|
| 110 |
+
"<b>ושמו בעז.</b> רוב הצדיקים שמן קודמין להם כמו (שמואל א' ט' א') ושמו קיש, (שם ט' ב') ושמו שאול, (שם י\"ז י\"ז) ושמו ישי ושמו דוד, (אסתר ב' ה') ושמו מרדכי, (שמואל א' א' א') ושמו אלקנה, (רות ב' א') ושמו בעז אבל הרשעים הם קודמים לשמן כמו (שמואל א' כ\"ה כ\"ה) נבל שמו, (שם י\"ז ד') גלית שמו, (שם ב' כ' כ\"א) שב�� בן בכרי שמו ואם תמצא להפך צריך מדרש."
|
| 111 |
+
],
|
| 112 |
+
[
|
| 113 |
+
"<b>ותאמר רות המואביה אל נעמי אלכה נא השדה.</b> לא הלכה אלא ברשות חמותה."
|
| 114 |
+
],
|
| 115 |
+
[
|
| 116 |
+
"<b>ותלך ותבוא.</b> עדיין לא הלכה והוא אומר ותבוא ר' יהודה ב\"ר סימון אומר סימנה הדרכים לפניה כדי שלא תטעה בחזירתה. ויקר מקריה מלמד שהמלאך הוליכה כענין שנ' (במדבר כ\"ג ד') ויקר אלהים אל בלעם.",
|
| 117 |
+
"<b>חלקת השדה (אשר) לבעז.</b> שהיה עתיד ליפול בחלקה ד\"א ותלך ותבא ותלקט כתב הקב\"ה דוחקן של ראשונים להודיע לאחרונים שאפילו הם עניים היו בטוחים בבוראם."
|
| 118 |
+
],
|
| 119 |
+
[
|
| 120 |
+
"<b>והנה בעז בא מבית לחם ויאמר לקוצרים יי' עמכם.</b> מכאן לשאלת שלום בשם וכן המלאך אמר לגדעון (שופטים ו' י\"ב) יי' עמך גבור החיל."
|
| 121 |
+
],
|
| 122 |
+
[
|
| 123 |
+
"<b>ויאמר בעז לנערו הנצב על הקוצרים למי הנערה הזאת.</b> מה ראה בועז לשאול עליה והלא היה מכירה אלא שראה בה דרך צניעות שכל הנשים שוחחות ומלקטות וזו עומדת ומלקטת כדי שלא שוחה, כל הנשים היו שוחקות עם הקוצרים וזו מצנעת עצמה, כל הנשים מלקטות מן העמרים וזו מלקטת מן ההפקר וכן הוא אומ' בדוד (שמואל א' י\"ז נ\"ב) וכראות שאול את דוד יצא לקראת הפלשתי אמ' אל אבנר שר הצבא בן מי זה הנער אבנר ויאמר אבנר חי נפשך המלך אם ידעתי ד\"א למי הנערה הזאת כסבור הוא שהיא מבנות בית לחם והיה מצטער עליה שמא היא משבט יהודה."
|
| 124 |
+
],
|
| 125 |
+
[
|
| 126 |
+
"<b>ויען הנער הנצב על הקוצרים ויאמר נערה מואביה היא.</b> כלומר אינה מיוחסת אלא חמותה למדתה דרך צניעות שנ' השבה עם נעמי."
|
| 127 |
+
],
|
| 128 |
+
[
|
| 129 |
+
"<b>ותאמר אלקטה נא ואספתי בעמרים.</b> זה שבתה הבית מעט כלומר ליקטה ואותה ששבתה הבית מעט כלומר חמותה ממתנת בבית ומה תאכל מזה כי מעט הוא, ד\"א כלומר מעט זמן יש לה לנעמי ששבתה לביתה כי בשדה מואב היתה וחזרה עם זאת הנערה."
|
| 130 |
+
],
|
| 131 |
+
[
|
| 132 |
+
"<b>ויאמר בעז אל רות הלא שמעת בתי אל תלכי ללקט בשדה אחר.</b> על שם (שמות כ' ג') לא יהיה לך אלהים אחרים, וגם לא תעבורי מזה כמו שנ' (שם ט' ב') זה אלי ואנוהו, וכה תדבקין על שם (דברים ד' ד') ואתם הדבקים ביי' אלהיכם חיים, עם נערתי עם ישראל שנ' (הושע י\"א א') כי נער ישראל ואהבהו."
|
| 133 |
+
],
|
| 134 |
+
[
|
| 135 |
+
"אמ\"ר חייא בר אבא כל ראשי הפסוקים שברות ווין חוץ משמנה ולמה לפי שנדבקה לבני ברית שניתנה לשמנה ימים ולמה ווין לומר לך ווי לדור שגבוריו יורדין.",
|
| 136 |
+
"<b>עיניך בשדה אשר יקצרון.</b> כמשמעו ודורש בו גם עיניך במצות ישראל והלכת אחר ישראל.",
|
| 137 |
+
"<b>הלא צויתי את הנערים לבלתי נגעך.</b> מצווים הם מהר סיני שנ' (דברים י' י\"ט) ואהבתם את הגר.",
|
| 138 |
+
"<b>וצמית והלכת אל הכלים.</b> כלי חכמת התורה, ושתית (משלי ט' ה') ושתו ביין מסכתי."
|
| 139 |
+
],
|
| 140 |
+
[
|
| 141 |
+
"<b>ותפל על פניה [ותשתחו ארצה] ותאמר [אליו] מדוע מצאתי חן בעיניך.</b> נבאה על עצמה שסוף שהוא מכירה בדרך ארץ."
|
| 142 |
+
],
|
| 143 |
+
[
|
| 144 |
+
"<b>ויען בעז ויאמר לה הגד הגד לי.</b> הגד לי בבית הגד לי בשדה. כל אשר עשית את חמותך אחרי מות אישך, כל שכן בחייו. ותעזבי אביך ואמך דת אביך ואמך, וארץ מולדתך זו שכונתה."
|
| 145 |
+
],
|
| 146 |
+
[
|
| 147 |
+
"<b>ישלם יי' פעלך ותהי משכרתך שלמה.</b> מלמד שאין הגרים נצלחין אחר שמתגיירין לכך הוצרך בעז לברכה.",
|
| 148 |
+
"<b>מעם יי' אלהי ישראל אשר באת לחסות תחת כנפיו.</b> וכן הוא אומר (תהלים ל\"ו ח') מה יקר חסדך אלהים [ובני אדם] בצל כנפיך יחסיון."
|
| 149 |
+
],
|
| 150 |
+
[
|
| 151 |
+
"<b>ותאמר אמצא חן בעיניך אדני כי נחמתני וכי דברת על לב שפחתך וגו'.</b> שאמרת לי ישלם יי' פעלך."
|
| 152 |
+
],
|
| 153 |
+
[
|
| 154 |
+
"<b>ויאמר לה בעז.</b> לה לא מפיק ה' אמר לה חס ושלום אין את שפחה אלא גברת את ודכוותיה (במדבר ל\"ב מ\"ב) ויקרא לה נבח בשמו שלא עמד לה אותו השם וכן (זכריה ה' י\"א) לבנות לה בית בארץ שנער מלמד שאין לשקרן תשועה.",
|
| 155 |
+
"<b>גשי הלם.</b> רמזה במלכות בית דוד שנ' (שמואל ב' ז' י\"ח) כי הביאתני עד הלם.",
|
| 156 |
+
"<b>ואכלת מן הלחם וטבלת פתך בחמץ.</b> שהחמץ יפה לשרב ד\"א בחמץ בחלב חמוץ וגם הוא יפה לשרב. ויצבט לה קלי, זהו ששנינו במס' חגיגה אחריים ותוך ובית הצביטה מקום שטובלין בו כי יש קערות ובתוכם כעין כף והוא בית הצביטה, ד\"א ויצבט מלשון צבתה שהוא מתנפח בחומץ. מדרש ואכלת מן הלחם לחמה מן המלכות, וטבלת פתך בחמץ אלו היסורין, ותשב מצד הקוצרים שני צידיה ממלכות בית דוד שברח מפני אבשלום בנו, ותאכל בעולם הזה ותשבע לימות המשיח, ותתר לעתיד לבא, ד\"א ותתר מלמד ששרת ברכה במיעיה."
|
| 157 |
+
],
|
| 158 |
+
[
|
| 159 |
+
"<b>ותקם ללקט.</b> מלמד שלא נתבטלה ממלאכתה."
|
| 160 |
+
],
|
| 161 |
+
[
|
| 162 |
+
"<b>וגם של תשלו לה מן הצבתים.</b> כלומר הפילו לה מן הצבתים שבידכם כדי שתמצ' ללקט כמו (דברים כ\"ח מ') כי ישל זיתך."
|
| 163 |
+
],
|
| 164 |
+
[
|
| 165 |
+
"<b>ותקלט בשדה עד הערב ותחבט את אשר לקטה.</b> כדי שלא תהא נושאת העמרים על שכמה, ויהי כאיפה שעורים שהם ג' סאין."
|
| 166 |
+
],
|
| 167 |
+
[
|
| 168 |
+
"<b>ותשא ותבוא העיר.</b> מלמד שלא עמדה בשום מקום שלא יפגעו בה מן הפריצים."
|
| 169 |
+
],
|
| 170 |
+
[
|
| 171 |
+
"<b>ותאמר לה חמותה איפה לקטתי [וגו'] ותאמר שם האיש אשר עשיתי עמו היום בעז.</b> תני בשם ר' יהושע יותר ממה שבעל הבית עושה עם העני, העני עושה עם הבעל הבית לפי שמזכהו לחיי העולם הבא."
|
| 172 |
+
],
|
| 173 |
+
[
|
| 174 |
+
"<b>ותאמר נעמי [לכלתה] ברוך הוא ליי' אשר לא עזב חסדו את החיים ואת המתים.</b> את החיים שפרנס אותן, ואת המתים שזכר אהבתם של ראשונים. גדול החסד מן הצדקה כי הצדקה לחיים והחסד לחיים ולמתים הצדקה בממונו והחסד בגופו ובממונו."
|
| 175 |
+
],
|
| 176 |
+
[
|
| 177 |
+
"<b>ותאמר רות המואביה.</b> אמ\"ר חנין בר לוי בוודאי מואביה היא שהרי הוא אמר לה וכה תדבקין עם נערתי כלומר עם הנקבות והיא אמרה כי אמר אלי עם הנערים אשר לי תדבקין."
|
| 178 |
+
],
|
| 179 |
+
[
|
| 180 |
+
"<b>ותאמר נעמי אל רות טוב בתי כי תצאי עם נערותיו ולא יפגעו בך בשדה אחר.</b> ויוציאוך מצניעותך."
|
| 181 |
+
],
|
| 182 |
+
[
|
| 183 |
+
"<b>ותדבק בנערות בעז ללקט עד כלות קציר השערים וקציר החטים.</b> אמ\"ר שמואל בר נחמני ג' חדשים מתחלת קציר שעורים עד כלות קציר החטים."
|
| 184 |
+
]
|
| 185 |
+
],
|
| 186 |
+
[
|
| 187 |
+
[
|
| 188 |
+
"<b>ותאמר לה נעמי חמותה בתי הלא אבקש לך מנוח אשר ייטב לך.</b> שאין מנוח לאשה אלא לבית בעלה."
|
| 189 |
+
],
|
| 190 |
+
[
|
| 191 |
+
"<b>ועתה הלא בעז מדעתנו [וגו'] הנה הוא זרה את גרן השערים הלילה.</b> שהוא היה דש בלילה לאור הלבנה."
|
| 192 |
+
],
|
| 193 |
+
[
|
| 194 |
+
"<b>ורחצת וסכת.</b> ורחצת מטנוף ע\"ז, וסכת במצות, ושמת שמלתיך בגדי השבת, וירדת הגרן מיכן שאין גרנות במקום גבוה אלא במקום נמוך."
|
| 195 |
+
],
|
| 196 |
+
[
|
| 197 |
+
"<b>ויהי בשכבו וידעת את המקום אשר ישכב שם.</b> ��לא תטעי ותלכי אל מקום משכב הנערים."
|
| 198 |
+
],
|
| 199 |
+
[
|
| 200 |
+
"<b>ותאמר אליה כל אשר תאמרי אלי אעשה.</b> אלי קרי ולא כתיב אמ\"ר טוביהו ב\"ר אליעזר כי אמרה רות יכול כל שתאמרי אלי אעשה ואלך בדרך מקושטת לא אלא דבר הטוב והישר בעיני אלהים ואדם אעשה וכן עשתה שנ' (פסוק ו') ותרד הגרן."
|
| 201 |
+
],
|
| 202 |
+
[
|
| 203 |
+
"<b>ותרד הגרן ותעש ככל אשר צותה חמותה.</b> מכאן אמרו חז\"ל (משלי ט' ט') תן לחכם ויחכם עוד זו רות שלא החליפה בגדיה בבית אלא בגורן."
|
| 204 |
+
],
|
| 205 |
+
[
|
| 206 |
+
"<b>ויאכל בעז וישת וייטב לבו.</b> יש אומר' שאכל מיני מתיקה אחר המזון לפי שהמתיקה מרגלת הלשון בתורה ויש אומ' וייטב לבו שעסק בתורה. ויבא לשכב בקצה הערמה ותבא בלט בצנעה למה כן ר' פנחס ב\"ר חמא בשם ר' סימון אומ' לפי שאותו הדור שטופין בזמה היו שנותנין שכר לזונות מן הגרנות ד\"א מפני מה היה עומד בועז בגורן מפני שהצדיקים רחוקים מן הגזר לפיכך ממונם חביב עליהם."
|
| 207 |
+
],
|
| 208 |
+
[
|
| 209 |
+
"<b>ויהי בחצי הלילה.</b> גלוי היה לפני הקב\"ה שעתיד דוד לצאת ממנה ושהיה עומד בחצי הלילה שנ' (תהלים קי\"ט ס\"ב) חצות לילה אקום להודות לך על משפטי צדקך, לפיכך עמד לה זכות גדול שלא כעס עליה בעז.",
|
| 210 |
+
"<b>ויחרד האיש.</b> אמ' לה מי את אשה או רוח אמרה לו אשה אמ' לה פנויה או אשת איש אמרה לו פנויה אמ' לה טמאה או טהורה אמר' לו טהורה ומי את ומה שמך (פסוק ט') ותאמר אנכי רות אמתך.",
|
| 211 |
+
"<b>וילפת.</b> מלמד שנעשית בשרו כראש הלפת ד\"א וילפת כמו (שופטים ט\"ז כ\"ט) וילפת שמשון שהיה ממשמש בבשרה כיון שראה שהיה לה שיער אמ' הרוחות אין להן שיער והנה אשה שכבת מרגלתיו."
|
| 212 |
+
],
|
| 213 |
+
[
|
| 214 |
+
"<b>ויאמר מי את ותאמר אנכי רות אמתך ופרשת כנפיך על אמתך.</b> ראה מה בין צניעות לשאין צניעות זו אומרת בלשון נקיה ופרשת כנפיך ולהלן הוא אומר (בראשית ל\"ט ז') ותאמר שכבה עמי בלשון פריצות."
|
| 215 |
+
],
|
| 216 |
+
[
|
| 217 |
+
"<b>ויאמר ברוכה את ליי' בתי.</b> אמ\"ר יוחנן לעולם אל ימנע אדם עצמו מלילך אצל זקן לברכו שהרי בעז בן פ' שנה היה וברכתו נעמי ואמרה ברוך הוא ליי' מיד נפקד ורות בת מ' שנה היתה ובירכה בועז ומיד נפקדה.",
|
| 218 |
+
"<b>לבלתי לכת אחרי הבחורים.</b> מלמד שהאשה אוהבת בחור מסכן יותר מזקן עשיר."
|
| 219 |
+
],
|
| 220 |
+
[
|
| 221 |
+
"<b>ועתה בתי אל תיראי כל אשר תאמרי אעשה לך כי יודע כל שער עמי כי אשת חיל את.</b> וראויה לגבור חיל."
|
| 222 |
+
],
|
| 223 |
+
[
|
| 224 |
+
"<b>ועתה כי אמנם.</b> אם כת' ולא קרי כלומר אם משמע ספק מי גואל כי גואל ודאי יש גואל קרוב ממני אמ\"ר יהושע בן לוי שלמון ואלימלך וטוב אחים היו ומהו אשר לאחינו לאלימלך לעולם אדם קורא לדודו אחיו כענין שנ' (בראשית י\"ד י\"ד) וישמע אברם כי נשבה אחיו והלא אברם דודו של לוט היה כך היה בועז בן אחיו של אלימלך קרובו של מחלון אבל טוב היה קרוב יותר שהיה אחי אביו."
|
| 225 |
+
],
|
| 226 |
+
[
|
| 227 |
+
"<b>ליני הלילה.</b> כבר אמר למעלה (רות ג' י\"א) ועתה בתי אל תיראי שהיתה מפחדת שלא יבזוה אמ' לה אל תיראי, ליני הלילה אמ' לה הלילה הזה את לנה בלא איש מכאן ואילך את בעולת בעל.",
|
| 228 |
+
"<b>והיה בבקר אם יגאלך טוב יגאל.</b> לפי שהיה יותר קרוב מבועז. ואם לא יחפוץ לגאלך, שהיה יודע שיש לו אשה וזו היא התשובה שענה טוב בבקר שכן כתי' (רות ד' ו') לא אוכל לגאל לי פן אשחית את נחלתי והבין בועז מדעתו לכך אמר לה ואם לא יחפוץ לגאלך וגאלתיך אנכי חי יי'. אמ\"ר יוסי שלשה השביעו את יצרן ואלו הן יוסף ודוד ובועז, יוסף אמ' (בראשית ל\"ט ט') וחטאתי לאלהים כלומר בשבועת אלהים לא אחטא, דוד אמ' (שמואל א' כ\"ו י') חי יי' כי אם יי' יגפנו או יומו יבא ומת, למי נשבע ר' אלעזר אומ' ליצרו השביע ר' שמואל בר נחמן אומ' לאבישי השביע חי יי' אם תגע בו דמך אני מערב את דמו, בועז אמ' חי יי' לא אגע בה ולמה אמ\"ר יהודה לפי שכל הלילה היה יצרו תקפו ואומ' לו אתה פנוי והיא פנויה בוא עליה לפיכך השביע ליצרו ד\"א חי יי' כיון שאמר אם יגאלך טוב יגאל ואם לאו וגאלתיך אנכי אמרה לו שמא מילי דעלמא אתה אומ' אלי מיד נשבע לה חי יי' כאשר אמרתי לך כן אעשה."
|
| 229 |
+
],
|
| 230 |
+
[
|
| 231 |
+
"<b>ותשכב מרגלותיו עד הבקר ותקם בטרם יכיר.</b> אמ\"ר ברכיה בטרום כתיב ובטרם קרי מלמד ששהת ו' שעות שוכבת מרגלותיו ויאמר אל יודע כי באה האשה למי אמר כן אמ\"ר מאיר לבן ביתו, אמ\"ר הונא ור' ירמיה בשם ר' שמואל ב\"ר יצחק כל אותו הלילה היה בועז שוחה על פניו אמר רבונו של עולם גלוי וידוע לפניך שלא נגעתי בה יהי רצון מלפניך שלא יודע שלא יתחלל בי שם שמים."
|
| 232 |
+
],
|
| 233 |
+
[
|
| 234 |
+
"<b>ויאמר הבי המטפחת.</b> הב כתי' מלמד שהיה מדבר בלשון זכר כדי שלא ירגיש שום אדם בו. ואחזי בה ותאחז בה מלמד שחגרה מתניה כזכר. וימד שש שערים דרש בר קפרא בצפרין וכי יש דרכו של מלך לישא לו אשה בשש שעורים או יש דרכה של אשה לישא שש מאין אלא רמז לה שעתידין לצאת הימנה ששה בנים שמתברכין בשש ברכות דניאל חנניה מישאל ועזריה דוד ומשיח, במשיח כתיב (ישעיה י\"א ב') ונחה עליו רוח יי' רוח חכמה ובינה רוח עצה וגבורה רוח דעת ויראת יי', בדוד כתיב (שמואל א' ט\"ז י\"ח) ראיתי בן לישי בית הלחמי ידע נגן וגבור חיל ואיש מלחמה ונבון דבר ואיש תאר ויי' עמו, בדניאל חנניה מישאל ועזריה כת' (דניאל א' ד') ילדים אשר אין להם כל מאום וטובי מראה ומשכלים בכל חכמה וידעי דעת ומביני מדע ואשר כח בהם לעמד בהיכל המשפט מפורש בפ' חלק; פשטיה דקרא וימד שש שעורים ששה פעמים מלא הרחת, ונתן לה וישת עליה ויבא העיר והלא היה צריך לכתוב ותבא אלא מלמד שהיה בועז הולך לפניה כדי שלא יפגעו בה פריצים."
|
| 235 |
+
],
|
| 236 |
+
[
|
| 237 |
+
"<b>ותבא אל חמותה ותאמר מי את.</b> וכי לא היתה מכירה יש לומר שעדיין לא האיר היום ונעמי היתה ישנה עדיין ויש לומר אמ' לה מי את כלומר פנויה או אשת איש ותגד לה את כל אשר עשה לה האיש."
|
| 238 |
+
],
|
| 239 |
+
[
|
| 240 |
+
"<b>ותאמר שש השערים האלה נתן לי כי אמר אלי אל תבואי ריקם אל חמותך.</b> נאמר כאן ריקם ונאמר להלן ריקם (שמות כ\"ג ט\"ו) לא יראו פני ריקם מה להלן דבר מועט אף כאן דבר מועט כדתנן הראיה שתי כסף וחגיגה מעה כסף."
|
| 241 |
+
],
|
| 242 |
+
[
|
| 243 |
+
"<b>ותאמר שבי בתי.</b> ר' הונא ור' ירמיה בשם ר' שמואל בר רב יצחק אומ' הצדיקים הין שלהן הין ולאו שלהן לאו.",
|
| 244 |
+
"<b>כי לא ישקט האיש.</b> מלמד שזריזין מקדימין למצות."
|
| 245 |
+
]
|
| 246 |
+
],
|
| 247 |
+
[
|
| 248 |
+
[
|
| 249 |
+
"<b>ובעז עלה השער וישב שם והנה הגואל.</b> זהו טוב אמ\"ר ברכיה כך דרשו שני גדולי עולם ר' אליעזר ור' יהושע ר' אליעזר אמר בועז עשה את שלו ורות עשתה את שלה ונעמי עשת את שלה אמר הקב\"ה אף אני אעשה את שלי מיד שיגר הקב\"ה למלאך והוליך את טוב והעבירו משם שנ' ובעז עלה השער והנה הגואל עבר. ויאמר סורה שבה פה פלני אלמני ר' שמואל בר נחמן אמ' אלמון היה מדברי תורה אמ' כלום מתו הראשונים אלא מפני שנשאו אותם ואני הול�� ומערבב פסולות בבני שנ' (רות ד' ו') פן אשחית את נחלתי והוא לא ידע שכבר נתחדשה הלכה עמוני ולא עמונית מואבי ולא מואבית."
|
| 250 |
+
],
|
| 251 |
+
[
|
| 252 |
+
"<b>ויקח בועז עשרה אנשים.</b> א\"ר אלעזר מכאן לברכת חתנים בעשרה וא\"ר יהודה בן פזי לא אמר בחור לבתולה בלבד אלא אפי' אלמון לאלמנה שהרי בועז אלמון ורות אלמנה היו ורצה עשרה אנשים, מזקני העיר א\"ר פנחס מכאן לבית דין שהן ממנין זקנים בבתי משתאות שלהם. ויאמר שבו פה וישבו אמ\"ר אלכסנדרי מכאן שאין רשות לקטן לישב עד שיאמר לו הגדול שב."
|
| 253 |
+
],
|
| 254 |
+
[
|
| 255 |
+
"<b>ויאמר לגאל חלקת שדה אשר לאחינו לאלימלך.</b> דודו היה של בועז שבועז בן שלמן ושלמן אחיו של אלימלך וקראו אחיו."
|
| 256 |
+
],
|
| 257 |
+
[
|
| 258 |
+
"<b>ואני אמרתי אגלה אזנך לאמר.</b> לא על ידי שליח אלא אני בעצמי, קנה נגד היושבים ונגד זקני עמי אם תגאל גאל כלומר אם תגאל השדה גאל את רות ואם לא תגאל לא נאמר אלא אם לא יגאל, אמ' לו בתורה אני אומ' לך שנ' (ויקרא כ\"ה מ\"ט) או דודו או בן דודו יגאלנו ואם לא יגאל באלה הגידה לי ואדעה כלומר הגידה לי רצונך ואדעה כי למה אני אומ' לך כל אלה כי אין זולתך לגאול ואנכי אחריך לפי שאתה גואל קרוב ממני ויאמר אנכי אגאל."
|
| 259 |
+
],
|
| 260 |
+
[
|
| 261 |
+
"<b>ויאמר בעז ביום קנותך השדה.</b> כיון ששמע בעז שאמ' לו אנכי אגאל הזכיר לו את האשה שנ' ביום קנותך השדה מיד נעמי ומאת רות המואביה (כלתה) גם אשת המת קנית קניתי כתיב לפי שהוא היה עתיד להקנותה להקים שם המת על נחלתו פן יאמרו זה שדה פלוני."
|
| 262 |
+
],
|
| 263 |
+
[
|
| 264 |
+
"<b>ויאמר הגאל לא אוכל לגאול לי.</b> כמו שאמר למעלה שלא לפגום את בניו כסבור שהיא אסורה לו משום שכתוב (דברים כ\"ג ד') לא יבא עמוני ומואבי אמ' טוב לבועז גאל לך אתה את גאלתי ולמה שנה עוד לומר כי לא אוכל לגאול אחד בשביל היחוס ואחד מפני שהיה לו אשה."
|
| 265 |
+
],
|
| 266 |
+
[
|
| 267 |
+
"<b>וזאת לפנים בישראל על הגאולה.</b> זו מכירה שכן כתוב (ויקרא כ\"ז כ\"ז) ואם לא יגאל ונמכר בערכך, תמורה זו חליפין שכן כתוב (שם כ\"ז י') לא יחליפנו ולא ימיר אותו, לקיים כל דבר של משא ומתן. שלף איש נעלו בראשונה היה קונין בשליפת הנעל חזרו לקנות בקציצת החלוק מביאין חבית מלאה פירות ושוברין אותה ברחוב העיר ואומ' נקצץ פלוני מנכסיו חזרו להיות קונים בכסף בשטר ובחזקה. ונתן לרעהו מי נתן למי בועז נתן לגואל ר' יהודה אמ' גואל נתן לבועז."
|
| 268 |
+
],
|
| 269 |
+
[
|
| 270 |
+
"<b>ויאמר הגואל לבעז קנה לך וישלף נעלו.</b> רב ולוי אמרי רב אמר נעלו של בועז ולוי אמר נעלו של גואל שדרך הלוקח להיות נותן עירבון לפיכך אמר רב נעלו של בועז."
|
| 271 |
+
],
|
| 272 |
+
[
|
| 273 |
+
"<b>ויאמר בעז לזקנים וכל העם עדים אתם.</b> מכאן שצריך לומר עדים אתם, היום [כי קניתי את כל] אשר לאלימלך ואת כל אשר (לנעמי) לכליון ומחלון שלא היה להם בן, ולמה הזכיר לכליון תחלה מלמד שצריך אדם להזהר מן הרעים שבמשפחה שלא תבא ערפה ותאמר של בעלי הוא השדה או יבא בנה ויאמר של כליון אני."
|
| 274 |
+
],
|
| 275 |
+
[
|
| 276 |
+
"<b>וגם את רות המואביה [אשת מחלון] קניתי לי לאשה.</b> להיות לזכר מחלון עדים אתם היום וקבע הדבר לחק."
|
| 277 |
+
],
|
| 278 |
+
[
|
| 279 |
+
"<b>ויאמרו כל העם אשר בשער.</b> הכל שמחו על שראו ענוותנותו ומדרגתו הטובה ואמרו לו יתן יי' את האשה הבאה אל ביתך כרחל וכלאה לפי שהן היו עיקר אבל בלהה וזלפה טפילות היו להן והקדים רחל לפי שהיא ��יתה עיקר הבית.",
|
| 280 |
+
"<b>ועשה חיל באפרתה וקרא שם בבית לחם.</b> מלמד שהברכה צריכה להיות כפולה כענין שנ' (דברים כ\"ח ח') יצו יי' אתך את הברכה באסמיך [ובכל משלח ידך] ואחר כן אומר וברכך בארץ וכן כיוצא בהן."
|
| 281 |
+
],
|
| 282 |
+
[
|
| 283 |
+
"<b>ויהי ביתך כבית פרץ.</b> זהו שאמ' הכתוב (בראשית ל\"ח כ\"ט) מה פרצת עליך פרץ אמ' כל בנים שעתיד הקב\"ה ליתן לך יהיו מן האשה הזאת."
|
| 284 |
+
],
|
| 285 |
+
[
|
| 286 |
+
"<b>ויקח בעז את רות.</b> ראויה היתה לו. ותהי לו לאשה הגונה להגון אשת חיל לאיש גבור חיל. ויתן יי' לה הריון אמ\"ר שמעון בן לקיש עיקר מיטרין לא היה לה ונתן לה הקב\"ה עיקר מיטרין, ד\"א הריון כל הנשים יולדות למניין הריון קקע\"א הרוצה שלא תלד אשתו לשבת אל ישמש עמה אלא מיום רביעי ולהלן וזה כתוב בתלמוד."
|
| 287 |
+
],
|
| 288 |
+
[
|
| 289 |
+
"<b>ותאמרנה (כל) הנשים אל נעמי ברוך יי' אשר לא השבית לך גאל היום.</b> מה היום הזה שולט ברקיע כך יהיה זרעך רודה ושליט בישראל לעולם אמ\"ר הונא מברכותיהן של נשים לא נתקעקעה ביצתו של דוד בימי עתליה."
|
| 290 |
+
],
|
| 291 |
+
[
|
| 292 |
+
"<b>והיה לך למשיב נפש וגו' משבעה בנים.</b> ר' יהודה אומ' משבעה ראשי אבות האמורין להלן (דה\"י א' ב' ט\"ו) אצם השישי דויד השביעי ר' נחמיה אומ' מז' ראשי אבות האמורין כאן פרץ חצרון רם עמינדב נחשון שלמון בועז."
|
| 293 |
+
],
|
| 294 |
+
[
|
| 295 |
+
"<b>ותקח נעמי את הילד.</b> זהו עובד, ותשתהו בחיקה ותהי לו לאמנת היא היתה אומנת לאמו מקודם היא היתה אמנותו אצל בועז."
|
| 296 |
+
],
|
| 297 |
+
[
|
| 298 |
+
"<b>ותקראנה לו השכנות שם לאמר ילד בן לנעמי.</b> מכאן למגדל ילד או יתום בתוך ביתו מעלה עליו הכתוב כאלו הוא ילדו שנ' ילד בן לנעמי וכי נעמי ילדתו והלא רות ילדתו אלא רות ילדתו ונעמי גדלתו ונקרא על שם נעמי, ד\"א ילד בן לנעמי ולא לבועז מלמד כשבא בעז אל רות באותו הלילה מת ותפשתו רות על בטנה כל הלילה שלא יאמרו זנתה תחתיו מאיש אחר וכשבאו הכל בבקר מצאוהו מת על בטנה ולפיכך קראוהו על שם נעמי ד\"א ילד בן לנעמי היא אמרה לרות (רות ג' א') הלא אבק שלך מנוח אשר ייטב לך.",
|
| 299 |
+
"<b>ותקראנה שמו עובד.</b> על שם אביו ועל שם אמו אביו שהיה זקן ונשא אשה לשם שמים ונקרא עובד אלהים וכן הוא אומר (הושע י\"ג ב') ויעבד ישראל באשה, על שם אמו דכתיב (מלאכי ג' י\"ח) ושבתם וראיתם בין צדיק לרשע בין עבד אלהים לאשר לא עבדו בין רות לערפה ערפה היתה לחרפה ורות דבקה בייחוד לכך קראו שמו עובד, צדיק נשא צדקת והבן צדיק גמור, שלישי לו בחר בו הקב\"ה שנ' (תהלים ע\"ח ע') ויבחר בדוד עבדו."
|
| 300 |
+
],
|
| 301 |
+
[
|
| 302 |
+
"<b>ואלה תולדות פרץ.</b> אמ\"ר שמואל בר נחמני כל תולדות שבמקרא חסרין בר מן תרין (בראשית ב' ד) אלה תולדות השמים ואלה תולדות פרץ כנגד ו' דברים שנטלו מאדם הראשון ואלו הם חייו וזיו וקומה ופירות הארץ ופירות האילן ומאורות, חייו מניין שנ' (בראשית ג' י\"ט) כי עפר אתה ואל עפר תשוב, זיו מניין שנאמר (איוב י\"ד כ') משנה פניו ותשלחהו, קומתו מניין שנ' (בראשית ג' ה') ויתחבא האדם ואשתו מפני יי' אלהים אמ\"ר יודן גרעה קומתו ונעשית של ק' אמה, פירות הארץ ופירות האילן דכתי' (שם ג' י\"ז) ארורה האדמה בעבורך, מאורות דכתי' (ישעיה כ\"ד כ\"ג) וחפרה הלבנה ובושה החמה וכולן עתידין לחזור לימות המשיח שהוא קראתי מפרץ לכך הוא מלא. למה פרץ פרץ (מלא) אמ\"ר אבא כל שנכפל שמו יש לו חלק בזה ובבא ואם תאמר תרח תרח אף הוא יש לו חלק שנ' (בראשית ט\"ו ט\"ו) ואתה תבוא אל אבתיך בשלום כלומר שבשר הקב\"ה לאברהם שיעשה תרח תשובה בחייו."
|
| 303 |
+
],
|
| 304 |
+
[
|
| 305 |
+
"<b>וחצרון הוליד את רם.</b> ולא אמר את ירחמאל דכתי' בדברי הימים (א' ב' ט') ובני חצרון אשר נולד לו את ירחמאל ואת רם ואת כלובי ולמה לא נתיחס ירחמאל לפי שנשא גויה להתעשר בה שנ' (שם א' ב' כ\"ו) ותהי אשה אחרת לירחמאל ושמה עטרה, ורם הוליד את עמינדב."
|
| 306 |
+
],
|
| 307 |
+
[
|
| 308 |
+
"<b>ועמינדב הוליד את נחשון.</b> זה שהקריב הקרבן לחנוכת המזבח, ונחשון הוליד את שלמה."
|
| 309 |
+
],
|
| 310 |
+
[
|
| 311 |
+
"<b>ושלמון הוליד את בעז.</b> למה שלמה ולמה שלמון אלא עד כאן עשו סולמות לנשיאים מיכאן ואילך עשו סולמות למלכים זהו שאמר דוד (תהלים מ' ח') אז אמרתי הנה באתי במגלת ספר אין אז אלא שירה שנ' (שמות ט\"ו א') אז ישיר משה, (יהושע י' י\"ב) אז ידבר יהושע, הנה באתי אעפ\"י שכתו' (דברים כ\"ג ד') לא יבא עמוני ומואבי הנה באתי במגלת ספר, מגלת זה ספר רות, ספר זה ספר שמואל שכתוב בו (שמואל א' ט\"ז א') ראיתי בבניו לי מלך."
|
| 312 |
+
],
|
| 313 |
+
[
|
| 314 |
+
"<b>ועובד הוליד את ישי וישי הוליד את דוד.</b> למה כתוב באלף דכתיב ביה (שמואל א' י\"ז י\"ב) והאיש בימי שאול זקן בא באנשים גלוי וידוע לפני מי שאמר והיה העולם שדוד עושה משפט וצדקה לכך בחר בו לקיים מה שאמר (משלי כ\"ב ט') טוב עין הוא יברך ומהו משפט וצדקה בזמן שראה שנתחייב העני בדין ממון משלם לו מתוך ביתו ונמצא עושה משפט לזה וצדקה לזה ועליו שלמה אמר (משלי כ\"ב ט') טוב עין הוא יברך כי נתן ואומ' (שמואל ב' ז' כ\"ט) ומברכתך יברך בית עבדך.",
|
| 315 |
+
"ולמה קורין ספר רות בעצרת בזמן ירידת התורה ללמדך שלא ניתנה התורה אלא על ידי ייסורין שנ' (יחזקאל ל\"ו כ\"ז) ועשיתי את אשר בחקי תלכו ואומ' (תהלים ס\"ח י\"א) חיתך ישבו בה תכין בטובתך לעני אלהים, בקשה התורה שבט של עניות שאם יהיו ישראל עשירים אינם מתעסקים בתורה אבל כשהם עניים הם מתעסקין בתורה שיודעין שהן רעבין ומתעסקין בלב טוב.",
|
| 316 |
+
"ולמה קורין מגלה זו בחג שבועות שמגלה זו כולה חסד והתורה כולה חסד שנ' (משלי ל\"א כ\"ו) ותורת חסד על לשונה ונתנה בחג שבועות.",
|
| 317 |
+
"<b>נשלם ספר רות.</b>"
|
| 318 |
+
]
|
| 319 |
+
]
|
| 320 |
+
]
|
| 321 |
+
},
|
| 322 |
+
"versions": [
|
| 323 |
+
[
|
| 324 |
+
"Perush Lekach Tov. Pesikta Zutrata on Ruth, Mainz 1887",
|
| 325 |
+
"https://www.nli.org.il/he/books/NNL_ALEPH001922255"
|
| 326 |
+
]
|
| 327 |
+
],
|
| 328 |
+
"heTitle": "מדרש לקח טוב על רות",
|
| 329 |
+
"categories": [
|
| 330 |
+
"Midrash",
|
| 331 |
+
"Aggadah",
|
| 332 |
+
"Midrash Lekach Tov"
|
| 333 |
+
],
|
| 334 |
+
"schema": {
|
| 335 |
+
"heTitle": "מדרש לקח טוב על רות",
|
| 336 |
+
"enTitle": "Midrash Lekach Tov on Ruth",
|
| 337 |
+
"key": "Midrash Lekach Tov on Ruth",
|
| 338 |
+
"nodes": [
|
| 339 |
+
{
|
| 340 |
+
"heTitle": "הקדמה",
|
| 341 |
+
"enTitle": "Introduction"
|
| 342 |
+
},
|
| 343 |
+
{
|
| 344 |
+
"heTitle": "",
|
| 345 |
+
"enTitle": ""
|
| 346 |
+
}
|
| 347 |
+
]
|
| 348 |
+
}
|
| 349 |
+
}
|
json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/English/Sefaria Community Translation.json
ADDED
|
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|
| 1 |
+
{
|
| 2 |
+
"language": "en",
|
| 3 |
+
"title": "Midrash Lekach Tov",
|
| 4 |
+
"versionSource": "https://www.sefaria.org",
|
| 5 |
+
"versionTitle": "Sefaria Community Translation",
|
| 6 |
+
"actualLanguage": "en",
|
| 7 |
+
"languageFamilyName": "english",
|
| 8 |
+
"isBaseText": false,
|
| 9 |
+
"isSource": false,
|
| 10 |
+
"direction": "ltr",
|
| 11 |
+
"heTitle": "מדרש לקח טוב",
|
| 12 |
+
"categories": [
|
| 13 |
+
"Midrash",
|
| 14 |
+
"Aggadah",
|
| 15 |
+
"Midrash Lekach Tov"
|
| 16 |
+
],
|
| 17 |
+
"text": {
|
| 18 |
+
"Genesis": [
|
| 19 |
+
[],
|
| 20 |
+
[
|
| 21 |
+
[],
|
| 22 |
+
[],
|
| 23 |
+
[
|
| 24 |
+
"",
|
| 25 |
+
"",
|
| 26 |
+
"\"That God created to do/make.\" These are the ten things that were created on the eve of the Sabbath at twilight: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the letters, [7] the writing, [8] the tablets, [9] the grave of Moses and [10] the ram of Abraham, our father. [...] For all these God created to do miracles and mighty deeds. [...]"
|
| 27 |
+
]
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[
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+
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[
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"And I established my covenant with you. You are the main thing and everything is parasitical for you."
|
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+
]
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],
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[
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[
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+
"And these are the history of Noah's sons. They added to their father and did not disqualify him."
|
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+
],
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+
[],
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[
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"Egypt gave birth to Lodim, Anamim, and Lehabim. Rabbi Abba bar Kahana said that all the province names of Egypt contain only the letters Yud and Mem, as all of these seven names end with the letter Yud and Mem. Lodim, whose entire offspring drowned in the sea, is no exception and shares the same characteristic with all the others."
|
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]
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],
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[]
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]
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],
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+
"Exodus": [
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[
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[],
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[
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+
"Reuben, Simeon, Levi, and Judah. The twelve tribes, corresponding to the twelve zodiac signs. Know that all the tribes were named after their greatness in Israel. Reuben, named after \"And the Lord saw that the affliction of his people\" (Exodus 3:7). Simeon, named after \"And God heard their cry\" (Exodus 2:24). Levi, named after \"And many nations shall be joined to the Lord\" (Zechariah 2:11). Judah, named after \"I will praise you, O Lord, for you were angry with me\" (Isaiah 12:1). Issachar, named after \"Because there is a reward for your labor\" (Jeremiah 31:15). Zebulun, named after the Temple, \"I will build a house for you in Zebulun\" (1 Kings 8:13). Dan, named after \"I have judged\" (Genesis 49:16). Naphtali, named after \"He gives sweet words\" (Song of Songs 4:11). Gad, named after Haman, \"And Haman is like the seed of Gad\" (Numbers 11:7). Asher, named after \"And all nations will call you blessed\" (Malachi 3:12). Joseph, named after \"The Lord will once again stretch forth his hand\" (Isaiah 11:11). Benjamin, named after \"The Lord swore by his right hand\" (Isaiah 62:8). We learn that all the names of the tribes were named after the good redemption and salvation of Israel."
|
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],
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[
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"And Pharaoh commanded all his people. Rabbi Yossi bar Hanina said, teaching that it was decreed for his people to throw the males into the Nile, as it is said that every newborn son, because according to what Pharaoh's servants saw that Israel's savior in the water was crippled, therefore Pharaoh decreed that they should throw him away, and they did not know that in the valleys of those who quarreled he was crippled. They are the ones who quarrel (Numbers 23:13), about what Pharaoh's servants saw and were wrong.",
|
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+
"By the way, why did Pharaoh decree that males be thrown into the Nile, according to the fact that the generation of the flood was washed away by water, and God swore to his world that there would be no more flood (Genesis 9:11), and he did not know that God is great in counsel and multifarious, He does not bring a flood to the world, but He brings the nation into the water, and no more but the whole world he brings, but he brings one nation, the one who said Jethro Now I know that the Lord is greater than all the gods because, in the thing that they took revenge on them (Exodus 18:11), Their thoughts returned to them, that God hated the water of the sea (ibid. 15:19), measure against measure, and so Isaiah said to the full measure of fluid inside (Isaiah 6:8), in the full measure that they measured they were measured."
|
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]
|
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+
],
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"",
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"",
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"",
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"“Then Moses and the Israelites sang this song to the LORD…” (Shemot 15:1) There are ten songs. The first was said in Egypt, as it says “For you, there shall be singing As on a night when a festival is hallowed…” (Isaiah 30:29) The second was ‘Then Moses sang…’ Third was on the well “Then Israel sang this song…” (Bamidbar 21:17) The fourth was the song ‘Listen now…’ (Devarim 32:1) The fifth was “Joshua addressed the LORD…” (Yehoshua 10:12) The sixth “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) The seventh “David addressed the words of this song to the LORD…” (Shmuel II 22:1) The eight was “A song for the dedication of the House.” (Psalms 30:1) The ninth was Yehoshefat, as it is written “he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.”” (Chronicles II 20:21) The tenth is in the time to come, as it says “Sing to the LORD a new song…” (Isaiah 42:10) This song is different, as it is named in the masculine form (shir chadash and not shirah chadasha). All the other songs are named in the feminine form because just as a female gives birth so all of these salvations had after them another subjugation; but in the time to come will be a salvation which is not followed by any subjugation, as it says “But Israel has won through the LORD Triumph everlasting…” (Isaiah 45:17) Thus it is written ‘a new song’ in the masculine (shir chadash), just as a male does not give birth. So it says “Ask and see: Surely males do not bear young!” (Jeremiah 30:6)"
|
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"",
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"\"That you shall accept from them\": Not donation of grain, wine, and oil, but gold, silver, and bronze. The Blessed, Holy One said: I set up thirteen things for you in Egypt; you, too, should offer thirteen. The thirteen which [God] did in Egypt are written down by Ezekiel: \"I clothed you with embroidered garments, and gave you sandals of dolphin leather to wear, and wound fine linen about your head, and dressed you in silks. I decked you out in finery and put bracelets on your arms and a chain around your neck. I put a ring in your nose, and earrings in your ears, and a splendid crown on your head....the choice flour, the oil, and the honey, which I had provided for you to eat\" (Ezekiel 16:10-12, 19) -- which come to thirteen. You, too, should offer me thirteen things: gold, silver, bronze; blue, purple, and crimson yarns; fine linen, goats’ hair; tanned ram skins, dolphin skins, and acacia wood, oil for lighting, spices for the anointing oil and for the aromatic incense; lapis lazuli and other stones for setting\" (Exodus 25:4-7)....."
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"Leviticus": [],
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"Numbers": [
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[],
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[
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+
"<b>The verse: In order that you will remember and do them</b> - to make remembering like action. Great is remembering, as it is stated (Malachi 3:22), \"Remember the Torah of Moshe, My servant.\" And it states (Jeremiah 51:50), \"remember the Lord from afar (all the corners of the world).\" And it states (Isaiah 44:21), \"Remember these things, Yaakov.\" <b>And do all of My commandments</b> - this teaches that remembering brings to action. <b>And you shall be holy to your God</b> - this is the holiness of tzitzit (fringes). It is saying that tzitzit adds holiness to the Jewish people. It is written three times: \"and they shall make for themselves tzitzit; and they shall place on the tzitzit; and they shall be for (<i>le</i>) tzitzit.\" When you divide the [numerical count of the letter,] <i>lamed</i> (which is 30 and spells <i>le</i>) - ten for one, ten for one and ten for one - all of them become fully spelled. For they are all written <i>tzitzat</i>, without [a letter,] <i>yod</i> (the numerical count of which is ten). Rabbi Chanina ben Antigonos said, \"What does it state about anyone who fulfills the commandment of tzitzit? 'In those days, ten people from nations of every tongue will take hold; they will take hold of every Jew by a corner of their cloak' (Zechariah 8:23) - this teaches that in the future, every Jew will be served by 2,800 servants.\n"
|
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]
|
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+
],
|
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+
[],
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+
[],
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+
[],
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+
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[],
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[],
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+
[
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[
|
| 256 |
+
"And Israel settled in Shittim. Balak and all his people of Pethor took counsel and said, \"We have no choice but to seek the advice of Balaam.\" Balaam... Balaam gave his advice. Balak came to curse the people of Israel. It is written in one place (Joshua 24:9), \"And he fought against Israel.\" And in another place (Judges 11:17), \"If we fight with them.\" But he came to fight, and it did not go well. Immediately they went and entrusted their daughters, as our sages said regarding the \"remembered above\" matter. Therefore, it is said, \"And Israel settled in Shittim, and the people began to commit sexual immorality with the daughters of Moab.\" And it says (Numbers 31:16), \"These caused the children of Israel to sin.\" Weren't they brought from Midian? Rather, it teaches us that Midian and Moab were in this advice that Balaam gave in order to cause Israel to stumble. When Israel saw that Balaam had no power to curse them, they immediately fell into immorality, and 24,000 of them perished. \"In Shittim\" means that they engaged in foolishness. As it is also said (Proverbs 7:7), \"The adulterous woman lacks sense.\" Another interpretation: \"And Israel settled in Shittim.\" Whenever the term \"settling\" is mentioned, it is a language of distress. It is said regarding Cain (Genesis 4:16), \"And Cain went out from the presence of the Lord and settled in the land of Nod.\" (Genesis 37:1) \"And Jacob settled.\" Joseph was sold. (Exodus 32:6) \"And the people sat down to eat and drink.\" And they handed over Joseph. (Exodus 32:6) \"And the people sat down to eat and drink, and they got up to play.\" And Israel settled in Shittim, and there were deaths, and the people began to commit sexual immorality with the daughters of Moab. They made profane what was once holy. \"The daughters of Moab\" refers to the plains of Moab on the eastern side of the Jordan. For the wilderness of Jeshimon is to the west of the land of Moab, close to the Jordan, as it is a day's journey."
|
| 257 |
+
],
|
| 258 |
+
[
|
| 259 |
+
"And they called the people.\" It was taught: Rabbi Shimon ben Elazar said, \"Regarding the Israelites who were outside the land [of Israel], how were they allowed to interact with idolaters in a state of purity? For example, a Canaanite who made a feast for his son and invited the Jews in his city, although they ate and drank from their own [kosher food], and their own servant stood and poured for them as if they had eaten from the sacrifices of the dead, as it is stated, 'They joined themselves to Baal Peor and ate sacrifices to the dead.' But if you say that they only ate, why does it say 'and you shall eat'? What does the verse mean by 'and you shall eat'? From the moment of the invitation. 'And the people ate and bowed down to their gods.' Since he [the idolater] would entice her [the Jewish woman] with Ammonite wine, which is beautiful and entices the body to immorality, he would say to her, 'Listen to me,' and she would take out idolatry from her bosom and say to him, 'Bow down to this [idol],' and I will listen to you."
|
| 260 |
+
],
|
| 261 |
+
[
|
| 262 |
+
"And Israel joined themselves to Baal Peor.\" At first, they would enter modestly, and afterwards, they began to enter in pairs, like the coupling of cattle. Another interpretation: \"And Israel joined themselves\" means they were joined together like a bracelet on the hand. \"To Baal Peor\" refers to idol worship, where they would eat and drink before it and then defecate there. This is what the sages said: \"One who throws a stone at Merkulis, this is his worship.\" One who defecates before Baal Peor, this is his worship. The rabbis taught: There was a story with a Jewish man who hired his donkey to a Canaanite woman. When she arrived at Peor, she said to him, \"Wait until I go in and come out.\" After she came out, he also went in and defecated in front of it, wiping himself with a reed. The priests would ridicule him, saying, \"There was never a person who served him like this.\" Rav Yehuda said that Rav Ma'aseya related a story about a Canaanite woman who fell ill and said, \"If you stand by me in my illness, go and serve every foreign worship in the world.\" When she arrived at Peor, she asked the priests how they worshiped it. They told her to descend and drink wine and then defecate in front of it. She said, \"It is better to return to my illness and not serve idolatry in this way.\" But Israel \"joined themselves\" to Baal Peor, and the anger of the Lord burned against Israel."
|
| 263 |
+
],
|
| 264 |
+
[
|
| 265 |
+
"\"And the Lord said to Moses, 'Take all the leaders of the people and hang them before the Lord, facing the sun, that the fierce anger of the Lord may turn away from Israel.'\" If the people sinned, what was the sin of the leaders? Rather, the Holy One, blessed be He, said to them, \"Appoint many courts for them, so that the anger of the Lord will subside, and hang them before the Lord.\" How do we know that hanging is meant? As it is stated, \"And hang them before the Lord in the valley of the shadow of death.\" Opposite the sun. From here we learn that judgments regarding capital offenses are not held at night. Opposite the sun, based on witnesses. Similarly, it is stated, \"If the sun has risen upon him, he shall be guilty.\" Another interpretation: Opposite the sun, so that the sun does not shine upon them. And similarly, it says, \"His carcass shall not remain overnight upon the tree.\" Another interpretation: Opposite the sun, so that every cloud departs from it, and the sun shines upon it."
|
| 266 |
+
],
|
| 267 |
+
[
|
| 268 |
+
"\"And Moses said to the judges of Israel, 'Each of you slay his men who were joined to Baal Peor.'\" His own tribe, the tribe of Shimon, approached Zimri son of Salu and said to him, \"They are passing judgment on us for capital punishment, and you are sitting silently!\" He immediately arose and gathered one thousand members of the tribe of Shimon and went to Kozbi daughter of Zur. He said to her, \"Listen to me.\" She replied, \"I will only listen to a distinguished person who is like Abba.\" He said to her, \"Even I am the prince of a tribe, and not only that, but my tribe is greater than the tribe of Moses, for it is the second in birthright.\" Moses's tribe is third in birthright. Immediately, she consented, as it is stated, \"And behold, one of the children of Israel came and brought to his brothers a Midianite woman, in the sight of Moses and in the sight of all the congregation of the children of Israel.\" Zimri came to Moses and asked him, \"Son of Amram, is this permitted or forbidden?\" And if you say it is forbidden, who permitted you to marry the daughter of Jethro, who is a daughter of a Midianite priest? At that moment, the halacha (Jewish law) was concealed from Moses our teacher, as it is stated, \"And they were weeping at the entrance of the Tent of Meeting.\" Everyone began to weep in mourning."
|
| 269 |
+
],
|
| 270 |
+
[],
|
| 271 |
+
[
|
| 272 |
+
"And Pinchas son of Eleazar, son of Aaron, saw. What did he see? He saw an act and remembered the halacha (Jewish law). When someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him. Alternatively, he saw that no one was standing up to zealously act for the sake of God's name. He said, \"Is there no one here who will take action and execute judgment?\" As it is stated, \"Judah is a lion's cub\" (Genesis 49:9). \"Dan shall be a serpent by the way\" (Genesis 49:17). \"Benjamin is a wolf that tears\" (Genesis 49:27). However, since he saw that everyone remained silent, Pinchas immediately arose and took action, for no one showed concern for the honor of their Creator. Eleazar son of Aaron the priest, a righteous son of a righteous father. Alternatively, \"And Pinchas saw\" - Reuben was suspected of a matter, but they did not judge or testify against him, as it is stated, \"And he lay with Bilhah\" (Genesis 35:22). All of Simeon was guilty, and the matter depended solely on Levi. Moses said to Pinchas, \"My father's brother, did you not learn that when someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him?\" He said to him, \"A messenger of the letter should be for him a horseman.\" Immediately, he arose from the midst of the congregation and took a spear in his hand. He arose from the Sanhedrin of Moses and took a spear in his hand. He removed the spearhead and placed it in his armpit, and it was fixed and stayed on his staff. They said to Pinchas, \"Where are you going?\" He said to them, \"And who is greater than Shimon?\" They said, \"Let him be.\" He even went to attend to his needs. The Sages allowed the matter to proceed."
|
| 273 |
+
],
|
| 274 |
+
[
|
| 275 |
+
"And another Israelite came after them to the tent. He was coming and going after Zimri to the tent, and he pierced both the Israelite man and the woman through their stomach. The place of the stab was deliberate. Come and see this one miracle: If those who opposed Pinchas had cried out, they would have killed him. The second miracle is that they did not separate from each other. The third miracle is that in his memory, the man's genitals and the woman's vaginal cavity, which had been seen in the tent, were visible to everyone, and they saw and believed. The fourth miracle is that the spear extended to pierce both of them. The fifth miracle is that Pinchas was given strength in his arm to lift them both. The sixth miracle is that the tree bore the weight. The seventh miracle is that they were not removed from the spear to expose their disgrace to all. The eighth miracle is that the angel turned them upside down, so that the man was above and the woman was below. The ninth miracle is that blood did not drip so that Pinchas the priest would not be defiled. The tenth miracle is that they did not die until they were taken out of the tent, so that Pinchas would not become impure inside the tent. The eleventh miracle is that the angel raised the curtain so that both of them would come out when he carried them on his shoulders. The twelfth miracle is that as soon as they came out, the plague began from Balak's people, so that they would not rise up against Pinchas. He came and beat them before the Lord, and he said before Him, \"Master of the Universe, let twenty-four thousand of Israel fall because of these.\" Immediately, he stood in prayer, as it is stated, \"And Pinchas stood and prayed, and the plague was stopped\" (Psalm 106:30-31), and it was counted to him as righteousness for generations."
|
| 276 |
+
],
|
| 277 |
+
[],
|
| 278 |
+
[],
|
| 279 |
+
[
|
| 280 |
+
"\"The one who is slow to anger is better than the mighty, and the one who rules his spirit is better than one who captures a city.\" (Proverbs 16:32)",
|
| 281 |
+
"Phinehas, the son of Eleazar, is praised for his actions and is described as having good patience. He saw and said (Proverbs 21), \"There is no wisdom, no advice, and no understanding against the Lord.\" He stood up and zealously acted for the sake of the Lord, restraining his anger until he reached the presence of the Lord. Had he cried out and insulted them, those who came against him, they would have killed him. Immediately, the tribe of Simeon stood by him, for he waited until their strength weakened, until they were like a dried-out fig, withered and full of water. \"Capturing a city\" refers to the fact that one who captures a city may not possess it, but Phinehas achieved it for himself and his generations, as it is said, \"It shall be for him and his descendants after him\" (Numbers 25:13). The Lord spoke to Moses, saying, \"Take vengeance for the children of Israel,\" as the people were murmuring and saying, \"Do you see this son of Puti? He will kill a prince of the tribe of Israel.\" His mother's father, Jethro, used to worship idols, as it is said, \"And Eleazar, Aaron's son, took to himself a wife from the daughters of Putiel\" (Exodus 6:25). They say it was the daughter of Jethro. When the Lord saw that they disdained him, He began to associate Phinehas, the son of Eleazar, the son of Aaron the priest, with their families and ancestral houses. He made them my relatives and attributed them to the families of their ancestors. I repaid them goodness for their goodness, as I turned away my anger from the children of Israel. They held him in high regard, for he turned away my anger from them. No one was as zealous as him, except for him. It is fitting for him to be zealous, as he is a descendant of zealous ones from the tribe of Levi, who was zealous for the incident of the calf. The one who turns away anger is the son of one who turns away anger, the son of Aaron, as it is said, \"And he put on the incense and atoned for the people\" (Numbers 17:12). And I have not stopped teaching that, had it not been for Phinehas, there would have been destruction. Concerning him, Solomon said (Proverbs 16:14), \"The wrath of a king is like messengers of death, but a wise person will appease it.\""
|
| 282 |
+
],
|
| 283 |
+
[
|
| 284 |
+
"Therefore, say: \"Behold, I grant him My covenant of peace. No one shall dispute the priesthood, as the congregation of Korah did.\" And it is said (Malachi 2:5), \"My covenant was with him, life and peace.\" Great is the peace that was bestowed upon Phinehas through the covenant. Great is the peace that was given to him, so that future generations would receive it. May it be that people greet one another with peace in the morning and evening."
|
| 285 |
+
],
|
| 286 |
+
[
|
| 287 |
+
"And it shall be to him and his descendants after him an everlasting covenant of priesthood. These are the twenty-four priestly gifts, in return for his zeal (Isaiah 33:12), \"In return for his fervor, he made atonement for his people.\" It is not only said \"made atonement,\" but \"made atonement for the children of Israel.\" \"Made atonement\" is mentioned until now, indicating that it continues to atone even for the deceased."
|
| 288 |
+
],
|
| 289 |
+
[
|
| 290 |
+
"And the name of the Israelite man was published by the Scripture to make known the praise of Pinchas, that he did not shrink back in his zeal for his God. Zimri was called Zimri due to the act that was done swiftly and strangely."
|
| 291 |
+
]
|
| 292 |
+
]
|
| 293 |
+
],
|
| 294 |
+
"Deuteronomy": []
|
| 295 |
+
},
|
| 296 |
+
"schema": {
|
| 297 |
+
"heTitle": "מדרש לקח טוב",
|
| 298 |
+
"enTitle": "Midrash Lekach Tov",
|
| 299 |
+
"key": "Midrash Lekach Tov",
|
| 300 |
+
"nodes": [
|
| 301 |
+
{
|
| 302 |
+
"heTitle": "בראשית",
|
| 303 |
+
"enTitle": "Genesis"
|
| 304 |
+
},
|
| 305 |
+
{
|
| 306 |
+
"heTitle": "שמות",
|
| 307 |
+
"enTitle": "Exodus"
|
| 308 |
+
},
|
| 309 |
+
{
|
| 310 |
+
"heTitle": "ויקרא",
|
| 311 |
+
"enTitle": "Leviticus"
|
| 312 |
+
},
|
| 313 |
+
{
|
| 314 |
+
"heTitle": "במדבר",
|
| 315 |
+
"enTitle": "Numbers"
|
| 316 |
+
},
|
| 317 |
+
{
|
| 318 |
+
"heTitle": "דברים",
|
| 319 |
+
"enTitle": "Deuteronomy"
|
| 320 |
+
}
|
| 321 |
+
]
|
| 322 |
+
}
|
| 323 |
+
}
|
json/Midrash/Aggadah/Midrash Lekach Tov/Midrash Lekach Tov/English/merged.json
ADDED
|
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|
| 1 |
+
{
|
| 2 |
+
"title": "Midrash Lekach Tov",
|
| 3 |
+
"language": "en",
|
| 4 |
+
"versionTitle": "merged",
|
| 5 |
+
"versionSource": "https://www.sefaria.org/Midrash_Lekach_Tov",
|
| 6 |
+
"text": {
|
| 7 |
+
"Genesis": [
|
| 8 |
+
[],
|
| 9 |
+
[
|
| 10 |
+
[],
|
| 11 |
+
[],
|
| 12 |
+
[
|
| 13 |
+
"",
|
| 14 |
+
"",
|
| 15 |
+
"\"That God created to do/make.\" These are the ten things that were created on the eve of the Sabbath at twilight: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the letters, [7] the writing, [8] the tablets, [9] the grave of Moses and [10] the ram of Abraham, our father. [...] For all these God created to do miracles and mighty deeds. [...]"
|
| 16 |
+
]
|
| 17 |
+
],
|
| 18 |
+
[],
|
| 19 |
+
[],
|
| 20 |
+
[],
|
| 21 |
+
[],
|
| 22 |
+
[],
|
| 23 |
+
[],
|
| 24 |
+
[
|
| 25 |
+
[],
|
| 26 |
+
[],
|
| 27 |
+
[],
|
| 28 |
+
[],
|
| 29 |
+
[],
|
| 30 |
+
[],
|
| 31 |
+
[],
|
| 32 |
+
[],
|
| 33 |
+
[],
|
| 34 |
+
[],
|
| 35 |
+
[
|
| 36 |
+
"And I established my covenant with you. You are the main thing and everything is parasitical for you."
|
| 37 |
+
]
|
| 38 |
+
],
|
| 39 |
+
[
|
| 40 |
+
[
|
| 41 |
+
"And these are the history of Noah's sons. They added to their father and did not disqualify him."
|
| 42 |
+
],
|
| 43 |
+
[],
|
| 44 |
+
[],
|
| 45 |
+
[],
|
| 46 |
+
[],
|
| 47 |
+
[],
|
| 48 |
+
[],
|
| 49 |
+
[],
|
| 50 |
+
[],
|
| 51 |
+
[],
|
| 52 |
+
[],
|
| 53 |
+
[],
|
| 54 |
+
[
|
| 55 |
+
"Egypt gave birth to Lodim, Anamim, and Lehabim. Rabbi Abba bar Kahana said that all the province names of Egypt contain only the letters Yud and Mem, as all of these seven names end with the letter Yud and Mem. Lodim, whose entire offspring drowned in the sea, is no exception and shares the same characteristic with all the others."
|
| 56 |
+
]
|
| 57 |
+
],
|
| 58 |
+
[],
|
| 59 |
+
[],
|
| 60 |
+
[],
|
| 61 |
+
[],
|
| 62 |
+
[],
|
| 63 |
+
[],
|
| 64 |
+
[],
|
| 65 |
+
[],
|
| 66 |
+
[],
|
| 67 |
+
[],
|
| 68 |
+
[],
|
| 69 |
+
[],
|
| 70 |
+
[],
|
| 71 |
+
[
|
| 72 |
+
[],
|
| 73 |
+
[],
|
| 74 |
+
[],
|
| 75 |
+
[],
|
| 76 |
+
[],
|
| 77 |
+
[],
|
| 78 |
+
[],
|
| 79 |
+
[],
|
| 80 |
+
[],
|
| 81 |
+
[],
|
| 82 |
+
[],
|
| 83 |
+
[],
|
| 84 |
+
[],
|
| 85 |
+
[],
|
| 86 |
+
[],
|
| 87 |
+
[],
|
| 88 |
+
[],
|
| 89 |
+
[],
|
| 90 |
+
[],
|
| 91 |
+
[],
|
| 92 |
+
[],
|
| 93 |
+
[],
|
| 94 |
+
[],
|
| 95 |
+
[],
|
| 96 |
+
[],
|
| 97 |
+
[],
|
| 98 |
+
[],
|
| 99 |
+
[],
|
| 100 |
+
[],
|
| 101 |
+
[],
|
| 102 |
+
[]
|
| 103 |
+
]
|
| 104 |
+
],
|
| 105 |
+
"Exodus": [
|
| 106 |
+
[
|
| 107 |
+
[],
|
| 108 |
+
[
|
| 109 |
+
"Reuben, Simeon, Levi, and Judah. The twelve tribes, corresponding to the twelve zodiac signs. Know that all the tribes were named after their greatness in Israel. Reuben, named after \"And the Lord saw that the affliction of his people\" (Exodus 3:7). Simeon, named after \"And God heard their cry\" (Exodus 2:24). Levi, named after \"And many nations shall be joined to the Lord\" (Zechariah 2:11). Judah, named after \"I will praise you, O Lord, for you were angry with me\" (Isaiah 12:1). Issachar, named after \"Because there is a reward for your labor\" (Jeremiah 31:15). Zebulun, named after the Temple, \"I will build a house for you in Zebulun\" (1 Kings 8:13). Dan, named after \"I have judged\" (Genesis 49:16). Naphtali, named after \"He gives sweet words\" (Song of Songs 4:11). Gad, named after Haman, \"And Haman is like the seed of Gad\" (Numbers 11:7). Asher, named after \"And all nations will call you blessed\" (Malachi 3:12). Joseph, named after \"The Lord will once again stretch forth his hand\" (Isaiah 11:11). Benjamin, named after \"The Lord swore by his right hand\" (Isaiah 62:8). We learn that all the names of the tribes were named after the good redemption and salvation of Israel."
|
| 110 |
+
],
|
| 111 |
+
[],
|
| 112 |
+
[],
|
| 113 |
+
[],
|
| 114 |
+
[],
|
| 115 |
+
[],
|
| 116 |
+
[],
|
| 117 |
+
[],
|
| 118 |
+
[],
|
| 119 |
+
[],
|
| 120 |
+
[],
|
| 121 |
+
[],
|
| 122 |
+
[],
|
| 123 |
+
[],
|
| 124 |
+
[],
|
| 125 |
+
[],
|
| 126 |
+
[],
|
| 127 |
+
[],
|
| 128 |
+
[],
|
| 129 |
+
[],
|
| 130 |
+
[
|
| 131 |
+
"And Pharaoh commanded all his people. Rabbi Yossi bar Hanina said, teaching that it was decreed for his people to throw the males into the Nile, as it is said that every newborn son, because according to what Pharaoh's servants saw that Israel's savior in the water was crippled, therefore Pharaoh decreed that they should throw him away, and they did not know that in the valleys of those who quarreled he was crippled. They are the ones who quarrel (Numbers 23:13), about what Pharaoh's servants saw and were wrong.",
|
| 132 |
+
"By the way, why did Pharaoh decree that males be thrown into the Nile, according to the fact that the generation of the flood was washed away by water, and God swore to his world that there would be no more flood (Genesis 9:11), and he did not know that God is great in counsel and multifarious, He does not bring a flood to the world, but He brings the nation into the water, and no more but the whole world he brings, but he brings one nation, the one who said Jethro Now I know that the Lord is greater than all the gods because, in the thing that they took revenge on them (Exodus 18:11), Their thoughts returned to them, that God hated the water of the sea (ibid. 15:19), measure against measure, and so Isaiah said to the full measure of fluid inside (Isaiah 6:8), in the full measure that they measured they were measured."
|
| 133 |
+
]
|
| 134 |
+
],
|
| 135 |
+
[],
|
| 136 |
+
[],
|
| 137 |
+
[],
|
| 138 |
+
[],
|
| 139 |
+
[],
|
| 140 |
+
[],
|
| 141 |
+
[],
|
| 142 |
+
[],
|
| 143 |
+
[],
|
| 144 |
+
[],
|
| 145 |
+
[],
|
| 146 |
+
[],
|
| 147 |
+
[],
|
| 148 |
+
[
|
| 149 |
+
[
|
| 150 |
+
"",
|
| 151 |
+
"",
|
| 152 |
+
"",
|
| 153 |
+
"“Then Moses and the Israelites sang this song to the LORD…” (Shemot 15:1) There are ten songs. The first was said in Egypt, as it says “For you, there shall be singing As on a night when a festival is hallowed…” (Isaiah 30:29) The second was ‘Then Moses sang…’ Third was on the well “Then Israel sang this song…” (Bamidbar 21:17) The fourth was the song ‘Listen now…’ (Devarim 32:1) The fifth was “Joshua addressed the LORD…” (Yehoshua 10:12) The sixth “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) The seventh “David addressed the words of this song to the LORD…” (Shmuel II 22:1) The eight was “A song for the dedication of the House.” (Psalms 30:1) The ninth was Yehoshefat, as it is written “he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.”” (Chronicles II 20:21) The tenth is in the time to come, as it says “Sing to the LORD a new song…” (Isaiah 42:10) This song is different, as it is named in the masculine form (shir chadash and not shirah chadasha). All the other songs are named in the feminine form because just as a female gives birth so all of these salvations had after them another subjugation; but in the time to come will be a salvation which is not followed by any subjugation, as it says “But Israel has won through the LORD Triumph everlasting…” (Isaiah 45:17) Thus it is written ‘a new song’ in the masculine (shir chadash), just as a male does not give birth. So it says “Ask and see: Surely males do not bear young!” (Jeremiah 30:6)"
|
| 154 |
+
]
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"\"That you shall accept from them\": Not donation of grain, wine, and oil, but gold, silver, and bronze. The Blessed, Holy One said: I set up thirteen things for you in Egypt; you, too, should offer thirteen. The thirteen which [God] did in Egypt are written down by Ezekiel: \"I clothed you with embroidered garments, and gave you sandals of dolphin leather to wear, and wound fine linen about your head, and dressed you in silks. I decked you out in finery and put bracelets on your arms and a chain around your neck. I put a ring in your nose, and earrings in your ears, and a splendid crown on your head....the choice flour, the oil, and the honey, which I had provided for you to eat\" (Ezekiel 16:10-12, 19) -- which come to thirteen. You, too, should offer me thirteen things: gold, silver, bronze; blue, purple, and crimson yarns; fine linen, goats’ hair; tanned ram skins, dolphin skins, and acacia wood, oil for lighting, spices for the anointing oil and for the aromatic incense; lapis lazuli and other stones for setting\" (Exodus 25:4-7)....."
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"Leviticus": [],
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"Numbers": [
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[
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"<b>The verse: In order that you will remember and do them</b> - to make remembering like action. Great is remembering, as it is stated (Malachi 3:22), \"Remember the Torah of Moshe, My servant.\" And it states (Jeremiah 51:50), \"remember the Lord from afar (all the corners of the world).\" And it states (Isaiah 44:21), \"Remember these things, Yaakov.\" <b>And do all of My commandments</b> - this teaches that remembering brings to action. <b>And you shall be holy to your God</b> - this is the holiness of tzitzit (fringes). It is saying that tzitzit adds holiness to the Jewish people. It is written three times: \"and they shall make for themselves tzitzit; and they shall place on the tzitzit; and they shall be for (<i>le</i>) tzitzit.\" When you divide the [numerical count of the letter,] <i>lamed</i> (which is 30 and spells <i>le</i>) - ten for one, ten for one and ten for one - all of them become fully spelled. For they are all written <i>tzitzat</i>, without [a letter,] <i>yod</i> (the numerical count of which is ten). Rabbi Chanina ben Antigonos said, \"What does it state about anyone who fulfills the commandment of tzitzit? 'In those days, ten people from nations of every tongue will take hold; they will take hold of every Jew by a corner of their cloak' (Zechariah 8:23) - this teaches that in the future, every Jew will be served by 2,800 servants.\n"
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]
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],
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[],
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[
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[
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+
"And Israel settled in Shittim. Balak and all his people of Pethor took counsel and said, \"We have no choice but to seek the advice of Balaam.\" Balaam... Balaam gave his advice. Balak came to curse the people of Israel. It is written in one place (Joshua 24:9), \"And he fought against Israel.\" And in another place (Judges 11:17), \"If we fight with them.\" But he came to fight, and it did not go well. Immediately they went and entrusted their daughters, as our sages said regarding the \"remembered above\" matter. Therefore, it is said, \"And Israel settled in Shittim, and the people began to commit sexual immorality with the daughters of Moab.\" And it says (Numbers 31:16), \"These caused the children of Israel to sin.\" Weren't they brought from Midian? Rather, it teaches us that Midian and Moab were in this advice that Balaam gave in order to cause Israel to stumble. When Israel saw that Balaam had no power to curse them, they immediately fell into immorality, and 24,000 of them perished. \"In Shittim\" means that they engaged in foolishness. As it is also said (Proverbs 7:7), \"The adulterous woman lacks sense.\" Another interpretation: \"And Israel settled in Shittim.\" Whenever the term \"settling\" is mentioned, it is a language of distress. It is said regarding Cain (Genesis 4:16), \"And Cain went out from the presence of the Lord and settled in the land of Nod.\" (Genesis 37:1) \"And Jacob settled.\" Joseph was sold. (Exodus 32:6) \"And the people sat down to eat and drink.\" And they handed over Joseph. (Exodus 32:6) \"And the people sat down to eat and drink, and they got up to play.\" And Israel settled in Shittim, and there were deaths, and the people began to commit sexual immorality with the daughters of Moab. They made profane what was once holy. \"The daughters of Moab\" refers to the plains of Moab on the eastern side of the Jordan. For the wilderness of Jeshimon is to the west of the land of Moab, close to the Jordan, as it is a day's journey."
|
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],
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[
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"And they called the people.\" It was taught: Rabbi Shimon ben Elazar said, \"Regarding the Israelites who were outside the land [of Israel], how were they allowed to interact with idolaters in a state of purity? For example, a Canaanite who made a feast for his son and invited the Jews in his city, although they ate and drank from their own [kosher food], and their own servant stood and poured for them as if they had eaten from the sacrifices of the dead, as it is stated, 'They joined themselves to Baal Peor and ate sacrifices to the dead.' But if you say that they only ate, why does it say 'and you shall eat'? What does the verse mean by 'and you shall eat'? From the moment of the invitation. 'And the people ate and bowed down to their gods.' Since he [the idolater] would entice her [the Jewish woman] with Ammonite wine, which is beautiful and entices the body to immorality, he would say to her, 'Listen to me,' and she would take out idolatry from her bosom and say to him, 'Bow down to this [idol],' and I will listen to you."
|
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],
|
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+
[
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"And Israel joined themselves to Baal Peor.\" At first, they would enter modestly, and afterwards, they began to enter in pairs, like the coupling of cattle. Another interpretation: \"And Israel joined themselves\" means they were joined together like a bracelet on the hand. \"To Baal Peor\" refers to idol worship, where they would eat and drink before it and then defecate there. This is what the sages said: \"One who throws a stone at Merkulis, this is his worship.\" One who defecates before Baal Peor, this is his worship. The rabbis taught: There was a story with a Jewish man who hired his donkey to a Canaanite woman. When she arrived at Peor, she said to him, \"Wait until I go in and come out.\" After she came out, he also went in and defecated in front of it, wiping himself with a reed. The priests would ridicule him, saying, \"There was never a person who served him like this.\" Rav Yehuda said that Rav Ma'aseya related a story about a Canaanite woman who fell ill and said, \"If you stand by me in my illness, go and serve every foreign worship in the world.\" When she arrived at Peor, she asked the priests how they worshiped it. They told her to descend and drink wine and then defecate in front of it. She said, \"It is better to return to my illness and not serve idolatry in this way.\" But Israel \"joined themselves\" to Baal Peor, and the anger of the Lord burned against Israel."
|
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+
],
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[
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+
"\"And the Lord said to Moses, 'Take all the leaders of the people and hang them before the Lord, facing the sun, that the fierce anger of the Lord may turn away from Israel.'\" If the people sinned, what was the sin of the leaders? Rather, the Holy One, blessed be He, said to them, \"Appoint many courts for them, so that the anger of the Lord will subside, and hang them before the Lord.\" How do we know that hanging is meant? As it is stated, \"And hang them before the Lord in the valley of the shadow of death.\" Opposite the sun. From here we learn that judgments regarding capital offenses are not held at night. Opposite the sun, based on witnesses. Similarly, it is stated, \"If the sun has risen upon him, he shall be guilty.\" Another interpretation: Opposite the sun, so that the sun does not shine upon them. And similarly, it says, \"His carcass shall not remain overnight upon the tree.\" Another interpretation: Opposite the sun, so that every cloud departs from it, and the sun shines upon it."
|
| 255 |
+
],
|
| 256 |
+
[
|
| 257 |
+
"\"And Moses said to the judges of Israel, 'Each of you slay his men who were joined to Baal Peor.'\" His own tribe, the tribe of Shimon, approached Zimri son of Salu and said to him, \"They are passing judgment on us for capital punishment, and you are sitting silently!\" He immediately arose and gathered one thousand members of the tribe of Shimon and went to Kozbi daughter of Zur. He said to her, \"Listen to me.\" She replied, \"I will only listen to a distinguished person who is like Abba.\" He said to her, \"Even I am the prince of a tribe, and not only that, but my tribe is greater than the tribe of Moses, for it is the second in birthright.\" Moses's tribe is third in birthright. Immediately, she consented, as it is stated, \"And behold, one of the children of Israel came and brought to his brothers a Midianite woman, in the sight of Moses and in the sight of all the congregation of the children of Israel.\" Zimri came to Moses and asked him, \"Son of Amram, is this permitted or forbidden?\" And if you say it is forbidden, who permitted you to marry the daughter of Jethro, who is a daughter of a Midianite priest? At that moment, the halacha (Jewish law) was concealed from Moses our teacher, as it is stated, \"And they were weeping at the entrance of the Tent of Meeting.\" Everyone began to weep in mourning."
|
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],
|
| 259 |
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[],
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[
|
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"And Pinchas son of Eleazar, son of Aaron, saw. What did he see? He saw an act and remembered the halacha (Jewish law). When someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him. Alternatively, he saw that no one was standing up to zealously act for the sake of God's name. He said, \"Is there no one here who will take action and execute judgment?\" As it is stated, \"Judah is a lion's cub\" (Genesis 49:9). \"Dan shall be a serpent by the way\" (Genesis 49:17). \"Benjamin is a wolf that tears\" (Genesis 49:27). However, since he saw that everyone remained silent, Pinchas immediately arose and took action, for no one showed concern for the honor of their Creator. Eleazar son of Aaron the priest, a righteous son of a righteous father. Alternatively, \"And Pinchas saw\" - Reuben was suspected of a matter, but they did not judge or testify against him, as it is stated, \"And he lay with Bilhah\" (Genesis 35:22). All of Simeon was guilty, and the matter depended solely on Levi. Moses said to Pinchas, \"My father's brother, did you not learn that when someone commits a forbidden relationship with a non-Jewish woman, zealots may strike him?\" He said to him, \"A messenger of the letter should be for him a horseman.\" Immediately, he arose from the midst of the congregation and took a spear in his hand. He arose from the Sanhedrin of Moses and took a spear in his hand. He removed the spearhead and placed it in his armpit, and it was fixed and stayed on his staff. They said to Pinchas, \"Where are you going?\" He said to them, \"And who is greater than Shimon?\" They said, \"Let him be.\" He even went to attend to his needs. The Sages allowed the matter to proceed."
|
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+
],
|
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+
[
|
| 264 |
+
"And another Israelite came after them to the tent. He was coming and going after Zimri to the tent, and he pierced both the Israelite man and the woman through their stomach. The place of the stab was deliberate. Come and see this one miracle: If those who opposed Pinchas had cried out, they would have killed him. The second miracle is that they did not separate from each other. The third miracle is that in his memory, the man's genitals and the woman's vaginal cavity, which had been seen in the tent, were visible to everyone, and they saw and believed. The fourth miracle is that the spear extended to pierce both of them. The fifth miracle is that Pinchas was given strength in his arm to lift them both. The sixth miracle is that the tree bore the weight. The seventh miracle is that they were not removed from the spear to expose their disgrace to all. The eighth miracle is that the angel turned them upside down, so that the man was above and the woman was below. The ninth miracle is that blood did not drip so that Pinchas the priest would not be defiled. The tenth miracle is that they did not die until they were taken out of the tent, so that Pinchas would not become impure inside the tent. The eleventh miracle is that the angel raised the curtain so that both of them would come out when he carried them on his shoulders. The twelfth miracle is that as soon as they came out, the plague began from Balak's people, so that they would not rise up against Pinchas. He came and beat them before the Lord, and he said before Him, \"Master of the Universe, let twenty-four thousand of Israel fall because of these.\" Immediately, he stood in prayer, as it is stated, \"And Pinchas stood and prayed, and the plague was stopped\" (Psalm 106:30-31), and it was counted to him as righteousness for generations."
|
| 265 |
+
],
|
| 266 |
+
[],
|
| 267 |
+
[],
|
| 268 |
+
[
|
| 269 |
+
"\"The one who is slow to anger is better than the mighty, and the one who rules his spirit is better than one who captures a city.\" (Proverbs 16:32)",
|
| 270 |
+
"Phinehas, the son of Eleazar, is praised for his actions and is described as having good patience. He saw and said (Proverbs 21), \"There is no wisdom, no advice, and no understanding against the Lord.\" He stood up and zealously acted for the sake of the Lord, restraining his anger until he reached the presence of the Lord. Had he cried out and insulted them, those who came against him, they would have killed him. Immediately, the tribe of Simeon stood by him, for he waited until their strength weakened, until they were like a dried-out fig, withered and full of water. \"Capturing a city\" refers to the fact that one who captures a city may not possess it, but Phinehas achieved it for himself and his generations, as it is said, \"It shall be for him and his descendants after him\" (Numbers 25:13). The Lord spoke to Moses, saying, \"Take vengeance for the children of Israel,\" as the people were murmuring and saying, \"Do you see this son of Puti? He will kill a prince of the tribe of Israel.\" His mother's father, Jethro, used to worship idols, as it is said, \"And Eleazar, Aaron's son, took to himself a wife from the daughters of Putiel\" (Exodus 6:25). They say it was the daughter of Jethro. When the Lord saw that they disdained him, He began to associate Phinehas, the son of Eleazar, the son of Aaron the priest, with their families and ancestral houses. He made them my relatives and attributed them to the families of their ancestors. I repaid them goodness for their goodness, as I turned away my anger from the children of Israel. They held him in high regard, for he turned away my anger from them. No one was as zealous as him, except for him. It is fitting for him to be zealous, as he is a descendant of zealous ones from the tribe of Levi, who was zealous for the incident of the calf. The one who turns away anger is the son of one who turns away anger, the son of Aaron, as it is said, \"And he put on the incense and atoned for the people\" (Numbers 17:12). And I have not stopped teaching that, had it not been for Phinehas, there would have been destruction. Concerning him, Solomon said (Proverbs 16:14), \"The wrath of a king is like messengers of death, but a wise person will appease it.\""
|
| 271 |
+
],
|
| 272 |
+
[
|
| 273 |
+
"Therefore, say: \"Behold, I grant him My covenant of peace. No one shall dispute the priesthood, as the congregation of Korah did.\" And it is said (Malachi 2:5), \"My covenant was with him, life and peace.\" Great is the peace that was bestowed upon Phinehas through the covenant. Great is the peace that was given to him, so that future generations would receive it. May it be that people greet one another with peace in the morning and evening."
|
| 274 |
+
],
|
| 275 |
+
[
|
| 276 |
+
"And it shall be to him and his descendants after him an everlasting covenant of priesthood. These are the twenty-four priestly gifts, in return for his zeal (Isaiah 33:12), \"In return for his fervor, he made atonement for his people.\" It is not only said \"made atonement,\" but \"made atonement for the children of Israel.\" \"Made atonement\" is mentioned until now, indicating that it continues to atone even for the deceased."
|
| 277 |
+
],
|
| 278 |
+
[
|
| 279 |
+
"And the name of the Israelite man was published by the Scripture to make known the praise of Pinchas, that he did not shrink back in his zeal for his God. Zimri was called Zimri due to the act that was done swiftly and strangely."
|
| 280 |
+
]
|
| 281 |
+
]
|
| 282 |
+
],
|
| 283 |
+
"Deuteronomy": []
|
| 284 |
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},
|
| 285 |
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"versions": [
|
| 286 |
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[
|
| 287 |
+
"Sefaria Community Translation",
|
| 288 |
+
"https://www.sefaria.org"
|
| 289 |
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]
|
| 290 |
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],
|
| 291 |
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"heTitle": "מדרש לקח טוב",
|
| 292 |
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"categories": [
|
| 293 |
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"Midrash",
|
| 294 |
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"Aggadah",
|
| 295 |
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"Midrash Lekach Tov"
|
| 296 |
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|
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|
| 298 |
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"heTitle": "מדרש לקח טוב",
|
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|
| 300 |
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"key": "Midrash Lekach Tov",
|
| 301 |
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|
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{
|
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"heTitle": "בראשית",
|
| 304 |
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"enTitle": "Genesis"
|
| 305 |
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},
|
| 306 |
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{
|
| 307 |
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"heTitle": "שמות",
|
| 308 |
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"enTitle": "Exodus"
|
| 309 |
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},
|
| 310 |
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{
|
| 311 |
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"heTitle": "ויקרא",
|
| 312 |
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"enTitle": "Leviticus"
|
| 313 |
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},
|
| 314 |
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{
|
| 315 |
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"heTitle": "במדבר",
|
| 316 |
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"enTitle": "Numbers"
|
| 317 |
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},
|
| 318 |
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{
|
| 319 |
+
"heTitle": "דברים",
|
| 320 |
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"enTitle": "Deuteronomy"
|
| 321 |
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}
|
| 322 |
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]
|
| 323 |
+
}
|
| 324 |
+
}
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{
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"language": "en",
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"title": "Bereshit Rabbah",
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"versionSource": "http://sefaria.org",
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"versionTitle": "Ami Silver, 2020",
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"shortVersionTitle": "Ami Silver, 2020",
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[],
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[
|
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"",
|
| 31 |
+
"...Rabbi Yehudah son of Rabbi Simon said: The light that the Holy Blessed One created on the first day, a person could see with it from one end of the universe to the other. Once God saw the perverse actions of the people of the generation of the flood and the generation of the dispersion, God got up and hid [this light], and reserved it for the righteous in the future. From where do we know that God hid it? As it says (Job 38:15), “And [God] withheld from the wicked their light, and the haughty arm shall be broken.” And from where do we know that [God] reserved it for the righteous in the future? As it says (Proverbs 4:18), “And the path of the righteous is like a glowing light, that grows and shines until the arrival of day.” Rabbi Levi said in the name of Rabbi Z’eira: That light served for thirty-six hours - twelve hours on the eve of Shabbat, twelve hours of the night of Shabbat, and the twelve hours of Shabbat [day]. Once the sun set on Saturday night, the darkness began to settle in..."
|
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"sectionNames": [
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]
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}
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Classic translation.json
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| 1 |
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{
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| 2 |
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"language": "en",
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| 3 |
+
"title": "Bereshit Rabbah",
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| 4 |
+
"versionSource": "Sex in the Texts by Paul Yedwab",
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| 5 |
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"versionTitle": "Classic translation",
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| 6 |
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"versionTitleInHebrew": "תרגום קלאסי",
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| 7 |
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| 10 |
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"direction": "ltr",
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| 12 |
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"heTitle": "בראשית רבה",
|
| 13 |
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"categories": [
|
| 14 |
+
"Midrash",
|
| 15 |
+
"Aggadah",
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| 16 |
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"Midrash Rabbah"
|
| 17 |
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],
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| 18 |
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"text": [
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| 19 |
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[],
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[],
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[
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"",
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| 39 |
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"",
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| 40 |
+
"But the fruit of the tree in the middle of the garden, God has said, \"You shall neither eat of it nor touch it, or you will die!\" (Genesis 3:3). Thus it is written, \"Do not add onto God's words, or God will punish you, as you will be a liar\" (Proverbs 30:6). Rabbi Chiyya taught: That means that you must not make the fence more than the principal thing, lest it fall and destroy the plants. Thus, the Holy One, blessed be, has said, \"But of the Tree of Knowledge of Good and Evil, you must not eat, for on the day you partake of it, you will surely die\" (Genesis 2:17). Eve did not say this, but rather, \"You shall neither eat of it nor touch it\" (Genesis 3:3). When the serpent saw her exaggerating in this manner, he grabbed her and pushed her against the tree. \"So, have you died?\" he asked her. \"Just as you were not stricken when you touched it, so will you not die when you eat from it.\"",
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| 41 |
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"......"
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| 42 |
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]
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| 43 |
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],
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| 44 |
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"sectionNames": [
|
| 45 |
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"Chapter",
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"Paragraph"
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| 47 |
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]
|
| 48 |
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}
|
json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Genesis Translated by Rabbi Dr. H. Freedman, BA, PhD.json
ADDED
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@@ -0,0 +1,114 @@
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| 1 |
+
{
|
| 2 |
+
"language": "en",
|
| 3 |
+
"title": "Bereshit Rabbah",
|
| 4 |
+
"versionSource": "Midrash Rabbah Translated Under the Editorship of Rabbi Dr. H. Freedman, BA, PhD and Maurice Simon, MA (London & Bournemouth, Soncino Press 1951)",
|
| 5 |
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"versionTitle": "Genesis Translated by Rabbi Dr. H. Freedman, BA, PhD",
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|
| 12 |
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"categories": [
|
| 13 |
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"Midrash",
|
| 14 |
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"Aggadah",
|
| 15 |
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"Midrash Rabbah"
|
| 16 |
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],
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| 17 |
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"text": [
|
| 18 |
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| 19 |
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|
| 91 |
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|
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|
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|
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|
| 100 |
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|
| 101 |
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|
| 102 |
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|
| 103 |
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[
|
| 104 |
+
"AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, as it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE.",
|
| 105 |
+
"AND THE BLESSING OF THE LORD WAS UPON ALL THAT HE HAD, IN THE HOUSE AND IN THE FIELD. He spent twelve months here, six in the house and six in the field.",
|
| 106 |
+
"AND HE LEFT ALL THAT HE HAD IN JOSEPH'S HAND; HAVING HIM, HE KNEW NOT AUGHT SAVE THE BREAD THAT HE DID EAT (XXXIX, 6). This is a euphemism. [It refers to his wife.]",
|
| 107 |
+
"AND JOSEPH WAS OF BEAUTIFUL FORM, etc. R. Isaac commented: Throw a stick into the air and it falls back to its source. Thus, because it is written, But Rachel was of beautiful form, etc. (ib. XXIX, 17), therefore we read, AND JOSEPH WAS OF BEAUTIFUL FORM, etc. [Cf. supra, LIII, 15.]"
|
| 108 |
+
]
|
| 109 |
+
],
|
| 110 |
+
"sectionNames": [
|
| 111 |
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"Chapter",
|
| 112 |
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"Paragraph"
|
| 113 |
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]
|
| 114 |
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}
|
json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Genesis translated by Rabbi Dr. H. Freedman, B.A., PhD London & Bournemouth, Soncino Press 1951.json
ADDED
|
@@ -0,0 +1,114 @@
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|
| 1 |
+
{
|
| 2 |
+
"language": "en",
|
| 3 |
+
"title": "Bereshit Rabbah",
|
| 4 |
+
"versionSource": "Midrash Rabbah Translated Under the Editorship of Rabbi Dr. H. Freedman, B.A., PhD and Maurice Simon, M.A. ",
|
| 5 |
+
"versionTitle": "Genesis translated by Rabbi Dr. H. Freedman, B.A., PhD (London & Bournemouth, Soncino Press 1951)",
|
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"languageFamilyName": "english",
|
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"isBaseText": false,
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| 9 |
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"isSource": false,
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| 10 |
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"direction": "ltr",
|
| 11 |
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"heTitle": "בראשית רבה",
|
| 12 |
+
"categories": [
|
| 13 |
+
"Midrash",
|
| 14 |
+
"Aggadah",
|
| 15 |
+
"Midrash Rabbah"
|
| 16 |
+
],
|
| 17 |
+
"text": [
|
| 18 |
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[],
|
| 19 |
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[],
|
| 20 |
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[],
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| 21 |
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| 22 |
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| 23 |
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| 24 |
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|
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|
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|
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|
| 95 |
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| 96 |
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| 97 |
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|
| 98 |
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|
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|
| 100 |
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|
| 101 |
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[],
|
| 102 |
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[],
|
| 103 |
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[
|
| 104 |
+
"AND IT CAME TO PASS FROM THE TIME THAT HE APPOINTED HIM, etc. (XXXIX, 5). R. Simeon b. Yohai taught: Wherever the righteous go, the Shechinah accompanies them. Thus when Isaac went down to Gerar, a blessing went with him, as it says, And Isaac sowed in that land...and the Lord blessed him (Gen. XXVI, 12). Jacob went down to Laban, and a blessing went with him: And the Lord hath blessed thee whithersoever I turned (ib. XXX, 30). Joseph went down to Potiphar, and a blessing went with him, and it says, AND THE LORD BLESSED THE EGYPTIAN'S HOUSE FOR JOSEPH'S SAKE. ",
|
| 105 |
+
"AND THE BLESSING OF THE LORD WAS UPON ALL THAT HE HAD, IN THE HOUSE AND IN THE FIELD. He spent twelve months here, six in the house and six in the field.",
|
| 106 |
+
"AND HE LEFT ALL THAT HE HAD IN JOSEPH'S HAND; AND, HAVING HIM, HE KNEW NOT AUGHT SAVE THE BREAD THAT HE DID EAT (XXXIX, 6). This is a euphemism. [It refers to his wife.]",
|
| 107 |
+
"AND JOSEPH WAS OF BEAUTIFUL FORM, etc. R. Isaac commented: Throw a stick into the air and it falls back to its source. Thus, because it is written, But Rachel was of beautful form, etc. (ib. XXIX, 17), therefore we read, AND JOSEPH WAS OF BEAUTIFUL FORM, etc. [Cf. supra, LIII, 15.]"
|
| 108 |
+
]
|
| 109 |
+
],
|
| 110 |
+
"sectionNames": [
|
| 111 |
+
"Chapter",
|
| 112 |
+
"Paragraph"
|
| 113 |
+
]
|
| 114 |
+
}
|
json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/JTS.json
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{
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"language": "en",
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"title": "Bereshit Rabbah",
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"versionSource": "http://www.jtsa.edu/Conservative_Judaism/JTS_Torah_Commentary/Va-yishlah_Between_5772.xml?ss=print",
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"versionTitle": "JTS",
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"direction": "ltr",
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"heTitle": "בראשית רבה",
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"categories": [
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"Midrash",
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"Aggadah",
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"Midrash Rabbah"
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],
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"text": [
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"...Esau ran to greet him. [He embraced Jacob and, falling on his neck,] he kissed him; [and they wept.] (Gen. 33:4). [The word] 'kissed' is dotted [above each letter in the Torah's writing]. Rabbi Simeon ben Elazar said . . . it teaches that [Esau] felt compassion in that moment and kissed [Jacob] with all his heart. Rabbi Yannai said to him: If so, why is ['kissed'] dotted? On the contrary, it teaches that [Esau] came not to kiss [Jacob] but to bite him, but our ancestor Jacob's neck became like marble and that wicked man's teeth were blunted. Hence, 'and they wept' teaches that [Jacob] wept because of his neck and [Esau] wept because of his teeth."
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"sectionNames": [
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"Chapter",
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"Paragraph"
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]
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}
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Midrash Rabbah - Portuguese [pt].json
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{
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"language": "en",
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"title": "Bereshit Rabbah",
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"versionSource": "https://www.sefaria.org",
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"versionTitle": "Midrash Rabbah - Portuguese [pt]",
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"actualLanguage": "pt",
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"languageFamilyName": "portuguese",
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"direction": "ltr",
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"heTitle": "בראשית רבה",
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"categories": [
|
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"Midrash",
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"Aggadah",
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"Midrash Rabbah"
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],
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"text": [
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[],
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[],
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[
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"",
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"Outra interpretação: “Estas são as gerações de Noah”...está escrito: “Que eles sejam espuma (lit. leves) sobre a superfície das águas, que a parte deles na terra seja amaldiçoada, que ninguém ande pelos caminhos das suas vinhas...(Ióv 24: 18) a expressão: “que eles sejam espuma sobre a superfície das águas” refere-se ao decreto de destruição pela água [O Mabul/Inundação]. A expressão: “que a parte deles na terra seja amaldiçoada” – é como se fosse dizer: Aquele que fez pagar a geração do dilúvio, retribuirá a quem não guarda sua palavra. Por quê? Conforme a citação “...que ninguém ande pelos caminhos das suas vinhas”...isto é, eles não tinham a intenção de plantar videiras (eufemismo para procriação)... por outro lado; Noah pretendia frutificar, multiplicar-se no mundo...tal como foi dito: “estas são as gerações de Noah...”"
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]
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],
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"sectionNames": [
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"Chapter",
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"Paragraph"
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}
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Midrash Rabbah, Translated Into English With Notes, Glossary And Indices Under The Editorship Of Rabbi Dr. H. Freedman, B.A., Ph.D. And Maurice Simon, M.A. .json
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{
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"language": "en",
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"title": "Bereshit Rabbah",
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"versionSource": "https://ia800500.us.archive.org/13/items/RabbaGenesis/midrashrabbahgen027557mbp_djvu.txt",
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"versionTitle": "Midrash Rabbah, Translated Into English With Notes, Glossary And Indices Under The Editorship Of Rabbi Dr. H. Freedman, B.A., Ph.D. And Maurice Simon, M.A. ",
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"actualLanguage": "en",
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"direction": "ltr",
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"heTitle": "בראשית רבה",
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"categories": [
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"Midrash",
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| 14 |
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"Aggadah",
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| 15 |
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"Midrash Rabbah"
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],
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"text": [
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[
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"R. Oshaya commenced [his exposition thus]: Then I was by Him, as a nursling (<i>amon</i>) ; and I was daily all delight (Prov. viii, 30). '<i>Amon</i>' means tutor; '<i>amon</i>' means covered; '<i>amon</i>' means hidden <sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The speaker is the Torah (Wisdom) personified, referring to the pre- Creation era. The Torah was with God as with a tutor, reared, as it were, by the Almighty (this is similar to E.V.); it was also covered up and hidden. This may mean that the laws of the Torah were unknown until the Revelation at Sinai, while some of them remained 'hidden' even then, i.e. their reasons are not known.</i>; and some say, '<i>amon</i>' means great. '<i>Amon</i>' is a tutor, as you read, As an <i>omen</i> {nursing-father) carrieth the sacking child (Num. xi, 12). '<i>Amon</i>' means covered, as in the verse, <i>Ha'emunim</i> (they that were clad — i.e. covered) in scarlet (Lam. iv, 5). '<i>Amon</i>' means hidden, as in the verse, And he concealed (<i>omen</i>)<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">E.V. 'brought up'. The Midrash understands it to mean that Mordecai concealed her from the public gaze.</i> Hadassah (Est. ii, 7). '<i>Amon</i>' means great, as in the verse, Art thou better than No-amon (Nah. iii, 8)? which is rendered, Art thou better than Alexandria the Great, that is situate among the rivers?<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Translation of the second half of the verse.</i> Another interpretation: '<i>amon</i>' is a workman (<i>uman</i>). The Torah declares: 'I was the working tool of the Holy One, blessed be He.' In human practice, when a mortal king builds a palace, he builds it not with his own skill but with the skill of an architect. The architect moreover does not build it out of his head, but employs plans and diagrams to know how to arrange the chambers and the wicket doors. Thus God consulted the Torah and created the world, while the Torah declares, In the beginning God created (Gen. i, i), beginning referring to the Torah, as in the verse, The Lord made me as the beginning of His way (Prov. viii, 22).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Here too the speaker is the Torah. Thus the verse is translated: By means of the 'beginning', sc. the Torah, God created, etc.</i>",
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"R. Joshua of Siknin quoted in R. Levi's name; He hath declared to His people the power of His works in giving them the heritage of the nations (Ps. cxi, 6). Why did the Holy One, blessed be He, reveal to Israel what was created on the first day and on the second day, etc.? So that the nations of the world might not taunt Israel and say to them: 'Surely ye are a nation of robbers: think of that!' But Israel can retort: 'And do ye not hold yours as spoil, for surely the Caphtorim, that came forth out of Caphtor, destroyed them, and dwelt in their stead (Deut. ii, 23) ! The world and the fullness thereof belong to God. When He wished, He gave it to you; and when He wished, He took it from you and gave it to us. Hence it is written, 'In giving them the heritage of the nations, He hath declared to His people the power of His works': He declared the beginning to them.",
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"In the beginning God created, etc. R. Tanhuma commenced with: For Thou art great, and doest wondrous things, etc. (Ps. lxxxvi, 10). R. Tanhum b. R. Hiyya said: If a gourd has a hole even as small as the eye of a needle, all its air escapes; yet though man is formed with many cavities and orifices, his breath does not escape through them. Who achieved this? Thou God alone (ib.) When were the angels created? R. Johanan said: They were created on the second day, as it is written, Who layest the beams of Thine upper chambers in the waters (Ps. civ, 3), followed by, Who makest the spirits Thine angels (ib. 4).<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">The former verse is interpreted as a poetic description of the dividing of the upper from the nether waters, which took place on the second day (Gen. i, 6-8); and on the same day He created the angels, as is shown by the latter verse.</i> R. Hanina said: They were created on the fifth day, for it is written, And let fowl fly above the earth (Gen. i, 20),<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">This was on the fifth day.</i> and it is written, And with twain he did fly (Isa. vi, 2).<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Thus angels too fall within the category of beings that fly, and were created on the same day as all flying creatures.</i> R. Luliani b. Tabri<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">i.e. Julianus b. Tiberius.</i> said in R. Isaac's name: Whether we accept the view of R. Hanina or that of R. Johanan, all agree that none were created on the first day, lest you should say, Michael stretched [the world] in the south and Gabriel in the north, while the Holy One, blessed be He, measured it in the middle; but I am the Lord, that maketh all things; that stretched forth the heavens alone; that spread abroad the earth by Myself — <i>me-itti</i> (ib. xliv, 24): <i>mi itti</i> (who was with Me) is written: who was associated with Me in the creation of the world? Ordinarily, a mortal king is honoured in his realm and the great men of the realm are honoured with him. Wherefore? Because they bear the burden [of state] with him. The Holy One, blessed be He, however, is not so, but He alone created His world, He alone is glorified in His universe. R. Tanhuma quoted: 'For Thou art great and doest wondrous things' Wherefore?<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">i.e. wherein does His greatness lie.</i> Because 'Thou God art alone': Thou alone didst create the world. layest the beams of Thine upper chambers in the waters (Ps. Civ, 3), followed by, Who makest the spirits Thine angels {ib. 4). 1 R. Hanina said: They were created on the fifth day, for it is written, And let fowl fly above the earth (Gen. 1, 20), 2 and it is written, And with twain he did fly (Isa. vi, 2). 3 R. Luliani b. Tabri 4 said in R. Isaac's name: Whether we accept the view of R. Hanina or that of R. Johanan, all agree that none were created on the first day, lest you should say, Michael stretched [the world] in the south and Gabriel in the north, while the Holy One, blessed be He, measured it in the middle ; but I\" am the Lord, that maketh all things ; that stretched forth the heavens alone; that spread abroad the earth by Myself — me-itti (ib. xliv, 24) : mi itti (who was with Me) is written : who was associated with Me in the creation of the world ? Ordinarily, a mortal king is honoured in his realm and the great men of the realm are honoured with him. Wherefore ? Because they bear the burden [of state] with him. "
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]
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],
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"sectionNames": [
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"Chapter",
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"Paragraph"
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]
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}
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Pashanut Salt of the Earth.json
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{
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"language": "en",
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"title": "Bereshit Rabbah",
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"versionSource": "http://parshanut.com/post/171934748661/salt-of-the-earth-and-the-heavens-parshat",
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"versionTitle": "Pashanut Salt of the Earth",
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"actualLanguage": "en",
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| 7 |
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"languageFamilyName": "english",
|
| 8 |
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"isBaseText": false,
|
| 9 |
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"isSource": false,
|
| 10 |
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"direction": "ltr",
|
| 11 |
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"heTitle": "בראשית רבה",
|
| 12 |
+
"categories": [
|
| 13 |
+
"Midrash",
|
| 14 |
+
"Aggadah",
|
| 15 |
+
"Midrash Rabbah"
|
| 16 |
+
],
|
| 17 |
+
"text": [
|
| 18 |
+
[],
|
| 19 |
+
[],
|
| 20 |
+
[],
|
| 21 |
+
[],
|
| 22 |
+
[
|
| 23 |
+
"The waters now are not just jostling for high position. They are crying like a family being torn apart. The lower waters long to go up in order to be reunited with their other half."
|
| 24 |
+
]
|
| 25 |
+
],
|
| 26 |
+
"sectionNames": [
|
| 27 |
+
"Chapter",
|
| 28 |
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"Paragraph"
|
| 29 |
+
]
|
| 30 |
+
}
|
json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Rabbi Dr. David Mevorach Seidenberg, from Kabbalah and Ecology.json
ADDED
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| 1 |
+
{
|
| 2 |
+
"language": "en",
|
| 3 |
+
"title": "Bereshit Rabbah",
|
| 4 |
+
"versionSource": "http://www.amazon.com/Kabbalah-Ecology-Image-More-Than-Human-World/dp/1107081335",
|
| 5 |
+
"versionTitle": "Rabbi Dr. David Mevorach Seidenberg, from \"Kabbalah and Ecology\"",
|
| 6 |
+
"status": "locked",
|
| 7 |
+
"versionTitleInHebrew": "רבי וד״ר דוד מבורך סיידנברג, מתוך ״קבלה ואקולוגיה״",
|
| 8 |
+
"shortVersionTitle": "Rabbi Dr. David Mevorach Seidenberg, 2015",
|
| 9 |
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"actualLanguage": "en",
|
| 10 |
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"languageFamilyName": "english",
|
| 11 |
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|
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"heTitle": "בראשית רבה",
|
| 15 |
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"categories": [
|
| 16 |
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"Midrash",
|
| 17 |
+
"Aggadah",
|
| 18 |
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"Midrash Rabbah"
|
| 19 |
+
],
|
| 20 |
+
"text": [
|
| 21 |
+
[],
|
| 22 |
+
[
|
| 23 |
+
"",
|
| 24 |
+
"... the upper ones and the lower ones were created in one moment . . . the upper one are nourished by the radiance of the Shekhinah (divine presence), and the lower ones, if they don’t struggle they don’t eat."
|
| 25 |
+
],
|
| 26 |
+
[],
|
| 27 |
+
[],
|
| 28 |
+
[
|
| 29 |
+
"",
|
| 30 |
+
"",
|
| 31 |
+
"",
|
| 32 |
+
"",
|
| 33 |
+
"",
|
| 34 |
+
"",
|
| 35 |
+
"",
|
| 36 |
+
"‘And [God] called to the dry-place/yabashah, land/arets’ [Gn 1:10]— Why did He call her name arets? Because she ran /rats’tah to do the will/ratson of her Possessor/qonah."
|
| 37 |
+
],
|
| 38 |
+
[],
|
| 39 |
+
[],
|
| 40 |
+
[
|
| 41 |
+
"... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...",
|
| 42 |
+
"",
|
| 43 |
+
"Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day...",
|
| 44 |
+
"",
|
| 45 |
+
"",
|
| 46 |
+
"",
|
| 47 |
+
"",
|
| 48 |
+
"... “if a great person . . . says, ‘Why do I need to take permission from one lesser than me?’ . . . they say to him: Learn from your Creator, for He created upper ones and lower ones, and when He came to create the human, He ruled with the ministering angels.”",
|
| 49 |
+
"... [R’ Simlai] said to them: In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).",
|
| 50 |
+
"Said R’ Hosha`ya: In the moment that the Holy One created Adam Harishon, the first Human, the ministering angels erred and sought to say ‘Holy/Qadosh’ before him (to worship him) . . . What did the Holy One do? ‘He cast upon him deep sleep’ [Gn 2:21] and all knew that he was Adam.",
|
| 51 |
+
"... R’ Yehoshua barNechemyah in the name of R’ Chanina bar Yitshak and the rabbis in the name of R’ Lazar (Elazar), say: He created in him four creations from above /mil’ma`lah and four from below /mil’matah. From above – he stands like the ministering angels / mal’akhey hashareit, and speaks like the ministering angels, and has knowledge in him like the ministering angels, and sees like the ministering angels . . . From below – he eats and drinks like an animal /kab’heimah, bears fruit and multiplies, leaves piles (excretes) and dies like an animal... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].",
|
| 52 |
+
"“And dominate /ur’du the fish of the sea”—said R’ Chanina: If [a person] merited, “dominate! /ur’du” [the animals]; and if not, “they will be dominated /yeiradu” [by the animals]. Said R’ Yaakov of K’far Chanan: The one that is “in our image as our likeness” – “dominate! /ur’du”; the one that is not in our image and in our likeness – “they will be dominated /yeiradu”."
|
| 53 |
+
],
|
| 54 |
+
[
|
| 55 |
+
"",
|
| 56 |
+
"",
|
| 57 |
+
"... ‘And God saw everything that He had made’—R’ Yochanan said: A king of flesh and blood who builds a palace, he looks upon the upper ones (i.e., stories) – one glance/r’iyah, and upon the lower ones – one (separate) glance, but the Holy One looks upon the upper ones and upon the lower ones – one glance [altogether]."
|
| 58 |
+
],
|
| 59 |
+
[
|
| 60 |
+
"",
|
| 61 |
+
"",
|
| 62 |
+
"",
|
| 63 |
+
"",
|
| 64 |
+
"",
|
| 65 |
+
"... [every blade of grass has] a mazal that strikes it and says to it, ‘Grow!’"
|
| 66 |
+
],
|
| 67 |
+
[],
|
| 68 |
+
[
|
| 69 |
+
"",
|
| 70 |
+
"",
|
| 71 |
+
"",
|
| 72 |
+
"",
|
| 73 |
+
"",
|
| 74 |
+
"... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...",
|
| 75 |
+
"",
|
| 76 |
+
"All that you see, they are generations of heavens and earth, as it is said: “In beginning, Elohim created heavens and earth” [Gn 1:1]. On the second [day] He created from the upper ones / min ha`elyonim, as it is said: “And Elohim said: Let there be a firmament” On the third He created from the lower ones / min hatachtonim: “And Elohim said: Let the earth sprout”. On the fourth He created from the upper ones: “Let there be lights” On the fifth He created from the lower ones: “Let the waters swarm” On the sixth He came to create Adam. He said: If I create him from the upper ones, then the upper ones will be greater than the lower ones by one creation, and there won’t be peace in the world; and if I create him from the lower ones, then the lower ones will be greater than the upper ones by one creation, and there won’t be peace in the world. Rather, here am I [going to] create him from the upper ones and the lower ones, for the sake of peace / bish’vil shalom... ‘And YHVH Elohim formed him dirt from the ground’—from the lower ones; ‘and He blew in his nostrils life’s breath / nishmat chayyim’ [Gn 2:7]—from the upper ones.",
|
| 77 |
+
"",
|
| 78 |
+
"",
|
| 79 |
+
"",
|
| 80 |
+
"... the Holy One created the upper ones and the lower ones in one [act of] creation."
|
| 81 |
+
],
|
| 82 |
+
[
|
| 83 |
+
"",
|
| 84 |
+
"And every growth/si’ach of the field” [Gn 2:5]—All the trees as it were /k’ilu are conversing/m’sichin, these with these. All the trees as it were are conversing with the creatures / `im hab’riyot.All the treeswere createdtogivepleasure tothe creatures . . . All the conversations of the creatures are about nothing except the land . . . and all the prayers of the creatures are about nothing except the land . . . All the prayers of Israel are about nothing except the Temple/ beyt hamiqdash.",
|
| 85 |
+
"",
|
| 86 |
+
"",
|
| 87 |
+
"",
|
| 88 |
+
"",
|
| 89 |
+
"",
|
| 90 |
+
"",
|
| 91 |
+
"",
|
| 92 |
+
"... from the upper ones, as it is said, ‘from the rain of the heavens she (the land) will drink water’ [Dt 11:11]",
|
| 93 |
+
"",
|
| 94 |
+
"",
|
| 95 |
+
"... receive us /qablunu, you are the creation of the Holy One and we are his messengers. Immediately they receive them – that’s what is written, ‘the land will open’ [Is 45:8], like this female who opens for the male."
|
| 96 |
+
],
|
| 97 |
+
[
|
| 98 |
+
"",
|
| 99 |
+
"",
|
| 100 |
+
"... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].",
|
| 101 |
+
"",
|
| 102 |
+
"",
|
| 103 |
+
"",
|
| 104 |
+
"... dirt from the ground / afar min ha’adamah,[ explains]: ‘Afar’—male, ‘adamah’—female...",
|
| 105 |
+
"... ‘And He blew into his nostrils’—This teaches that He stood him up as a golem stretching from earth to the firmament and then threw breath/n’shamah into him.",
|
| 106 |
+
"By five names is the soul/nefesh called: nefesh, ru’ach, n’shamah, chayah (living one), y’chidah (unique one). Nefesh – this is the blood . . . Ru’ach – for she rises and falls, [as in:] “Who knows if the ru’ach of human beings goes upward?” [Ec 3:21]. N’shamah – this is the visage/character/ofah. . . Chayah – that all the limbs die and (i.e., unless) she lives in the body. Y’chidah – that all the limbs are two by two [but] she is singular in the body."
|
| 107 |
+
],
|
| 108 |
+
[
|
| 109 |
+
"... R’ Yochanan said: The world was not worthy to make use of the cedars, for they were not created except for the needs of the Beyt Hamiqdash (the Temple)."
|
| 110 |
+
],
|
| 111 |
+
[],
|
| 112 |
+
[
|
| 113 |
+
"",
|
| 114 |
+
"Not good[, the adam being alone]” [Gn 2:18]: Taught [R’ Yaakov]: Anyone (man) that has no woman lives without good . . . R’ Simon in the name of R’ Yehoshua ben Levi said: Even without peace . . . R’ Yehoshua of Sakhnin in the name of R’ Levi said: Even without life . . . R’ Chiya bar Gomdi said: He is not even a whole human / adam shalem, for it says: “And He blessed them and called their name Adam”. [Gn 5:2]",
|
| 115 |
+
"",
|
| 116 |
+
"... Said R’ Acha: In the hour that the Holy One came to create the human, He ruled [together] with the ministering angels. He said to them: “Let us make a human [in our image]”. They said to him: This one, what good is he? He said: His wisdom is greater than yours. He (God) brought before them beast and animal and bird. He said to them: This one, what is his name? and they didn’t know. He made them pass before Adam. He said to him: This one, what is his name? [Adam] said: This is ox/shor, and this is donkey/chamor and this is horse/sus and this is camel/gamal. And you, [He said], what is your name? [Adam] said to him: I? It would be right/yafeh to be called Adam, since I was created from the ground/adamah. And I, [God said], what is my name? He said to him: It would be right for you to be called my Lord /Adonai, since you are lord/adon to all the creatures."
|
| 117 |
+
],
|
| 118 |
+
[],
|
| 119 |
+
[
|
| 120 |
+
"",
|
| 121 |
+
"",
|
| 122 |
+
"",
|
| 123 |
+
"... R’ Yehudah bar Simon said: Everything that was created after its fellow rules/shalit over its fellow . . . And Adam was created after all to rule over all.",
|
| 124 |
+
"",
|
| 125 |
+
"",
|
| 126 |
+
"... the root/essence of Shekhinah/God’s presence was in the lower ones / `iqar sh’khinah batachtonim haytah."
|
| 127 |
+
],
|
| 128 |
+
[
|
| 129 |
+
"",
|
| 130 |
+
"",
|
| 131 |
+
"... three have intercourse face-to-face, because the Shekhinah speaks with them.",
|
| 132 |
+
"",
|
| 133 |
+
"... [The snake was created] “ruler over beast and animal / melekh `al hab’heimah v`al hachayah” [and] “erect like Adam / qom’miyut k’adam”"
|
| 134 |
+
],
|
| 135 |
+
[
|
| 136 |
+
"",
|
| 137 |
+
"",
|
| 138 |
+
"...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]."
|
| 139 |
+
],
|
| 140 |
+
[
|
| 141 |
+
"",
|
| 142 |
+
"... In the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah (God’s presence).",
|
| 143 |
+
"",
|
| 144 |
+
"",
|
| 145 |
+
"",
|
| 146 |
+
"",
|
| 147 |
+
"",
|
| 148 |
+
"",
|
| 149 |
+
"... The voice of your brother’s bloods [are] screaming to me from [the surface of] the ground” [Gn 4:10]—[this means that] she (the voice of Hevel’s blood) could not go up above/l’ma`lah, for as yet no soul/n’shamah had gone up to there; and below/l’matah she could not stand (i.e., stay or sink into the ground), for as yet no adam had been buried there, and [so] “his blood was cast upon the trees and the stones."
|
| 150 |
+
],
|
| 151 |
+
[],
|
| 152 |
+
[
|
| 153 |
+
"",
|
| 154 |
+
"... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” ",
|
| 155 |
+
"",
|
| 156 |
+
"",
|
| 157 |
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"... Ben Azai said: “This is the book of the generations of Adam”—this is a great principle in the Torah. R’ Akiva said: “And you will love your fellow like yourself”—this is a great principle in the Torah. For you shouldn’t say: Since I was despised, let my friend be despised. Said R’ Tanchuma: If you did so (despise your friend), know whom you despise, [for] “in Elohim’s likeness He made him”."
|
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],
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[
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"",
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"... [I]n the hour that the Holy One created Adam Harishon, He made him rule over all / hish’litu `al hakol (i.e., over animals and over the land). The cow would listen to the plowman and the furrow would listen to the plowman."
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],
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[],
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"... And one who acquires souls is wise”—this is Noach, who acquired souls, and was nourishing them and feeding them . . . The twelve months that Noach did in the ark, he did not taste the taste of sleep, not in the day and not in the night, for he was busy feeding the souls that were with him, so “one who acquires souls”, this is Noach.",
|
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+
"... For one hundred and twenty years Noach planted cedars and cut them down"
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],
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[],
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"And again [Noach] sent forth the dove out of the ark . . . And the dove came in at evening, and here, an olive leaf torn off in her mouth” [Gn 8:11]. “An olive leaf torn off in her mouth”—From where did she bring it? R’ Bibi said: The gates of Gan Eden were opened for her, and from there she brought it. Said R’ Abahu: Had she brought it from Gan Eden, couldn’t she bring something special, cinnamon or balsam? But she gave [Noach] a hint, and said to Noach: Better is bitterness from this and not sweetness from beneath your hand."
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"... Anyone who makes void (neglects) bearing fruit and multiplying, [it is] as if he diminished the likeness. What is the reason? “For in Elohim’s image He made the human” [Gn 9:6] and it’s written after, “and you, bear fruit and multiply” [Gn 9:7]."
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json
ADDED
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"title": "Bereshit Rabbah",
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"",
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"",
|
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"",
|
| 27 |
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"",
|
| 28 |
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"R’ Abahu and R’ Chiya Raba. R’ Abahu said - from the beginning of the creation of the world the Holy One saw the actions of the righteous and the actions of the wicked. This is what is written “For the Lord knows the way of the righteous…” (Psalms 1:6) “Now the earth was astonishingly empty…” (Genesis 1:2) these are the actions of the wicked, “And God said, Let there be light…” (Genesis 1:3) these are the actions of the righteous. But I don’t know which one of them He desired, the actions of these or the actions of those. Since it is written “And God saw the light that it was good…” (Genesis 1:4). He desires the actions of the righteous and not the actions of the wicked. R’ Chiya Raba said – from the beginning of the creation of the world the Holy One saw the Holy Temple built, destroyed and built. “In the beginning of God's creation…” (Genesis 1:1) refers to it built, this is what it says “…to plant the heavens and to found the earth…” (Isaiah 51:16) “Now the earth was astonishingly empty…” refers to it destroyed, this is what it says “I saw the earth, and behold, it was void and unformed…” (Jeremiah 4:23) , “And God said, Let there be light…” refers to it built and complete in the future to come, this is what it says “Arise, shine, for your light has come, and the glory of the Lord has shone upon you. For behold, darkness shall cover the earth, and a gross darkness the kingdoms, and the Lord shall shine upon you, and His glory shall appear over you.” (Isaiah 60:1-2) "
|
| 29 |
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],
|
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"",
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|
| 39 |
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"The way of the world is that one pours a full vessel into an empty one. Perhaps you can pour a full vessel into a full vessel?! All the world was water in water and you say “…into one place…” (Genesis 1:9) Rather from here we learn that a little can hold a lot. Similarly - “Moses and Aaron assembled the congregation in front of the rock…” (Numbers 20:10) R’ Chanina said: there was a space the size of the mouth of a small sieve there, and all of Israel stood there? Rather from here we learn that a little can hold a lot. Similarly – “The Lord said to Moses and to Aaron, \"Take yourselves handfuls (chofneichem) of furnace soot…” (Exodus 9:8) R’ Huna said: and could Moshe’s handful hold eight handfuls (kamatzim)? That’s strange! Rather from here we learn that a little can hold a lot. There is no comparison between what one takes in a cupped handful (chofan) and what one takes in a closed handful (kamatz). A cupped handful is twice that of a closed and it is written “…and Moses shall cast it heavenward…” (ibid.) therefore Moshe’s cupped hand held eight closed handfuls. Rather from here we learn that a little can hold a lot. Similarly – R’ Yosi bar Chalifta said: “The length of the courtyard shall be one hundred cubits and the width fifty by fifty cubits,” (Exodus 27:18) and all of Israel stood there? That’s strange! Rather from here we learn that a little can hold a lot. Similarly - “And Joshua said to the children of Israel, Come here…” (Joshua 3:9) R’ Huna said: he stood them all up between the two poles of the ark. R’ Acha bar R’ Chanina said: he placed them between the two poles of the ark. The Rabbis said: he shrank them between the two poles of the ark. Yehoshua said to them: from the fact that the two poles of the ark could hold you, you know that Presence of the Holy One is among you. This is what is written “By this you shall know that the living God is in your midst…” (Joshua 3:10) So too regarding Jerusalem it is taught ‘they stood crowded together, but prostrated themselves with plenty of space between them. R’ Shmuel bar R’ Chana said in the name of R’ Acha: each one had four cubits, and a cubit of space to each side so that no one heard the prayer of his fellow. So too it will be in the time to come, as it says “At that time, they will call Jerusalem the Throne of the Lord…” (Jeremiah 3:17) R’ Yochanan went up to visit R’ Chanina, he found him sitting and interpreting this verse ‘At that time, they will call Jerusalem the Throne of the Lord.’ He said to him: oh my teacher, can Jerusalem really hold the throne of the Lord? He replied: The Holy One said to her ‘spread out your length and breadth and receive your population.’ This is what is written “Widen the place of your tent…” (Isaiah 54:2) Why? “For right and left shall you prevail…” (Isaiah 54:3)"
|
| 40 |
+
],
|
| 41 |
+
[],
|
| 42 |
+
[],
|
| 43 |
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[],
|
| 44 |
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[],
|
| 45 |
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[],
|
| 46 |
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[],
|
| 47 |
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[],
|
| 48 |
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|
| 49 |
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|
| 50 |
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|
| 51 |
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|
| 52 |
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|
| 53 |
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|
| 54 |
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|
| 55 |
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|
| 56 |
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"",
|
| 57 |
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"“…from the earth…” (Bereshit 2:7) R’ Berachiya and R’ Chelbo said in the name of R’ Shmuel bar Nachman: he was created from the place of his atonement. This is what it says “An altar of earth you shall make for Me…” (Shemot 20:21) The Holy One said: behold, I am creating him from the place of his atonement, oh that he stands! “He breathed into his nostrils…” (Bereshit 2:7) This comes to teach that He stood him up as a lifeless form that stretched from the land to the heavens and then threw a soul into him. Since in this world it was with the act of blowing, therefore we die, but in the future it will be given as it says “And I will put My spirit into you, and you shall live…” (Ezekiel 37:14)"
|
| 58 |
+
],
|
| 59 |
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[
|
| 60 |
+
"“And the Lord God planted a garden in Eden from the east…” (Bereshit 2:8) They said in the house of R’ Yannai ‘why does the verse use the full name of Gd in reference to planting the garden? Because from the beginning of its creation it required proper alignment. Before man is given form in the womb of his mother, he must align himself with her directions. This is what is written “The Lord's trees are sated, the cedars of Lebanon, which He planted.”’ (Tehillim 104:16) R’ Chanina said ‘They were like the horns of grasshoppers, and the Holy One uprooted them and transplanted into the garden, ‘The Lord's trees are sated…’ R’ Chanina said – their lives were sated, their waters sated, their grove sated.’ R’ Yochanan said ‘the world was not fit to make use of cedars, because they were created only for the needs of the Holy Temple. This is what is written “The Lord's trees are sated, the cedars of Lebanon…” Lebanon only refers to the Holy Temple, as it says “…this good mountain and the Lebanon.”’ (Devarim 3:25) R’ Shmuel bat Nachman said in the name of R’ Yonatan ‘there are twenty-four types of cedar, and only seven of them are praiseworthy. This is what it says “I will give in the desert cedars…”’ (Yeshayahu 41:19) R’ Acha said ‘three: b’rosh is cypress, tidhar is juniper, ta’ashur is box-wood. And why do they call box-wood ta’ashur? Because it is the happiest (m’ushar) among them.’ They added three more to the count – alonim, armonim, almogim. Alonim are oaks, armonim are plane-trees, almogim are aloe-woods. "
|
| 61 |
+
],
|
| 62 |
+
[
|
| 63 |
+
"",
|
| 64 |
+
"“The name of one is Pishon…” (Bereshit 2:11) This is Migdal Pishtan and its waters flow abundantly. “…that is the one that encompasses all the land of Havilah…” (ibid.) There was not yet a place called Havilah, and it says that the river encompasses it? That is strange! Rather, “tell the end from the beginning…” (Yeshayahu 46:10) “…where there is gold,” (Bereshit 2:11) gold there certainly was. “And the gold of that land is good…” (Bereshit 2:12) R’ Yitzchak said ‘happy is he in whose house it is, happy is he in whose company it is.’ R’ Abahu said ‘the Holy One gave a great good to His world – a man breaks a gold piece into smaller pieces, and he can buy many things with it.’ Resh Lakish said ‘the world was not fit to use gold, why was it created? For the Holy Temple, as it says “And the gold of that land is good…” like that which it says “…this good mountain and the Lebanon.” (Devarim 3:25) “…there is the crystal and the onyx stone.” (Bereshit 2:12) R’ Ibo said ‘you think this is referring to the crystal of apothecaries? Let another verse clarify it for you “…and its appearance was like the appearance of crystal.” (Bamidbar 11:7) Just as this refers to a precious stone, so too that refers to a precious stone.’"
|
| 65 |
+
],
|
| 66 |
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|
| 67 |
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|
| 68 |
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|
| 69 |
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|
| 70 |
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|
| 71 |
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|
| 72 |
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|
| 73 |
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|
| 74 |
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"",
|
| 75 |
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|
| 76 |
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"",
|
| 77 |
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"",
|
| 78 |
+
"“And Cain spoke to Abel his brother, and it came to pass when they were in the field…” (Genesis 4:8) What were they arguing about? They said: come let’s divide up the world, one will take the land and one will take the moveable property. This one said: the ground you are standing on is mine. The other one said: what you are wearing is mine. This one said: take it off! The other one said: fly! Because of this “…Cain rose against his brother Abel and killed him.” (ibid.) R’ Yehoshua of Sakhnin said in the name of R’ Levi: they both took the land and the moveable property. What were they arguing about? One said: the Holy Temple will be built in my boundary. The other said: the Holy Temple will be built in my boundary. As it says “…when they were in the field…” (ibid.) and the field only refers to the Holy Temple. This is what it says “…Zion shall be plowed as a field…” (Micah 3:12) Because of this “…Cain rose up against Abel his brother and slew him.” Yehudah bar Ami said: they were arguing about the first Eve. R’ Ibo said: the first Eve returned to the dust. Then what were they arguing about? R’ Huna said: an extra twin sister was born with Abel. This one said: I will take her because I am the first born. The other one said: I will take her because she was born with me. Because of this “…Cain rose up against Abel his brother and slew him.”"
|
| 79 |
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|
| 80 |
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| 81 |
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| 83 |
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|
| 89 |
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|
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|
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|
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|
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[],
|
| 98 |
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[
|
| 99 |
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"",
|
| 100 |
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"",
|
| 101 |
+
"... R’ Shimon bar Aba said in the name of R’ Yochanan: any where that it says ‘and it was’ (vayehi) it indicates distress and joy. If it is distress there is no distress like it and if it is joy there is no joy like it. R’ Shmuel ben Nachmani came and split the teaching in half. Anywhere that it says ‘and it was’ (vayehi) indicates distress, ‘and it will be’ (v’haya) indicates joy…The brought a challenge from this verse “…and he was [there] (v’haya) when Jerusalem was taken.” (Jeremiah 38:28) He said to them: this is still a cause of joy because on that very day Israel received full payment for their sins. As R’ Shmuel ben Nachmani said: Israel received full payment for their sins on the day the Holy Temple was destroyed, as it says “Your iniquity is finished, O daughter of Zion…” (Lamentations 4:22)"
|
| 102 |
+
],
|
| 103 |
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[],
|
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|
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"",
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"And Malchitzedek king of Shalem – This is what is written “And the daughter of Tyre shall seek your presence with tribute, those who are the richest of the people.” (Tehillim 45:13) ‘Malchitzedek the king of Shalem’, this place makes its inhabitants righteous (matzdik) – Malchitzedek, Adonitzedek (Yehoshua 10:1). Jerusalem is called righteousness as it says, “…in which righteousness would lodge…” (Isaiah 1:21) ‘king of Shalem’ R’ Yitzchak the Bavli says (he is called this) because he was born circumcised. \"brought out bread and wine, and he was a priest to the Most High God\" (Bereshit 14:18) R’ Shmuel bar Nachmani and the Rabbanan argue, R’ Shmuel said that the laws of the High Priesthood were revealed to him – ‘bread’ is the show bread, ‘wine’ are the libations. The Rabbanan say that Torah was revealed to him as it says, “\"Come, partake of my bread and drink of the wine I have mingled.” (Mishle 9:5) ‘and he was a priest to the Most High God’ R’ Aba bar Kahana said every mention of wine written in the Torah makes an impact except for this, R’ Levi said that even this we did not escape, because from there He called upon him “…and they will enslave them and oppress them, for four hundred years.” (Bereshit 15:13)"
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"\"And he said, \"My lords, if only I have found favor in your eyes...\" (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. \"Please let a little water be taken...\" (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham \"you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written \"Then Israel sang this song: \"'Ascend, O well,' sing to it!\" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? \"... a land with brooks of water, fountains and depths, that emerge in valleys and mountains,\" (Devarim 8:7) From where do we learn in the time to come? \"And it shall come to pass on that day that spring water shall come forth from Jerusalem...\" (Zechariah 14:8)"
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],
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"... And go to the land of Moriah R’ Chiya Raba and R’ Yanai – one says to the place from which instruction (hora’ah) goes out to the world, and the other says to the place from which awe (yirah) goes out to the world. Similarly regarding the holy of holies (devir), R’ Chiya and R’ Yanai – one says from the place from which the commandments (dibra’ot) go out to the world, and one says from the place from which speech (dibur) goes out to the world. Similarly regarding the ark (aron), R’ Chiya and R’ Yanai – one says to the place from which the light (ha’orah) goes out to the world, and one says to the place where awe (yirah) goes out to the world. R’ Yehoshua ben Levi said that from there the Holy One instructs the nations of the world and brings them down to gehinnom. R’ Shimon bar Yochai said, to the place which is aligned with the Holy Temple above. R’ Yudan said, to the place where there will be an appearance to you (which He will show you). R’ Pinchas said, to the place of the Master of the World. The Rabbis said, to the place where the incense is offered – this is what it says “…I will go to the mountain of myrrh and to the hill of frankincense.” (Shir HaShirim 4:6) "
|
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],
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[
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"“On the third day, Abraham lifted up his eyes…” (Genesis 22:4) It is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On the third day of the tribes it is written “On the third day, Joseph said to them…” (Genesis 42:18) On the third day of the spies, as it says “…and hide yourselves there three days…” (Joshua 2:16) On the third day of the giving of the Torah, as it says “It came to pass on the third day…” (Exodus 19:16) On the third day of Jonah, as it is written “…and Jonah was in the belly of the fish for three days and three nights.” (Jonah 2:1) On the third day of those who came up from exile, as it is written “…and stayed there three days.” (Ezra 8:32) On the third day of the resurrection of the dead, as it is written “He will revive us from the two days, on the third day He will set us up, and we will live before Him.” (Hoshea 6:2) On Esther’s third day “Now it came to pass on the third day, that Esther clothed herself regally…” (Esther 5:1) The royalty of her father’s house. In what merit? This is an argument of the Rabbis and R’ Levi. The Rabbis say: in the merit of the third day of the giving of the Torah, as it says “It came to pass on the third day when it was morning…” (Exodus 19:16) R’ Levi said: in the merit of the third day of our father Avraham, as it says \"On the third day, Abraham lifted up his eyes and saw the place from afar.” (Genesis 22:4) What did he see? He saw a cloud attached to the mountain. He said: it appears that this is the place where the Holy One told me to offer up my son.",
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"“And Avraham named that place, The Lord will see…” (Bereshit 22:14) R’ Yochanan said: he said before Him ‘Master of the World! At the moment when You said to me ‘take your son, your only one’ I had a response for You - yesterday You said to me “for in Yitzchak will be called your seed” (Bereshit 21:12) and now You say to take my son?! But, heaven forfend I did not do so. Rather, I overcame my mercy in order to do Your will. May it be Your will, oh Lord our Gd, that in the moment when the children of Yitzchak sin and do wrong You recall for their sake this binding and be filled with mercy toward them. Avraham called it yireh, as it says ““And Avraham named that place, The Lord will see (yireh) …” Shem called it Shalem, as it says “And Malchitzedek the king of Shalem…” (Bereshit 14:18) The Holy One said, if I call it yireh as Avraham called it, Shem the righteous man will be angered. If I call it shalem, Avraham the righteous man will be angered. Rather, I will call it Yerushalayim, as they both called it – yireh-shalem Yerushalayim. R’ Berachia said in the name of R’ Chelbo before it was Shalem, the Holy One made there a sukkah and prayed in it as it says “His Tabernacle was in Salem, and His dwelling place in Zion.” (Tehillim 76:3) What would He say? ‘May it be willed that I see the building of My house.’ Another explanation: this teaches that the Holy One showed him the Temple destroyed and built, destroyed and built, as it says “And Avraham named that place, The Lord will see…” that means built as it says “Three times in the year, every one of your males shall appear (yireh) before the Lord…” (Devarim 16:16) “…as it is said to this day: On the mountain...” (Bereshit 22:14) that means destroyed, as it says “For Mount Zion, which has become desolate…” (Eicha 5:18) “…the Lord will be seen.” (Bereshit 22:14) built and perfected for the time to come, as it says “For the Lord has built up Zion; He has appeared in His glory.” (Tehillim 102:17)"
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"... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)"
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],
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"“And her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)"
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],
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"“Because Avraham hearkened to My voice…” (Bereshit 26:5) R’ Yochanan and R’ Chanina both said - Avraham came to consciousness of his Creator at age forty-eight. Resh Lakish said - Avraham came to consciousness of his Creator at age three. From where did they learn this? ‘Because (ekev, also meaning heel) Abraham hearkened to the voice of his Creator, “and kept My charge, My commandments, My statutes, and My instructions.\" (Bereshit 26:5) R’ Yonatan said in the name of R’ Yochanan – even the laws of mixing courtyards were known to Avraham, ‘My instructions (torati)’, Avraham kept two torahs, even the simple commandments of the oral law. R’ Simon said – even the new name which the Holy One would call Jerusalem in the future was known to Avraham, as it is written “And Avraham named that place, The Lord will see…” (Bereshit 22:14), and it is written “…and the name of the city from that day will be ‘The Lord is There.’” (Yechezkiel 48:35), and it is written “At that time, they will call Jerusalem ‘The Throne of the Lord’…” (Yermiyahu 3:17) R’ Berachia said in the name of R’ Yehudah: there is no day on which the Holy One does not innovate law in the heavenly court. What is his proof? “Hear attentively the noise of His voice and the sound (hegeh) that emanates from His mouth.” (Iyov 37:2) Hegeh only refers to Torah, as it says “…you shall meditate (hegita) therein day and night..” (Yehoshua 1:8)"
|
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],
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[],
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[
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"... Another explanation. “…of the dew of the heavens…” (Genesis 27:28) this refers to Zion, as it says “As the dew of Hermon which runs down on the mountains of Zion…” (133:3) “…and of the fatness of the earth…” (Genesis 27:28) refers to the offerings, “grain” refers to the first-fruits, “wine” to the libations…"
|
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],
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"... Another explanation. “And he looked, and behold! a well in the field…” (Genesis 29:2) This refers to Zion. “…and behold! three flocks of sheep…” (ibid.) This refers to the three pilgrimage festivals. “…because from that well they would water the flocks…” (ibid.) Because from there they would draw the holy spirit. “…and a huge rock…” (ibid.) This refers to the celebration of the water drawing (simchat bet hashoevah). R’ Hoshaya said: why did they call it the celebration of the water drawing? Because from there they would draw the holy spirit. “And all the flocks would gather there…” (Genesis 29:3) They would come all the way from Mevo Chamat to the stream of Egypt. “…and they would roll the rock off the mouth of the well and water the sheep…” (ibid.) Because from there they would draw the holy spirit. “…and then they would return the rock onto the mouth of the well, to its place.” (ibid) Left to rest for the next pilgrimage festival. Another explanation. “And he looked, and behold! a well in the field…” This refers to Zion. “…and behold! three flocks of sheep…” This refers to the three courts, as it teaches: there were three courts there – one at the entrance to the Temple Mount, one at the entrance to the Courtyard, and one in the Chamber of Hewn Stones. “…because from that well…” Because from there they would hear the ruling. “…and a huge rock…” This refers to the High Court which sat in the Chamber of Hewn Stones. “And all the flocks would gather there…” This refers to the courts throughout the land of Israel. “…and they would roll the rock off…” Because from there they would hear the ruling. “…and then they would return the rock…” Because they would debate back and forth until the ruling was clear. Another explanation. “And he looked, and behold! a well in the field…” This refers to Zion. “…and behold! three flocks of sheep…” This refers to the first three kingdoms. “…because from that well…” Because they became rich from the devoted property that was hidden away in the Temple courts. “…and a huge rock…” This refers to the merit of the forefathers. “And all the flocks would gather there…” This refers to the wicked kingdom who writes out a conscription from all the nations of the world. “…and they would roll the rock off…” Because they became rich from the devoted property that was hidden away in the Temple courts. “…and then they would return the rock…” The merit of the forefathers stands for us in the future…"
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"“And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.” (Bereshit 33:19) R’ Yudan bar Simon said: this is one of the three places about which the nations of the world cannot defraud Israel and say ‘this is stolen property in your hands.’ They are – the cave of the Machpela, the Holy Temple and the grave of Yosef. The cave of the Machpela, as it is written “And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver…” (Bereshit 23:16) The Holy Temple, as it is written “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) The grave of Yosef, as it is written ““And he bought the part of the field where he had pitched his tent…” (Bereshit 33:19)"
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"... “…and to him will be a gathering of peoples.” (Genesis 49:10) This refers to Jerusalem, which in the future will blunt the teeth of the nations of the world, as it says “And it shall come to pass on that day that I will make Jerusalem a stone of burden for all peoples…” (Zechariah 12:3)"
|
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],
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[
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"[“Benjamin is a wolf, he will prey…” (Bereshit 49:27)] “Why do you lurk, you lofty mountains, for the mountain that God desired for His dwelling?” (Tehillim 68:17) R’ Yosi haGalili and R’ Akiva: R’ Yosi haGalili explained the verse as referring to the mountains. At the moment when the Holy One came to give the Torah on Sinai the mountains came running and arguing with each other. This one said ‘the Torah will be given on me!’ and this one said ‘the Torah will be given on me!’ Mount Tabor came from Bet Elim and Mount Carmel from Espamia, this is what is written “As long as I live, says the King, Whose name is the Lord of Hosts, that as sure as Tabor is among the mountains, and Carmel is by the sea, it shall come about.” (Yimiyahu 46:18) This one said ‘I was called!’ and this one said ‘I was called!’ The Holy One said ‘Why do you lurk, you lofty mountains?’ You are all high mountains, but what does lofty (gavnunim) mean? As it says “…or one with long eyebrows (gibein), or a cataract…” (Vayikra 21:20) Idolatry was done on all of you, but Sinai upon which idolatry was never done “…the mountain that God desired for His dwelling,” (Tehillim 68:17) “The Lord descended upon Mount Sinai…” (Shemot 19:20) Nevertheless, “…Even the Lord will dwell [there] forever,” (Tehillim 68:17) refers to the eternal House. R’ Akiva explained the verse as referring to the tribes. At the moment when Shlomo said to build the Holy Temple, the tribes came running and arguing with each other. This one said ‘in my portion it will be built!’ This one said ‘in my portion it will be built!’ The Holy One said to them ‘tribes, why are you lurking? All of you are tribes, all of you are righteous – but lofty (gavnunim). What is gavnunim? Ganavim (thieves). You were all partners in the sale of Yosef; but Benyamin, who did not participate in the sale of Yosef, “…the mountain that God desired for His dwelling.” (Tehillim 68:17) So we find that four hundred and eighty years beforehand the children of Korach prophesied on this, that in the future it would be in the portion of Benyamin as it says “My soul yearns, yea, it pines for the courts of the Lord…” (Tehillim 84:3) So too it says “Behold we heard it in Ephrath…” (Tehillim 132:6) R’ Yehudah says ‘the Holy Temple was built in the portion of Yehudah, as it is written “…Ephrathite man from Bethlehem of Judah…”’ (Shmuel I 17:12) R’ Shimon says ‘in the portion of the son of she who died in Ephrathah. And who died in Ephrathah? Rachel. Perhaps it was in the portion of Yosef who is also among her sons? The verse says “…we found it in the fields of the forest.” (Tehillim 132:6) In the portion of the one who is compared to a beast of the forest, and who is so compared? Benyamin, as it is written “Benjamin is a wolf, he will prey…” (Bereshit 49:27)"
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"“… and he made for his father a mourning of seven days.” (Bereshit 50:10) Why do we mourn for seven days in parallel to the seven days of feasting? The Holy One said to them: in this world you shared the pain of this righteous one and mourned for him seven days, in the coming world I will transform that mourning to joy, as it says “…and I will turn their mourning into joy and will comfort them and make them rejoice from their sorrow.” (Yirmiyahu 31:12) And just as I console you, so I will console Zion and all her waste places in the manner that it says,” For the Lord shall console Zion, He shall console all its ruins, and He shall make its desert like a paradise and its wasteland like the garden of the Lord; joy and happiness shall be found therein, thanksgiving and a voice of song.” (Yeshayahu 51:3)\n"
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"[Genesis 11:28 says,] “And Haran died in the presence of his father Terach.” Rabbi Hiyya said: Terach was a manufacturer of idols. He once went away somewhere and left Abraham to sell them in his place. A man came in and wished to buy one.\"How old are you?\" Abraham asked the man. \"Fifty years old,\" he said. \"Woe to such a man, who is fifty years old and would worship a day old object!\" Avraham said. On another occasion a woman came in with a plateful of flour and requested him, \"Take this and offer it to them.\" So he took a stick and broke them, and put the stick in the hand of the largest. When his father returned he demanded, \"What have you done to them?\" \"I cannot conceal it from you. A woman came with a plateful of fine meal and requested me to offer it to them. One claimed, 'I must eat first,' while another claimed, 'I must eat first.' Thereupon, the largest arose, took the stick and broke them.\" \"Why do you make sport of me? Have they any knowledge?\" Terach said. \"Should not your ears hear what your mouth has said?\" Avraham said. Thereupon Terach seized him and delivered him to Nimrod. \"Let us worship fire,\" Nimrod said. \"Let us rather worship water which quenches fire,\" Avraham said. \"Let us worship water,\" Nimrod said. \"Let us rather worship the clouds which bear the water,\" Avraham said. \"Let us then worship the clouds,\" Nimros said. \"Let us worship the wind which disperses the clouds,\" Avraham said. \"Let us worship the wind,\" Nimrod said. \"Let us worship human beings which can stand up to the wind,\" Avraham said. \"You are just bandying words, and we will worship nothing but the fire. Behold, I will cast you into it, and let your God whom you adore come and save you from it!\" Nimrod said. Now Haran was standing there undecided. \"If Avraham is victorious, I will say that I am of Avraham’s belief, while if Nimrod is victorious, I will say that I am on Nimrod’s side,\" he thought. When Avraham descended into the fiery furnace and was saved, Nimrod asked him, \"Of whose belief are you?\" \"Of Abraham’s,\" he replied. Thereupon he seized him and cast him into the fire; his innards were scorched and he died in the presence of his father. Hence it is written, \"And Haran died in the presence of his father Terach.\""
|
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"“Reuben, thou art my firstborn” (<i>Genesis</i> 49:3). Rabbi [Judah the Prince] used to say on this something complimentary and something uncomplimentary: “Thou art a firstborn, and Esau is a firstborn”: “And Esau went to the field to hint some game” (<i>ibid.</i> 27:5). Were he to find any, good. Or else, he would bring home the fruit of robbery and extortion. As for thee: “Reuben went at the time of the wheat harvest” etc. [“and found mandrakes in the field”] (<i>ibid.</i> 30:14). [So Reuben and Esau are alike in that both went to the field.]. “My might and first fruit of my vigour” (<i>ibid.</i> 49:3): these are the <i>za‘qafin,</i> i.e., the <i>zeqifin,</i> of war [defined by Marcus Jastrow as “officers for restoring the line of battle, guards against desertions”]. “Exceeding in rank and exceeding in honour” (<i>Genesis</i> 49:3): “And their faces were a lion’s face” (<i>1 Chronicles</i> 12:8) [i.e., fierce, definitely not in the sense of the medical phrase <i>facies leonina,</i> as a symptom of the effects of leprosy in the sense of Hansen disease]. And he [Rabbi Judah the prince] use to say on this something uncomplimentary: “Reuben, thou art my firstborn”, thou art a firstborn and I am a firstborn, I, until the age of eighty-four had not seen any seminal emission, whereas thou [of thee Scripture says:] “he went and had intercourse with Bilha” [Jacob’s concubine] (<i>ibid.</i> 35:22). “My might and first fruit of my vigour”, my investment(?) of strength, and my investment(?) of pain. “Exceeding in rank and exceeding in honour” (<i>Genesis</i> 49:3): firstborn status was thy entitlement, and priesthood was thy entitlement, and kingship was thy entitlement, but now that thou hast sinned, firstborn status was given to Joseph, and priesthood to Levi, and kingship to Judah. Said Rabbi Aḥa: “It was not thine, firstborn status!” Did Jacob go to Laban other than for the sake of [obtaining as wife] Rachel?! “All the ploughing [intimacy] I ploughed in thy mother [Leah], did it note behove me to plough them in Rachel [instead, and in her alone?]?! Now, firstborn status has reverted to where it belonged”. "
|
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+
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/VBM Torah.json
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| 1 |
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{
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|
| 18 |
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"text": [
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| 19 |
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| 20 |
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| 21 |
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|
| 22 |
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[],
|
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| 37 |
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| 38 |
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| 39 |
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| 40 |
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| 42 |
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| 46 |
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|
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| 49 |
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"Thus, one should not say, “Since I am scorned, I should scorn my fellow as well; since I have been cursed, I will curse my fellow as well.” Rabbi Tanchuma says, “If you do so, you should know who are you scorning — ‘in the likeness of God He created him.’”"
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|
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|
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|
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|
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|
| 24 |
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|
| 25 |
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|
| 26 |
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|
| 27 |
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|
| 28 |
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|
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|
| 30 |
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|
| 31 |
+
[],
|
| 32 |
+
[],
|
| 33 |
+
[],
|
| 34 |
+
[],
|
| 35 |
+
[],
|
| 36 |
+
[],
|
| 37 |
+
[],
|
| 38 |
+
[],
|
| 39 |
+
[],
|
| 40 |
+
[],
|
| 41 |
+
[],
|
| 42 |
+
[],
|
| 43 |
+
[],
|
| 44 |
+
[],
|
| 45 |
+
[],
|
| 46 |
+
[],
|
| 47 |
+
[],
|
| 48 |
+
[],
|
| 49 |
+
[],
|
| 50 |
+
[],
|
| 51 |
+
[],
|
| 52 |
+
[],
|
| 53 |
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|
| 54 |
+
[],
|
| 55 |
+
[],
|
| 56 |
+
[],
|
| 57 |
+
[],
|
| 58 |
+
[],
|
| 59 |
+
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|
| 60 |
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[],
|
| 61 |
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[],
|
| 62 |
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[],
|
| 63 |
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[],
|
| 64 |
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|
| 65 |
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|
| 66 |
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|
| 67 |
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|
| 68 |
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|
| 69 |
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|
| 70 |
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|
| 71 |
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[],
|
| 72 |
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|
| 73 |
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|
| 74 |
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|
| 75 |
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|
| 76 |
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|
| 77 |
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|
| 78 |
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|
| 79 |
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|
| 80 |
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|
| 81 |
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|
| 82 |
+
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|
| 83 |
+
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|
| 84 |
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|
| 85 |
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|
| 86 |
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[],
|
| 87 |
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|
| 88 |
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|
| 89 |
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|
| 90 |
+
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|
| 91 |
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|
| 92 |
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|
| 93 |
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|
| 94 |
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[
|
| 95 |
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0,
|
| 96 |
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|
| 97 |
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|
| 98 |
+
0,
|
| 99 |
+
"Judah haNasi once directed Rabbi Afes to write a letter in Judah’s name to Emperor Antoninus. Rabbi Afes wrote: “From Judah the Prince to our Sovereign the Emperor Antoninus.” Judah read the letter, tore it up, and wrote: “From your servant Judah to our Sovereign the Emperor Antoninus.” Rabbi Afes remonstrated that Judah treated his honor too lightly. Judah replied that he was not better than his ancestor, who in Genesis 32:5 sent a message saying: “Thus says your servant Jacob.”"
|
| 100 |
+
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|
| 101 |
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|
json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/English/merged.json
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Bereishit Rabbah 33,5.json
ADDED
|
@@ -0,0 +1,59 @@
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|
| 1 |
+
{
|
| 2 |
+
"language": "he",
|
| 3 |
+
"title": "Bereshit Rabbah",
|
| 4 |
+
"versionSource": "here",
|
| 5 |
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"versionTitle": "Bereishit Rabbah 33,5",
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|
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|
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|
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|
| 25 |
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|
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|
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|
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|
| 30 |
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|
| 31 |
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|
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|
| 33 |
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|
| 34 |
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|
| 35 |
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|
| 36 |
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|
| 37 |
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|
| 38 |
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|
| 39 |
+
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|
| 40 |
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|
| 41 |
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|
| 42 |
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|
| 43 |
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|
| 44 |
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|
| 45 |
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|
| 46 |
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|
| 47 |
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|
| 48 |
+
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|
| 49 |
+
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|
| 50 |
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|
| 51 |
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[
|
| 52 |
+
"וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ (בראשית ח, ו), הֲדָא מְסַיְעָא לְהַהוּא דְּאָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, חַלּוֹן. (בראשית ח, ז): וַיְשַׁלַּח אֶת הָעֹרֵב, הֲדָא הוּא דִכְתִיב (תהלים קה, כח): שָׁלַח חשֶׁךְ וַיַּחְשִׁךְ. וַיֵּצֵא יָצוֹא וָשׁוֹב, רַבִּי יוּדָן בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן הִתְחִיל מְשִׁיבוֹ תְּשׁוּבוֹת, אָמַר לוֹ מִכָּל בְּהֵמָה חַיָּה וָעוֹף שֶׁיֵּשׁ כָּאן אֵין אַתָּה מְשַׁלֵּחַ אֶלָּא לִי, אָמַר לוֹ מַה צֹּרֶךְ לָעוֹלָם בָּךְ, לֹא לַאֲכִילָה וְלֹא לְקָרְבָּן. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא קַבְּלוֹ, שֶׁעָתִיד הָעוֹלָם לְהִצְטָרֵךְ לוֹ, אָמַר לוֹ אֵימָתַי, אָמַר לוֹ עַד יְבשֶׁת הַמַּיִם מֵעַל הָאָרֶץ, עָתִיד צַדִּיק אֶחָד לַעֲמֹד וּלְיַבֵּשׁ אֶת הָעוֹלָם, וַאֲנִי מַצְרִיכוֹ לוֹ, הֲדָא הוּא דִכְתִיב (מלכים א יז, ו): וְהָעֹרְבִים מְבִאִים לוֹ לֶחֶם וּבָשָׂר בַּבֹּקֶר וְלֶחֶם וּבָשָׂר בָּעָרֶב. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר עִיר הִיא בִּתְחוּם בֵּית שְׁאָן וּשְׁמָהּ עַרָבִי, רַבִּי נְחֶמְיָה אָמַר עוֹרְבִים מַמָּשׁ הָיוּ, וּמֵהֵיכָן הָיוּ מְבִיאִים לוֹ מִשֻּׁלְחָנוֹ שֶׁל יְהוֹשָׁפָט. דָּרַשׁ רַבִּי עֲקִיבָא מַעֲשֵׂה דּוֹר הַמַּבּוּל בְּגִנְזָק שֶׁל מָדַי וְלֹא בָכוּ, וְכֵיוָן שֶׁהִזְכִּיר לָהֶם מַעֲשֶׂה אִיּוֹב מִיָּד בָּכוּ, וְקָרָא עֲלֵיהֶם הַמִּקְרָא הַזֶּה (איוב כד, כ): יִשְׁכָּחֵהוּ רֶחֶם מְתָקוֹ רִמָּה עוֹד לֹא יִזָּכֵר וַתִּשָּׁבֵר כָּעֵץ עַוְלָה. יִשְׁכָּחֵהוּ רֶחֶם, הֵן שִׁכְּחוּ רַחֲמַי מִן הַבְּרִיּוֹת, אַף הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁכַּח רַחֲמָיו מֵהֶם. מְתָקוֹ רִמָּה, שֶׁמִּתְּקוּ רִמָּה מֵהֶן. עוֹד לֹא יִזָּכֵר וַתִּשָּׁבֵר כָּעֵץ עַוְלָה, אָמַר רַבִּי אַבָּהוּ תֵּעָקֵר אֵין כְּתִיב, אֶלָּא תִּשָּׁבֵר, כְּדָבָר שֶׁנִּשְׁבַּר וְאֵינוֹ מַעֲלֶה חֲלִיפִין, וְאֵיזֶה זֶה דּוֹר הַפְלָגָה."
|
| 53 |
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|
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Daat Bereshit Rabbah.json
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Midrash Rabbah - Bereshit Lviv, 1874.json
ADDED
|
@@ -0,0 +1,110 @@
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| 1 |
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|
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|
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+
[],
|
| 85 |
+
[],
|
| 86 |
+
[],
|
| 87 |
+
[],
|
| 88 |
+
[],
|
| 89 |
+
[
|
| 90 |
+
"ויצא יעקב מבאר שבע וילך חרנה - רבי פנחס בשם רבי הונא בר פפא פתח: (משלי ג) אז תלך לבטח דרכך (וגו') אם תשכב לא תפחד. אז תלך לבטח, זה יעקב, דכתיב: ויצא יעקב. אם תשכב לא תפחד, מעשו ומלבן. ושכבת וערבה שנתך, וישכב במקום ההוא:",
|
| 91 |
+
"רבי שמואל בר נחמן פתח: (תהלים קכא) שיר למעלות אשא עיני אל ההרים - אשא עיני, אל ההורים, למלפני ולמעבדני. מאין יבוא עזרי, אליעזר בשעה שהלך להביא את רבקה. מה כתיב ביה? ויקח העבד עשרה גמלים וגו', ואני לא נזם אחד ולא צמיד אחד! רבי חנינא אמר: גדוד שלחו. רבי יהושע בן לוי אמר: שילח עמו, אלא שעמד עשו ונטלה ממנו. חזר ואמר: מה אנא מובד סברי מן בריי, חס ושלום! לית אנא מובד סברי מן בריי! אלא, עזרי מעם ה'. (שם) אל יתן למוט רגלך אל ינום שומרך הנה לא ינום ולא יישן וגו' ה' ישמרך מכל רע, מעשו ומלבן. ישמור את נפשך, ממלאך המות ה'. ישמר צאתך ובואך, ויצא יעקב מבאר שבע: ר יודן בשם ר אייבו פתח בפשע שפתים מוקש רע(משלי יב יג)יי{ממרד שמרדו נשיו שלעשו בהקב''ה באת להן תקלה} ויצא מצרה צדיק(שם שם) זה יעקב ויצא יעקב):",
|
| 92 |
+
"ר' אבהו פתח: (משלי יט): בית והון נחלת אבות, ומה' אשה משכלת. רבי פנחס בשם ר' אבהו: מצינו בתורה בנביאים ובכתובים, שאין זיווגו של איש אלא מן הקב\"ה. בתורה מנין? (בראשית כד): ויען לבן ובתואל ויאמרו מה' יצא הדבר. בנביאים? (שופטים יד): ואביו ואמו לא ידעו כי מה' הוא. בכתובים? היינו דכתיב (משלי יט: ומה' אשה משכלת, יש שהוא הולך אצל זיווגו, ויש שזיווגו בא אצלו. יצחק זיווגו בא אצלו, וירא והנה גמלים באים. יעקב הלך אצל זיווגו, דכתיב: ויצא יעקב:",
|
| 93 |
+
"רבי יהודה בר סימון פתח: (תהלים סח) אלהים מושיב יחידים ביתה. מטרונה שאלה את ר' יוסי בר חלפתא, אמרה לו: לכמה ימים ברא הקדוש ברוך הוא את עולמו? אמר לה: לששת ימים, כדכתיב (שמות כ): כי ששת ימים עשה ה' את השמים ואת הארץ. אמרה לו: מה הוא עושה מאותה שעה ועד עכשיו? אמר לה: הקב\"ה יושב ומזווג זיווגים, בתו של פלוני לפלוני, אשתו של פלוני לפלוני, ממונו של פלוני, לפלוני. אמרה לו: ודא הוא אומנתיה?! אף אני יכולה לעשות כן! כמה עבדים, כמה שפחות יש לי, לשעה קלה אני יכולה לזווגן. אמר לה: אם קלה היא בעיניך, קשה היא לפני הקדוש ברוך הוא, כקריעת ים סוף. הלך לו ר' יוסי בר חלפתא. מה עשתה? נטלה אלף עבדים ואלף שפחות, והעמידה אותן שורות שורות. אמרה: פלן יסב לפלונית, ופלונית תיסב לפלוני, וזיווגה אותן בלילה אחת. למחר אתון לגבה, דין מוחיה פציעא, דין עינו שמיטא, דין רגליה תבירא. אמרה להון: מה לכון? דא אמרה: לית אנא בעי לדין. ודין אמר: לית אנא בעי לדא. מיד שלחה והביאה את ר' יוסי בר חלפתא אמרה לו: לית אלוה כאלהכון, אמת היא תורתכון, נאה ומשובחת! יפה אמרת! אמר: לא כך אמרתי לך: אם קלה היא בעיניך, קשה היא לפני הקב\"ה כקריעת ים סוף. הקדוש ברוך הוא מה עושה להן? מזווגן בעל כרחן, שלא בטובתן, הה\"ד (תהלים סח): אלהים מושיב יחידים ביתה, מוציא אסירים בכושרות. מהו בכושרות? בכי ושירות. מאן דבעי, אומר שירה! ומאן דלא בעי, בכי! אמר רבי ברכיה: כלשון הזה השיבה ר' יוסי בר חלפתא, הקב\"ה יושב ועושה סולמות, משפיל לזה ומרים לזה, ומוריד לזה ומעלה לזה. הוי אומר (תהלים עה): אלהים שופט, זה ישפיל וזה ירים, יש שהוא הולך אצל זיווגו, ויש שזיווגו בא אצלו. יצחק בא זיווגו אצלו, שנאמר (בראשית כד): ויצא יצחק לשוח בשדה. יעקב הלך אצל זיווגו, שנאמר: ויצא יעקב מבאר שבע:",
|
| 94 |
+
"חזקיה אמר: בן ס\"ג שנים היה אבינו יעקב בעת שנטל את הברכות, עשה עוד י\"ד שנה, שנטמן בבית עבר, עשה עוד שבעה שנים, שעבד ברחל, ונמצא נושא אשה בן פ\"ד שנים. ועשו בן ארבעים שנה, הא למדנו, שהקדוש ברוך הוא, משהה לצדיקים ומקדים לרשעים. אמר רבי הושעיא: כבר כתיב: וישמע אל אביו ואל אמו. ומה ת\"ל ויצא יעקב מבאר שבע? אלא, אמר: אבא, בשעה שבקש לצאת לחוץ לארץ, מהיכן הורשה, לא מבאר שבע?! אף אני, הריני הולך לבאר שבע, אם יותן לי רשות הרי אני יוצא, ואם לאו, איני יוצא. לפיכך, צריך הכתוב לומר: ויצא יעקב מבאר שבע:",
|
| 95 |
+
"ויצא - וכי לא יצא משם אלא הוא. והרי כמה חמרים וכמה גמלים יצאו, ואת אמר: ויצא יעקב?! רבי (זעירא) עזריה בשם ר' יהודה בר סימון אמר: בזמן שהצדיק בעיר, הוא זיוה, הוא הדרה. יצא משם, פנה זיוה, פנה הדרה. ודכוותה (רות א): ותצא מן המקום אשר היתה שמה וגו' ותצא, וכי לא יצא מן המקום אלא היא, והרי כמה חמרים כמה גמלים יצאו, ואומר ותצא?! רבי עזריה בשם רבי יהודה בר סימון, ור' חנין בשם ר' שמואל בר ר' יצחק אמר: כשהצדיק בעיר, הוא זיוה, הוא הדרה. יצא משם, פנה זיוה, פנה הדרה ניחא, דתמן לא היתה שם, אלא אותה הצדקת בלבד, אלא הכא דהוי יצחק ורבקה?! רבי עזריה בשם רבי סימון אמר: לא דומה זכותו של צדיק אחד, לזכותו של שני צדיקים:",
|
| 96 |
+
"מבאר שבע - ר' יודן ור' הונא, ר' יודן אמר: מבארה של שבועה. אמר: שלא יעמוד עלי אבימלך, ויאמר השבעה לי, כשם שנשבע לי זקינך! נמצאתי משהה בשמחת בני, שבעה דורות. ר' הונא אמר: מבארה של בכורה. אמר: שלא יעמוד עלי עשו ויערער על הבכורה, ויאמר לי: כך היית מרמה בי ונוטל את בכורתי?! ונמצאתי מאבד אותה שבועה, שנאמר (בראשית כה): השבעה לי כיום. מבאר שבע רבי ברכיה אמר: מבארה של ברכות. אמר: שלא יעמוד עלי עשו ויאמר לי, כך היית מרמה בי ונוטל את הברכות, ונמצאתי מאבד אותה יגיעה, שיגעה בי אמי:",
|
| 97 |
+
"וילך חרנה - רבנן אמרי: בן יומו. ר' ברכיה בשם ר' יצחק אמר: כלישנהון דברייתא הוא. פלן אזיל לקסרין, ועד כדון הוא על זוודיא חרנה. תנא, בשם רבי נחמיה: כל דבר שהוא צריך למ\"ד בתחלתו, ניתן לה ה\"א בסופה, סדומה, שעירה, מצרימה, חרנה. איתיביה והכתיב (תהלים ט): ישובו רשעים לשאולה?! ר' אבא בן זבדא אמר: לאמבטי התחתונה, שבשאול:",
|
| 98 |
+
"ויפגע במקום - ר' הונא בשם ר' אמי אמר: מפני מה מכנין שמו של הקב\"ה וקוראין אותו מקום? שהוא מקומו של עולם, ואין עולמו מקומו, מן מה דכתיב (שמות לג): הנה מקום אתי, הוי, הקדוש ברוך הוא מקומו של עולם, ואין עולמו מקומו. אמר רבי יצחק: כתיב (דברים לג): מעונה אלהי קדם, אין אנו יודעים אם הקב\"ה מעונו של עולמו ואם עולמו מעונו, מן מה דכתיב (תהלים צ): ה' מעון אתה, הוי. הקדוש ברוך הוא מעונו של עולמו, ואין עולמו מעונו. אמר רבי אבא בר יודן: לגבור, שהוא רוכב על הסוס וכליו משופעים אילך ואילך, הסוס טפילה לרוכב ואין הרוכב טפילה לסוס, שנאמר (חבקוק ג): כי תרכב על סוסיך. דבר אחר: מהו ויפגע? צלי במקום, צלי בבית המקדש. אמר רבי יהושע בן לוי: אבות הראשונים התקינו שלוש תפלות: אברהם תקן תפלת שחרית, שנאמר (בראשית יט): וישכם אברהם בבקר אל המקום אשר עמד שם וגו', ואין עמידה אלא תפלה, שנאמר (תהלים קו): ויעמוד פנחס ויפלל. יצחק תקן תפלת מנחה, שנאמר (בראשית כד): ויצא יצחק לשוח בשדה, ואין שיחה אלא תפלה, שנאמר (תהלים קמג): אשפוך לפניו שיחי. יעקב תקן תפלת ערבית, שנאמר: ויפגע במקום, ואין פגיעה אלא תפלה, שנאמר (ירמיה ז): ואל תשא בעדם וגו', ואל תפגע בי. וכן הוא אומר (שם כז): ואם נביאים הם, ואם יש דבר ה' אתם, יפגעו נא בה' צבאות. אמר רבי שמואל בר נחמן: כנגד ג' פעמים שהיום משתנה: בערבית, צריך אדם לומר יה\"ר מלפניך ה' אלהי, שתוציאני מאפילה לאורה. בשחרית, צ\"ל מודה אני לפניך ה' אלהי, שהוצאתני מאפילה לאורה. במנחה, צריך אדם לומר יהי רצון מלפניך ה' אלהי, שכשם שזכיתני לראות חמה בזריחתה, כך תזכני לראותה בשקיעתה. דבר אחר: ויפגע במקום רבנן אמרי: כנגד תמידים תקנום. תפלת השחר, כנגד תמיד של שחר. תפלת מנחה, כנגד תמיד של בין הערבים. תפלת הערב, אין לה קבע. אמר רבי תנחומא: אפילו תפלת הערב יש לה קבע, כנגד אברים ופדרים, שהיו מתאכלים באור על המזבח כל הלילה:",
|
| 99 |
+
"ויפגע במקום - בקש לעבור, נעשה העולם כולו כמין כותל לפניו. כי בא השמש רבנן אמרי: כיבא השמש, מלמד, שהשקיע הקב\"ה גלגל חמה שלא בעונתה, בשביל לדבר עם יעקב אבינו בצינעה. משל לאוהבו של מלך, שבא אצלו לפרקים. אמר המלך: כיבו את הנרות, כיבו הפנסין, שאני מבקש לדבר עם אוהבי בצינעה. כך, השקיע הקדוש ברוך הוא גלגל חמה שלא בעונתה, בשביל לדבר עם יעקב אבינו בצינעה. ר' פנחס בשם רבי חנין דציפורן אמר: שמע קולן של מלאכי השרת אומרים: בא השמש! בא השמש! אתא שימשא! אתא שימשא! בשעה שאמר יוסף והנה השמש והירח, אמר יעקב: מי גלה לו ששמי שמש? אותן שתי שעות שהשקיע לו הקב\"ה חמה בצאתו מבית אביו. אימתי החזירן? בחזירתו לבית אביו, הה\"ד (בראשית לב): ויזרח לו השמש. אמר לו הקדוש ברוך הוא: את סימן לבניך, מה אתה בצאתך השקעתי חמה ובחזירתך החזרתי לך גלגל חמה, כך בניך בצאתם, (ירמיה טו): אומללה יולדת השבעה. ובחזירתן, (מלאכי ג): וזרחה לכם יראי שמי שמש צדקהל ומרפא בכנפיה(מלאכי ג כ):",
|
| 100 |
+
"ויקח מאבני המקום - ר' יהודה ור' נחמיה, ורבנן, ר' יהודה אמר: שנים עשרה אבנים נטל, כך גזר הקב\"ה, שהוא מעמיד שנים עשר שבטים. אמר: אברהם לא העמידן, יצחק לא העמידן, אני, אם מתאחות הן שנים עשר אבנים זו לזו, יודע אני, שאני מעמיד י\"ב שבטים. כיון שנתאחו י\"ב אבנים זו לזו, ידע שהוא מעמיד י\"ב שבטים. רבי נחמיה אמר: נטל שלושה אבנים, אמר: אברהם, יחד הקדוש ברוך הוא שמו עליו. יצחק יחד הקב\"ה שמו עליו, ואני, אם מתאחות הן ג' אבנים זו לזו, יודע אני שהקדוש ברוך הוא מיחד שמו עלי. וכיון שנתאחו, ידע שהקב\"ה מיחד שמו עליו. רבנן אמרי: מיעוט אבנים שנים. אברהם יצא ממנו פסולת, ישמעאל וכל בני קטורה. ויצחק יצא עשו וכל אלופיו, ואני, אם מתאחות ב' אבנים זו לזו, י��דע אני שאינו יוצא הימני פסולת. ר' לוי ור' אלעזר בשם ר' יוסי בר זימרא אמר: עשאן כמין מרזב ונתן תחת ראשו, שהיה מתיירא מן החיות. ר' ברכיה ור' לוי בשם ר' חמא בר חנינא אמר: כתיב (מיכה א): כי הנה ה' יוצא ממקומו וירד ודרך על במתי ארץ וגו'. מי שנגלה עליו הקדוש ברוך הוא, עאכ\"ו! ר' ברכיה בשם ר' לוי אמר: אותן האבנים, שנתן יעקב אבינו תחת ראשו, נעשו תחתיו כמטה וכפרנוס. מה רטיבה הרטיב? (שיר א): קורות בתינו ארזים וגו', צדיקים וצדיקות, נביאים ונביאות, שיצאו ממנו. וישכב במקום ההוא רבי יהודה ור' נחמיה ר' יהודה אמר: כאן שכב, אבל כל י\"ד שנה, שהיה טמון בבית עבר לא שכב. ור' נחמיה אמר: כאן שכב, אבל כל כ' שנה, שעמד בביתו של לבן, לא שכב. ומה היה אומר? ר' יהושע בן לוי אמר: ט\"ו שיר המעלות שבספר תהלים. מאי טעמיה? (תהלים קכב): שיר המעלות לדוד, לולי ה' שהיה לנו יאמר נא ישראל. ישראל סבא. ר' שמואל בר נחמן אמר: כל ספר תהלים היה אומר. מה טעם? (שם כב): ואתה קדוש יושב תהלות ישראל, ישראל סבא:",
|
| 101 |
+
"ויחלום והנה סולם - אמר ר' אבהו: דברי חלומות לא מעלין ולא מורידין. חד בר נש אזל לגבי רבי יוסי בר חלפתא. אמר ליה: חמית בחלמי, אמרין לי: אזל סב פועליא דאבוך מן קפודקיא. אמר לו: ואזל אבוך לקפודקיא מן יומיה? אמר לו: לא! אמר לו: זיל מני כ' שריי בכרסא דביתך את משכח ליה. אמר לו: לית בהון כ'! אמר לו: ואי לית בהון כ', מני מן ראשיהון לסופיהון, ומן סופיהון לראשיהון ואת משכח. אזל מנא ואשכח כן. ומנין יליף לה ר' יוסי בר חלפתא מן קפודקיא. תני בר קפרא: לית חלום שאין לו פתרון. והנה סולם, זה הכבש. מוצב ארצה, זה מזבח, (שמות כ): מזבח אדמה תעשה לי. וראשו מגיע השמימה, אלו הקרבנות, שריחן עולה לשמים. והנה מלאכי אלהים, אלו כהנים גדולים. עולין ויורדין בו, שהם עולים ויורדים בכבש. והנה ה' נצב עליו, (עמוס ט): ראיתי את ה' נצב על המזבח. רבנן פתרין ליה בסיני: ויחלום והנה סולם, זה סיני. מוצב ארצה, (שמות יט): ויתיצבו בתחתית ההר. וראשו מגיע השמימה, (דברים ד): וההר בוער באש עד לב השמים. דבר אחר: והנה סולם, זה סיני. אותיות דדין הוא אותיות דדין. והנה מלאכי אלהים, על שם (תהלים סח): רכב אלהים רבותים אלפי שנאן, ולמדנו לנביאים שנקראו מלאכים, דכתיב (חגי א): ויאמר חגי: מלאך ה' במלאכות ה' לעם. והנה מלאכי אלהים, זה משה ואהרן. עולים, (שמות יט): ומשה עלה אל האלהים. ויורדים, זה משה: וירד משה. והנה ה' נצב עליו: וירד ה' על הר סיני אל ראש ההר. רבי שלמוני בשם ריש לקיש אמר: תרכוסא של ג' רגלים הראה לו. רבי יהושע דסכנין בשם ר' לוי אמר: את הוא רגל שלישי. הוא דעתיה דר' יהושע דסכנין בשם ר' לוי אמר: (דברים לב) כי חלק ה' עמו יעקב חבל נחלתו. מה החבל הזה, פחות מג' אין מפקיעין אותו, כך האבות, אין פחות מג'. ר' ברכיה אמר: עולם, ושליש עולם הראה לו. עולים, אין פחות משנים. ויורדים, שנים. ומנין שהמלאך שלישו של עולם? שנאמר (דניאל י): וגויתו כתרשיש, ופניו כמראה ברק, ועיניו כלפידי אש, וזרועותיו ומרגלותיו כעין נחושת קלל. ר' חייא ורבי ינאי, חד אמר: עולים ויורדין בסולם. וחד אמר: עולים ויורדים ביעקב. מאן דאמר: עולים ויורדים בסולם, ניחא. ומאן דאמר: עולים ויורדים ביעקב, מעלים ומורידים בו, אפזים בו, קפזים בו, שונטים בו, שנאמר (ישעיה מט): ישראל אשר בך אתפאר, את הוא שאיקונין שלך חקוקה למעלה. עולים למעלה ורואים איקונין שלו, ויורדים למטה ומוצאים אותו ישן. משל למלך שהיה יושב ודן עולים לבסילקי ומוצאים אותו דן, ויוצאין בפרווד ומ��צאים אותו ישן. דבר אחר: למעלן, כל מי, שהוא אומר זכותו, עולה. חובתו, יורד. למטן, כל מי, שהוא אומר זכותו, יורד. חובתו, עולה. דבר אחר: עולים ויורדים בו עולים, אותם שליוו אותו בארץ ישראל. יורדים, אלו שליוו אותו בחוצה לארץ. ר' לוי בשם ר' שמואל בר נחמן אמר: מלאכי השרת, ע\"י שגלו מסטורין של הקב\"ה, נדחו ממחיצתן קל\"ח שנה. ר' תנחומא הוה מפיק לישנא קלא. אמר רבי חמא בר חנינא: על ידי שנתגאו ואמרו: כי משחיתים אנחנו את המקום הזה. היכן חזרו? כאן, עולים ויורדים, עולים ואח\"כ יורדים:",
|
| 102 |
+
"ר' יהושע בן לוי פתר קרייה: בגלות. ויצא יעקב מבאר שבע, היך מה דאת אמר: (ירמיה טו): שלח מעל פני ויצאו. וילך חרנה, היך מה דאת אמר: (איכה א): אשר הוגה ה' ביום חרון אפו. ויפגע במקום, (ישעיה ה): עד אפס מקום. וילן שם כי בא השמש, (ירמיה טו): אומללה יולדת השבעה וגו'. ויקח מאבני המקום, (איכה ד): תשתפכנה אבני קדש בראש כל חוצות. וישם מראשותיו (ירמיה יג): כי ירד מראשותיכם. וישכב במקום ההוא, (שם ג): נשכבה בבשתנו ותכסנו כלמתנו. ויחלום והנה סולם, זה חלומו של נבוכדנצר. והנה סולם, זה צלמו של נבוכדנצר, הוא סמל, הוא סלם אותוי דדין, הוא אותוי דדין. מוצב ארצה, (דניאל ג): אקימיה בבקעת דורא. וראשו מגיע השמימה, (שם): רומיה אמין שתין, פותיה אמין שית. והנה מלאכי אלהים, זה חנניה מישאל ועזריה. עולים ויורדים בו, מעלים בו ומורידים בו, אפזים בו, קפזים בו, שונטים בו. (שם) ידיע ליהוי לך מלכא, די לאלהך לא איתנא פלחין, ולצלם דהבא די הקמת לא נסגוד. והנה ה' נצב עליו, אמר להם חנניה מישאל ועזריה: עבדוהי די אלהא עילאה, פוקו ואתו. דבר אחר: והנה מלאכי אלהים, זה דניאל. עולים ויורדים בו, שעלה והוציא את בלעו מתוך פיו, הה\"ד (ירמיה נא): ופקדתי על בל בבבל, והוצאתי את בלעו מפיו, שהיה לו תנין אחד לנבוכדנצר, והיה בולע, כל מה שהיו משליכין לפניו. אמר לו נבוכדנצר לדניאל: כמה כחו גדול, שבולע כל מה שמשליכין לפניו! אמר לו דניאל: תן לי רשות ואני מתישו. נתן לו רשות. מה עשה? נטל תבן והטמין לתוכו מסמרים, השליך לפניו ונקבו מסמרים את בני מעיו, הדא הוא דכתיב והוצאתי את בלעו מפיו",
|
| 103 |
+
"דבר אחר: והנה סולם. זה חלומו נבחדנצר (דניאל ב): ואלו צלם חד שגי וגו'. מוצב ארצה (שם): וזיויה יתיר קאם לקבלך. וראשו מגיע השמימה (שם): צלמא דכן רב. והנה מלאכי אלהים עולים שנים אלו שרי ארבע מלכיות ששלטנותן גומרת בהם. עולים ויורדים. יורדים ועולים אין כתיב כאן אלא עולים ויורדים. עולים הם ועילה תהא להם. אלא שכל אחד ירוד מחבירו. כתיב (שם): הוא צלמא ראשה די דהב טב חדוהי ודרעוהי די כסף וגו'. בבל למעלה מכולם כדכתיב אנת הוא ראשה די דהבה. וכתיב ובתרך תקום מלכא אחרי ארע מינך. וכתיב מלכו תלילאה אחרי די נחשא. וכתיב בסיפא ואצבעת רגליא מנהון פרזל ומנהון חסף מן קצת מלכותא תהוה תקיפא ומינה תהוא תבירה. והנה ה' נצב עליו. כתיב וביומיהון די מלכיא אינון יקים אלה שמיא מלכו די לעלמין וגו'."
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]
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],
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"sectionNames": [
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"Chapter",
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"Paragraph"
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+
]
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}
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json/Midrash/Aggadah/Midrash Rabbah/Bereshit Rabbah/Hebrew/Midrash Rabbah -- TE.json
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json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/Livius translation.json
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| 1 |
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{
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| 2 |
+
"language": "en",
|
| 3 |
+
"title": "Eikhah Rabbah",
|
| 4 |
+
"versionSource": "https://www.livius.org/sources/content/rabbinical-literature/midrash-rabbah-lamentations-2.2.4/",
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"versionTitle": "Livius translation",
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"actualLanguage": "en",
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"languageFamilyName": "english",
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"isBaseText": false,
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"isSource": false,
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"direction": "ltr",
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"heTitle": "איכה רבה",
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"categories": [
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+
"Midrash",
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+
"Aggadah",
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"Midrash Rabbah"
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],
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"text": {
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"Petichta": [],
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"": [
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[],
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[
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"",
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"",
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"",
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"When Rabbi Aqiba beheld Bar Kozeba, he exclaimed: \"This is the king Messiah!\" Rabbi Johanan ben Torta retorted: \"Aqiba, grass will grow in your cheeks and he will still not have come!\"note [2] Eighty thousand trumpeters besieged Bethar where Bar Kozeba was located, who had with him two hundred thousand men with an amputated finger.note The Sages sent him the message, \"How long will you continue to make the men of Israel blemished?\" He asked them, \"How else shall they be tested?\" They answered, \"Let anyone who cannot uproot a cedar from Lebanon be refused enrollment in your army.\" He thereupon had two hundred thousand men of each class; and when they went forth to battle they cried, \"O God, neither help nor discourage us!\" That is what is written, Hast not Thou, o God, cast us off? And go not forth, o God, with our hosts?note And what used Bar Kozeba to do? He would catch the missiles from the enemy's catapults on one of his knees and hurl them back, killing many of the foe. On that account, Rabbi Aqiba made his remark.note [3] For three and a half years the emperor Hadrian surrounded Bethar. In the city was rabbi Eleazar of Mode'in,note who continually wore sackcloth and fasted, and used to pray daily: \"Lord of the universe, sit not in judgment today!\" so that Hadrian thought of returning home.note A Cutheannote went [to the emperor] and found him and said: \"My lord, so long as that old cock wallows in ashes, you will not conquer the city. But wait for me, because I will do something that will enable you to subdue it today.\" He immediately entered the gate of the city, where he found rabbi Eleazar standing and praying. He pretended to whisper in the ear of rabbi Eleazar of Mode'in. People went and informed Bar Kozeba: \"Your friend, rabbi Eleazar, wishes to surrender the city to Hadrian.\" He sent and had the Cuthean brought to him and asked: \"What did you say to him?\" He replied: \"If I tell you, the emperor will kill me; and if I do not tell you, you will kill me. It is better that I should kill myself and the secrets of the government be not divulged.\" Bar Kozeba was convinced that rabbi Eleazar wanted to surrender the city, so when the latter finished his praying, he had him brought into his presence and asked him: \"What did the Cuthean tell you?\" He answered: \"I do not know what he whispered in my ear, nor did I hear anything, because I was standing in prayer and am unaware what he said.\" Bar Kozeba flew into a rage, kicked him with his foot and killed him. A heavenly voice issued forth and proclaimed: \"Woe to the worthless shepherd that leaveth the flock! The sword shall be upon his arm, and upon his right arm!\"note It was intimated to him, \"Thou hast paralyzed the arm of Israel and blinded their right eye; therefore shall thy arm wither and thy right arm grow dim!\" Forthwith the sins [of the people] caused Bethar to be captured. Bar Kozeba was slain and his head taken to Hadrian. He asked: \"Who killed him?\" A Cuthean said to him: \"I killed him.\" \"Bring his body to me,\" he ordered. He went and and found a snake encircling its neck. So Hadrian, when told of this, exclaimed: \"If his God had not slain him, who could have overcome him?\" note And there was applied to him the verse: Except their rock [Kefar] had given them over.note [4] There were two brothers in Kefar Haruba, who did not allow any Roman to pass there, because they killed him. They said: \"The conclusion of the whole matter is that we must take Hadrian's crown and set it upon our own head.\" They heard that the Romans were coming towards them; and when they set out against them, an old man met them and said: \"May the Creator be your help against them!\" They retorted: \"Let him neither help nor discourage us!\" Their sins immediately caused them to be slain. Their heads were brought to Hadrian, who asked: \"Who killed them?\" A Cuthean replied: \"I slew him.\" And the emperor ordered him to fetch their bodies. He went and and found a snake encircling their necks. So Hadrian, when told of this, exclaimed: \"If their God had not slain them, who could have overcome them?\" And there was applied to him the verse: Except their rock [Kefar] had given them over.note [5] Rabbi Jonathan said: The voice is the voice of Jacobnote - the voice of distress caused by the emperor Hadrian, who slew eighty thousand myriads of human beings at Bethar. [6] They slew the inhabitants until the horses waded in blood up to the nostrils, and the blood rolled along stones (with the size of 284 liters) and flowed into the sea, staining it for a distance of six kilometers. (In case you think that Bethar is close to the sea: was it not in fact sixty kilometers distant from it?) Now Hadrian possessed a large vineyard 46 kilometers square, as far as from Tiberias to Sepphoris, and they surrounded it with a fence consisting of the slain of Bethar. And it was decreed that they should not be buried, until a certain emperor arose and ordered their interment. Rabbi Huna said: \"On the day when the slain of Bethar were allowed burial,note the benediction Who art kind and dealest kindly was instituted - Who art kind because the bodies did not putrefy, and dealest kindly because they were allowed burial.\" [7] Rabbi Johanan said: \"The brains of three hundred children were dashed upon one stone, and three hundred baskets of capsules of phylacteries were found in Bethar, each capsule having a capacity of 2130 liters.\" Rabbi Gamaliel said: \"There were five hundred schools in Bethar, and the smallest of them had no less than three hundred children. They used to say: \"If the enemy comes against us, with these styluses we will go out and stab them.\" When, however, the people's sins did cause the enemy to come, they enwrapped each pupil in his book and burnt him, so that I alone was left. He affected to himself the verse: Mine eye affecteth my soul, because of all the daughters of my city.note "
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| 26 |
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]
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| 27 |
+
]
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| 28 |
+
},
|
| 29 |
+
"schema": {
|
| 30 |
+
"heTitle": "איכה רבה",
|
| 31 |
+
"enTitle": "Eikhah Rabbah",
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+
"key": "Eikhah Rabbah",
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+
"nodes": [
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{
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"heTitle": "פתיחתא",
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"enTitle": "Petichta"
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+
},
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| 38 |
+
{
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+
"heTitle": "",
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"enTitle": ""
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}
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+
]
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+
}
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| 44 |
+
}
|
json/Midrash/Aggadah/Midrash Rabbah/Eikhah Rabbah/English/Rabbi Mike Feuer, Jerusalem Anthology.json
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| 1 |
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"title": "Eikhah Rabbah",
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"versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
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"versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
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"shortVersionTitle": "Rabbi Mike Feuer",
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"text": {
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"Petichta": [],
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"": [
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[
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"",
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| 48 |
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"",
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| 49 |
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| 50 |
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"“…she has no comforter…” (Lamentations 1:2) R’ Levi said: every place where it says ‘has no,’ she has. “And Sarai was barren; she had no child.” (Genesis 11:30) And she did have, as it says “And the Lord remembered Sarah…” (Genesis 21:1) Similarly, “…but Hannah had no children.” (Samuel I 1:2) And she did have, as it says “For the Lord remembered Hannah…” (Samuel I 2:21) Similarly, “…that is Zion whom no one seeks out.” (Jeremiah 30:17) And she did have, as it says “And a redeemer shall come to Zion…” (Isaiah 59:20) And so too you say that she has no comforter - she has, as it says “I, yea I am He Who consoles you…” (Isaiah 51:12)",
|
| 51 |
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"... for the comforter to restore my soul is removed from me – What is the name of the king Messiah? R’ Aba bar Kahana said: the Lord is his name, “…and this is his name that he shall be called, The Lord is our righteousness.” (Yirmiyahu 23:6) For R’ Levi said: it is good for a city that its name be the same as its king, and that the name of the king be the same as its God. It is good for a city that its name be the same as its king, as it is written “…and the name of the city from that day will be ‘The Lord is There.’ (Ezekiel 48:35) And the name of its king the same as its God, as it says “…and this is his name that he shall be called, The Lord is our righteousness.” R’ Yehoshua ben Levi said: Shoot is his name, as it says “…Behold a man whose name is the Shoot, who will spring up out of his place …” (Zechariah 6:12) R’ Yudan said in the name of R’ Ibbo: comforter is his name, as it says “…for the comforter to restore my soul is removed from me…” (Eicha 1:16) R’ Chanina said: they are not arguing, each one’s account is the same – he is comforter, he is shoot, because this statement supports the other statement of R’ Yudan in the name of R’ Iddo."
|
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],
|
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"... “…in the tent of the daughter of Zion, He has poured out His fury, which is like fire.” (Lamentations 2:4) There are four ‘pouring out’ for good and four ‘pouring out’ for evil. The four for good: “And I will pour out upon the house of David and upon the inhabitants of Jerusalem a spirit of grace and supplications. (Zechariah 12:10) “And it shall come to pass afterwards that I will pour out My spirit upon all flesh…” (Yoel 3:1) “And even upon the slaves and the maidservants in those days will I pour out My spirit.” (Yoel 3:2) “And I shall no longer hide My face from them, for I shall have poured out My spirit upon the House of Israel…” (Ezekiel 39:29) the four for evil: “And He poured out upon them the fury of His anger…” (Isaiah 42:25) “…when You pour out Your fury on Jerusalem…” (Ezekiel 9:8) “The Lord has spent His fury, He has poured out His fierce anger…” (Lamenations 4:11). So too, “…in the tent of the daughter of Zion, He has poured out His fury, which is like fire.”"
|
| 86 |
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],
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[],
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[
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"“The kings of the earth did not believe, nor all the inhabitants of the world, that a foe or enemy could enter the gates of Jerusalem.” (Lamentations 4:12) There were four kings, and each one demanded what the others did not demand. They are David, Asa, Yehoshafat and Hezekiah. Regarding David it says “I have pursued my enemies and overtaken them…” (Psalms 18:38) The Holy One said to him: I will do so. This is what is written “And David smote them from evening until evening to their morrow…” (Samuel I 30:17) What does ‘to their morrow’ mean? R’ Yehoshua ben Levi said: for two nights and one day. The Holy One lit up the night for him with shooting stars and lightning, as it is taught (Mishna Berachot 2:9) ‘on shooting stars, on earthquakes and on lightning.’ This is what is written “For You light my lamp…” (Psalms 18:29) Asa stood up and said: I do not have the strength to kill them, rather I will pursue them and You do the rest. This is what is written “And Asa and the people who were with him pursued them… for they were broken before the Lord and before His camp, and they carried away very much spoils.” (Chronicles II 14:12) It is not written ‘before Asa’ but rather ‘before the Lord and before His camp.’ Yehoshafat stood up and said: I have no strength to kill or to pursue, rather I will sing a song and You do the rest. The Holy One said to him: I will do so, as it says “And at the time they commenced with song and praise…” (Chronicles II 20:22) Hezekiah stood up and said: I have no strength to kill, or to pursue or to sing a song, rather I will sleep on my bed and You do the rest. The Holy One said to him: I will do so, as it says “And it came to pass on that night that an angel of the Lord went out and slew one hundred eighty-five thousand of the camp of Assyria…” (Kings II 19:35)"
|
| 104 |
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],
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[
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"“Why do You forget us forever, forsake us so long?” (Eicha 5:20) R’ Yehoshua ben Avin said, ‘Yirmiyahu made four claims – abandonment, forgetting, rejection and wrath.’ Abandonment and forgetting - “Why do You forget us forever, forsake us so long?” Rejection and wrath – “For if You have utterly rejected us, You have been exceedingly wrathful against us.” (Eicha 5:22) Rejection had already been reversed in his days, as it says “So said the Lord: If the heavens above will be measured and the foundations of the earth below will be fathomed, I too will reject…” (Yirmiyahu 31:36) Wrath was already reversed in the days of Yeshayahu, as it says “For I will not contend forever, neither will I be wrathful to eternity…” (Is. 57:16) Abandonment and forgetting have not been reversed, therefore Zion complains and says “But Zion said: ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Is. 49:14) R’ Yehoshua ben Levi said ‘Yirmiyahu made four claims – abandonment, forgetting, rejection and despising.’ Abandonment and forgetting - “Why do You forget us forever, forsake us so long?” Rejection and despising – “Have You indeed rejected Judah? Has Your soul despised Zion? (Yirmiyahu 14:19) Rejection and despising were already reversed in the days of Moshe, as it says “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them to annihilate them…” (Vayikra 26:44) Abandonment and forgetting have not been reversed, therefore Zion complains and says “But Zion said: ‘The Lord has forsaken me, and the Lord has forgotten me.’” (Is. 49:14)"
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| 126 |
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"רבי אבא בר כהנא פתח (ישעיה י')צהלי קולך בת גלים אמר ישעיהו לישראל עד שאתם אומרים שירים ומזמורים לפני עבודת כוכבים צהלי קולך בדברי תורה צהלי קולך בבתי כנסיות בת גלים מה גלים הללו מסויימין בים כך אבותיהם מסויימין בעולם ד\"א בת גלים בת גולים ברתיהון דגלוואי בתו של אברהם אותו שכתוב בו (בראשית י\"ב)ויהי רעב בארץ וירד אברם מצרימה בתו של יצחק שכתוב בו (שם כ\"ו)וילך יצחק אל אבימלך מלך פלשתים גררה בתו של יעקב שכתוב בו (שם כ\"ח)וילך פדנה ארם הקשיבי הקשיבי למצותי הקשיבי לדברי תורה הקשיבי לדברי נבואה הקשיבי לצדקות ומעשים טובים לישה ואם לאו לישה הא אריה סליק עלך זה נבוכדנצר הרשע דכתיב ביה (ירמיה ד')עלה אריה מסובכו עניה עניה מן הצדיקים עניה מדברי נבואה עניה ממצות ומעשים טובים ענתות ואם לאו ענתות הא ענתותא אתי ומתנבא עליך דכתיב (שם א')דברי בן חלקיהו וגו' כיון שבא הפורענות קונן עליהם איכה:"
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{
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"language": "en",
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"title": "Esther Rabbah",
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"versionTitle": "Rabbi Mike Feuer, Jerusalem Anthology",
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"versionTitleInHebrew": "רבי מייק פוייר, לקט ירושלים",
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"Midrash",
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"Aggadah",
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"Midrash Rabbah"
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"“…who reigned…” (Esther 1:1) And is not yet king. “…from Hodu to Kush…” (ibid.) Isn’t from Hodu to Kush a small thing? Rather, just as he reigned from Hodu to Kush, so he reigned over one hundred and twenty-seven provinces. And similarly “For he had dominion over all on this side of the river, from Tiphsah even to Gaza…” (Kings I 5:4) Isn’t from Tiphsah to Gaza a small thing? Rather, just as he ruled from Tiphsah to Gaza so too he ruled from one end of the world to the other. And similarly “From Your Temple, which is over Jerusalem, kings will bring You tribute.” (Psalms 68:30) Isn’t from the Temple to Jerusalem a small thing? Rather, just as the sacrifices are found from the Temple to Jerusalem so too in the future messengers bearing gifts will be found for the King Messiah. This is what is written “And all kings will prostrate themselves to him…” (Psalms 72:11) R’ Kohen the brother of R’ Chiya bar Aba said: just as the Divine Presence is found from the Temple to Jerusalem, so too the Divine Presence will fill from one end of the world to the other. This is what is written “…and His glory will fill the entire earth. Amen and amen.” (Psalms 72:19) "
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json/Midrash/Aggadah/Midrash Rabbah/Esther Rabbah/English/Sefaria Community Translation.json
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"...Another explanation. “As if a man flees from the lion…” (Amos 5:19) This refers to Nebuchadnezzar. “…and the bear meets him…” This refers to Belshazzar. “…and he comes to the house and leans his hand on the wall, and a serpent bites him.” This refers to Haman, who stirred up passions like a snake, as it is written “Rehum was the secretary, and Shimshai was the scribe…” he (Shimshai) was the son of Haman, “…they wrote a letter about Jerusalem to Artaxerxes the king, as is stated.” (Ezra 4:8) And what was written in the letter? “Now issue an order to stop these men…” and “…they will not give the king's due, the head tax, or the meal tax they will not give, and the tax of the kings will suffer.” (Ezra 4:13) ‘The king’s due (minda),’ refers to the measure of the land. ‘The head tax’ refers to the gold and silver tax. ‘Meal tax’ refers to forced labor. ‘and the tax of the kings will suffer,’ Rav Huna and Rabbi Pinchas said: even those things through which the government makes itself popular, like theater houses and circuses will be damaged. Since they sent the letter, their words were heeded and the work on the Temple was stopped. When the Jews saw this they all began to cry out, woe! “Now it came to pass in the days of Ahasuerus…” (Esther 1:1)...",
|
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"Rabbi Yuda son of Rabbi Simon opened: \"From the kingship of the hypocritical man, from the ensnarers of the people.\"(Job 34:30) Rabbi Yoḥanan and Rosh Laqish – Rabbi Yoḥanan said: \"At a time when the king is hypocritical – or any leader of people - it is snares (<i>moqesh</i>) to the people, because of their stubbornness (<i>qashuyot</i>) and the desire of the people who do not act to the will of the Creator of the World.\" Rabbi Shimon ben Laqish says: \"Safer for people to grow wings for themselves and fly in the air, rather than be handed over and submit to the hand of a hypocritical king.\" Another interpretation: \"from the kingship of the hypocritical man\" this is Aḥasheverosh, who was hypocritical, for he killed his wife [Vashti] because of his friend [Memukhan], and another time he killed his friend [Haman] because of his wife [Esther]. Abba Oriyan, from Sidon, said five things in the name of Rabban Gamliel: \"(1) When lying judges multiply, lying witnesses multiply. (2) When informants multiply, the people's money is stolen. (3) When brazenness multiplies, glory, majesty, and honor are taken from the people. [(4 - not printed here, but found in Yalkut Shimoni on Nach 920:10): When a younger says to an elder, \"I am better than you,\" the years of people are shortened.] (5) When the beloved children act in a way that angers their Father in Heaven, He raises above them a hypocritical king who exacts retribution from them.\" And who is this? This is Aḥasheverosh. And thus when everyone saw this, they began to cry out, \"Woe!\" [(<i>vay</i>)] – \"and so it was\" [<i>vayehi</i>] in the days of Aḥasheverosh.",
|
| 30 |
+
"",
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| 31 |
+
"Rabbi Tanchuma, Rabbi Berakhiya, and Rabbi Chiya Rabbah and in the name of Rabbi Elazar [all] said, \"This midrash came up to our hands from the exile - any place that it is stated, 'and it was (<i>vayehi</i>),' it is nothing but a term of grief [hinting to the sound, (<i>vay</i>), meaning woe].\" Rabbi Shmuel bar Nachmani said in the name of Rabbi Yonatan, \" 'Any place that it is stated, \"and it was in the days of,\" it is nothing but a term of grief.'\" And there are five: (1) \"And it was in the days of Amrafel\" (Genesis 14:1). What grief was there over there? They made a war to kill Avraham, our father, as it is stated (Genesis 14:2), \"made war.\" [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then] barbarians came and grappled with him with words. And when he wanted to leave, they all said to him, \"Woe that the king will no longer be concerned about the province as he was\": So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), \"the seed of Avraham, My dear one\"; and it is written (Genesis 12:3), \"and through you shall all the families of the world be blessed.\" And when the kings came and grappled with him, they all said, \"Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake.\" This is [the meaning of] that which the verse stated (Genesis 14:7), \"And they came to Ein Mishpat (which can be understand as the eye of justice)\" - Rabbi Acha said, \"They sought to grapple with no less than the eyeball of the world.\" They said, \"They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world.\" [The verse continues -] \"It (<i>hee</i>) is Kadesh,\" [but] it is written, \"he (<i>hu</i>) is Kadesh\"; meaning to say, he sanctified (<i>hu kidesh</i>) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) \"And it was in the days of Achaz the son of Yoshiah, King of Yehudah\" (Isaiah 7:1). What grief was there over there? \"It is what is stated by the verse (Isaiah 9:11), \"Aram is in front and the Philistines are behind, etc.\" [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, \"If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own\": So did the evil Achaz say, \"If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?\" So did he say, \"If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls.\" What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), \"Bind up the message; seal the instruction with My disciples.\" And when they saw that the things were like this, they all started to cried out, \"Woe that the world is being destroyed\" - when [study of] the Torah was negated, that was in the days of Achaz. (3) \"And it was in the days of Yehoyakim the son of Yoshiyahu\" (Jeremiah 1:3). What grief was there over there? \"I looked at the earth, and behold it was empty and void; at the heavens and their light was not\" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were brought to the provinces of the kingdom. In each and every province, when it came to their hands, everyone would stand on their feet, uncover their heads and read them with fear, trembling and perspiration. But when they were brought to the province of the king, they tore them up and burned them: When the Holy One, blessed be He, sends His messenger to the nations of the world, they repent, cover themselves in sackcloth and fast - as did the people of Nineveh, as it is stated (Jonah 3:7), \"from the order of the king and his principals, etc.\" They, may their memory be blessed, said, \"One who had a beam or a stone that was stolen in his house would destroy the house and remove it and return the theft.\" And because of this did Yonah fear to prophesy to Nineveh. As Rabbi Tarfon said, \"The fish was designated, etc.\" And the nations of the world are afraid in front of the Holy One, blessed be He, and [so, they are] close to repentance, whereas Israel is stiff-necked. This is what the verse stated (Jeremiah 36:23), \"And it was when Yehudi would read three columns or four\" - meaning to say, he read four verses - and in the fifth verse, he read, \"And her tormentors became the head\" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), \"he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll.\" And when they saw this, everyone began to cry out, \"Woe for the decree that is hanging over us.\" And the other (4) - \"And it was in the days of Achashverosh\" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: The king is King of the kings of kings, the Holy One, blessed be He; His vineyard is Israel, as it is stated (Isaiah 5:7), \"For a vineyard of the Lord of Hosts is the House of Israel\"; [And] their three enemies are Pharaoh, Nevukhadnetsar and Haman. Pharaoh began with the small berries, as it is stated (Exodus 1:22), \"Any son that is born, throw him into the river.\" Nevukhadnetsar ripped the clusters, as it is stated (Jeremiah 29:2), \"the craftsmen and the smiths.\" Who are the craftsmen (<i>charash</i>)? These are the ones that pray the mute prayer silently, and are victorious with their prayer over all the nations of the world. The smiths? That all the nations of the world come in a vice in front of them but [then] flee, as they put a vice on all the nations - and Nevukhadnetsar come to destroy them; and he destroyed the craftsmen and the smiths, and exiled them. The evil Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), \"to annihilate, to kill and to destroy.\" Everyone began to cry out, \"Woe,\" and they mourned in front of the Omnipresent. (5) \"And it was in the days when the judges ruled\" (Ruth 1:1) - there was famine there; and what grief is greater than famine? And from where [do we know] that there was famine? As it is stated (Ruth 1:1), \"and there was a famine in the land.\" And why was there a famine? Because Israel and the judges were not judging true judgement; as it is is stated, \"And it was in the days when the judges ruled\" - [and] we find [following it], \"he\", which indicates evildoers. [As] so do we find, \"he was Datan and Aviram\" (Numbers 26:9); \"he was Achashverosh\" (Esther 1:1); \"he was [...] Achaz\" (II Chronicles 28:22). So too were the judges. And to what is the matter comparable? To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time, as Elimelekh would judge the judges; [since] he was a strongman and there were many men below him. He saw the distress and the famine, but he did not warn the sinners to repent from their evil. And he stopped living in Beit Lechem for himself to live in the field of Moav - to sustain his soul during the famine, and the soul of his wife during the famine, and the soul of his sons; and he did not know that [it is] the Torah that sustains its masters and not the vanities of the world. And he was one who was important, as it is stated (Ruth 1:1), \"and a man went from Beit Lechem, Yehudah.\" And we only say, \"man,\" about an important man, as it is stated (Numbers 12:3), \"And the man, Moshe, was very humble.\" As Elimelekh was an important man, as they would consider him [so] in his place - and [yet] he went to save his soul and the soul of his household, and did not trouble himself about the matters of the community; even as he was an important man and they would have believed his words, [such as] to make them repent from their evil and bring them to repentance. And therefore, it occurred to him as it is written in the verse (Ruth 1:3), \"And Elimelekh, the husband of Naomi died.\" And so [too,] his sons died, as it is stated (Ruth 1:5), \"And [...his] two [sons,] Machlon and Khilyon died, and the woman survived her two children and her husband.\" As so were they judging their judges, like Sodom. Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, \"Any place that it is stated, 'and it was (<i>vayehi</i>),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it.\" (The text is missing the following integral part of the midrash, found in Bereishit Rabbah 42:3 and other places: Rabbi Shmuel bar Nachman came and divided it, \"Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief.\") The Sages responded, \"Behold 'And God said, \"<i>Vayehi</i> (here used as a command form, and not past tense) light\"' [is] joy!\" He said to them, \"It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), \"From the wicked is their light withheld.\" And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), \"Light is sown for the righteous, and joy for the straight-hearted.\"'\" They responded to him further, \"It states, 'And it was evening and it was morning, one day.'\" He said to them, \"On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'\" They responded to him, \"Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day.\" He said to them, \"They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed.\" They responded to him, \"[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?\" He said to them, \"It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7).\" They responded to him, \"[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?\" He said to them, \"It too is not of joy, as Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin, fell at that time; as it is stated (Joshua 7:5), 'And the men of Ai smote of them, like thirty-six men' - and the master said, 'That is Yair the son of Menashe, whose weight corresponded to the majority of the Sanhedrin.'\" They responded to him, \"And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?\" He said to them, \"It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'\" They responded to him, \"And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?\" He said to them, \"It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19).\" They said to him, \"Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy.\" He said to them, \"'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6).\" They said to him, \"But behold, it is written (Jeremiah 38:28), '<i>vahaya</i> (here used in the past tense, and not like the other examples) when Jerusalem was captured'!\" He said to them, \"It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'\""
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[
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| 35 |
+
"It was in the days [of Aḥashveirosh, he was Aḥashveirosh]: Rabbi Yehoshua ben Korḥa said, \"Because he darkened the faces of Israel like the sides of a pot.\" Rabbi B'rekhya said, \"Because he withered the head of Israel with fasting and affliction.\" Rabbi Levi said, \"Because he made them drink gall and wormwood.\" Rabbi Yuda son of Rabbi Simon said, \"Because he tried to destroy the roots of Israel\". Rabbi Taḥlifa son of Bar Ḥana said, \"Because he was the brother of a leader, the brother of Nevukhadnetzar.\" Could he have been his brother? Wasn't one a Chaldean and another a Median? But one suspended work on the Temple and the other destroyed it, so Scripture considers them equivalent. So is it said, \"Also one one lazy in his work is a brother to the destroyer.\" (Proverbs 18:9) \"Also one lazy in his work\" - this is Aḥashveirosh who suspended work on the Temple. \"A brother to the destroyer\" - this is Nevukhadnetzar who destroyed the Temple. Another interpretation: Of Rabbi Yehuda and Rabbi Neḥemia one said \"Aḥashveirosh\" - that he killed his wife because of his friend, \"He was Aḥashveirosh\" - that he killed his friend because of his wife. Rabbi Neḥemia said, \"Aḥashveirosh\" - that he suspended work on the Temple, \"He was Aḥashveirosh\" - that decreed it be rebuilt. Did he decree that it be rebuilt? Didn't Koresh decree that? It is written, \"In the first year of King Koresh.\" (Ezra 6:3) At that time all his counselors came to him and said, \"Your father decreed that it not be rebuilt and you decree that it be rebuilt?! Can a king cancel the decrees of a king?\" He said to them, \"Bring me copies of the decrees\". They brought them to him at once, as it is said \"It was found in Aḥm'ta in the capitol\" (Ezra 6:2). What was written in it? \"Therefore make a decree to stop\" (Ezra 4:21) He said to them, \"Does it say forever? It only said 'until a decree is made by me.' Who can tell me that if my father were alive he would not have built it?\" That is why he is included among the prophets, as it is said, \"The elders of the Jews built and prospered etc.\" (Ezra 6:14)",
|
| 36 |
+
"\"He was\" - five for evil and five for good. Five for evil: \"He was a mighty warrior\" (Genesis 10:9) \"He was Eisav the father of Edom\" (Genesis 36:43) \"They were Datan and Aviram\" (Numbers 26:9) \"He was King Aḥaz\" (Chronicles II 28:22) \"He was Aḥashveirosh\" (Esther 1:1). Five for good: \"Avram was Avraham\" (Chronicles I 1:27) \"They were Moshe and Aharon\" (Exodus 6:26) \"They were Aharon and Moshe\" (Exodus 6:27) \"David was the youngest\" (Samuel I 17:14) \"He was Ḥizkiyahu\" (Chronicles II 32:12) \"He, Ezra, went up from Bavel\" (Ezra 7:6). Rabbi B'rekhya said in the name of the Rabbis over there \"We have one that is better than them all 'He is Hashem our G-d, his judgments are in the whole world' (Psalms 105:7 because His quality of mercy is eternal.\"",
|
| 37 |
+
"\"Aḥashveirosh\" Rabbi Levi and the Rabbis: Rabbi Levi said, \"Aḥashveirosh was Artaḥshasta\" and the Rabbis say \"Aḥashveirosh - because anyone who remembers him has a ache (ḥoshesh) in his head (rosho).\" Why did Scripture call him \"Artaḥshasta\"? Because he would rage (rataḥ) and then calm (tash). \"Aḥashveirosh\": Rabbi Yitzhak and the Rabbis. Rabbi Yitzhak said, \"Aḥashveirosh - that all the troubles came in his time, as it is said 'A great mourning for the Jews' (Esther 4:3). He was Aḥashveirosh - that all the good things came in his time, as it is said 'Esther'.\" The Rabbis say 'Aḥashveirosh' - until Esther came to him. 'He was Aḥashveirosh' - once Esther came to him he would not lie with menstruating women.\"",
|
| 38 |
+
"\"Who ruled\" and had not ruled before. \"From India to Kush\" Isn't from India to Kush a small thing? But just as he ruled from India to Kush so he ruled over one hundred and twenty seven provinces. Similarly, \"For he ruled over all the side of the River, from Tifsaḥ to `Aza.\" (Kings I 5:1) Isn't from Tifsaḥ to `Aza a small thing? But just as he controlled from Tifsaḥ to `Aza so he controlled from one end of the world to the other. Similarly, \"From your temple on Yerushalayim, there will kings lead tribute to you\" (Psalms 68:29). Isn't from the Temple to Yerushalayim a small thing? But just as the sacrifices are to be found from the Temple to Yerushalayim so lines of people with gifts will be found for the anointed king. So is it said, \"All kings will prostrate themselves before him\" (Psalms 72:11). Rabbi Kohen brother of Rabbi Ḥiyya bar Abba said, \"Just as the Divine Presence is found from the Temple to Yerushalayim so will the Divine Presence will the world from one end to another.\" So it is said, \"His glory will fill the world. Amen and amen.\" (Psalms 72:19)",
|
| 39 |
+
"\"Seven and twenty and one hundred.\" Rabbi Elazar in the name of Rabbi Hanina: And are there not only two-hundred fifty two provinces in the world, and David ruled over all of them, as it is written: \"And the name of David went out in all of the lands\" (Chronicles I 14:17). Solomon ruled over all of them, as it is written: \"And Solomon ruled over all of the kingdoms...\" (Kings I 5:1). Ahav ruled over all of them, as it is written: \"As the Lord God lives, there is no nation or kingdom...\" (Kings I 18:1). And does a person swear regarding a place that he does not rule? Further, \"And he counted the youth of the princes of the provinces, and they were two hundred thirty two\" (Kings I 20:15). And where were the rest? Rabbi Levi and the Rabbis; Rabbi Levi said: all were in famine during the time of Elijah. The Rabbis say: the son of Hadad came and took them, as it is written: \"And the son of Hadad, the king of Aram, gathered all his armies and thirty two kings with him, and horses and chariots, and he rose up and besieged Shomron and waged war with her\" (Kings I 20:1). We need twenty, and you say thirty two? Rather, there was a troublesome province, and two provinces were created from it and he made them connected under his hand. Rabbi Berechia and the Rabbis; Rabbi Berechia said: the children of his pressure [referring to Lamentations 3:13] and his hostages. The Rabbis said: 'the children of his pressure,' since they were tortured; and 'his hostages,' since they were the hostages of their fathers, and so it is said: \"And the hostages as well\" (Kings II 14:14) that they were the hostages used in exchange for their fathers. Nebuchadnezzar ruled over all of them, as it is written: \"And wherever the children of men, the animals of the field, and the birds of the skies...\" (Daniel 2:38). Koresh ruled over all of them, as it is written: \"All of the kingdoms God gave me\" (Ezra 1:2). Darius ruled over all of them, as it is written: The King Darius wrote to all the peoples...\" (Daniel 6:26). Aḥashveirosh ruled over half of them. Why half? Rabbi Huna in the name of Rabbi Acha and the Rabbis; Rabbi Huna in the name of Rabbi Acha said: God said to him: you divided my kingdom, as you said \"he is the Lord in Jerusalem\" (Ezra 1:3), know that I will surely divide your kingdom. The Rabbis said: God said to him: you divided the building that was my house, as you said \"It's height was sixty cubits, and sixty cubits wide\" (Ezra 6:3), know that I will surely divide your kingdom. And let it say one hundred twenty six, what is it teaching us [by saying one hundred twenty seven]? Rather, so said God to him: you put one of your own to my house, as you said: \"Whoever from among you has his God with him, let him go up\" (Ezra 1:3). So too I will add one from mine, as God added one in the calculation, thus it says \"Seven and twenty and one hundred provinces.\"",
|
| 40 |
+
"Rabbi Levi says in the name of Rabbi Shmuel bar Nachman: It is written (Daniel 7)...",
|
| 41 |
+
"",
|
| 42 |
+
"Rabbi Akiva was sitting and teaching, and the students were dozing off. He sought to arouse them. He said: What was Esther's merit to rule over 127 provinces? Such said the Holy One, blessed be He: Let Esther, the descendant of Sarah, who lived for 127 years, and rule over 127 countries. Rabbi Levi said: Every time it says \"field\" - it refers to a city. Every time it says \"city\" it refers to a state. Every time it says \"state\" - it refers to a province. How do we know that \"field\" refers to a city? For it is stated: (1 Kings 2:26) \"Anatoth, your own cities.\" \"City\" - that it refers to state? For it is stated: (Ezekiel 9:4) \"Go through the city through Jerusalem...\" \"State\" - that it refers to a province? As it is stated, \"127 provinces\".",
|
| 43 |
+
"",
|
| 44 |
+
"",
|
| 45 |
+
"",
|
| 46 |
+
"",
|
| 47 |
+
"",
|
| 48 |
+
"",
|
| 49 |
+
"In the third year of his reign he made a feast. Rabi Yehudah says that in honor of the completion of his throne, he made a feast for all of his officers and servants. Rabi Nechemia says that since it was three years since nullifying the rebuilding of the beis hamikdash, he made a feast for all of his officers and servants."
|
| 50 |
+
],
|
| 51 |
+
[],
|
| 52 |
+
[
|
| 53 |
+
"",
|
| 54 |
+
"\"<b>In addition, Queen Vashti gave a banquet for women</b> (Esther 1:9)\": Rabbi Yehudah the son of Rabbi Simon began his sermon: \"\"My people’s rulers are babes, it is governed by women (Isaiah 3:12)\". \"My people’s rulers are babes (<i>me'olel</i>)\": they are demanding toward them, and this verse corresponds: \"And deal (<i>'olel</i>) with them (Lamentations 1:22)\"\". Another interpretation: \"Babes\": they pick all of their grapes (<i>'oleloteihen</i>), and this verse corresponds: \"You shall not pick (<i>te'olel</i>) your vineyard bare (Leviticus 19:10)\". [Another explanation:] They came to them with false charges, and this verse corresponds: \"And makes up charges (<i>'alilot</i>) against her (Deuteronomy 22:14)\". And Rabbi Yehudah son of Simon said: \"Gigolos were with them, and this verse corresponds: \"There will not be a male prostitute (Deuteronomy 23:18)\", and this verse also corresponds: \"They raped her and abused her (<i>yit'allelu</i>) all night long (Judges 19:25)\". \"It is governed by women\": Rabbi Chonya said: \"They leap on them like a creditor\". Another interpretation: \"It is governed by women\": four women gained rulership in the world, and they were Jezebel and Athaliah from Israel and Semiramis and Vashti from the gentile nations of the world.",
|
| 55 |
+
"Another opinion: \"\"<b>In addition, Queen Vashti</b>\": Samuel began his sermon: \"\"When they are heated, I will set out their drink (Jeremiah 51:39)\". The Holy One, blessed is He, said: \"When they come to warm themselves with the kingdom, \"I will set out their drink\", [in Aramaic] I will arrange their drinks, \"And get them drunk\" in their troubles, \"that they may become hilarious\" because they were rejoicing in the destruction of the Temple\". The Holy One, blessed be He, said: \"The Temple is ruined and this wicked man is celebrating. \"<b>In addition, Queen Vashti</b>\" this wicked woman is celebrating, as it is written: \"<b>In addition, Queen Vashti gave a banquet for women</b>\". ",
|
| 56 |
+
"",
|
| 57 |
+
"It is written: \"You do look! You take note of mischief and vexation! To requite is in Your power. To You the hapless can entrust himself; You have ever been the orphan’s help (Psalm 10:14)\". The congregation of Israel said before the Holy One, blessed be He: \"Master of the universe, \"You do look\" that the wicked Esau came and is going to destroy the Temple and exile Israel from their land and chain them with collars. \"To requite is in Your power\" and you were resting your shekhinah on Isaac and said to him: \"See, your abode shall enjoy the fat of the earth...yet by your sword you shall live (Genesis 27:39-40)\". \"To You the hapless can entrust himself\", tomorrow he will come and take the orphans and widows and imprison them in the prison and say to them, as it is written: \"\"the father of the orphans and the judge of the widows (Psalm 68:6)\" will come and save them from my hand\". Rather \"You have ever been the orphan’s help \". There were two twins who were left to him, these were Remus and Romulus. You gave them at first to a wolf to nurse, and later they stood and built two great huts in Rome\". Another explanation: \"You do look! You take note of mischief and vexation!\": the congregation of Israel said before the Holy One, blessed be He: \"Master of the universe, \"You do look!\" at Nebuchadnezzar the wicked man who came and destroyed the Temple and exiled Israel and chained them in collars. \"To requite is in Your power\" and you rested your shekhinah on Jeremiah and he said to us: \"All nations shall serve him, his son and his grandson (Jeremiah 27:7)\". \"To You the hapless can entrust himself\" tomorrow he comes and takes Hananiah, Mishael, and Azariah and will place them in the midst of a fiery furnace and will say to them: \"What god is there that can save you from my power? (Daniel 3:15)\". Rather \"You have ever been the orphan’s help\": a certain orphan was left to him and you made her the <i>augusta</i> empress over a kingdom that was not hers. Who? She was Vashti.",
|
| 58 |
+
"It is written: \"<b>From men, O Hashem, with Your hand, from men whose share in life is fleeting. But as to Your treasured ones, fill their bellies. Their sons too shall be satisfied, and have something to leave over for their young</b> (Psalms 17:14)\". Rabbi Chanina son of Rabbi Acha went to a certain place and he found there this verse at the head of the order of reading: \"And the remainder of the meal offering shall be for Aaron and his sons (Leviticus 2:3)\", and he began his sermon: \"<b>From men, O Hashem, with Your hand</b>\", How great are these men whose portion is \"<b>with Your hand</b>\": who are they? This is the tribe of Levi. \"<b>From men whose share in life is fleeting</b>\" these are those who do not take their portion in the land. \"<b>But as to Your treasured ones</b>\": these are the holy things of the Temple. \"<b>Fill their bellies</b>\": these are the holy things of the boundary. \"<b>Their sons too shall be satisfied</b>\": \"Only the males in the priestly line may eat of it: it is most holy (Leviticus 6:22)\". \"<b>And have something to leave over for their young</b>\": \"And the remainder of the meal offering shall be for Aaron and his sons\".",
|
| 59 |
+
"Another interpretation: \"<b>From men, O Hashem, with Your hand </b> (Psalms 17:14)\". How great are these men who acquire what is theirs \"<b>with Your hand</b>\": who are they? This is the generation of the destruction [by Hadrian]. \"<b>From men (<i>mimetim</i>) with Your hand</b>\": men put to death (<i>mumatim</i>) from your hand. \"<b>From men whose share in life is fleeting</b>\" these are those who raised up their flesh to be destroyed for the sanctification of your name. Who are they? Rabbi Shimon son of Yochai and Rabbi Eliezer. They were hidden in a cave for thirteen years during the destruction until their flesh was covered with sores and they ate carobs and dates and at the end of thirteen years Rabbi Shimon son of Yochai came out and sat at the mouth of the cave. He saw a certain hunter spreading out his nets to capture birds and he heard a voice calling out saying \"<i>demos</i>\" [\"acquitted\"] and the bird flew away, and then he heard the voice call out saying \"<i>spicula</i>\" [\"condemned\"] and it was caught. He said: \"If a bird without heaven cannot flee, how much more for ourselves. Let us go down and let us take the water at the pool of Tiberias. So they went down and took the waters in that spring of Tiberias and said: \"We must do good and benefit the people of this place according to the way of our father Jacob, as it is said: \"And he encamped before the city (Genesis 33:18)\": which means he made bazaar stalls and sold them cheap things, so they made bazaar stalls and sold cheaply. David said before the Holy One, blessed be He: \"Master of the universe, will you say that I have a portion with them in the world to come?\" and the Holy One, blessed be He, replied to him: \"David, no. \"<b>Your treasured ones fill their bellies</b>\"; \"their treasured ones fill their bellies is not written\" but rather \"<b>Your treasured ones fill their bellies</b>\": all people are going to fill their bellies and eat, and David was shown that he had a portion in the world to come. Further he said before Him: \"Master of the universe, these came with the strength of Torah, commandments and good deeds and they are in their hand, but \"then I, justified, will behold Your face (Psalms 17:15)\" forever.",
|
| 60 |
+
"Another interpretation: \"<b>From men, O Hashem, with Your hand</b> (Psalms 17:14)\". How great are these men whose rulership is beneath \"<b>Your hand, O Hashem</b>\": who is this? This is Nebuchadnezzar. \"<b>From men</b>\" these are those who take their portion in the land. \"<b>Whose share in life is fleeting</b>\": these are those who take their share when they are alive. \"<b>But as to Your treasured ones, fill their bellies</b>\": they are wealthy from what was hidden in cellars. \"<b>Their sons too shall be satisfied</b>\": this is Evil Merodach and Belshazzar. \"<b>And have something to leave over for their young</b>\": one orphan was left to his and you made her the <i>augusta</i> empress over a kingdom which was not her own. And who is this? This is Vashti.",
|
| 61 |
+
"Another interpretation: \"<b>In addition, Queen Vashti gave a banquet for women</b> (Esther 1:9)\". What did the scripture mean when it described the banquet of Vashti? Rabbi Yehoshua son of Karchah said: \"This is why, to reveal what kind of life of ease Esther was joined to\". Rabbi Meir said: \"If thus it goes for the one who provokes him, it is a <i>qal vechomer</i> inference; [how much more] for those who do his will\". Another interpretation: \"<b>In addition, Queen Vashti</b>\". The word \"<b>in addition</b>\" is a term of hermeneutic expansion (<i>ribbuy</i>). As this one with six wonders, so that one with six wonders. As this one with with expenses going out, so that one with expenses going out. As this one with a banquet in the style of the land of Israel, so that one with a banquet in the style of the land of Israel. As this one with the garments of the Kohen Gadol, so that one with the garments of the Kohen Gadol. Rabbi Berechya said: and see, she was a crow that wears what his hers and what is not hers\". Another interpretation: \"<b>In addition, Queen Vashti</b>\". \"<b>In addition</b>\" the banquet of Vashti would happen, the time would also come for Vashti to be ended, the time would come for Vashti to be cut off, the time would come for Vashti to be pressed. Rabbi Huna said: \"The time would come for her to die, and this verse corresponds: \"She took of its fruit and ate. She also gave some to her husband (Genesis 3:6)\". ",
|
| 62 |
+
"\"<b>Gave a banquet for women</b> (Esther 1:9)\": she had them eat all sorts of delicacies. Rabbi Yitchak says: \"She had them eat all sorts of sweets\". \"<b>In the royal palace</b>\": she placed them in large rooms because according to the way of women which is to act disgracefully. Another interpretation: \"<b>In the royal palace</b>\": she placed them in decorated rooms, on which Rabbi Avun said: \"A woman wants to be in decorated rooms and in decorated clothes, instead of eating fat calves\". Another interpretation: \"<b>In the royal palace</b>\": she placed them in her reception room, saying that if the husband of one of them would rebel, then his wife would be placed in front of her and he would not rebel. \"<b>Of King Ahasuerus</b>\": Rabbi Yudan and Rabbi Levi in the name of Rabbi Yochanan: \"Even place where it is said in the megillah \"<b>Of King Ahasuerus</b>\" the scripture means to refer to King Achashverosh, and every place where it is said \"of the king\" without specifying, it can refer to the Holy King or an earthly king.",
|
| 63 |
+
"\"<b>On the seventh day</b> (Esther 1:10)\": Rabbi Yehoshua son of Levi said: \"This was the day of Shabbat\". \"<b>When the king was merry with wine</b>\": Rabbi Yitzchak said: \"Idolaters do not have merriment (<i>tov</i>), as it is written: \"And it will not be well (<i>tov</i>) with the scoundrel (Ecclesiastes 8:13)\". They objected: \"Is it not written: \"<b>When the king was merry with wine</b>\"\"? He said to them: \"\"In merriment (<i>betov</i>) was the king\" is not written but \"<b>As if merry (<i>ketov</i>) the king</b>\" merry and not merry, but the merriment of Israel is complete merriment, as it is said: \"And went to their homes, joyful and glad of heart over all the goodness (<i>kol hattovah</i>) (1 Kings 8:66)\". ",
|
| 64 |
+
"\"<b>He ordered Mehuman, Bizzetha</b> (Esther 1:10)\": Rabbi Yochanan said: \"At that very time the Holy One, blessed be He, called to the angel appointed over wrath (<i>memunnah al hachemah</i>) and said to him: \"Bizzetha, plunder (<i>boz</i>) his house; \"<b>Harbona</b>\" I will lay waste (<i>achareiv</i>) his house. \"<b>Bigtha, Abagtha</b>\" and I will spoil and plunder (<i>buz uvizbuz</i>)\"\". Rabbi Shimon son of Rabbi Yannai said: \"The Holy One, blessed be He: \"I am laughing at them; I will bring women who tread wine from behind the beams\"\". \"<b>Zethar</b>\": Rabbi Yaakov son on Avina before Rabbi Yitzchak translated: \"Lewdness (<i>zenut</i>), see it is of the wicked\". \"<b>And Carcas</b>\": <i>karkasa</i> is written; Rabbi Samuel son of Nachman said: \"This is in the Greek language, it is the word <i>karkason</i> [<i>keruxon</i> meaning \"announce!\"]. \"<b>The seven eunuchs in attendance on King Ahasuerus</b>\" the kingdom does not appoint less than \"<b>seven eunuchs in attendance on the king</b>\".",
|
| 65 |
+
"\"<b>To bring Queen Vashti before the king wearing a royal diadem</b> (Esther 1:11)\": Rabbi Aybo said: \"Atonement of Israel! When Israel eats and drinks and celebrates, they bless and praise and glorify the Holy One Blessed Be He. But when the nations of the world eat and drink, they occupy themselves with tasteless words. This one says: \"Median women are fair!\", and this one says: \"Persian women are fair!\". The fool said to them: \"The vessel that this man uses is neither Median nor Persian, rather Chaldean. Do you all desire to see her?\" They said to him: \"Yes, but only if she is naked\". He said to them: \"Yes, and naked\"\". Rabbi Pinchas and Rabbi Hama bar Guria said in the name of Rab: \"She requested to enter even wearing bells like a prostitute, but they did not allow her. He said to them: \"and naked\". She said: \"I will enter without my crown\". They [will] say she is a maidservant. Put on royal garments and enter! [=Even in royal garments, they will say that a maidservant can masquerade as a queen.]\" Rav Huna said: \"A commoner does not make use of royal garments\".",
|
| 66 |
+
"\"<b>But Queen Vashti refused</b> (Esther 1:12)\": She sent and said to him words that touched his heart. She said to him: If they see that I am fair, they will try to make use of me and kill you. But if they see that I am ugly, you will be denigrated through me\". She was speaking subtly to him but he did not understand her subtlety; she was pricking him but he was not pricked. She sent and said to him: \"You were the <i>comes estabularius</i>, the stable master of my father's house and you were experienced in leading before yourself prostitutes naked and now that you have come into kingship you have not changed from your debauchery\". She was speaking subtly to him but he did not understand her subtlety; she was pricking him but he was not pricked. She sent and said to him: \"The <i>ekdikus</i>, one found guilty in court, of my father's house were not judged naked. See! It is written: \"So these men, in their shirts, trousers, hats, and other garments (Daniel 3:21)\"\". Rabbi Yudan said: \"In their robes\", and Rabbi Huna said: \"In their official uniforms\". Rabbi Shimon son of Abba said in the name of Rabbi Yochanan: \"The Holy One, blessed be He, does not judge the wicked regarding Gehinnom except naked. And how do we know that? It is written: \"When You are aroused You despise their image (Psalm 73:20)\"\". Rabbi Samuel son of Nachman said: \"Those of bandits are executed where he lies in ambush\". Rabbi Nathan said: \"But Egyptians in their descent into the sea they were not judged except naked. How do we know this? \"At the blast of Your nostrils the waters piled up (Exodus 15:8)\"\". And Rabbi Samuel son of Nachman in the name of Rabbi Yonatan said: \"The wicked does not go out of the world until the Holy One, blessed be He, reveals the net in which he is going to be snared\". ",
|
| 67 |
+
"\"<b>The king was greatly incensed, and his fury (<i>chamato</i>) burned within him</b> (Esther 1:10)\": Rabbi Yochanan said: \"At that time the Holy One, blessed be He, spoke to the angel appointed over wrath (<i>chemah</i>): \"Make him feel hate, blow the ash in his belly, and ignite with his sparks and throw sulfur in his oven\"\". Rabbi Yochanan said: \"For all the years from the time that Vashti was executed until Esther was chosen, the anger of Achashverosh was not forgotten\". They objected: \"But it is written: \"<b>When the anger of King Ahasuerus subsided</b> (Esther 2:1)\". He said to them: \"It is not written \"when the anger (<i>beshokh</i>) subsided of the king\" but rather \"<b>as the anger (<i>keshokh</i>) subsided of the king</b>\": he was forgetting it but he had not forgotten it. When was his anger forgotten? When Haman was impaled. See! It is written: \"<b>So they impaled Haman on the stake which he had put up for Mordecai, and the king’s fury abated</b> (Esther 7:10)\": the anger of the King of kings of kings, the Holy One, blessed be He\". "
|
| 68 |
+
],
|
| 69 |
+
[
|
| 70 |
+
"\"<b>Then the king consulted the sages learned in procedure</b> (Esther 1:13)\": who were they? Rabbi Simon said: \"This was the tribe of Issachar. See! It is written: \"Of the Issacharites, men who knew how to interpret the signs of the times, to determine how Israel should act; their chiefs were 200, and all their kinsmen followed them (1 Chronicles 12:33)\"\". Rabbi Tanchuma said: \"For the calendar\". And Rabbi Jose son of Katzrat said: \"For intercalation\". \"To determine how Israel should act\": because they knew how to heal skin ailments. \"Their chiefs were 200\": these were the 200 heads of the Sanhedrins which arose from the tribe of Issachar. \"And all their kinsmen followed them\": and all of them agreed in their halakhah with the halakhah of Moses from Sinai. That evil man said to them: \"Because I made a decree for Vashti that she come before me naked and she did not come, what is the judgment for her?\". They said to him: \"Our lord king, when we were in our land we were asking the urim and tummim and now were are shaken\", and they read before him this verse: \"Moab has been secure from his youth on— He is settled on his lees And has not been poured from vessel to vessel— He has never gone into exile. Therefore his fine flavor has remained And his bouquet is unspoiled (Jeremiah 48:11)\". He said to them: \"Is there one from that country [Moab]?\". They said to him: \"Their relations (<i>qariveihon</i>)\". See! It says this: \"<b>His closest advisers (<i>haqqarov</i>) were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven ministers of Persia and Media</b> (Esther 1:14)\". \"The righteous man is rescued from trouble, and the wicked man takes his place (Proverbs 11:18)\". \"\"The righteous man is rescued from trouble\": this is the tribe of Issachar. \"And the wicked man takes his place\": these are \"<b>the seven ministers of Persia and Media</b>\". Another interpretation: \"<b>His closest advisers</b>\": it is written: \"The impious man destroys his neighbor through speech, but through their knowledge the righteous are rescued (Proverbs 11:9)\". \"The impious man destroys his neighbor through speech\": these are \"<b>the seven ministers of Persia and Media</b>\". \"But through their knowledge the righteous are rescued\": this is the portion of Issachar. Another interpretation: \"<b>His closest advisers</b>\": it is written: \"A wise man is diffident and shuns evil, but a dullard rushes in confidently (Proverbs 14:16)\". \"\"A wise man is diffident and shuns evil\": this is the tribe of Issachar. \"But a dullard rushes in confidently\": these are \"<b>the seven ministers of Persia and Media</b>\". Another interpretation: \"<b>His closest advisers</b>\": it is written: \"The shrewd man saw trouble and took cover; the simple kept going and paid the penalty (Proverbs 22:3)\". \"The shrewd man saw trouble and took cover\": this is the tribe of Issachar. \"The simple kept going and paid the penalty\": these are \"<b>the seven ministers of Persia and Media</b>\". ",
|
| 71 |
+
"\"<b>His closest advisers (<i>haqqarov</i>) were Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan</b> (Esther 1:14)\": \"<b>His closest advisers (<i>haqqarov</i>)</b>\": they drew near (<i>hiqrivu</i>) punishment on themselves. \"<b>Carshena</b>\": because he was appointed over the carshina plants. \"<b>Shethar</b>\": because he was appointed over the wine. \"<b>Admatha</b>\": because he was appointed over the bazaar (<i>attunas</i>) in the land. \"<b>Tarshish</b>\": because he was appointed over the house. \"<b>Meres</b>\": because he pureed (<i>memares</i>) birds. \"<b>Marsena</b>\": this man ground (<i>memares</i>) the flour. \"<b>Memucan</b>\": this man was the procurer of food for all of them. His wife prepared for them all which they needed. The ministering angels said before the Holy One, Blessed be He: \"If what this evil man is successful who will bring offerings before you? \"<b>Carshena</b>\": who will ever offer before You an ox (<i>par</i>) of the first year (<i>shanah</i>)? “<b>Shethar</b>”: who will ever offer before You two turtledoves (<i>shetei torim</i>)? “<b>Admatha</b>”: who will ever build before You an altar of earth (<i>adama</i>): \"Make for Me an altar of earth (Exodus 20:21)\"? “<b>Tarshish</b>”: who will ever minister before You in the priestly vestments: “A beryl (<i>tarshish</i>), an onyx, and a jasper (Exodus 28:20)\"? “<b>Meres</b>”: who will ever stir (<i>memares</i>) the blood of the bird offerings before You? “<b>Marsena</b>”: who will ever stir (<i>memares</i>) the meal-offering before You? “<b>Memucan</b>”: who will ever establish (<i>mekhin</i>) before you the altar, exactly as it says: \"They set up (<i>vayyakhinu</i>) the altar on its site (<i>mekhonotav</i>) (Ezra 3:3)\"? To them the Holy One, blessed be He, said of Israel: \"They are my children, they are my friends, they are my close ones, they are my beloved ones, they are the children of my beloved\": this is Abraham, as it is written: \"Seed of Abraham My beloved (Isaiah 41:8)\". I am exalting their horn, just as it is said: \"He has exalted the horn of His people (Psalm 148:14)\". Another interpretation: \"<b>Carshena</b>\": the Holy One, blessed be He said: \"I will scatter carshina plants before them and remove them from the world\". \"<b>Shethar</b>\": \"I will force them to drink a cup of reeling (<i>shel tar-'elah</i>)\". \"<b>Admatha, Tarshish</b>\": \"I will treat their blood (<i>daman</i>) like water. \"<b>Meres, Marsena, Memucan</b>\": \"I will crush (<i>memares</i>), twist (<i>mesares</i>) and smash (<i>mema'ekh</i>) their souls in their insides\". And from where was the fate of all of them prepared? Rabbi Hoshaya said: \"From Isaiah the prophet, for agreeing it says: \"Prepare a slaughtering block for his sons Because of the guilt of their father. Let them not arise to possess the earth! (Isaiah 14:21)\". ",
|
| 72 |
+
"\"<b>The seven ministers of Persia and Media</b> (Esther 1:14)\": Rab and Samuel: Rab said: \"The scripture is speaking about the kingdom of Achashverosh\", and Samuel said: \"The scripture is speaking about the kingdom of Belshazzar\". On the opinion of Rab who said it was about the kingdom of Achashverosh, that is the preferred opinion. On the opinion of Samuel who said it was about the kingdom of Belshazzar, in what respect were they all those years? Rabbi Huna said: \"Because they did not make use of the vessels of the Temple. See! It is written: \"Under the influence of the wine, Belshazzar ordered the gold and silver vessels that his father Nebuchadnezzar had taken out of the temple at Jerusalem (Daniel 5:2)\" so from this: \"Belshazzar the king of the Chaldeans was killed at night (Daniel 5:30)\". ",
|
| 73 |
+
"\"<b>Who had access to the royal presence and occupied the first place in the kingdom</b> (Esther 1:14): two of the families were allowed to come before Rabbi [Yehudah]. One was from Rabbi Hoshaya and one was from the house of Rabbi Yehudah son of Pazzi, and when Rabbi Yehudah son of Pazzi was married into Rabbi's [family], they sought [the privilege] to come in first, and Rabbi Ammei did not allow it; he said to them: \"It is written: \"Then set up the Tabernacle according to the manner of it that you were shown (Exodus 26:30)\". And is there a judgment for trees? Rather a wooden board which was worthy to be placed on the north will be placed on the north, and one which was worthy to be placed on the south will be placed on the south\". In investigation, whence did they decide? Rabbi Simon said to them: \"From the south, as it is said: \"Hashem replied, “Let [the tribe of] Judah go up\" (Judges 1:2)\". Rabbi Manei said to him: \"This is in war, but as to voting on appointment, \"<b>Who had access to the royal presence and occupied the first place in the kingdom</b>\", so here those \"<b>Who had access to the royal presence</b>\".",
|
| 74 |
+
"\"<b>“What shall be done, according to law\"</b> (Esther 1:15)\": Rabbi Yitzchak said: \"for this pig \"<b>according to law</b>\". And for a holy nation which is not according to the law but is instead in cruelty. \"<b>And with Queen Vashti</b>\": how much more so with a queen who is not Vashti.",
|
| 75 |
+
"\"<b>Thereupon Memucan declared in the presence of the king and the ministers</b> (Esther 1:16)\": why did Memucan choose to jump in first? From this: a commoner jumps to the head. Rabbi Pinchas and Rabbi Chilkiyyah in the name of Rabbi Simon and Rabbi Eleazar and Rabbi Yochanan: One side said: \"Our judgment is like their judgment\" and the other side said:\"Our judgment is not like their judgment\". Based on what did one say: \"Our judgment is like their judgment\"? Their judgment \"In non-capital cases and those concerning uncleanness and cleanness [the judges declare their opinion] beginning from the eldest, but in capital cases they begin from [them that sit at] the side (Sanhedrin 4:2)\". And based on what did one say: \"Our judgment is not like their judgment\"? How does one account for \"<b>Thereupon Memucan declared</b>\"? Acceptable are the words of Rabbi Yehudah; acceptable are the words of Memucan\". Rabbi Yochanan said: \"The Amoraim have three explanations: One said: \"Because she struck him sideways with her shoe on his face on both this way and that\". Another said: \"Because she did not notify his wife of the banquet for women\". And another said: \"Because he had a daughter and he was seeking to marry into the kingdom\". On what basis did he say: \"Because she struck him sideways with her shoe on his face on both this way and that\"? He said: \"<b>Queen Vashti has committed an offense not only against Your Majesty</b>\". On what basis did another say: \"Because she did not notify his wife of the banquet for women\"? He said: \"<b>For the queen’s behavior will make all wives despise their husbands</b> (Esther 1:17)\". On what basis did another say: \"Because she was his daughter and he was seeking to marry into the kingdom\"? He said: \"<b>Bestow her royal state upon another who is more worthy than she</b> (Esther 1:19)\". ",
|
| 76 |
+
"\"<b>For the queen’s behavior will make all wives despise their husbands</b> (Esther 1:17)\": Rab Samuel said: \"Even if not, this was needed\".",
|
| 77 |
+
"\"<b>This very day the ladies of Persia and Media, who have heard of the queen’s behavior, will cite it to all Your Majesty’s officials, and there will be no end of scorn and provocation</b> (Esther 1:18)\": Rab and Samuel: Rab said: \"This \"<b>scorn</b>\" was appropriate for \"<b>provocation</b>\"\" and Samuel said: \"This \"<b>provocation</b>\" was appropriate for \"<b>scorn</b>\"\". Rabbi Chanina said: \"This \"<b>contempt</b>\" was appropriate because her father had contempt for the vessels of the Temple, for \"<b>provocation</b>\" because he provoked her and killed her\". ",
|
| 78 |
+
"\"<b>If it please Your Majesty, let a royal edict be issued by you</b> (Esther 1:19)\": He said to him: \"My lord king, you bring forth the word from your mouth and I will gather her head on a plate\". \"<b>And let it be written into the laws of Persia and Media, so that it cannot be abrogated</b>\": Rabbi Chanina son of Rabbi Abbahu said: \"It is written: \"He injures, but He binds up; He wounds, but His hands heal (Job 5:18)\". In the language in which the kingdom was removed from her ancestor, which Samuel said to him: \"And has given it to another who is worthier than you (1 Samuel 15:28)\". With the language in which the kingdom was restored to him, see, it is written: \"<b>And let Your Majesty bestow her royal state upon another who is more worthy than she</b>\". ",
|
| 79 |
+
"\"<b>Then will the judgment executed by Your Majesty resound</b> (Esther 1:20)\": Rabbi Levi and Rabbi Yitzchak: Rabbi Levi said: \"A great judgment will \"<b>resound</b>\" from this one who has entered into the kingdom. What is that? \"There was great mourning among the Jews (Esther 4:3)\"\". And Rabbi Yitzchak said: \"A great judgment will \"<b>resound</b>\" from this one who has entered into the kingdom. What is that? \"<b>There was gladness and joy among the Jews</b> (Esther 8:17)\"\". Rabbi Yehudah the son of Rabbi Simon said: \"<b>Then will the judgment will resound</b>\" of the King of kings of kings, the Holy One, blessed be He, who said in his wisdom and understanding: \"I will utterly blot out the memory of Amalek from under heaven! (Exodus 17:14)\". \"<b>Great though it is</b>\": Rab and Samuel: One said: \"See, the kingdom was \"<b>great</b>\" because of the sin\", and the other said: \"See, the sin was <b>great</b>\" because of the kingdom\". \"<b>And all wives will treat their husbands with respect, high and low alike</b>\"",
|
| 80 |
+
"\"<b>The proposal was approved by the king and the ministers</b> (Esther 1:21)\": He decreed and he brought her head on a plate.",
|
| 81 |
+
"\"<b>Dispatches were sent to all the provinces of the king</b> (Esther 1:22)\": Rabbi Huna said: \"Achashverosh, his decree was stupid. The custom of this world is a man seeks to eat lentils and his wife seeks to eat beans, is he able to bend her? Is not that she eats what pleases her?\" Rabbi Pinchas said: \"Not only that, but also he was made ridiculous in the world. The custom of this world is a Mede marries a Persian woman and does she speak Median as her language? A Persian marries a Median woman and does she speak Persian as her language? But the Holy One, blessed be He, speaks with Israel in the language which they learned. See! It is written: \"I (<i>anokhi</i>) am Hashem your God (Exodus 20:2)\", the language is <i>chanokh</i> [the word for \"I\" in Coptic Egyptian]. Rabbi Nathan from Beit Gurvin said: \"Four beautiful languages there are which are used by those in the world: Greek for singing, Persian for laments, Hebrew for speaking, and Latin for fighting\", and there are those who say: \"Aramaic for writing\". Hebrew is spoken but it does not have a writing system. Aramaic has a writing system but is not for speaking. They chose to write in Aramaic letters and to speak in Hebrew. A certain man in a guard house said: \"Carve for them the Latin language from the Greek language\". Rabbi Yehudah the son of Rabbi Simon said: \"It is a disgrace that that they [the Romans] seal documents in a language not their own. And Rab Chanin son of Ada said: \"Claws of bronze (Daniel 7:19)\": she does not seal except in her own language. Rab Samuel the son of Nachman said: \"From this a man must repeat his <i>parshiyot</i>, if Moses did not repeat the Torah to us [in Deuteronomy] we would not know from there about the \"camel (<i>shesu'ah</i>) (Deuteronomy 14:7)\", and if Daniel did not repeat the dream to us we would not know from there \"claws of bronze\". "
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| 82 |
+
],
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| 83 |
+
[
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| 84 |
+
"Rabbi Azariah began his sermon: \"Do not ogle that red wine as it lends its color to the cup, as it flows on smoothly (Proverbs 23:31)\". Rabbi Azariah said: \"\"Do not ogle that red wine\": because one will covet the blood of a menstruating woman and the blood of a woman with a flow. \"As it lends its color to the cup (<i>bakkos</i>)\": <i>bakkis</i> (\"in a bag\") is written as a euphemism, and this verse agreeing says: \"We shall all have a common purse (<i>kis</i>) (Proverbs 1:14)\". \"As it flows on smoothly\": in the end, his wife speaks to him: \"I saw [a mark] like a red rose\", and he does not refrain from her\". Rabbi Asei said: \"If he is a wise student, at the end he makes clean the contaminated and contaminates the clean\". Another interpretation: \"Do not ogle that red wine\": it definitely reddens him. \"As it lends its color (<i>'eyno</i>) to the cup\": he fixes his eyes (<i>eynav</i>) on the cup; the bartender fixes his eyes on the purse (<i>bakkis</i>) [hence explaining what is written]. \"As it flows on smoothly (<i>meisharim</i>)\": in the end he will empty out (<i>meisher'a</i>) his house. He says: \"What does this ladle of bronze do? What does a ladle of clay do?\" and he sells it and he drinks wine with its price. And [he says]: \"What does this pot of bronze do? What does a pot of clay do?\" and he sells it and he drinks wine with its price. Rabbi Yitzchak son of Radifah said in the name of Rabbi Amei: \"In the end he sells all the furnishings of his house and drinks wine with them\". Rabbi Acha said: \"There is a story about a certain man who sold all the furnishings of his house and drank wine with them, and his children said to him: \"This old man drink away everything and then die? What do we do? Let us get him alcohol and get him drunk and prepare him for burial and lay him out in the cemetery\". They did that, and left him in the cemetery. The wine merchants were passing by that cemetery and they heard that that province's taxes were being collected so they abandoned their wineskins in the cemetery. When the man woke up he saw wineskins piled around his head. He took it and began to drink. His children said three days later: \"Let us go and see how our father is\". They came and found him drinking! They said: \"See how your Creator cares for you. This is your fate from heaven, and we do not know what do do with you!\". His children decided that a different one each day would give him a drink. It is written: \"You will be like one lying in bed on high seas, like one lying on top of the rigging (Provers 23:34)\". You will be like one lying in bed on high seas\"",
|
| 85 |
+
"\"<b>Some time afterward, when the anger of King Ahasuerus subsided</b> (Esther 2:1)\": Rabbi Ayyvu in the name of Rabbi Jose son of Zimra said: \"Every place where \"afterward\" (<i>achar</i>) is said it means \"immediately\" [but where it says] \"after\" (<i>acharei</i>) it means \"some time later\". And the Rabbis based on Rabbi Jose son of Zimra: \"Every place where \"afterward\" (<i>achar</i>) is said it means \"some time later\" [but where it says] \"after\" (<i>acharei</i>) it means \"immediately\". \"<b>When the anger of King Ahasuerus subsided</b>\", \"right when it subsided\" (<i>beshokh</i>) is not written here but rather \"as it subsided\" (<i>keshokh</i>): it was subsiding but had not subsided. \"<b>He remembered Vashti</b>\": that decree which he had decreed upon her that she come naked before him and if she did not come, it would apply to her and kill her and after he did this he had regret. Why? \"<b>What she had done</b>\" was appropriate. \"<b>And what was decreed against her</b>\" was improper. And why did it happen to her thus? Because she did not release Ahashverosh to begin the rebuilding of the Temple, and she said to him: \"What my fathers destroyed, you seek to rebuild?\". \"<b>The king’s servants who attended him said, “Let beautiful young virgins be sought out for Your Majesty</b> (Esther 2:2)\". ",
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| 86 |
+
"\"<b>Let Your Majesty appoint officers in every province of your realm to assemble all the beautiful young virgins at the fortress Shushan</b> (Esther 2:3)\". Why? Rabbi Huna said because they were despising the daughters of Israel as unattractive, and every foreigner would not look at them, and so they came to the hand of theman assembling them. Rabbi Chanina the son of Shilka and Rabbi Joshua of Sikhnin and Rabbi Levi in the name of Rabbi Yochanan said: \"An Israelite and a gentile are neighbors in one courtyard and the Israelite crushed his food in a jar and the gentile touched it, it is not contaminated, and if a gentile crushed his food in a jar and an Israelite touched it, he says that it is contaminated? But rather there fell together in it foul things and creeping things, the gentile would eat it, and if the Israelite were to have the same thing happen he would break it. So it is written: \"Summon archers against Babylon, All who draw the bow! Encamp against her roundabout, Let none of her people escape. Pay her back for her actions (Jeremiah 50:29)\". And did she take silver for which she should give silver? Did she take gold for which she should give gold? \"They have ravished women in Zion, Maidens in the towns of Judah (Lamentations 5:11)\": what does this teach? So the Holy One, blessed be He said: \"You burned after nakedness; by your lives I am bringing upon you a nation which will not seek gold and silver from you. See! It is written: “Behold, I stir up the Medes against them, Who do not value silver Or delight in gold (Isaiah 13:17)\". And what do they seek from you? \"Their bows shall shatter the young; They shall show no pity to infant (Isaiah 13:18)\". \"<b>Under the supervision of Hege, the king’s eunuch, guardian of the women</b>\": he was blotted out [a eunuch, whose name is blotted out because he has no children] and he was appointed over the maidens and similarly later \"<b>in charge of Shaashgaz, the king’s eunuch, guardian of the concubines</b> (Esther 2:14)\", he was blotted out [a eunuch] and he was appointed over the women. ",
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| 87 |
+
"\"<b>And let the maiden who pleases Your Majesty be queen instead of Vashti.” The proposal pleased the king, and he acted upon it</b> (Esther 2:4)\": Who was suitable for this thing? Mordechai: \"<b>In the fortress Shushan lived a Jew by the name of Mordecai</b> (Esther 2:5)\". And similarly: \"God looked upon the Israelites, and God took notice of them (Exodus 2:25)\". Who was suitable for this thing? Moses: \"And Moses was a shepherd (Exodus 3:1)\". And similarly: \"Samuel then said to the men of Israel, “All of you go home (1 Samuel 8:22)\". Who was suitable for this thing? Saul, as it is said: \"There was a man of Benjamin whose name was Kish (1 Samuel 9:1)\". And similarly: \"When Saul and all Israel heard these words of the Philistine they were dismayed and terror-stricken (1 Samuel 17:11)\". Who was suitable for this thing? David: \"David was the son of a certain Ephrathite of Bethlehem in Judah (1 Samuel 17:12)\". Rabbi Yehoshua son of Aviram said two things: \"It is written: \"And he had oppressed Israel strongly (Judges 4:3)\": what does \"strongly\" (<i>chazaqah</i>) mean? Rabbi Yitzchak said: \"With shaming and blaspheming\". How? It says: \"You have spoken hard words (<i>chazqu</i>) against Me (Malachi 3:13)\". Who was suitable for this thing? Deborah. See! It is written: \"Deborah, wife of Lappidoth, was a prophetess (Judges 4:4)\"\". Rabbi Yehoshua son of Aviram said another: \"\"The troops—the officers of Gilead—said to one another, “Let the man who is the first to fight the Ammonites be chieftain over all the inhabitants of Gilead (Judges 10:18)\". Who was suitable for this thing? Jephthah: \"Jephthah the Gileadite was an able warrior (Judges 11:1)\"\". "
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| 88 |
+
],
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| 89 |
+
[
|
| 90 |
+
"\"Happy are those who act justly, who do right at all times (Psalms 106:3): they were counting a vote in the upper room of Rabbi Tarfon and they said: \"What is this person \"who does right at all times\"? If you say they are the scribes and teachers of the mishnah, do they not eat, do they not drink, do they not sleep? Or rather those who write tefillin and mezuzot, do they not eat, do they not drink, do they not sleep? What is this person \"who does right at all times\"? There are some who say that this is the one who raises the orphan in his own home. Could you say to that that he turns to and fro naked in the night?\" They said: \"We have need for the Moadite\". Rabbi Eleazar the Moasite came and he taught: \"The Torah did not say that, but rather the piece of bread which he eats within his house\". Another opinion: \"Happy are those who act justly, who do right at all times (Psalms 106:3): this is Mordechai \"who did right at all times\" as he raised an orphan girl in his own home. David said before the Holy One, blessed be He: \"Master of the universe, \"Be mindful of me, Hashem, when You favor Your people (Psalms 106:4)\" you who will cause deliverance for Israel by the hand of Mordechai and Esther, at the time when Haman seeks to destroy Israel and weighs out 10,000 bars of silver for the hands of those who do the work for Achashverosh, as it is written: \"<b>And I will pay ten thousand talents of silver to the stewards for deposit in the royal treasury</b> (Esther 3:9)\". And what is written right there? \"<b>Lived a Jew</b> (Esther 2:5)\". ",
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| 91 |
+
"\"There was a Jewish man in Shushan the capital\" -- [The word] 'man' (ish) teaches us that Mordechai was the equivalent of Moses in his generation as it says about [Moses] \"and the <em>man</em>(ish) Moses was exceedingly humble.\" Just as Moses stood in the breach as it says (Psalm 106) \"And He planned to destroy them if not for Moses who stood in the breach..\" so to Mordechai as it says \"He sought good for his nation and brought peace to all his people\" Just as Moses taught Torah to Israel, so to Mordechai as it says [about Moses] \"See, I have taught you laws,\" so to Mordechai as it says [that Mordechai sent out] \"words of Peace and Truth\" and it says \"buy truth and sell it not\" [about the Torah.] \"And his name was Mordechai\" -- When evil people are introduced in the text, they precede their names e.g. \"Naval was his name\" or \"Sheba son of Bichri was his name.\" But the names of the righteous precede them e.g. \"his name was Manoah,\" \"his name was Kish,\" \"his name was Saul,\" \"his name was Elkana,\" \"his name was Boaz,\" and in our text, \"his name was Mordechai. This is to make them emulate their Creator as it says [about God] and My name, Jehovah, I did not make known to them. \"Jewish\" -- Why was he called 'Judean' if he was of Benjamin? Because he attested to the unity of God in the world as it says \"[and Mordechai] would not kneel and would not bow] (therefore he was called a part of Judah which means 'to acknowledge God'). And [why] was he a contrarian that ignored the king's decree? Because when Ahasuerus decreed that everyone should bow to Haman, Haman started wearing an idol so that everyone would bow to the idol, and when he saw that Mordechai refused to bow he became very angry. Mordechai told him \"there is a Lord who is above all the arrogant. How can I forsake him and bow to an idol?\" Thus, because he attested to God's unity, he was called The Jew i.e. the only Jew. There are those who also compare him to Abraham. Just as Abraham threw himself into the furnace, came out alive, and caused people to recognize God -- this being what is referred to by the verse \"and the souls they made in Haran\" -- Mordechai also helped pepole recognize God in his own day as it says \"And many people of the land converted to Judaism.\" [In conclusion] he attested to the unity of God and His holiness and was therefore called \"the Jew\".",
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| 92 |
+
"",
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| 93 |
+
"\"<b>Who had been exiled from Jerusalem</b> (Esther 2:6)\": Rabbi Berechya and Rabbi Jeremiah and Rabbi Chiyya in the name of Rabbi Jose: \"When Rabbi Yonatan and the Rabbis came to this verse which mentioned Nebuchadnezzar, they said: \"Nebuchadnezzar, may his bones rot!\" And why did they not say when they came to verses [that named him] in Jeremiah? Rather because Nebuchadnezzar was alive in the Book of Jeremiah and here he was dead\".",
|
| 94 |
+
"\"<b>He was foster father to Hadassah</b> (Esther 2:7)\": why is she named Hadassah? Her smell was sweet and her taste was bitter. Thus Esther was sweet to Mordechai and bitter to Haman. \"<b>For she had neither father nor mother</b>\": Rabbi Pinchas and Rabbi Chama son of Gurion in the name of Rab: \"And was she of unknown parentage, as it says: \"<b>For she had neither father nor mother</b>\"? Rather her mother was pregnant when her father died and when she was born her mother died\". ",
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| 95 |
+
"It is written: \"And read it aloud to Joshua (Exodus 17:14)\": this is one of four righteous men to whom a secret was given; two accepted it and two did not accept it. A secret was given to Moses and he did not accept it; a secret was given to Jacob and he did not accept it. A secret was given to David and Mordechai and they accepted it. The Holy One, blessed be He, said to Jacob: \"I will protect you wherever you go (Genesis 28:15)\", but he \"was greatly frightened\", a man in whom the Holy One, blessed be He, trusted was frightened, as it is written: \"Jacob was greatly frightened (Genesis 32:8)\"? Rather, Jacob said: \"Maybe when I was in the house of Laban the unclean I was affected by uncleanliness\". Moses: \"And read it aloud to Joshua (Exodus 17:14)\": this says that you will die and Joshua will bring Israel into the land, as it is written: \"I pleaded with Hashem at that time (Deuteronomy 3:23)\". But on the contrary, a secret was given to David and Mordechai and they accepted it. David, as it is said: \"Your servant has killed both lion and bear (1 Samuel 17:36)\": David said: what am I so illustrious to kill these evil animals?\" Rather, David said: \"Perhaps some issue is going to threaten Israel and they will be delivered by my hand\". Mordechai: \"<b>Every single day Mordecai would walk about in front of the court of the harem</b> (Esther 2:11)\". Did Mordechai say: \"Can it be that this righteous girl be married to an uncircumcised man?\". Rather he said: \"A great issue is threatening Israel and they will be delivered through her hand\". ",
|
| 96 |
+
", but righteous peoples' names precede them e.g. \"and his name was Manoach,\" his name ",
|
| 97 |
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"",
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| 98 |
+
"[9]\"When the turn came for Esther...And Esther won the favor of all eyes that that gazed upon her.\" Rabbi Judah says, Like this sculpture that is gazed upon by a thousand people and is pleasant for all of them. Rabbi Nehemiah says, They placed the Medean women on the one side, and the Persian women on the other, and Esther was more beautiful than them all. The Rabbis say, \"And Esther won the favor of all eyes that that gazed upon her,\" both in the eyes of the upper worlds and the lower worlds, as you find (Proverbs 3: 4) \"Then you will find favor and a good name in the eyes of God and humans.\""
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"",
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"",
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"",
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"Reish Lakish said: At the time when the wicked Haman said to Ahasuerus, “Come, let us destroy Israel from the world”, Ahasuerus replied: You cannot overcome them, because their God does not forsake them at all. Come, see what they did to the ancient kings who came before us who raised up their arms against them. Those kingdoms were mighty and more numerous than we are. And yet everyone who came upon them to annihilate them from the world and to scheme against them, they were annihilated from the world and became a lesson for all those who dwell on earth. And we who do not have their advantages, how much the more so! Enough of your chatter, recant this decree. Even so, the wicked Haman bothered Ahasuerus about the decree all the time and advised him with wicked schemes about Israel. Ahasuerus said: If so (if it really means this much to you), let’s consult the advisors and soothsayers. Immediately, he sent and gathered all the advisors from the nations of the world. They all came before him. Ahasuerus said to them: Is it your will for us to destroy this nation from the world? They said all at once: Who is the one who wishes to do thus?! For if you destroy Israel from the world, the world will cease to exist! The world only exists because of the Torah which was given to Israel. (As it is written “As surely as I have established my covenant with day and night-- have I not ruled the heavens and the earth?” (Jer. 33:25). And not only that, but all idolaters are called foreigners before the Holy Blessed one, as it is written, “Or if a foreigner who is not from your nation of Israel…” (1 Kings 8:41), and Israel is called close ones, as it is written “For the Children of Israel, God’s nation of close ones” (Ps. 148:14). And not only that, but they are also called God’s children, as it is written, “My eldest son is Israel” (Ex. 4:22) and “You are children of the Lord your God” (Deut. 14:1). And the Holy Blessed One is called a close one of Israel, as it is written, “God is close to all who call on Him, to all who call on Him in truth” (Ps. 145:18). There is no nation closer to the Holy Blessed One than Israel, as it is written, “(For what great nation has a god as close to it) as our God whenever we call upon Him?” (Deut. 4:7).) And if a person wants to raise a hand against the Holy Blessed One’s close ones and children, how can he survive? For God rules over the upper and lower worlds and every living soul! God has the ability to raise up and knock down, to kill and to give life! Go and investigate what came to pass with the ancient kings who raised their hands against Israel-- what happened to them, like Sanheriv and Pharaoh? Immediately, Haman said to them: The God who drowned Pharaoh in the sea and did all those miracles and wonders for Israel that you have heard about-- He is elderly and powerless! Nebuchadnezzar was able to ascend and destroy His house, burn His sanctuary, and exile Israel and scatter them among the nations. And where is his power and might? He has aged! As it says, “They say: The Lord sees not, the God of Jacob does not attend.” (Ps. 94:7) When he presented this argument, they immediately accepted his words and were of one mind to end Israel. And they wrote proclamations and signed them. And thus was written in those proclamations: Greetings to you who are innumerable! You surely know that among us there is a man who is not from our place but rather he is from the royal bloodline and from Amalek’s bloodline and he is among the greatest men of our generation -- and his name is Haman. He was asked a small, insignificant question about one of the nations in our midst, lowly among the nations but exceedingly haughty. They seek our downfall and regularly curse the king. (And what is the curse they curse us with? “God is King forever, nations shall perish from His land” (Ps. 10:16) and they further say, “To impose retribution upon the nations and punishment upon the peoples” (Ps. 149:7).) And they rebel against those who have done them good. Come and see what they did to poor Pharaoh. When they went down to Egypt, he greeted them warmly, settled them in the best of the land, sustained them in the years of famine, and fed them all the best from his land. His palaces needed to be built and they were employed to build there. Nonetheless, he could not overpower them. And not only that! They also treated him with deception. They said, “To sacrifice to our God, we will walk a distance of three days’ travel (Ex. 5:3) and then come back. If it is your will, lend us silver and gold and clothing.” And they lent their silver and gold and all the nice clothing they had and packed up untold numbers of donkeys. Thus they completely ransacked Egypt-- as it is written, “They completely ransacked Egypt” (Ex. 12:36) -- and escaped. When Pharaoh heard that they were escaping, he went after them to reclaim his money. What did they do to him? They had a man with them named Moshe ben Amram. With his sorcery he lifted some stick and cast a spell on it and hit the sea until it split. They all entered on dry land in the midst of the sea and all of them passed through. I do not know how they passed or how the sea dried up. When Pharaoh saw this, he went after them to reclaim his money. I do not know how they pushed him into the sea, but he and all his soldiers drowned. And they did not recall the good he had done for them. Do you not agree that they are ingrates?! And further -- what did they do to Amalek my grandfather? At the time when they did battle -- as it says, “Amalek came and did battle against Israel at Refidim” (Ex. 17:8). And from where was Amalek coming? Rabbi Keruspedai said in the name of Rabbi Yohanan, he was coming from the wicked Bilaam. Amalek had gone to seek advice from him. He said, “I know that you are a schemer and also a wicked planner and all who take advice from you succeed.” Bilaam said to him, “Look what that nation did to Egypt, who had done so much good for them-- if that’s what they did to Egypt, what would they do to the other nations?!” Amalek said, “How do you advise me?” Bilaam said to him, “Go do battle with them. If you do not do battle with them you will never overcome them, because they rely on the merit of their ancestor Abraham -- but you also are a descendant of Abraham who can rely on his merit!” Immediately, he went to do battle with them. What did their leader Moshe do? He had a disciple named Yehoshua bin Nun. He was exceedingly cruel and had no mercy. That Moshe said to him, “Choose men for us to do battle with Amalek” (Ex. 17:9). I do not know whether those men he chose were sorcerers or warriors. What did that Moshe do? He picked up his staff. I do not know what he did with it. And when they met for battle I do not know what kind of spell he cast, but [the Israelites] let loose and [the Amalekites] fell before them. Thus it is written, “Joshua subdued Amalek and his people by sword” (Ex. 17:13). They came to Sihon and Og, warriors of our land, before whom no creature can stand. I do not know how they killed them. They came to the kings of Midian. I do not know how they killed them. And further -- what did that disciple of that Moshe do? He brought the Israelites into the land of Canaan. It wasn’t enough to take their land, but they also killed thirty one kings and divided up their land among the Israelites. They were merciless -- those who they did not seek to kill were taken as slaves. They came to Sisera and his troops. I do not know what they did to Wadi Kishon, which swept them up like ashes and carried them off and threw them in the great sea. As it says, “The Wadi Kishon swept them away” (Judges 5:21). And they had a first king named Saul. He led them to battle in the land of my grandfather Amalek. He killed 100,000 soldiers in one day and he did not take pity on any man, woman, baby, or infant. I do not know how he killed them. And further, what did they do to Agag, my ancestor, on whom they had taken pity initially? In the end, a man came from among them named Samuel and cut him up and fed his flesh to the birds of the sky. As it says, “Samuel cut down Agag” (1 Sam. 15:33). And I do not know why he killed him by this unusual method, as you have heard. And after that they had a king named David ben Yishai. He slaughtered and annihilated all the kingdoms and did not take pity on them, as it says “David left alive neither man nor woman.” (1 Sam 27:11) And after him arose his son, Solomon. He built a house for the Israelites and called it “The House of Holiness” (beit hamikdash). I do not know what they had inside it but when they were going to battle, they would go inside it and do sorcery. And when they came out, they killed and destroyed the world. And in spite of all of the good they had, they rebelled against their God. And also their God had aged. So Nebuchadnezzar came and burnt their house and exiled them from their land and brought them among us. Yet they still have not changed their repulsive ways. Even though they are exiled among us, they mock us and our faith in our gods. So now we have all come to a consensus. We drew lots to destroy them from the world, to decide at what time we should end them. The lot fell for them in the month of Adar on the 13th day. Now, when these proclamations arrive to you, you are invited on that day to massacre and destroy all the Jews among you, from child to elder, babies and women in one day. Thus there will be no shred or survivor left. When the proclamations were signed and given into Haman’s hand, he and all his crew were joyful. They encountered Mordecai who was walking ahead of them. Mordecai saw three children coming from school. He ran after them. When Haman and his crew saw that Mordecai was running after the children, they followed him to find out what he would ask them. When Mordecai caught up to the children, he said to one of them, “Quote to me the verse you are learning.” He said, “Do not fear sudden terror or the disaster of the wicked when it comes” (Prov. 3:25). The second joined in and said, “I also learned Tanakh today and the last verse I ended on was: Hatch a plot-- it will be foiled! Agree on an action-- it will not succeed. For with us is God!” (Isa. 8:10) The third joined in and said, “Til you grow old, I will still be the same. When you turn gray, it is I who will carry. I was the Maker and I am the Carrier, I will carry and rescue you.” (Isa. 46:4) When Mordecai heard this, he laughed and was overjoyed. Haman asked him, “Why are you so joyful about the words of these children?” Mordecai said, “Because they have given me the good word that I shouldn’t fear from the wicked scheme you are plotting against us!” Haman was angered and said, “I will lift my hand first against these children.” "
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],
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[
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"",
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"<b>And Esther said to respond to Mordechai:</b> She said to him, \"'Go and gather all of the Jews that are present in Shushan, and fast for me - do not eat or drink for three days' - these are the 13th, 14th, and 15th of Nissan.\" He (Mordechai) sent to her, \"Behold, in them is the first day of Pesach.\" She said to him, \"The Elder of Israel, what is Pesach for?\" Immediately, Mordechai understood and conceded to her words. That is [the meaning of] that which is written, \"Mordechai passed and did like everything that Esther commanded him.\" There they say, that he passed the holiday of Pesach in a fast. And about that anguish, Moredechai prayed to the Lord and said, \"It is revealed and known before Your throne of Glory, Master of the worlds, that it is not because of pride of heart and from a haughty eye that I did not bow down in front of Haman, but rather form Your fear did I do this - not to bow down to him. As I was fearful in front of You to give Your honor to flesh and blood, and I did not want to bow down to anyone besides You. As who am I not to bow down to Haman for the salvation of Your people, Israel? For Your sake, I would have licked the shoes of his feet. And now, our God, please save us from his hand, and let him fall in the pit that he has dug and be trapped in the net that he hid for the feet of Your pious ones, and that this angering one should know that You have not forgotten Your promise that You promised us (Leviticus 26:44), 'And also with this; in their being in the land of their enemies, I will will not reject them and I will not abhor them to destroy them, to rescind My covenant with them, as I am the Lord, their God.'\" And what did Mordechai do? He gathered the children, and afflicted them from [receiving] bread and water and clothed them with sackcloth and sat them in the dust, and they were calling out and crying and involved in Torah [study]. And at that time, Esther was very scared because of the evil that had grown in Israel and she took off the clothing of her royalty and splendor and wore sackcloth, and she uncovered the hair of her head and covered it with dust and ashes, and she afflicted herself with fasting. And she fell on her face in front of the Lord and prayed and said, \"Lord, God of Israel, who has ruled from the days of yore and created the world, please help Your maidservant, as I was orphaned without father or mother and am comparable to a poor woman who goes to beg from house to house; so do I beg Your mercy, from window to window in the house of Achasverosh. And now, Lord, please give success to Your maidservant - this poor woman – and the flock of Your shepherding from these enemies that have risen against us, as You have no impediment from saving with the many or with the few. And, You, O Father of orphans, please stand to the right of this orphan, who trusted in Your kindness, and give me mercy in front of this man, as I feared him; and bring him low in front of me, as you bring the proud ones low.\""
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],
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[
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"",
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"",
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"",
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"After Haman made the tree he went to Mordechai and found him sitting in the study hall with the children surrounding him wearing sackcloth, studying Torah screaming and crying. He counted them and found 12,000 (or 22,000) children. He put chains of iron on them and assigned guards to watch them. He said “Tomorrow, I will first kill these children and then hang Mordechai.” Their mothers brought them food and drink and told them to eat and drink today so they don’t die hungry. Immediately they put their hands on the Torah and swore by the life of Mordechai their teacher not to eat or drink, but rather to die fasting. Their moaning and crying went up to heavens and Hashem heard their crying. At that time, the mercy of Hashem was awakened and he got up from the seat of judgement and sat in the seat of mercy. He said what is this great cry that i hear, like sheep and goats? Moshe Rabeinu stood up and said, it is not sheep or goats, it is the children of your nation who are fasting and praying because tomorrow they will be slaughtered like sheep and goats. At that time, Hashem took the letters that he signed with the decree against the Jewish people and ripped them up. He then caused Acheshveirosh great discomfort, as it is written “At that night, the king couldn’t sleep” "
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],
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[
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"[Esther 6:1] \"That night the sleep of the king wandered\" - Heaven's [sleep] wandered. This is the throne of the King of all kings, the Holy One , blessed be He, who saw Israel in sorrow. And is there sleep in relation to the Omnipresent? Does it not already say (Psalms 121:4) \"Behold, he does not slumber, nor sleep, He guards Israel\"? Rather, [God is only asleep] in a time when Israel is embroiled in distress, and the nations of the world are in peace, and therefore it says, (Psalms 44:24) \"Awake! Why do You sleep, O God?\" \"The sleep of the king wandered\" - Ahashverosh, for he saw in his dream Haman drawing a sword to kill him. He panicked and awoke from his sleep. He said to his scribe: Bring me the book of chronicles, to read and to see what happened to him. And the scribes began, and they found the matter of Mordechai informing about Bigtan and Teresh. And once they said to the king, \"Behold, Haman is standing in the courtyard,\" the king said, \"What I saw in my dream was true! He has only come at this time to kill me.\"",
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"[Esther 6:4] \"To hang Mordechai on the tree that he had prepared for him\" - It was taught: He prepared it for him, and about him it is said, (Psalms 7:13, Psalms 7:15) \"And he prepared for him instruments of death, his arrows against the persecutors... A pit, he made it and dug it out, and he has fallen into the ditch he made.\"",
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"\"And Haman said in his heart...\" (Esther 6:6) - The wicked are ruled by their hearts. \"And Esav said in his heart\" (Genesis 27:41). \"The fool says in his heart\" (Psalms 14:1). \"And Yeravam said in his heart\" (I Kings 12:26). \"And Haman said in his heart\" (Esther 6:6). But the righteous rule their hearts. That is as it is written: \"And Chanah spoke upon her heart\" (Samuel 1:12). \"And Daniel decided upon his heart\" (Daniel 1:8). \"And David said to his heart\" (I Samuel 27:1). And they are emulating their creator, \"And God said to His heart\" (Genesis 8:21).",
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+
"He went to Mordechai: Once it was told to Mordechai that he was coming, he became extremely frightened. He was sitting and his students were in front of him. He said to his students, \"My sons! Run away from here, so you will not be burned by my coals, for the wicked Haman is coming to kill me.\" They said, \"If you die, we will die with you.\" He said to them, \"If so, let us stand in prayer, and we will pass away in the midst of prayer.\" They finished praying. They delved into the laws of the commandment of the Omer, for that day was the 16th of Nissan, and on that day they would have been offering the Omer when the Holy Temple was still there. Haman came to them. He said to them, \"What are you dealing with?\" They said to him, \"The commandment of the Omer. That's what is written: [Leviticus 2:1] 'And when you bring a grain offering to God...' There they said the laws of the handful [of the barley for the priest].\" They showed it to him. \"One of those would they do the handful from the Omer.\" He said to them, \"The Omer, is it of gold or silver?\" They said to him, \"It is not of gold, nor silver, nor wheat, but 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.\" 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.'\"",
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+
"",
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+
"(Esther 6:12) \"And Mordechai returned to the gate of the king\" - This teaches that he returned to his sackcloth and his fasting. Rabbi Chelbo said: Anyone who wears sackcloth and fasts should not remove it until his request is fulfilled."
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]
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| 138 |
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]
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},
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| 140 |
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"schema": {
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| 141 |
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"heTitle": "אסתר רבה",
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| 142 |
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"enTitle": "Esther Rabbah",
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| 143 |
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"key": "Esther Rabbah",
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"heTitle": "פתיחתא",
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}
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