{
"language": "en",
"title": "Sifrei Devarim",
"versionSource": "https://www.sefaria.org/",
"versionTitle": "Sifrei by Rabbi Shraga Silverstein",
"status": "locked",
"license": "CC-BY",
"versionNotes": "The translation incorporates alternative readings, based in part on the Gra's glosses, causing the translation to differ slightly from the Hebrew source present on Sefaria",
"versionTitleInHebrew": "ספרי, רבי שרגא זילברשטיין",
"versionNotesInHebrew": "ייתכנו שינויים בין התרגום למקור העברי בעקבות שילובם של תיקוני נוסח, המבוססים בחלקם על הגהות הגר\"א למדרש",
"shortVersionTitle": "Rabbi Shraga Silverstein",
"actualLanguage": "en",
"languageFamilyName": "english",
"isBaseText": false,
"isSource": false,
"direction": "ltr",
"heTitle": "ספרי דברים",
"categories": [
"Midrash",
"Halakhah"
],
"text": [
[
"(Devarim 1:1) \"These are the words which Moses spoke, etc.\": Now did Moses prophesy only these? Did he not write the entire Torah, viz. (Ibid. 31:9) \"And Moses wrote this Torah\"? What, then, is the intent of \"These are the words\"? We are hereby taught that they were words of rebuke, viz. (Ibid. 32:15) \"And Yeshurun grew fat and it kicked, etc.\"",
"Similarly, (Amos 3:1) \"Hear this prophecy which the L-rd spoke, etc.\" Now did Amos prophesy only these? Is it not written (Amos 1:1) \"The words of Amos, one of the herders of Tekoa, who saw visions concerning Israel\"? The intent (of \"this prophecy\") is that they were words of rebuke, viz. (Ibid. 4;1) \"Hear this thing, you cows of Bashan on Mount Shomron, etc.\" The \"cows of Bashan\" are their (corrupt) judges.",
"Similarly, (Jeremiah 7:1) \"The word that came to Jeremiah, etc.\", (Ibid. 40:4) \"And these are the words that the L-rd spoke, etc.\" Now did Jeremiah prophesy only these? Did he not write the entire book, viz. (Ibid. 51:64) \"Until here, the words of Jeremiah\"? What, then, is the intent of \"And these are the words\"? We are hereby taught that they were words of rebuke, viz. (Ibid. 30:5-7) \"A sound of terror have we heard, of fear and not peace. Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins like a woman in childbirth, and all faces turn pale? Woe! For that day is great. There is none like it. It is a time of trouble for Jacob. But from it he will be saved.\"",
"Similarly, (II Samuel 23:1) \"And these are the last words of David': Now did he prophesy only these alone? Is it not written (Ibid. 2) \"The spirit of the L-rd spoke in me and His word was on my tongue\"? What, then, is the intent of \"And these are the last words of David\"? We are hereby taught that they were words of rebuke, viz. (Ibid. 6) \"And (the men of) Belial shall as thorns be all of them cast away.\"",
"Similarly, (Koheleth 1:1) \"The words of Koheleth son of David, king in Jerusalem\": Now did Solomon prophesy only these alone? Did he not write three books? We are hereby taught that they were words of rebuke, viz. (Ibid. 4-7) \"A generation goes and a generation comes … and the sun shines and the sun sets … It goes to the south and it turns to the north. Round and round (east and west) goes the wind … All the rivers run into the sea, yet the sea is not full.\" The wicked are spoken of as sun, earth, and sea, which have no reward.",
"(Devarim, Ibid.) \"to all of Israel\": If he rebuked (only) some of them, those who were not present would have contended: \"This is what you heard from the son of Amram and you did not object thus and thus? Had we been there, we would have objected four or five times for every thing that he said!\"",
"Therefore, Moses assembled all of them great and small, and said to them: Anyone who has any objection let him come and state it!\"",
"Variantly: \"to all of Israel\": They all could stand up under rebuke. R. Tarfon said: I swear if (i.e., that there is not) anyone in this generation who is capable of receiving rebuke. R. Akiva said: I swear if (i.e., that there is not) anyone in this generation who is capable of giving rebuke. R. Yochanan b. Nuri said: I testify by heaven and earth that more than five times R. Akiva was rebuked on my account before R. Gamliel and I know that he loved me even more (for it), in fulfillment of (Proverbs 9:8) \"Reprove not a scorner lest he hate you. Reprove a wise man and he will love you.\" For reproof leads to peace. And thus do you find with Abraham, viz. (Bereshith 21:25) \"And Abraham reproved Avimelech because of the well, etc.\" And what is written (of this)? (Ibid. 28) \"And the two of them made a covenant.\" And thus with Israel, viz. (Ibid. 26:27) \"And Isaac said to them: Why did you come to me when you hate me and you sent me away from you!\" And (Ibid. 31) \"And they departed from him in peace.\"",
"(Devarim, Ibid.) \"across the Jordan\": We are hereby taught that he rebuked them for what they did across the Jordan.",
"\"in the desert\": We are hereby taught that he rebuked them for what they did in the desert. They took their small sons and daughters and threw them into Moses' lap and said to him? What provisions did you make for these? What livelihood did you provide for them? R. Yehudah says: This (\"in the desert\") refers to (Shemoth 16:3) \"And the children of Israel said to them (Moses and Aaron): Would that we had died by the hand of the L-rd in the land of Egypt!\"",
"Variantly: \"in the desert\" comprises all that they did in the desert.",
"\"in the plain\": We are hereby taught that he rebuked them for what they did in the plains of Moav, viz. (Bamidbar 25:1)",
"\"against Suf\": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) \"And they rebelled at the sea, in the sea of Suf\": — \"at the Sea,\" upon ascending from it; — \"in the sea,\" in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From \"between Paran\" and \"between Tofel.\" \"tofel and lavan (white)\": They spoke vain words (\"divrei tifluth\" [as in \"tofel\"]) against the manna, saying that it was \"white\" (i.e. insubstantial), viz. (Bamidbar 21:5) \"and our soul loathes this 'light' bread\" — whereupon he said to them: \"Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'\"",
"(Devarim, Ibid.) \"and Chatzeroth\": He said to them: Should you not have learned from what I did to Miriam in Chatzeroth? (viz. Bamidbar 12). If I did not show favoritism in judgment to Miriam the righteous, how much more so (would I not do so) to others!",
"Variantly: If Miriam, who spoke only against her younger brother, was thus punished, how much more so one who speaks against another greater than he!",
"Variantly: If (in the instance of) Miriam, who spoke thus only in the hearing of the L-rd alone — (viz. Ibid. 12:2 - \"And the L-rd heard\") — was thus punished, how much more so, one who demeans his neighbor in public!",
"(Devarim, Ibid.) \"and an abundance of gold\" (an allusion to the golden calf): He said to them: This thing outweighs all that you have done. The golden calf weighs upon Me more than all! Rebbi was wont to say: An analogy: One caused his neighbor many troubles. In the end, he added an additional trouble, and the other said: This outweighs everything you have done to me. This weighs upon me more than all! Thus did the Holy One Blessed be He say to Israel: This outweighs everything that you have done! Variantly: \"and an abundance of gold\": R. Shimon b. Yochai says: An analogy: One received sages and disciples, and all praised him. Then Canaanites came, and he received them! — at which they said: This is the man's nature — to receive all! Thus did Moses say to Israel: (You gave) \"an abundance of gold\" for the mishkan (the tabernacle) — (You gave) \"an abundance of gold\" for the golden calf! R. B'na'ah says: Israel served idolatry, for which they are liable to extinction — Let the gold of the mishkan atone for the gold of the calf! R. Yossi berebbi Chanina says: It is written \"in the desert, in the plain\": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, (\"Let no man go out of his place\" [Shemoth 17:29] and \"Let no man leave of it\" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13). R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there).",
"Similarly, (Bereshith 26:20) \"And he called the name of the well 'Esek' because they strove ('hitasku') with him.\" And it is written (Ibid. 33) \"And he called it 'shivah,' etc.\"",
"Similarly, R. Yehudah expounded (Zechariah 9:1) \"A burden (of prophecy) in the land of chadrach and Damascus is its resting place.\": This (\"chadrach\") refers to the Messiah who will be \"chad\" (\"sharp\") to the Canaanites, and \"rach\" (\"soft\") to Israel\" — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that I am from Damascus and there is a place called Chadrach there. And how do I understand \"and Damascus is (its) resting place\"? (As meaning) that Jerusalem is destined to extend until Damascus; \"(its) resting place\" is Jerusalem, as it is written (Psalms 132:19) \"This (Jerusalem) is My resting place forever.\" R. Yehudah: How do you understand (Jeremiah 30:18) \"And the city will be built on its foundation\"? R. Yossi: (As meaning) that (though) Jerusalem is not destined to move from its place (i.e., from its foundation), it will expand from its sides). How do I understand (Ezekiel 91:7) \"And there was an enlarging and a winding about upwards, etc.\"? Eretz Yisrael is destined to broaden and rise from all of her sides like a fig, which is narrow below and broad above, and the gates of Jerusalem are destined to reach until Damascus. And thus is it written (Song of Songs 7:5) \"Your nose is like the tower of Levanon, which looks towards Damascus.\" And the exiles will come and rest therein, as it is written \"and Damascus is His resting place,\" and (Isaiah 2:2-3) \"And it will be in the end of days the mountain of the L-rd's house will be established in the top of the mountains and will be exalted above the hills, and all the nations will flow unto it. And many peoples will go and say: Come, let us go up to the house of the L-rd, to the house of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion will go forth Torah, and the words of the L-rd from Jerusalem.\"",
"Similarly, R. Yehudah expounded (Bereshith 41:43) \"And he (Pharaoh) had him ride in the chariot next to his, and they called before him \"Avrech.\": This is Joseph, who was a father (\"av\") in wisdom and young (\"rach\") in years — whereupon R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us? I testify by heaven and earth that \"avrech\" signifies (bending of) the knees (\"birkayim\"). (Ibid.) \"and he set him over all the land of Egypt\": that all enter and leave by his command."
],
[
"(Devarim 1:2) \"Eleven days from Chorev by way of Mount Seir to Kadesh Barnea\": In eleven days they went from Chorev to Kivroth Hata'avah and from Kivroth Hata'avah to Chatzeroth and from Chatzeroth to the desert of Paran.",
"If Israel had been meritorious, then in eleven days they would have entered Eretz Yisrael, but because they corrupted their ways, the L-rd stretched it into forty years, as it is written (Bamidbar 14:34) \"According to the number of days that you spied out the land, forty days — a day for a year, a day for a year — shall you bear your sins.\" R. Yehudah says: Now did it take them eleven days? Did it not take them only three days? As it is written (Ibid. 10:33) \"And they traveled from the mountain of the L-rd a journey of three days.\" (The intent is that) in three days Israel traveled an eleven-day distance. If Israel had been meritorious, they would have entered Eretz Yisrael in three days. As it is written (Ibid.) \"And the ark of the covenant of the L-rd preceded them, a distance of three days to look out a resting place for them,\" \"a resting place\" being Eretz Yisrael, as it is written (Devarim 12:9) \"For you will not yet have come to the rest and to the inheritance that the L-rd your G-d gives you.\" They said to him: Was it an eleven-day distance? Was it not a forty-day distance, as it is written of Eliyahu (I Kings 19:8) \"And he arose and ate and drank, and he walked on the strength of that meal for forty days and forty nights (until the mountain of G-d, Chorev\")? … R. B'na'ah says: If Israel had been meritorious, they would have entered Eretz Yisrael in one day, as it is written (Shemoth 13:4-5) \"This day you go out, in the month of spring,\" immediately (followed by) \"And it shall be, when the L-rd brings you to the land of Canaan.\" Abba Yossi b. Chanan says in the name of Cohein Bardela: If Israel had been meritorious, as soon as their horses' hooves ascended from the sea, they would have entered Eretz Yisrael, as it is written (Devarim 1:21) \"Go up (from the sea) and possess (the land) as the L-rd, the G-d of your fathers has spoken to you.\"",
"(Devarim 1:3) \"And it was, in the fortieth year, in the eleventh month, on the first of the month, that Moses spoke to the children of Israel\": What does this (\"in the eleventh month\") come to teach us? If that a year has eleven months, is it not written (Esther 3:13) \"on the thirteenth day of the twelfth month, the month of Adar\"? And thus is it written (I Kings 4:7) \"And Solomon had twelve commissioners over all of Israel … (Ibid. 19) and one commissioner over the land.\" For which month? The intercalated month, whereby we are taught that the year (itself) is twelve months. R. B'na'ah says: Now before Solomon did we not know that the year was twelve months? Is it not written (I Chronicles 1:27) \"… month by month throughout all the months of the year … the twelfth (marshal), for the twelfth month, etc.\" — But it (\"the eleventh month\") comes to teach us that in thirty-six days (from the first of Shvat [\"the eleventh month\"] to the sixth of Adar) Moses explained the entire Torah, as it is written (Devarim 34:8) \"And they mourned Moses thirty days\" and (Joshua 1:11) \"for in three more days you will be crossing this Jordan,\" and (Ibid. 4:19) \"And the people ascended from the Jordan on the tenth of the first month (Nissan).\" Subtract thirty-three days retroactively and it is found that Moses died on the seventh of Adar. (And whence is it derived that Moses was born on the seventh of Adar? From (Devarim 31:2) \"And he said to them: I am one hundred and twenty years old this day.\" Let \"this day\" not be written. Why is it written? (To signify) this day (the full circuit of) my years and days have been completed — whence it is derived that the Holy One Blessed be He \"sits\" and fills out the years of the righteous from day to day and from month to month and from hour to hour, as it is written (Shemoth 23:26) (If you are righteous) \"the number of your days shall I complete.\" — whence it is derived that in thirty-six days Moses explained the entire Torah.",
"And we are (thus) taught that he rebuked them only close to his death. From whom did he learn this? From Jacob, who rebuked his sons only close to his death, as it is written (Bereshith 49:1-3) \"And Jacob called to his sons and said: Gather together and I will reveal to you what will happen to you in the end of days … Reuven, you are my first-born, etc.\" He said to him: My son, I will tell you why I did not rebuke you all these years: It is so that you would not leave me and go and cleave to Esav, my brother. And because of four things a man should rebuke another only close to his death: So that he not rebuke him repeatedly, so that the other not be shamed in his sight, so that he (the rebuker) not bear a grudge in his heart (for his rebuke not being heeded), and so that he (the rebuked) not leave him and go (elsewhere).",
"… And thus (that rebuke leads to peace) do we find with Abraham, viz. (Ibid. 21:28) \"And Abraham rebuked Avimelech, etc.\", followed by (27) \"and the two of them made a covenant.\" And thus do we find with Isaac, viz. (Ibid. 26:27) \"And Isaac said to them: Why have you come to me when you hate me and you sent me away from you?\" followed by \"… (31) \"and Isaac saw them off and they went from him in peace.\"",
"And thus do you find with Joshua, that he rebuked Israel only close to his death, as it is written (Joshua 24:15) (Joshua said) \"If it is evil in your eyes to serve the L-rd, choose this day whom you will serve — the gods that your forefathers served or the gods of the Emorites in whose land you dwell — and I and my house will serve the L-rd.\" And thus do you find with Samuel, that he rebuked Israel only close to his death, as it is written (I Samuel 12:3) \"Here I am (before my death); testify before me in the presence of the L-rd and in the presence of His anointed … (4) and they said: You have not robbed us, etc. (5) and he said: The L-rd is witness unto you this day. And they said: Witness!\"",
"And thus do you find with David, that he charged Solomon his son only close to his death, viz. (I Kings 2:1) \"And the days of David drew near to die, etc.\"",
"(Devarim 1:3) \"… that Moses spoke to the children of Israel\": I might think that Moses prophesied only these words. Whence do I derive (the same for) all the words in the Torah: the less stringent and the more stringent, the identities (gezeiroth shavoth), the general principles, the details, and the inferences? From (Ibid.) \"according to all that the L-rd commanded him concerning them.\""
],
[
"(Devarim 1:4) \"after he had smitten Sichon, king of the Emori\": An analogy: A king and his army have sortied into the desert. The king to his soldiers: When we come to an (inhabited) land, I will give you amnonoth (types of delicacies): His soldiers: \"Give us amnonoth here.\" And he gave them. \"Give us hot gluskaoth.\" And he gave them. The commander: \"Because the king is wealthy and merciful, you belabor him? In the beginning I said nothing to you, so that you would not say that the king is unable to supply your needs, but now I tell you — Why do you have no faith in him!\"",
"Thus Moses said: If I rebuke Israel first, they will say: Because he has no strength he rebukes us! But after they entered the land of Sichon and Og and he defeated them, he rebuked them. Thus, ”after he had smitten Sichon, etc.\"",
"\"Sichon, king of the Emori, who dwelt in Cheshbon\": (Even) if Sichon were not formidable, but he lived in Cheshbon, it would be difficult (to defeat them), the (inhabitants of the) land being formidable. And (even) if the land were not formidable, but Sichon dwelt therein, it would be difficult, the king being formidable. How much more so, when both the king and the land are formidable!",
"\"and Og the king of Bashan, who dwelt in Ashteroth\": (Even) if Og were not formidable, but he lived in Ashteroth, it would be difficult (to defeat them), the (inhabitants of the) land being formidable. And (even) if the land were not formidable, but Og dwelt therein, it would be difficult, the king being formidable. How much more so when both the king and the land are formidable!",
"\"Ashteroth\": hard as horns (karnayim), (its full name being Ashteroth Karnayim.) \"in Edrei\": the site of the war."
],
[
"(Devarim 1:5) \"Across the Jordan, in the land of Moav, Moses ho'il (began) to explain\": \"hoalah\" is \"beginning,\" as in (Judges 19:6) \"Begin (\"hoel\") now and stay overnight so that you will be refreshed,\" and (I Chronicles 17:27) \"and now you have begun (\"hoalta\") to bless the house of your servant to be before You forever.\" And the sages say: \"hoalah\" is \"swearing,\" as in (Shemoth 2:21) \"And Moses swore (\"vayoel\") to remain with the man,\" and (I Samuel 14:24) \"And Saul beswore (\"vayoel\") the people, saying 'Cursed be the man who will eat bread until the evening when I will be avenged of my enemies.'\"",
"(Devarim, Ibid.) \"to explain this Torah, saying\": He said to them: I am about to die. Anyone who heard one verse and forgot it, let him come and review it. Anyone who heard one section and forgot it let him come and review it and understand it. This is the intent of \"to explain this Torah.\""
],
[
"(Devarim 1:6) \"The L-rd our G-d spoke to us in Chorev to say\": He said to them: It is not of myself that I am telling you, but from the mouth of the Holy One Blessed be He.",
"\"Much to you dwelling in this mountain\": Much reward has accrued to you by dwelling in this mountain: Upon it you accepted the Torah upon yourselves, I appointed for you seventy elders, officers of thousands, officers of hundreds, officers of fifties, and officers of tens, I made for you the mishkan and its vessels — You benefited greatly by your dwelling in this mountain!"
],
[
"(Devarim 1:7) \"Turn and journey\" — the way to Arad and Charmah; \"and come to the mountain of the Emori and to all its neighbors\" — Ammon, Moav, and Mount Seir; \"in the plain\" — the forest plain; \"in the mountain\" — the \"King's Mountain\" (see Gittin 57a); \"in the lowland\" — of the south; \"in the south and by the seacoast\" — Ashkelon, Azza, Caesarea, etc.; \"the land of the Canaani\" — the border of Canaan, viz. (Bereshith 10:19) \"And the border of the Canaani was from Tziddon … until Lasha (Kalda)\";",
"\"and the Levanon\": He said to them: When you come to the land, you must appoint a king for yourselves and build the Temple. And whence is it derived that \"Levanon\" is a king? From (Ezekiel 17:3) \"… came to the Levanon and took the crown of cedar,\" and (II Kings 14:9) \"The thornbush in Levanon (once) sent (word) to the cedar of Levanon, saying: Give your daughter to my son for a wife. The wild beast of Levanon then came by and trampled the thornbush.\" Variantly: \"Levanon\" is the Temple, as it is written (Jeremiah 22:6) \"Gilead are you (the Temple) unto Me, the summit of the Levanon,\" and (Isaiah 10:34) \"The Levanon will fall by a mighty one.\"",
"Why is it called \"levanon\"? Because it \"whitens\" (\"malbin\") the sins of Israel, viz. (Ibid 1:18) \"If your sins are like scarlet, they will become white as snow.\" (Devarim, Ibid.)",
"\"until the great river, the river Perat\": (so-called) because its greater part abuts on Eretz Yisrael, as in the folk homilies \"The king's servant is likened to the king,\" \"Rub shoulders with the anointed one and they will bow down to you too.\"",
"\"the river Perat\": (so-called) because in its beginning it can be dug up with a shovel, and it branches out (\"mafreh\" [like \"Perat\"]) until it must be crossed by boats. Variantly: (so-called) because vegetation \"multiplies\" (parin veravin) through it. All the rivers say to Perat: Why don't you let yourself be heard, just as we let ourselves be heard from afar? It replies: My deeds make me known. If something is sown upon me, it sprouts in three days; if something is planted upon me, it rises in three days. And thus does Scripture praise me: \"until the great river, the river Perat.\""
],
[
"(Devarim 1:8) \"See, I have set before you the land\": He said to them: I am not giving you approximation or hearsay, but \"See (with your own eyes.) … Come and possess the land.\": When you enter the land, you will have no need of weapons but only compasses and rulers (to divide the land among you)."
],
[
"(Devarim 1:8) \"which the L-rd swore to your fathers\": Why need it be mentioned (in addition to this) \"to Abraham, to Isaac, and to Jacob\"? (To stress that) each one was worthy of this in himself. An analogy: A king gives his servant one field as a gift, as it is. The servant goes and improves it, not leaving it as it is, but planting a vineyard and bequeaths it to his son — who does not leave it as it is, but improves it and bequeaths it to his son — who does not leave it as it is, but improves it. Thus, when the Holy One Blessed be He gave the land to our father Abraham, He gave it to him only as it was, viz. (Bereshith 13:17) \"Arise, walk in the land in its length and its breadth, for to you shall I give it.\" Abraham arose and improved it, viz. (Ibid. 21:33) \"And he planted a fruit grove in Beersheva.\" Isaac arose and improved it, viz. (Ibid. 26:12) \"And Isaac sowed in that land and he found in that year a hundredfold.\" Jacob arose and improved it, viz. (Ibid. 33:19) \"And he bought the part of the field where he had pitched his tent.\" If so, why need \"to your fathers\" be written? If in respect to the oath to the fathers, this is already written. This refers to the covenant with the tribes, viz. (Habakkuk 3:9) \"the oaths to the tribes, an enduring word.\"",
"\"to give to them\": those who entered the land. \"and to their seed\": their children. \"after them\": the lands conquered by David and Yeravam, viz. (II Kings 14:25) \"He (Yeravam the son of Yehoash) restored the boundary of Israel from the approach of Chamath to the sea of the Aravah.\"",
"Variantly: \"to give to them\": those who entered the land. \"and to their seed\": those who came up from Bavel. \"after them\": those (who will come) in the days of the Messiah."
],
[
"(Devarim 1:9) \"And I said to you at that time, to say\": Moses said to them: It is not of myself that I say this, but at the behest of the Omnipotent. \"I shall not be able alone to bear you\": Is it possible that Moses was not able to judge Israel? The man who took them out of Egypt and split the sea for them and brought down the manna for them and flew in the quail for them and performed miracles and wonders for them — he should not be able to judge them! — This is what he said to them (Ibid. 10) \"The L-rd your G-d has 'elevated' you over your judges,\" (removing the onus from you and placing it on your judges!)",
"And thus did Solomon say (I Kings 3:9) \"And give Your servant an understanding heart to judge Your people… for who can judge this 'heavy' people of Yours!\" Is it possible that Solomon could not judge Israel, Solomon of whom it is written (Ibid. 5;10-11) \"And the wisdom of Solomon was greater than that of all the people of the east and all the wisdom of Egypt. And he was wiser than all men, than Ethan the Ezrachite, and Heiman and Chalkol and Darda, the sons of Machol. And his fame spread to all the people around him\" — and he could not judge them! — This is what he said to them. I am not like all the other judges. A Canaanite judge sits on his platform, sentencing one to the sword, strangulation, burning, or stoning, as if nothing had happened. And if he imposes a fine of a sela, he (himself) takes two; two — he takes three; a dinar — he takes a maneh. It is not so with me. If I have (wrongfully) imposed a money fine, He claims \"lives\"! And thus is it written (Proverbs 22:22) \"Rob not the poor man because he is poor, and afflict not the pauper in the gate (of judgment). For the L-rd will fight their battle, and He will rob the soul of their robbers!\""
],
[
"(Devarim 1:10) \"And you are this day\": existing \"as the stars of the heavens in multitude\" — whence it was derived: There are seven classes of the righteous in Gan Eden — one higher than the other: the first class — (Psalms 140:14) \"Only the righteous will give praise to Your name; the upright will dwell in Your presence.\" the second class — (Ibid. 65:5) \"Praises to him You choose and draw near to dwell in Your courts.\" the third class — (Ibid. 84:5) \"Praised are the dwellers in Your house.\" the fourth class — (Ibid. 15:1) \"Who shall dwell in Your tent?\" the fifth class — (Ibid.) \"Who shall dwell on Your holy mountain?\" the sixth class — (Ibid. 24:3) \"Who shall ascend the mountain of the L-rd?\" the seventh class — (Ibid.) Who shall stand in the place of His sanctity?\"",
"R. Shimon b. Yochai says (Psalms 16:11) \"sated (sova) with joys in Your presence\": Rend it not \"sova,\" but \"sheva\" (seven). To seven \"joys\" the faces of the righteous are likened in time to come: the sun, the moon, the firmament, the stars, lightnings, lilies, the menorah of the Temple: the sun and the moon — (Song of Songs 6:10) \"beauteous as the moon, clear as the sun.\" the firmament and the stars — (Daniel 12:3) \"The wise will shine like the radiance of the firmament, and the turners of the many to righteousness, like the stars, forever and ever.\" lightnings — (Nachum 2:5) \"and they flash like lightning.\" lillies (Psalms 45:1) \"For the chief musician, on the lillies.\" the menorah of the Temple — (Hoshea 14:7) \"and his glory will be like the olive tree.\" And (Zechariah 4:3) \"There are two olive trees over it (the Temple menorah), one at the right of the bowl and one at the left.\""
],
[
"(Devarim 1:11) \"May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times!\" They said to him: Our teacher, Moses, we do not want you to bless us. The Holy One Blessed be He promised Abraham our father (Bereshith 22:17) \"… and multiply, will I multiply your seed as the stars of the heavens, and I will make your seed like the sand on the seashore\" — and you set a limit to our blessing! He answered: This is my (blessing). An analogy: A king had many possessions and a young son, and he (the king) had to go abroad. He said: If I leave my possessions in the hand of my son, he will squander them. So saying, he appointed a caretaker (for his possessions) until his son would grow up and he (the caretaker) gave him (his son) enough of his own for his sustenance — whereupon the son cried: Is this all the silver and gold that my father has left me? And the caretaker: Everything I have given you is mine. What your father left for you is in keeping for you. Thus did Moses say to Israel: \"May the L-rd, the G-d of your fathers, add to you, such as you, a thousand times.\" This is my (blessing to you). As far as yours is concerned, (Ibid.)_ \"and may He bless you as He spoke to you\" — as the sand of the seas, and the dust of the earth, and as the fish of the ocean, and as the stars of the heavens, in abundance."
],
[
"(Devarim 1:12) \"How can I bear alone your contentiousness\" — whence we are taught that they were contentious. If one of them saw his neighbor getting the better of him in judgment, he would say: I have witnesses to bring, I have proofs; tomorrow I will add accusers against you! — thus, \"your contentiousness.\"",
"\"and your heresy\" — whence we are taught that they were \"heretics\" (against Moses). If Moses left his house (hurriedly to meet them), they would say: Why did the son of Amram leave (so hurriedly)? He is probably not at ease at home. If he was late to leave, they would say: Why isn't the son of Amram leaving? What do you think? He is plotting against you with his wife, as Korach did with his wife! — thus, \"and your heresy.\"",
"\"and your caviling\": They were grumblers.",
"One would expend a sela (only) to gain two; two, to gain three — thus, \"your caviling.\""
],
[
"(Devarim 1:13) \"Havu for yourselves\": \"Havu\" connotes \"counsel,\" as in (II Samuel 16:20) \"Havu counsel for yourselves,\" (Shemoth 1:10) \"Havah, let us plot (i.e., take counsel) against it.\"",
"\"men\": Would it enter our minds (that) women (are to be sought for this purpose)? What, then, is the intent of \"men\"? Venerable and revered.",
"\"wise and understanding\": As Arios asked R. Yossi: Who is wise? He answered: One who fulfills what he has learned. Arios: You say \"one who fulfills what he has learned,\" but perhaps it means one who is understanding. Rebbi: \"understanding\" is already written. What is the difference between \"understanding\" and \"wise\"? The wise man is like a traveling money changer. When he is brought (coins to assess), he examines them. When he is not brought (coins), he sits idle. The understanding man is like a rich money-changer. When he is not brought (coins) to examine, he examines his own.",
"\"and known among your tribes\": They should be familiar to you. If someone comes cloaked in his talith and sits before me, I know nothing about him. But you know about him, for you grew up with him. Thus, \"known to your tribes.\" R. Shimon b. Gamliel says: No (judicial) session begins until people bring it into question: Why did this man consent to sit (as a judge)? And why did this man not consent to sit?",
"\"And I shall set them at your heads\": For you might think that if you appoint them, they are appointed, and if you do not appoint them, they are not appointed; it is, therefore, written \"And I shall set them.\" If I appoint them, they are appointed; if not, they are not appointed. I might think that if you have accorded them greatness they are great, and if not, they are not great; it is, therefore, written \"at your heads.\"",
"Variantly: \"and I shall set them at your heads\": If you guard your ways, your heads (i.e., your judges) will be guarded, and if not, your heads will not be guarded — whence we are taught that the guilt of Israel is on the heads of their judges. And thus is it written (Ezekiel 33:7-9) \"A sentinel have I made you for the house of Israel. When you hear a word from My mouth, you must warn them for Me.\" (If you do not warn the wicked one and he dies, his blood will be on your head.)"
],
[
"(Devarim 1:14) \"And you answered me and you said: Good is the thing that you have spoken to do\": You should have said: Our teacher, Moses, from whom is it befitting to learn Torah? From you or from your disciples, or from the disciples of your disciples? And not from you, who suffered over them (i.e., over acquiring words of Torah)? As it is written (Shemoth 34:28) \"And he was there (on Mount Sinai) with the L-rd forty days and forty nights.\" But I know that under your breath you were saying: Now he is appointing over us eighty thousand odd judges. If he (the judge appointed over us) does not listen (to us), we will bring him a gift and he will take our view of things. Thus, \"And you answered me, and you said, etc.\" \"that you have spoken to do\": When I delayed (in judging your case), you said: Let him \"do,\" quickly."
],
[
"(Devarim 1:15) \"And I took the heads of your tribes\": I \"took\" them with words (of suasion). I said to them: How fortunate you are! For whom are you coming to be appointed? For the sons of Abraham, Isaac, and Jacob, men who are called \"brothers,\" \"friends,\" \"the lot of His inheritance,\" \"the flock of His grazing,\" and every other term of endearment.",
"\"men, wise and known\": Of the seven (qualifying) traits mentioned by Yithro to Moses, he found only three: \"men,\" \"wise,\" and \"known.\" \"and I made them heads over you\": heads (i.e., granted precedence) in buying, in selling, in (business) dealings, in entering and in leaving — entering first and leaving last. Thus, \"and I made them heads.\"",
"\"over you\": that they be honored by you.",
"\"officers of thousands\": If there were 1,999 less one, then he (the officer of the 1,000) was made the officer (of the additional 999). \"officers of hundreds\": If there were (an additional) ninety-nine, he (the officer of the 100), was made their officer. And thus for the officers of fifty and the officers of ten.",
"\"and bailiffs for your tribes\": wielders of the lash, viz. (II Chronicles 19:11) \"and the Levite bailiffs before you,\" and (Nechemiah 8:11) \"and the Levites silenced all the people.\""
],
[
"(Devarim 1:16) (\"And I charged your judges at that time, saying:hear among your brothers\": He told them: Be deliberate in judgment. If a (similar) case comes before you one, two, or three times, do not say: I've already ruled on this several times, but be deliberate in (the) judgment (of each case). And thus did the men of the Great Assembly say. \"Be deliberate in judgment, and set up many disciples, and make a fence for the Torah.\")",
"(Devarim 1:16) \"And I charged your judges at that time, saying\": In the past, you were independent; now you are obligated to the congregation.",
"It once happened that R. Gamliel placed R. Yochanan b. Nuri and R. Elazar b. Chasma at the head of the academy, and the disciples were unaware of their absence. Towards evening, they returned and sat with the disciples. Such was the trait of R. Gamliel: When he entered (the house of study) and said \"Ask\" (what is on your minds), it was known that there were no provocateurs there. When he entered and did not say \"Ask,\" it was known that there were provocateurs there. When he entered and found R. Yochanan b. Nuri and R. Elazar b. Chasma sitting among the disciples, he said to them: (By your behavior) you have made it known to the congregation that you do not wish to exercise authority over them — In the past, you were independent; from now on, you are obligated to the congregation (for their good and welfare). (Ibid.) \"Hear among your brothers\": He told them: Be deliberate in judgment. If a (similar) case comes before you one, two, or three times, do not say: I've already ruled on this several times, but be deliberate in (the) judgment (of each case). And thus did the men of the Great Assembly say. \"Be deliberate in judgment, and set up many disciples, and make a fence for the Torah.\"",
"\"among your brothers\": and not among Canaanites. And this was the way of R. Yishmael: When two came to him for judgment, one a Canaanite and one a Jew — If he could find for the Jew by Jewish law, he judged by Jewish law; and if by the laws of the gentiles, he judged by the laws of the gentiles, saying, Why should I not do so? Has the Torah not written \"Hear among your brothers\"? ...",
"\"and judge righteously\": (one who may be) a tzaddik (a righteous one) in his righteousness and a claimant (against him) who brings proofs (for his claim); the first, cloaked in his talith; the second saying it is mine (and adducing proofs); the first plowing with his ox; the second saying it is mine; the first sitting in his house; the second saying it is mine; the first holding his fields; the second saying it is mine. This is the intent of \"and judge righteously,\" (between) \"the righteous one in his righteousness\" and the claimant adducing his proofs, (the rule being: \"The burden of the proof is upon him who would take something from his neighbor, who is holding it).",
"\"between a man\": to exclude a minor — whence they ruled: Orphans (who are minors) are not subject to adjudication.",
"\"between a man and his brother\": This tells me only of the foregoing. Whence do I derive (the same for) one woman vis-à-vis another, one tribe, one family? From \"Hear among your brothers\" (All Jews are \"brothers.\") \"and between his ger\":",
"One who \"piles up\" (\"oger\") claims against him, saying \"You plowed in my land\" — and he denies it; \"your ox killed my servant\" — and he denies it.",
"Variantly: \"and between his ger\" — his neighbor (one who lives [\"gar\"] near him.) Variantly: his groomsman. Variantly: his tenant."
],
[
"(Devarim 1:17) \"Do not play favorites in judgment\": This is (addressed to) one who is appointed to seat judges. Lest you say: That man is comely; I will make him a judge — that man is strong; I will make him a judge — that man is my kinsman; I will make him a judge — that man lent me money; I will make him a judge — that man is multilingual; I will make him a judge — so that (in his innocence) he exonerates the guilty and incriminates the innocent — not because he is wicked, but because he does not know (the law), Scripture terms (appointing him as a judge) as \"playing favorites in judgment.\"",
"Small and great equally shall you hear\": Lest you say: Since this one is poor and the other rich it is a mitzvah to judge in his (the poor man's) behalf, so that he can feed himself honestly; it is, therefore, written \"Small and great equally shall you hear.\"",
"Variantly: \"Small and great equally shall you hear\": Lest you say: How can I damage this man's reputation for a dinar? I will exonerate him, and when he leaves, I will tell him to give the poor man the money that he owes him. Thus, \"Small and great equally shall you hear.\"",
"\"Do not fear any man\": If two come to be judged before you, before you hear what they have to say you may remain silent. If you have heard the case but you do not know how to rule for exoneration or incrimination, you may remain silent. Once the judgment is clear to you, you may not remain silent. The same applies to compromise. If two come before you for judgment, before you have heard what they have to say, or after you have heard, but you do not know how to rule, you may tell them: Go out and compromise. Once you have heard their words and you know how to rule, you may not tell them to go out and compromise, as it is written (Proverbs 17:14) \"As the letting loose of water is the beginning of contention, and before the (law of) the quarrel is revealed, leave it.\" And the sages say: The compromiser is a sinner, and one who praises the compromiser is a sinner, as it is written (Psalms 10:3) \"And the blesser of the compromiser rejects the L-rd,\" The praiser of (compromising) judges is thus found to reject his Creator. R. Shimon b. Gamliel says: Compromise is raising the small and lowering the great. R. Yehoshua b. Karcha says: It is a mitzvah to compromise, as it is written (Zechariah 8:16) \"These are the things that you shall do: Speak the truth, one man to his neighbor. Truth and a judgment of peace shall you judge in your gates.\" Which is \"a judgment of peace\"? Compromise.",
"Variantly: \"Do not fear any man\": Lest you say: I am afraid of that man. He may kill my son, or burn my stacks, or cut down my plants; it is, therefore, written \"Do not fear any man.\" \"for the judgment is G-d's.\"",
"And thus is it written of Yehoshafat (II Chronicles 19:6) \"and he said to the judges: Take heed what you do, for you judge not for the man, but for the L-rd who is with you in the judgment.\"",
"\"And the thing that is too difficult for you, you shall bring near to me and I shall hear it\": The Holy One Blessed be He said to Moses: You (say that) you are judging a difficult case? By your life, I shall apprise you that you are not judging a difficult case. For I will bring upon you a case that the women can hear (i.e., resolve), which you cannot hear. Which is that? The case of the daughters of Tzelafchad. And thus is it written (Bamidbar 27:5) \"And Moses brought forth their judgment before the L-rd.\" Similarly (I Samuel 9:18-19) \"And Saul approached Samuel within the gate and said to him: Tell me now, which is the house of the seer. And Samuel answered Saul, saying: I am the seer\" — whereupon the Holy One Blessed be He said to him: You are the seer? By your life, I shall apprise you that you are not the seer. And when did He apprise him? When He said to him (16:1) \"Fill your horn with oil and go and I will send you to Yishai of Bethlehem. For I have seen among his sons a king for Me.\" What is stated thereafter? (Ibid. 6) \"And it was when they came that he (Samuel) saw Eliav and he said: Surely, before the L-rd is His anointed one.\" And the Holy One Blessed be He said to him: Did you not say \"I am the seer\"? (Ibid. 7) \"Do not look at his appearance and at his tall stature, for I have rejected him. For it is not as a man sees. For a man sees to the (beauty of) the eyes, but the L-rd sees to the heart.\""
],
[
"(Devarim 1:18-19) \"And I charged you at that time with all the things that you shall do (i.e., regarding the ten differences between monetary and capital litigations).",
"And we journeyed from Chorev and we went through all that great and fearful desert.\": They saw snakes as (large as) the beams of the olive press and scorpions as large as bows stretched out before them. Now does this not follow a fortiori, viz.: If I have subdued before them such unnatural things, how much more so, things which are within the province of nature, (like the seven nations)! Thus, \"And we journeyed from Chorev, etc.\""
],
[
"(Devarim 1:20) \"And I said to you … as the L-rd … has spoken, etc.\": Moses said to them: It is not of myself that I speak thus to you, but at the behest of the Holy One Blessed be He.",
"\"You have come to the mountain of the Emori which the L-rd our G-d gives to us.\": An analogy: A king entrusted his son to a pedagogue, who showed him around and said to him: All these vines are yours, and all these vineyards, and all these olive trees. When he tired of showing him, he said to him: Everything that you see is yours. Thus, Moses said to Israel (Ibid. 8:7) \"For the L-rd your G-d is bringing you to a good land, a land of streams of water, fountains and depths, issuing forth in valleys and in mountains.\" Once they came to the land, he said to them: \"You have come to the mountain of the Emori, which the L-rd our G-d gives to us.\"",
"And if you say the time has not yet arrived, (21) \"See, the L-rd your G-d has set the land before you.\"",
"I am telling you not from approximation or from hearsay, but from what you see with your own eyes.",
"\"Go up and possess it,\" immediately, \"as the L-rd the G-d of your fathers has spoken to you.\" I am telling you this not of myself, but by the behest of the Holy One Blessed be He."
],
[
"(Devarim 1:22) \"And all of you drew near to me\": promiscuously. And elsewhere it is written (Ibid. 5:26) \"And you approached me (deferentially), all the heads of your tribes and your elders.\" The young honored the elders, and the elders honored the heads. And here it is written \"And all of you drew near to me and you said\" — promiscuously, the young pushing the elders, and the elders pushing the heads.",
"\"and you said: Let us send out men before us and let them spy out the land for us\": R. Shimon says: This was a great shame for Israel. When they said: \"Let us send out men before us,\" the L-rd said to them: When you were in the land of deserts and pits, I fed and sustained you, how much more so when you come to a good and broad land! How shameful those men who thus asked for themselves!",
"\"and let them return to us word\": concerning which language they speak.",
"\"the (straightest) way by which we should go up\": There is no road without turnings; there is no road without traps; there is no road without branchings.",
"\"and the cities to which we will come\": so that we know by which city to come against them."
],
[
"(Devarim 1:23) \"And the thing was good in my eyes\": but not in the eyes of the Holy One Blessed be He. But if it was good in his eyes, why is it included in his rebuke? An analogy: A man says to his neighbor: Will you sell me this ass? The other: Yes. The man: Will you let me try it out? The other: Yes, come and I will show you how much it can carry on the mountain and how much it can carry in the valley. When the man saw that the other impeded him in no way, he said: Take your money. This is the intent of \"the thing was good in my eyes\" (i.e., to \"try out,\" etc. [but it was not good that they asked]).",
"\"and I took of you twelve men\": of the most select among you; of the finest among you.",
"\"one man to a tribe\": (If so) why need it be stated \"and I took of you twelve men\"? To indicate that the tribe of Levi was not among them, (for if it were, there would be thirteen.)"
],
[
"(Devarim 1:24) \"And they turned and they went up to the mountain\": We are hereby apprised that it is the way of spies to go up a mountain. And thus Rachav said to the spies of Joshua (Joshua 2:16) \"Go up the mountain lest the pursuers catch you.\" We are hereby taught (Ibid. \"Conceal yourselves there for three days until the pursuers turn back\") that the holy spirit reposed upon her, for if not, how could she know that they would turn back in three days?",
"\"and they came to the river-bed of Eshkol\": so-called by reason of the cluster (eshkol) of grapes (that they were to take from there [viz. Bamidbar 13:24]) Similarly, (Shemoth 3:1) \"and he came to the mountain of G-d to Chorev\": so-called because of what would occur there in the future.",
"\"and they spied it out\": traversing its boundaries, length and width."
],
[
"(Devarim 1:25) \"And they took in their hand from the fruit of the land\": R. Shimon said: Shameful are these men who took in their hand (such luxuriant fruits [to downgrade their worth]) as one would take in his hand an issar's worth of figs or grapes.",
"\"and they brought it down to us\" — whence it is seen that Eretz Yisrael is higher than all the (other) lands, as in (Bamidbar 13:30) \"Let us go up and inherit it,\" and (Ibid. 21) \"And they went up and spied out the land,\" and (Bereshith 45:25) \"And they went up from Egypt and they came to the land of Canaan.\" (Devarim, Ibid.)",
"\"And they returned word to us and they said: Good is the land that the L-rd our G-d gives us.\" Now did they speak good (of the land)? Did they not speak evil of it? — Who spoke good of it? Joshua and Calev — in spite of which (Ibid. 26) \"And you did not desire to go up, and you opposed the word of the L-rd your G-d.\" ..."
],
[
"(Devarim 1:27) \"And you murmured in your tents\": We are hereby taught they sat in their dwellings and spoke words as those of condolers, as it is written (Proverbs 26:22) \"The words of the murmerers are like (those of) condolers\" — but a knife descended from heaven and split their stomachs (viz. Bamidbar 14:29), as it is written (Proverbs, Ibid.) \"and they (the words) descend to the chambers of the stomach.\"",
"Variantly: And you murmured in your tents\": We are hereby taught that they sat in their dwellings and cried like mourners, taking their sons and saying to them: \"Woe unto you, afflicted ones!\" \"Woe unto you, tortured ones!\" \"Tomorrow they will nail you to the stake!\" And they would take their daughters and say to them: \"Woe to you, afflicted ones!\" \"Woe to you, tortured ones!\" \"Tomorrow they will kill (numbers) of you and take captive (numbers) of you, and stand up (numbers) of you to shame!\" (Devarim, Ibid.)",
"\"in the L-rd's hatred of us\": Is it possible that the Holy One Blessed be He hates Israel? Is it not written (Malachi 1:2) \"I have loved you, said the L-rd\"? It is, rather, they, who hate the Holy One Blessed be He (as per the folk saying: \"As you are disposed to another you think him disposed to you.\")",
"\"to deliver us into the hands of the Emori to destroy us\": as it is written (Joshua 7:9) \"For the Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth, etc.\""
],
[
"(Devarim 1:28) \"Whither are we going up? Our brothers have melted our hearts, saying, etc.\": They said to him: Moses, our teacher, if we had heard such words from others, we would not believe them, but (we heard them) from those whose sons are our sons, and whose daughters are our daughters!",
"\"a great people\": great in numbers.",
"\"higher than we\": (i.e.,) taller.",
"\"cities great and fortified in heaven\": R. Shimon b. Gamliel says: Scripture (here) speaks hyperbolically, as it does in (Ibid. 9:1) \"Hear, O Israel, you are crossing over the Jordan this day.\" But when the Holy One Blessed be He says to our father Abraham (Bereshith 26:4) \"And I will multiply your seed as the stars of heaven,\" and (Ibid. 13:16) \"I will make your seed as the dust of the earth, so that if a man can number the dust of the earth, so will your seed be numbered\" — this is not hyperbole. (Devarim, Ibid.)",
"\"and also the sons of giants did we see there\" — whence we are taught that they saw giants atop giants, as in (Psalms 73:6) \"Therefore, pride bestrides them as a giant.\" (Devarim, Ibid. 20)",
"\"And I said to you, etc.\", (32) \"and in this thing, etc.\": I say this to you not of myself, but at the behest of the Holy One Blessed be He. (29) \"Do not break and do not fear them\":",
"Why? (30) \"(For) the L-rd your G-d who goes before you, etc.\" He said to them: He who wrought miracles for you in Egypt, and all of these miracles is destined to perform miracles for you upon your entering the land.",
"\"as all that He did with you in Egypt before your eyes\": If you do not believe in the future, believe in the past."
],
[
"(Devarim 3:23) \"And I entreated the L-rd at that time, saying\": This is as Scripture writes (Proverbs 18:23) \"The poor man speaks imploringly and the rich one answers brazenly.\"",
"Two goodly leaders arose for Israel — Moses and David king of Israel. Moses said to the Holy One Blessed be He: L-rd of the universe, I have transgressed. Let it be written after me, so that men not say: It seems that Moses has fabricated the Torah or that he has written something which he was not commanded to write. An analogy: A king decreed that one who ate unripe figs shevi'ith of (the sabbatical year) be pilloried. She: Please publicize my fault so that people not say: It must be that she was caught in niuf (illicit relations) or in witchcraft. When they see shevi'ith figs strung around my neck, they will know that it is because of this that I am being pilloried. Thus did our teacher Moses say before the Holy One Blessed be He: Let my transgression be written down after me. The Holy One: I will write that it was only because of your lapse at the waters (of Marah), viz. (Bamidbar 27:14) [This, your death, was decreed] \"when you flouted My command in the desert of Tzin in the contention of the congregation, etc.\"",
"Variantly: An analogy: A king and his son are traveling by coach until they come to a narrow place, where his coach overturns on his son, whose eye is blinded, his foot severed, and his hand broken. When he comes to this place (in the future), he mentions two or three times: \"Here my sons' eye was blinded, his foot was severed, and his hand broken.\" Here, too, the Holy One Blessed be He mentioned mei merivah (the waters of contention) three times (Bamidbar 20:13, Ibid. 24, Devarim 33:8), saying (as it were) \"Here I killed Aaron, here I killed Moses.\" And thus is it written (Psalms 141:6) \"Their judges (Moses and Aaron) have 'slipped' by (hitting) a rock.\" (viz. 11:20).",
"King David said before the Holy One Blessed be He. King David said before the Holy One Blessed be He: Let my transgression before You (with Bathsheva) not be written after me. The L-rd: Is it not sufficient for you that people not say: \"Because he loved him, He forgave him\"? An analogy: A man borrowed from the king twenty kor of wheat a year, and people said: Can this man possibly have met such a debt? It must be that the king forgave him and wrote him a settlement. Once, the king sent (demanding payment), and he did not pay, at which the king entered his house and took his sons and daughters and put them up (for sale) at the auction block — whereupon everyone knew that he had nothing (i.e., that he had not been pardoned.) Here, therefore, all of the punishments that came upon David were publicized and doubled, viz. (II Samuel 12:6) \"And he (David) must pay four for the ewe.\" R. Chananiah says: \"arbatayim\" — sixteen.",
"And when Nathan the Prophet came and rebuked David for that act, he said (Ibid. 13) \"I have sinned to the L-rd,\" and (Psalms 51:3) \"Be gracious (chaneini) to me, O G-d, according to Your lovingkindness … (6) To You alone have I sinned and what is evil in Your eyes have I done.\"",
"Two goodly leaders rose up for Israel — Moses and David king of Israel — and they could have asked for reward on the basis of their good deeds, but they asked of the Holy One Blessed be He only that he \"grace\" them, (this being the thrust of \"chaneini\" and of \"va'etchanan\"). Now does this not follow a fortiori, viz.: If these, who could have asked for reward on the basis of their good deeds, asked of the Holy One Blessed be He only that He \"grace\" them, then we, who are not even a thousandth of the thousands and ten thousands of his disciples, how much more so should we ask of the L-rd only that He \"grace\" us!",
"Variantly: Prayer (tefillah) is called by ten names: ze'akah, shav'ah, ne'akah, rinah, pegiah, nipul, pilul, atirah, chilui, and chinun: ze'akah — (Shemoth 2:23) \"And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out (\"vayizaku\"). \"shav'ah\" — (Ibid.) \"and their outcry (\"shavatham\") ascended.\" \"ne'akah\" — (Ibid. 24) \"And G-d heard their outcry (\"na'akatham\"). \"rinah\" — (Jeremiah 7:16) \"and do not raise for them an outcry (\"rinah\"). \"pegiah\" — (Ibid.) \"and do not entreat (\"tifg'u\") Me.\" \"nipul\" — (Devarim 9:18) \"And I prostrated myself (\"va'ethnapal\") before the L-rd as at first.\" \"pilul\" — (Ibid. 26:) \"And I prayed (\"va'etpallel\") to the L-rd.\" \"atirah\" — (Bereshith 25:21) \"And Isaac entreated (\"vaye'tar Yitzchak\") the L-rd for his wife.\" \"chilui\" — (Shemoth 32:11) \"And Moses prayed\" (\"Vayechal Mosheh.\") \"chinun\" — (Devarim 3:23) \"And I entreated (\"va'ethchanan\") the L-rd.\" (Ibid.)",
"\"at that time\": An analogy: The men of a province ask their king to make their province a colony (and exempt from taxes). Once, when two of his foes fell before it, they said: Now is the time to ask the king to grant our request. Similarly, Moses asks the Holy One Blessed be He to be allowed to enter Eretz Yisrael. When he sees Sichon and Og fallen before him, he says: This is the time to ask that my request be granted, and this is the intent of \"at that time.\"",
"(Ibid.) \"to say\": This is one of the times when Moses says to the L-rd: Tell me whether or not You will grant my request. Similarly, (Shemoth 17:4) \"And Moses cried out to the L-rd, to say: What can I do to this people?\" What is the intent of \"to say\"? Apprise me of whether or not I will fall into their hand. Similarly (Ibid. 6:12) \"And Moses spoke before the L-rd, to say\": Apprise me whether or not You will redeem them. Similarly, (Bamidbar 12:13) \"And Moses cried out to the L-rd to say\": Apprise me whether or not You will heal her. Similarly, (Ibid. 27:15) \"And Moses spoke to the L-rd, to say\": Apprise me whether or not You will appoint leaders over them. Thus, here, \"at that time, to say\": Apprise me whether or not I will enter the land.",
"(Devarim 3:24) \"O L-rd (Yod-keh-vav-keh), G-d (Elokim)\": Wherever \"Yod-keh-vav-keh\" is written, the attribute of mercy is intended, viz. (Shemoth 34:6) \"Yod-keh-vav-keh,\" the G-d who is merciful and gracious.\" Wherever \"Elokim\" is written, the attribute of justice is intended, viz. (Ibid. 22:8) \"Unto the judges ('elohim') shall come the matter of both,\" and (Ibid. 27) \"Elokim ([Both G-d and judges are intended]) you shall not curse.\""
],
[
"(Devarim 3:24) \"O L-rd, G-d, You 'hachilotha'\": You absolved me of my vow. When You said to me (Shemoth 3:10) \"Go … and take My people the children of Israel out of Egypt,\" I said to you: I cannot, for I swore to Yithro that I would not leave him, as it is written (Ibid. 2:21) \"Vayoel Mosheh to remain with the men,\" \"ho'alah\" being nothing other than an oath, as in (I Samuel 14:24) \"And Saul beswore (vayoel) the people.\"",
"Variantly: \"You 'hachilotha'\": You provided an opening for me to stand and pray before You for your children when they besmirched themselves with the golden calf, as it is written (Devarim 4:14) \"Quit Me, and I shall destroy them.\" Now was Moses holding on to the Holy One Blessed be He (that He said \"Quit Me\")? This is what he said before Him (in \"hachilotha\"): L-rd of the universe, You provided an \"opening\" (thus, \"hachilotha\") to stand and pray for Your children (i.e., \"Quit Me\" implies that if you do not quit Me, but beseech Me), I will not destroy them) — whereupon I stood and prayed for them, and You heard my prayer and forgave their transgression. I thought (now, in saying \"hachilotha\"): If I stood up for them in prayer, would they not pray for me (that I enter Eretz Yisrael)? And does this not follow a fortiori, viz.: If the prayer of the one (Moses) for the many is thus heeded, how much more so the prayer of the many for the one!",
"(Devarim 3:24) \"to show Your servant\": There are those who call themselves \"servants,\" whom the Holy One Blessed be He calls \"servants.\" And there are those who call themselves \"servants,\" whom the Holy One Blessed be He does not call \"servants.\" And there are those who do not call themselves \"servants,\" whom the Holy One Blessed be He calls \"servants.\" Abraham called himself a \"servant,\" viz. (Bereshith 12:3) \"Do not now pass away from Your servant,\" and the Holy One Blessed be He called him a \"servant,\" viz. (Ibid. 26:24) \"for the sake of Abraham, My servant.\" Jacob called himself a \"servant,\" viz. (Ibid. 32:11) \"I am too small for all of the lovingkindnesses and all of the truth that You have done with Your servant,\" and the Holy One Blessed be He called him a \"servant,\" viz. (Isaiah 41:8) \"But you, Israel, are My servant, Jacob, etc.\" Moses called himself a \"servant, viz. \"to show Your \"servant,\" and the Holy One Blessed be He called him a \"servant,\" viz. (Joshua 1:2) \"Moses My servant is dead.\" David called himself a \"servant,\" viz. (Psalms 116:16) \"Heed, O L-rd, for I am Your servant,\" and the Holy One Blessed be He called him a \"servant,\" viz. ( II Kings 19:34) \"for the sake of David, My servant.\" Isaiah called himself a \"servant,\" viz. (Isaiah 49:5) \"… who formed me from the womb to be a servant to Him,\" and the Holy One Blessed be He called him a \"servant,\" viz. (Ibid. 20:3) \"Isaiah, My servant.\" Samuel called himself a \"servant,\" but the Holy One Blessed be He did not call him a \"servant.\" Shimshon called himself a \"servant,\" viz. (Judges 15:18) \"You have given unto the hand of Your servant, etc.\", but the Holy One Blessed be He did not call him a servant. Solomon called himself a \"servant,\" viz. (I Kings 3:9) \"Give Your servant an understanding heart,\" and the Holy One Blessed be He did not call him a \"servant,\" but wrought for his father's sake, viz. (I Kings 15:13) \"for the sake of David, My servant.\" Iyyov did not call himself a \"servant,\" but the Holy One Blessed be He called him a \"servant,\" (viz. Iyyov 2:3) \"Have you given heart to My servant, Iyyov\"? Joshua did not call himself a \"servant,\" but Scripture called him a \"servant,\" viz. (Joshua 24:29) \"and Joshua the son of Nun, the servant of the L-rd, died.\" Calev did not call himself a \"servant,\" but the Holy One Blessed be He called him a \"servant,\" viz. (Bamidbar 14:24) \"But My servant Calev, etc.\" Elyakim did not call himself a \"servant,\" but the Holy One Blessed be he called him a \"servant,\" viz. (Isaiah 22:20) \"And I will call My servant Elyakim, etc.\" Zerubavel did not call himself a \"servant,\" but the Holy One Blessed be He called him a \"servant,\" viz. (Chaggai 2:23) \"Zerubavel ben Shaltiel, My servant.\" Daniel did not call himself a \"servant,\" but Scripture called him a \"servant,\" viz. (Daniel 6:21) \"The king spoke and said to Daniel: Daniel, servant of the living G-d.\" Chananiah, Mishael, and Azaryah did not call themselves \"servants,\" but the Holy One Blessed be He called them \"servants,\" viz. (Daniel 6:23) \"Shadrach, Meshach and Aved-nego, servants of the exalted G-d.\" The early prophets did not call themselves \"servants,\" but the Holy One Blessed be He called them \"servants,\" viz. (Amos 3:7) \" … but He revealed His secret to His servants, the prophets.\"",
"(Devarim 3:24) \"Your greatness (gadlecha)\": His attribute of goodness, as in (Bamidbar 14:17) \"And now, let the power (of goodness) of the L-rd be magnified (\"yigdal\") … as You have spoken (18) The L-rd withholds wrath and He is abundant in lovingkindness.\" This is the prototype for all \"gadlecha\" in the Torah. (Ibid.)",
"\"and Your mighty hand\": These are the ten plagues that the Holy One Blessed be He brought upon the Egyptians in Egypt, viz. (Shemoth 8:1) \"Stretch forth your hand, etc.\"",
"(Ibid.) \"For who is Almighty in the heavens and in the earth\": For not as the measure of flesh and blood is that of the Holy One Blessed be He: The measure of flesh and blood: A governor sits on his seat, fearing that his counselors will overrule him. But You, who have no counselors (to overrule You), why don't You pardon me! An officer sits at his station, fearing that his commander will overrule him. But You, who have no commander, why don't You pardon me!",
"(Ibid.) \"who can do as Your deeds\": in Egypt; \"and as Your strength\": at the Red Sea. Variantly: \"as Your deeds\": at the Red Sea; \"and as Your strength\": at the Jordan."
],
[
"(Devarim 3:25) \"Let me pass over and see\": Is it possible that Moses would ask the L-rd to enter the land? Is it not written (Bamidbar 20:12) \"You shall not bring this congregation to the land which I have given them\"? An analogy (to resolve this): A king who had two servants decreed upon one of them not to drink wine for thirty days. The servant: What did he decree upon me? That I not drink wine for thirty days? I will not taste it even for a year! Even for two years! Why all this? To weaken the effect of his master's words. The king then decrees the same upon the second servant. His reaction: I cannot live without wine for even one hour! Why all this? To heighten the effect of his master's words. Thus, Moses, to heighten the effect of the L-rd's words besought Him to enter the land — \"Let me pass over and see!\"",
"\"this good mountain and the Levanon.\" All called it (Jerusalem) \"mountain.\" Abraham called it \"mountain,\" viz. (Bereshith 22:14) \"… of which it will be said: 'On this day, in the mountain, the L-rd shall appear.'\" Isaiah called it mountain (Isaiah 2:2) \"And it will be in the end of days that the mountain of the house of the L-rd will be established.\" Nations called it mountain, viz. (Ibid. 3) \"And many nations will go, and they will say: 'Let us go and ascend to the mountain of the L-rd.'\"",
"\"and the Levanon\": This is the Temple, viz. (Jeremiah 22:6) \"You are Gilead to Me, the head of the Levanon, etc.\", and (Isaiah 10:34) \"And the Levanon by a mighty one will fall.\" And why is it called \"Levanon\"? Because it \"whitens\" (malbin) the sins of Israel, as it is written (Ibid. 1:18) \"If your sins be like scarlet, they will be as white (yalbinu) as snow.\""
],
[
"(Devarim 3:26) \"And (\"yithaber\") the L-rd with me because of you (lema'anchem), and He would not hearken to me\": R. Eliezer says: He was filled with wrath (\"evrah\" [like \"yithaber\"]). R. Yehoshua says: He (the L-rd) became like a woman who could not stoop because of her fetus (\"ubar\" [like \"yithaber\"]).",
"\"lema'anchem\": Because of you this was done to me. \"and He would not hearken to me\": He did not accept my prayer. \"And the L-rd said to me: 'rav lach. Presume to speak to Me no more about this thing.'\" An analogy: A man makes a vow. Does he not go to his master for absolution of his vow? If the master makes a vow (affecting his disciple), it is the disciple's part to heed the words of his master. You, too, heed the words of your master. (Thus, \"rav lach\" [\"You have a Master!\"])",
"Variantly: \"And the L-rd said to me: 'rav lach'\" (i.e., you are a \"teacher\" in this thing) — You are an example for judges to say: If the great sage, Moses, was not forgiven for saying (Bamidbar 20:10) \"Hear, now, you rebels,\" but it was decreed that he not enter Eretz Yisrael, then those who delay judgment and those who pervert justice, how much more so! And if Moses who was told (Ibid. 12) \"You shall not bring this congregation into the land,\" did not refrain from imploring the L-rd for mercy — how much more so (should this be the pattern for) other men, (who were not told such a thing!) And if Chezkiah, who was told (II Kings 20:1) \"Set your house in order, for you shall die and not live\" did not refrain from imploring the L-rd for mercy, acting on the principle of \"Even if a sharp sword is poised over a man's neck he should not refrain from imploring mercy,\" as it is written (Isaiah 38:2) \"then Chizkiyahu turned his face to the wall and prayed to the L-rd\" — how much more so other men!",
"Variantly: (\"rav lach\":) \"harbeh lach\" (\"There is much owing you\") in the world to come — as one would say to his neighbor \"There is much owing you — you need not petition it.\" Variantly: \"vayithaber\": As one would say to his neighbor: \"That man crossed (avar) that road again.\" (i.e., Moses exceeded his bounds.)",
"(Devarim, Ibid. 3:27) \"Go up to the top of the height\": R. Elazar b. Yaakov said: Better one hour of prayer than good deeds. For because all of the deeds of Moses it was not said to him \"Go up, etc.\", but here, (after he prayed,) it was said to him \"Go up.\" \"and lift your eyes, etc.\": From here they ruled: Those who stand outside the land turn their faces to Eretz Yisrael and pray, as it is written (I Kings 8:48) \"And they shall pray to You by way of their land.\" Those who stand in Eretz Yisrael turn their faces to Jerusalem and pray, as it is written (II Chronicles 5:34) \"And they shall pray towards this city.\" Those who stand in Jerusalem turn their faces towards the Temple, as it is written (Ibid. 32) \"and they shall pray towards this house.\" Those who stand in the Temple direct their hearts to the holy of holies and pray, as it is written (Ibid. 26) \"and they shall pray towards this place\" — whence it is found: those in the north face south; (those) in the south face north; (those) in the east face west; (those) in the west face east — whence it is found that all of Israel pray towards one place.",
"(Devarim, Ibid.) \"for you shall not cross this Jordan.\" An analogy: A king decreed that his son not enter his bedchamber — whereupon he entered the palace entrance talking with him; he entered his reception room talking with him. When he came to enter his chamber, he said to him: \"From here on, you are forbidden.\" Likewise, Moses said to the L-rd: \"All of me is separated from Eretz Yisrael only by a fifty-ell string-length of this Jordan\" — whereupon He said: \"and see with your eyes, for you will not cross this Jordan.\"",
"(Ibid. 28) \"And charge (tzav) Joshua\": \"charging\" (tzivui) is prompting to zeal, as it is written (Ibid. 31:7) \"And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm'\": \"Be strong\" in Torah, \"and be firm\" in good deeds.",
"(Devarim 3:28) \"for he will pass over before this people\": If he passes over before them, they will pass; if not, they will not.",
"\"and he will cause them to inherit\": If he causes them to inherit, they will inherit; if not, not. And thus do we find that when they went to do battle with Ai there fell of them some thirty-six righteous men, viz. (Joshua 7:5) \"And the men of Ai smote of them some thirty-six righteous men … (6) and Joshua tore his clothing and fell on his face to the ground before the ark of the L-rd until the evening … (7) and Joshua said: Ahah, L-rd, G-d, why did You bring this people across the Jordan … (8) Please, my L-rd, what shall I say now that Israel has turned its back … (10) And the L-rd said to Joshua: Arise! Why are you fallen on your face!'\" Is this not what I said to Moses from the very beginning? If he passes over before them, they shall pass; if not, they shall not pass. If he causes them to inherit, they shall inherit; if not, they shall not inherit — and you sent them and did not pass over before them!"
],
[
"(Devarim 3:29) \"And we abode in the valley opposite Beth Peor\": He said to them: Who caused us to sit in the valley? The evil deeds that we perpetrated in Peor (viz. Bamidbar 25:3).",
"Variantly: He (Moses) said to them: \"And we abode in the valley opposite Beth Peor.\" See the difference between you and me. How many prayers did I pray? Yet it was decreed upon me not to enter the land. But you angered Him for forty years, as it is written (Psalms 95:10) \"Forty years I was angry with the generation. And, what is more, the greatest among you prostrated themselves to Peor, yet His right hand is stretched forward to accept penitents, so (Devarim 4:1) \"now, O Israel, hearken to the statutes\" — You are new; the past has been forgiven!"
],
[
"(Devarim 6:4) \"Hear, O Israel, the L-rd our G-d, the L-rd is One\": Because it is written (Shemoth 25:2) \"Speak to the children of Israel — It is not written \"Speak to the children of Abraham and Isaac,\" but \"speak to the children of Israel (i.e., Jacob [viz. Bereshith 32:29]) — Jacob merited that this pronouncement be stated to his children. For Jacob feared all of his days — Woe unto me, lest \"base matter\" issue from me as it did from my fathers! From Abraham there came forth Yishmael. From Isaac there came forth Esav my brother. Yishmael was an idolator, viz. (Bereshith 21:9) \"And Sarah saw the son of Hagar the Egyptian … 'disporting himself'\" (with idolatry). These are the words of R. Akiva. R. Shimon b. Yochai says: R. Akiva expounds four things where I differ from him, and it seems to me that my view is the correct one: He says \"And Sarah the son of Hagar the Egyptian disports himself\" with idolatry.\" And I say that the reference is to the inheritance, Yishmael saying \"should I not, being the first-born, take a double portion?\" And for this reason Sarah said (Ibid. 10) \"Drive out this maidservant and her son.\" And my view seems more cogent than his.",
"Similarly (Bamidbar 11:22) \"Will flocks and herds be slaughtered for them? Will it be found for them? Will all the fish of the sea be gathered for them? Will it be found for them?\" This is to be taken literally. These are the words of R. Akiva. And I understand it as: Even if you gather for them all the flocks and herds in the world they will not be satisfied (i.e., even if you give them what they ask, they will not be satisfied, for they are simply seeking a pretext against You. But let me go and attempt to conciliate them) — whereupon the Holy Spirit answered (Ibid. 23) \"Now you will see whether My word (that they will not heed you) will befall you or not.\" And my view seems more cogent than his.",
"Similarly, (Ezekiel 33:24) \"Son of man, the inhabitants of these ruins upon the ground of Israel speak, saying: Abraham was one, yet he inherited the land, and we are many, so the land is given us as a heritage.\" (R. Akiva's understanding of the verse:) Now does this not follow a fortiori, viz.: If Abraham, who served only one G-d, inherited the land, then we, who serve many gods, how much more so should we inherit the land! And I say (that the meaning is) If Abraham, who was commanded only one mitzvah, (to sacrifice his son) inherited the land, then we, who were commanded many mitzvoth, how much more so should we inherit the land! And how did the prophet answer them? (Ibid. 25:26) \"Therefore, … thus says the L-rd G-d: You eat over the blood, you lift up your eyes to the idols, and you shed blood … You relied upon your sword, you committed abomination, a man has defiled his neighbor's wife — shall you then inherit the land?\" And I find my view more cogent than that of R. Akiva.",
"Similarly (Zechariah 8:19) \"Thus has said the L-rd of hosts: The fast of the fourth (month), and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be for the house of Judah for joy and for gladness and for goodly festivals\": \"the fast of the fourth\" — the seventeenth of Tammuz when the city was breached. \"the fast of the fifth\" — the ninth day of Av, when both the first and second temples were destroyed. \"the fast of the seventh\" — the third of Tishrei, when Gedaliah ben Achikam was killed. And who killed him? Yishmael ben Netanyah — to teach that the death of the righteous is as grievous to the Holy One Blessed be He as the destruction of the Temple. \"the fast of the tenth\" — the tenth of Teveth, when the king of Bavel came to besiege Jerusalem, as it is written (Ezekiel 24:1-2) \"And the word of the L-rd came to me in the ninth year, saying: Son of man, write for yourself the name of the day, this very day. The king of Bavel has come against Jerusalem (to besiege it) this very day.\" (Thus, R. Akiva). And I say: \"the fast of the tenth\" — the fifth day of Teveth, when the report came to the exile that the city had been smitten, as it is written (Ibid. 33:21) \"And it was, in the twelfth year of the month on the fifth of the month that a fugitive came to me from Jerusalem, saying 'The city has been conquered.'\" And when they heard, they made the day of the hearing (a fast) like the day of the burning. And I find my view more cogent than that of R. Akiva. [For I speak of first things (in the verse) first, and of last things, last, and he speaks of first things last, and of last things first. For he counts according to the order of the months, and I count according to the order of the occurrences. And in Judah they fast for the act, and in the Galil, for the report.]",
"(reversion to Devarim 6:4) Jacob prayed to the Holy One Blessed be He and said: From Abraham there came forth Yishmael. From Isaac there came forth Esav — May no \"base matter\" come forth from me as it did from my fathers! And thus is it written (Bereshith 28:20) \"And Jacob vowed a vow, saying, etc.\" Now would it occur to anyone that Jacob our father would say (Ibid.) \"If G-d will be with me … and He will give me bread to eat and a garment to wear (21) and I return in peace to my father's house, and (only then) He will be a G-d to me!\" (Obviously,) He will be a G-d to me in any event. How, then, is \"and He will be a G-d to me\" to be understood? That His name repose upon me, that no \"base matter\" issue from me from beginning to end.",
"And thus is it written (Ibid. 35:22) \"And it was, when Israel dwelt in that land, that Reuven went and lay with Bilhah, his father's concubine, and Israel heard.\" When Jacob heard this, he shuddered and said: Can it be that there is \"base matter\" in my sons! — until he was told by the L-rd that Reuven had repented, as it is written (Ibid.) \"And the sons of Jacob were twelve\" (including Reuven.) We are hereby taught that Reuven afflicted himself all of his days because of that act, until Moses accepted his penitence, viz. (Devarim 33:6) \"Reuven shall live (in this world) and he shall not die\" (in the world to come).",
"And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered \"Hear, O Israel\" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) \"The L-rd our G-d, the L-rd is One!\" — at which he said \"Blessed is the Name of the glory of His Kingdom for ever and ever!\" And this is the intent of (Bereshith 47:31) \"And Israel bowed at the head of the bed.\" Is this to be taken literally? (Obviously not. The intent is:) He expressed thanks and praise (to the L-rd) that \"base matter\" had not issued from him (thus, \"his bed\"). Others say: Reuven repented. The Holy One Blessed be He said to Jacob: This is what you desired all of your days — that your sons \"awake and retire\" with the recitation of the Shema. This is the intent of (Devarim 6:4) \"Hear, O Israel\" (Jacob). Variantly: \"Hear, O Israel\": From here it was ruled that if one recited the Shema but did not make it audible to his ear, he did not fulfill his obligation.",
"(Ibid.) \"the L-rd our G-d\": Why is this written? Is it not written thereafter \"the L-rd is One\"? It is upon us that His name is reposed most distinctly (thus, \"our G-d\"). Similarly, (Shemoth 34:23) \"Three times in the year shall all of your males appear before the L-rd, Hashem (Yod-keh-vav-keh), the G-d of Israel.\" Is it not already written \"before the L-rd\"? Why, then, \"the G-d of Israel\"? It is upon us that His name is reposed most distinctly.",
"Similarly, (Psalms 50:7) \"Hear My people, and I shall speak; Israel, and I shall testify against you. G-d, your G-d, am I.\" Why \"your G-d am I\"? His name is most distinctly reposed upon you.",
"Variantly (Devarim 6:4) \"the L-rd is our G-d\": in this world; \"the L-rd is One\": in the world to come. And thus is it written (Zechariah 14:9) \"And the L-rd will be the King over all the land. On that day the L-rd will be One and His name will be One.\""
],
[
"(Devarim 6:5) \"And you shall love the L-rd your G-d\": Act (i.e., serve) out of love. There is a difference between acting out of love and acting out of fear. If one acts out of love, his reward is doubled. It is written (Ibid. 6:13) \"The L-rd your G-d shall you fear, and Him shall you serve.\" One may fear his friend, but if he belabors him, he may leave him. But you, act out of (absolute) love. And there is no (absolute) love in the place of (i.e., co-existing with [absolute]) fear, and no (absolute) fear in the place of (absolute) love except vis-à-vis the Holy One Blessed be He. (So that if one loves Him absolutely, it follows that he fears him absolutely, and his reward is doubled.)",
"Variantly: \"And you shall love the L-rd your G-d\": Cause Him to be beloved by all men, as our father Abraham (did), viz. (Bereshith 12:5) \"and the souls that they (Abraham and Sarah) had made in Charan.\" Now if all of mankind were gathered together to make a mosquito, they could not do so. How, then, is the above to be understood? Abraham converted them (from idol worship) and brought them under the wings of the Shechinah.",
"\"with all your heart\": with both of your inclinations, the good and the evil.",
"Variantly: \"with all your heart\": Let your heart not be \"divided\" over Him (i.e., do not harbor polytheistic views.)",
"\"and with all your soul\": even if He takes your soul. And thus is it written (Psalms 44:23) \"For because of You we are killed the entire day. We are reckoned as sheep for the slaughter.\" R. Shimon ben Menassia says: Now are we killed the entire day! The reference is to (the mitzvah of) circumcision. Ben Azzai says \"with all your soul\": Love Him until the extraction of your soul.",
"R. Eliezer says: If it is written \"with all your soul,\" why need it be written \"with all your might\"? And if it is written \"with all your might,\" why need it be written \"with all your soul\"? For the man who holds his body dearer than his wealth, it is written \"with all your soul\" (i.e., though you must surrender your body); and for the man whose wealth is dearer to him than his body, it is written \"with all your might\" (i.e., with all your wealth).",
"R. Akiva says: If it is written \"with all your soul,\" how much more so, \"with all your might\" (meodecha)! (The meaning is:) For every measure (middah [suggested by] \"meodecha\") that He metes out to you, whether for good or for evil, (thank Him). And thus did David say (Psalms 116:3-4) \"Affliction and sorrow did I find and in the name of the L-rd I called … (13) \"I shall lift up the cup of salvation, and in the name of the L-rd will I call.\" And thus did Iyyov say: (Iyyov 1:21) \"The L-rd has given and the L-rd has taken — blessed be the name of the L-rd.\" (Bless Him) both for the measure of good and for the measure of evil. What did his wife say to him? (Ibid. 2:9) \"Do you still persist in your integrity? — blaspheme G-d and die.\" And he answered: \"You speak as one of the coarse women. Shall we accept (only) the good of G-d and not the evil?\" The men of the generation of the flood were degenerate by reason of the good (bestowed upon them), and when punishment came upon them, they accepted it perforce. The men of Sodom and Amorah were degenerate by reason of the good (bestowed upon them), and when punishment came upon them they accepted it perforce. Now does this not follow a fortiori — If one who is degenerate in good accedes in evil, then one who accedes in good — how much more so should he accede in punishment! Thus, Iyyov to his wife: \"You speak as one of the coarse women. Shall we accept the good of G-d and not the evil\"?",
"And, what is more, one should rejoice more in affliction than in good. For if one lived in (the midst of) good all of his life, his transgression is not forgiven (thereby). And by what is it forgiven? By affliction.",
"R. Eliezer b. Yaakov said: It is written (Proverbs 3:12) \"Whom the L-rd loves, He chastises, as a father is reconciled with his son\": What causes a father to be reconciled with his son? Afflictions.",
"R. Meir says: It is written (Devarim 8:5) \"And you shall know within your heart that as a father afflicts his son, the L-rd your G-d afflicts you.\" You and your heart know what you have done and that the afflictions that He has brought upon you are disproportionate (in leniency) to the (severity of) sins that you have committed.",
"R. Yossi b. R. Yehudah says: Beloved are afflictions by the L-rd, for the name of the L-rd reposes upon the afflicted one, as it is written \"the L-rd your G-d afflicts you.\"",
"R. Nathan b. R. Yosef says: Just as a covenant is made with the land a covenant is made with afflictions, as it is written \"the L-rd your G-d afflicts you\" followed by (Ibid. 7) \"for the L-rd your G-d brings you to a good land.\"",
"R. Shimon b. Yochai says: Beloved are afflictions, three gifts having been given to Israel by the Holy One Blessed be He, which were coveted by the idolators, and which were given, through afflictions, only to Israel: Torah, Eretz Yisrael, and the world to come.",
"Torah — (Proverbs 1:2) \"To know wisdom and mussar (chastisement),\" and (Psalms 94:12) \"Happy is the man whom You chastise, O L-rd, and whom You teach from Your Torah.\"",
"Eretz Yisrael — \"the L-rd your G-d afflicts you … for the L-rd your G-d brings you to a good land.\"",
"the world to come — (Proverbs 6:23) \"For a mitzvah is a lamp, and Torah is light, and the chastisements of mussar the way of life (in the world to come).\" What is the way that leads to the world to come? Afflictions.",
"R. Nechemiah says: Beloved are afflictions. For just as sacrifices reconcile (man with G-d), so, afflictions. Sacrifices — (Vayikra 1:4) \"And it (the offering) shall be accepted for him.\" Afflictions — (Ibid. 26:43) \"and they (i.e., their afflictions) will effect reconciliation (with G-d) for their sins.\" And, what is more, afflictions (in this regard) are more potent than sacrifices, the latter being a function (only) of their wealth; the former, of their bodies. And thus is it written (Iyyov 2:4) \"Skin for skin, and all that a man has will he give for his life.\" Once, R. Eliezer was ill, and there came to visit him R. Tarfon, R. Yehoshua, R. Eliezer b. Azaryah, and R. Akiva. R. Tarfon opened: \"Rebbi, you are more beloved by Israel than the solar orb. For the solar orb gives light only in this world, and you give light both in this world and the world to come.\" R. Yehoshua: \"You are more beloved by Israel than the rains. For the rains give life only in this world, and you give us life in this world and the world to come.\" R. Elazar b. Azaryah: \"You are more beloved by Israel than father and mother. For father and mother bring a man to this world, and you bring us to this world and to the world to come.\" R. Akiva: \"Rebbi, afflictions are beloved\" — whereupon R. Eliezer said to his disciples: \"Support me, and let me hear the words of Akiva, my disciple.\" R. Eliezer sat up and said: \"Say on, Akiva.\"",
"R. Akiva: \"It is written (II Chronicles 33:1) 'Menasheh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.' And it is written (Proverbs 25:1) 'These, too, are the proverbs of Solomon, which were copied down by the servants of Chezkiah king of Judah.' Now would it enter your mind that Chizkiyahu taught Torah to all of Israel but not to Menasheh his son? But (it is to be understood that) of all the Torah he taught him and all the toil he invested in him naught availed him but afflictions, as it is written (II Chronicles 33:10-13) 'And the L-rd spoke to Menasheh and his people, but they did not listen. And the L-rd brought against them the officers of the king of Ashur's army. And they caught Menasheh with hunting hooks, and bound him in chains and led him to Bavel. And in his suffering he besought the L-rd his G-d, and he humbled himself greatly before the G-d of his fathers. And he prayed to Him, and He was entreated of Him, and He heard his supplication, and He returned him to Jerusalem to his kingdom\" — whence we derive that afflictions are beloved.",
"R. Meir says: It is written: \"And you shall love the L-rd your G-d with all your heart.\" Love him with all your heart, as did Abraham our father, as it is written (Isaiah 41:2) \"Avraham, My lover,\" and (Nechemiah 9:8) \"and You found his heart faithful before You.\"",
"\"and with all your soul\": as Isaac, who offered himself to be bound upon the altar.",
"\"and with all your might (meodecha)\": Confess (modeh) to Him, as did Jacob (\"modeh,\" as in \"meodecha\"), as it is written (Bereshith 32:11) \"I am too small for all of the lovingkindness and all of the truth that You have done with Your servant. For with my staff did I cross this Jordan, and now I have become two camps.\""
],
[
"(Devarim 6:6) \"And these things that I command you this day shall be upon your heart\": From \"And you shall love the L-rd your G-d with all your heart,\" I do not know how I come to love the Holy One Blessed be He; it is, therefore written \"And these things that I command you this day shall be upon your heart.\" For in this way you come to recognize the Holy One Blessed be He and to cleave to His ways.",
"\"that I command you this day\": They should not be to you as an antiquated edict, which no one takes to heart, but like a new one, which all run to read.",
"\"upon your heart\": From here R. Yoshiyah was wont to adduce: A man should beswear his (evil) inclination (not to do what is forbidden.) For thus do we find with all the righteous ones, that they beswore their inclinations:",
"Abraham — (Bereshith 14:22-23) \"I lift my hand (in oath) to the L-rd, G-d on high, Possessor of heaven and earth: Nothing (shall I take), from a thread until a sandal latchet, nor shall I take anything that is yours.\" Boaz (to Ruth) — (Ruth 3:13) (I swear) \"As the L-rd lives, lie (here with me, unmolested) until the morning…\" David — (I Samuel 26:10) \"And David said (to Avishai, who wanted to kill Saul, David's enemy): (I swear) as the L-rd lives: The L-rd will strike him with plague, or his day will come and he will die, or he will go forth in battle and he will perish.\" Elisha — (II Kings 5:16) \"(I swear) as the L-rd lives, before whom I have stood, I shall not take (any emolument, etc.\") And just as the righteous beswear their (evil) inclination not to do (as it wishes), so, the wicked (beswear it to do) as it wishes, viz. (Ibid. 20) \"As the L-rd lives, I (Gechazi, Elisha's servant) shall run after him and take something from him!\""
],
[
"(Devarim 6:7) \"And you shall teach them to your sons\": They shall be (well ) ordered in your mouth, so that if one questions you concerning them, you will not stammer in them, but answer him forthwith, as it is written (Proverbs 7:4) \"Tell wisdom 'You are my sister,' and call understanding your acquaintance,\" and (Ibid. 3) \"Bind them on your fingers; write them on the tablet of your heart,\" and (Psalms 45:6) \"Your 'arrows' (of learning) are sharp.\" What is your reward for this? (Ibid.) \"Peoples will fall under you, (your arrows piercing) the heart of the foes of the King,\" and (Ibid. 127:4) \"As arrows in the hand of a mighty man, so are the children (i.e., the learning) of youth,\" and (Ibid. 5) \"Happy the man who has filled his quiver with them. They will not be shamed when they speak with the foes (of the L-rd) in the gate (of learning).\"",
"Variantly: \"And you shall teach (lit., 'repeat') them to your sons.\" These (sections: Shema [Devarim 6:4-9], Vehaya im shamoa [Ibid. 11-21], and Vayomer [Bamidbar 15:38-41], the section of tzitzith) must be repeated [morning and evening]; and Kadesh li [Shemoth 13:1-10] and Vehaya ki yeviacha [Ibid. 11-16] need not be repeated. For it would follow a fortiori (that they should be repeated), viz.: If (the section of ) Vayomer, which is not included in \"binding\" (i.e., in the compartments of the tefillin) is included in (the mitzvah of) \"repetition,\" then Kadesh li and Vehaya ki yeviacha, which are included in \"binding\" — how much more so should they be included in \"repetition.\" It is, therefore, written \"And you shall repeat them (the aforementioned) to your sons, and not the others.",
"— But I still would say: If Vayomer, which was preceded by other mitzvoth, is included in \"repetition,\" then the Ten Commandments, which was not preceded by other mitzvoth — how much more so should it be included in \"repetition\"! — No, this is refuted by \"Vayomer,\" which, though it is not included in \"binding\" is included in \"repetition.\" It is, therefore, written \"And you shall repeat them to your sons.\" These (the aforementioned) are included in \"repetition,\" and not the Ten Commandments.",
"\"to your sons\": These are your disciples. And thus do you find in all places, that disciples are called \"sons,\" viz. (II Kings 2:3) \"And the sons of the prophets came forth.\" Now were they the sons of the prophets? Were they not disciples? This shows that disciples were called \"sons.\"",
"And thus do you find with Chizkiyahu, king of Judah, who taught all of Torah to Israel and called them \"sons,\" viz. (II Chronicles 29:11) \"My sons, now be not lax.\" And just as disciples are called \"sons,\" so is the master called \"father,\" viz. (II Kings 2:12) \"And Elisha saw (Eliyahu being borne aloft) and he cried out 'My father, my father — the chariot of Israel and its riders!'\" And he saw him no more, and he took hold of his own garments, etc.\" And it is written (Ibid. 13:14) \"And Elisha fell ill with the illness of which he would die, and Yoash the king of Israel came down to him and wept before him, crying 'My father, my father!'\"",
"(Devarim, Ibid.) \"And you shall speak in them\": Make them (words of Torah) primary and not secondary, that your dealings be only in them, that you not intermix other words with them, that you not say: I have learned the wisdom of Israel; I shall now go and learn the wisdom of the Canaanites. It is, therefore, written (Vayikra 18:4) \"to walk therein,\" and not to depart therefrom. And thus is it written (Proverbs 5:17) \"Let them be to you alone and not to strangers with you.\"",
"(Devarim, Ibid.) \"in your sitting in your house and in your walking upon the way\": And thus is it written (Proverbs 6:22) \"In your walking it shall lead you; in your lying down it shall guard you; and in your waking it shall speak for you.\" In your walking it shall lead you\" — in this world; \"in your lying down\" it shall guard you\" — at the time of death; \"and in your waking\": for the days of the Messiah; \"it shall speak for you\" — for entrance to the world to come.",
"\"and in your lying down\": I might think, even if he retired in the middle of the day; \"and in your rising\": I might think, even if he rose in the middle of the day. It is, therefore, written \"in your sitting in your house and in your walking upon the way.\" Scripture speaks of the common instance (i.e., the time when people normally retire and rise). Variantly: This is the dispute between Beth Hillel and Beth Shammai. Beth Shammai say: In the evening all men recline and recite (the Shema), and in the morning they stand, it being written (lit.,) \"and when you lie down and when you stand,\" and Beth Hillel say: All men recite in their (own) way, it being written \"and when you walk upon the way.\" If so, what is the intent of \"and when you lie down and when you rise\"? The time when men (normally) retire, and the time when they (normally) rise.",
"And it once happened that R. Yishmael and R. Elazar b. Azaryah were together in one place, R. Yishmael expounding reclining, and R. Elazar b. Azaryah, standing. When the time for the (evening) Shema arrived, R. Elazar b. Azaryah reclined and R. Yishmael stood up — whereupon R. Elazar b. Azaryah said to R. Yishmael: \"Yishmael, my brother, what you are doing may be compared to one's being told 'Your beard is (beautifully) long' and his replying (spitefully) \"Let it be shorn then!'\" R. Yishmael countered: (\"I was not being spiteful, but) you reclined in accordance with the words of Beth Shammai, and I stood up in accordance with the words of Beth Hillel. Variantly: (I stood up) so that this (i.e., lying down) not be established as the rule (for future generations.)",
"For Beth Shammai say: In the evening all men recline and recite (the Shema), and in the morning they stand, it being written (lit.,) \"and when you lie down and when you stand,\" and Beth Hillel say: All men recite in their (own) way, it being written \"and when you walk upon the way.\" If so, what is the intent of \"and when you lie down and when you rise\"? The time when men (normally) retire, and the time when they (normally) rise."
],
[
"(Devarim 6:8) \"And you shall bind them (as a sign upon your hand\"): These (Shema, Vehaya im shamoa, Kadesh li and Vehaya ki yeviacha) are (included) in (the mitzvah of) \"binding,\" but Vayomer (i.e., the mitzvah of tzitzith) is not included in \"binding.\" For it would follow a fortiori (that it is included in \"binding\"), viz.: If Kadesh li and Vehaya ki yeviacha, which are not included in \"repetition,\" are included in \"binding,\" then Vayomer, which is included in \"repetition,\" how much more so should it be included in \"binding\"! It is, therefore, written \"And you shall bind them\" — These are included in \"binding,\" but Vayomer is not included in \"binding.\"",
"— But I still would say: If Kadesh li and Vehaya ki yeviacha, which were preceded by other mitzvoth are included in \"binding,\" then the Ten Commandments, which were not preceded by other mitzvoth, how much more so should they be included in \"binding\"! — You say \"a fortiori\"? Now if Vayomer, which is included in \"repetition,\" is not included in \"binding,\" then the Ten Commandments, which are not included in \"repetition,\" how much more so should they not be included in \"binding\"! — No, this is refuted by Kadesh li and Vehaya ki yeviacha, which, though they are not included in \"repetition,\" are included in \"binding.\" It is, therefore, written \"And you shall bind them.\" These (the aforementioned) are included in \"binding,\" and not the Ten Commandments.",
"\"And you shall bind them as a sign upon your hand\": one scroll of four sections (Shema, Vehaya im Shamoa, Kadesh li and Vehaya ki yeviacha). For it would follow since Scripture prescribed both hand tefillin and head tefillin, that just as there are four (separate) head compartments (totafoth) for the head there should be four (separate) compartments for the hand. It is, therefore, written \"And you shall bind them as a sign upon your hand\" — one scroll of four sections. — But why not say: Just as one scroll for the hand, so, one scroll for the head? And it would follow, since Scripture prescribes both hand tefillin and head tefillin, that just as there is one scroll for the hand, so there should be one scroll for the head! It is, therefore, written (of the head tefillin) four times \"totafoth\" (for four separate scrolls).",
"— But in that case, perhaps there should be four separate receptacles of four sections each. It is, therefore written (Shemoth 13:9) \"and as a remembrance between your eyes\" — one receptacle for four totafoth.",
"(Devarim, Ibid.) \"upon your hand\" — the height of the hand (i.e., the upper arm). You say \"the height of the hand\" is meant. But perhaps \"your hand,\" literally, is intended. It follows, since Scripture prescribes tefillin for both hand and head, that just as the head tefillin are on the height of the head, so, hand tefillin are on the height of the hand (i.e., the upper arm).",
"R. Eliezer says: \"on your hand\" — the height of the hand. You say \"the height of the hand,\" but perhaps \"your hand,\" literally, is intended. It is, therefore, written (Shemoth 13:9) \"And it shall, therefore, be for you as a sign\" — \"for you as a sign\" (i.e., on the upper arm) and not for others as a sign (i.e., not in the palm of your hand.)",
"R. Yitzchak says: \"on your hand\" — the height of the hand. You say \"the height of the hand\" but perhaps \"your hand,\" literally, is intended. It is, therefore, written (Devarim 6:6) \"And these things shall be upon your heart\" — alongside your heart, i.e., upon the upper arm.",
"(Shemoth 13:9) \"upon your hand\" — the left hand, as it is written (Isaiah 48:13) \"My hand also has founded the earth, and My right hand has spanned the heavens,\" and (Judges 5:26) \"She sent forth her hand for the (tent-) peg and her right hand for the laborers' hammer,\" and (Psalms 74:11) \"Why do You withdraw Your hand, and Your right hand, etc.\" — whence we see that \"hand\" (by itself) in all places is the left hand.",
"R. Nathan says: It is written (Devarim 6:6-7) \"And you shall bind them … and you shall write them.\" Just as writing is with the right, so, binding is with the right (and since binding is with the right, placing is on the left.)",
"R. Yossi says: We find that the right hand, too, is called \"hand,\" as it is written (Bereshith 48:17) \"And Joseph saw that his father had placed his right hand on the head of Ephraim and it was wrong in his eyes, and he took hold of his father's hand to remove it, etc.\" (If so, how is \"upon your hand\" to be understood, if it can signify either right or left)? To include an amputee (of the left hand), that he places it on the right.",
"\"And you shall bind them as a sign upon your hand and they shall be totafoth between your eyes.\": Once the hand-piece is upon your arm, place the head-piece upon your head — whence they ruled: In donning the tefillin, he dons the hand-piece first and then the head-piece. And when he removes them, he removes the head-piece first and then the hand-piece.",
"\"between your eyes\": On the height of your head or between your eyes, literally? It is, therefore, written (Devarim 14:1) \"You shall not make baldness between your eyes.\" Just as there, on the height of the head, so, here, on the height of the head. R. Yehudah says: Since Scripture prescribes tefillin for both the arm and the head. Just as the arm is a place which is susceptible of (only) one type of (leprosy) uncleanliness (i.e., a white hair), so the head (must be) a place which is susceptible of (only) one type of uncleanliness (i.e., a yellow hair — to exclude \"between the eyes\" [literally], which is susceptible of both types of uncleanliness)."
],
[
"(Devarim 6:9) \"And you shall write them (\"uchetavtem\")\": distinct writing, (\"uchetavtem\" suggesting \"ketivah tamah\" [\"whole writing\"]). From here they ruled: If he wrote alef (looking like) ayin; ayin like aleph; bet like kaf; kaf like bet; gimmel like tzaddik; tzaddik like gimmel; dalet like resh; resh like dalet; heh like chet; chet like heh; vav like yod; yod like vav; zayin like nun; nun like zayin; teth like peh; peh like teth; curved letters like straight ones; straight ones like curved ones; mem like samech; samech like mem; closed ones like open ones; open ones like closed ones; a closed section like an open one; an open one like a closed one — or (if he wrote running text) like a song or song like a running text, or if he wrote without ink, or if he wrote the Divine names in gold — these are to be secreted.",
"\"And you shall write them\": I might think (that he could write them) on stones — you, therefore, reason: It is stated here \"writing,\" and, elsewhere (Ibid. 24:1) \"writing.\" Just as there, on a scroll, here, too, on a scroll. You reason this way; but I can also reason: It is stated here \"writing,\" and, elsewhere (Ibid. 27:8) \"writing.\" Just as there, on stones, here, too, on stones! — Would you say this? There is a difference. I can learn one thing from another, and I can deduce one thing from another. I can learn one thing that obtains for all generations from another than obtains for all generations; but we do not deduce a thing that obtains for all generations (i.e., our instance) from something that obtains only for that time (i.e., the instance of the stones). As it is written (Jeremiah 36:18) \"And Baruch said to them: From his mouth he read all these words to me, and I wrote it in the book with ink.\"",
"\"on the doorposts (mezzuzoth)\": I understand from this (a minimum of) two mezzuzoth (i.e., one mezzuzah for two doorposts). It is, therefore, written in the second section (Ibid. 11:20) \"doorposts\" — \"increase upon increase\" (i.e., two \"doorposts\" followed by two), which (according to the exegetical rule) signals diminution, (Scripture hereby prescribing a mezzuzah for even one doorpost.) These are the words of R. Yishmael.",
"R. Akiva says: This is not needed (for the halachah). It is written (Shemoth 12:7): \"And they shall take of the blood and place it on the two mezzuzoth.\" Let \"two\" not be written (i.e., it is redundant). Why is it written? To serve as a paradigm, viz.: Wherever \"mezzuzoth\" is written it signifies one, unless Scripture specifies two.",
"\"on the doorposts of your house\": on the right as you enter? or on the right as you leave? It is, therefore, written \"on the doorposts beitecha\" (similar to \"biatecha\") [\"your coming in\"] — on the right hand side as you enter.",
"\"and on your gates\": Both the gates of houses, courtyards, countries, cities, stables, poultry houses, hay lofts, wine cellars, oil stores, and granaries are included in the mezzuzah requirement.",
"I might think that also included are a gate-house, a corridor, and a terrace; it is, therefore, written \"house.\" Just as a house is intended for living purposes, (so all that are thus intended) to exclude the above, which are not thus intended. I might think that also included are privies, tanning houses, and bathhouses. It is, therefore, written \"your house.\" Just as \"your house\" connotes a place of dignity, so, all such places (are included), to exclude the above, which are not thus intended.",
"I might think that also included are the Temple offices, the Temple courts, and the Temple mount. It is, therefore written \"house.\" Just as \"house\" is mundane (and not sacrosanct), so all that are mundane (are included in the mezzuzah requirement).",
"Beloved are Israel, whom the Holy One Blessed be He surrounded with (seven) mitzvoth: Tefillin on the head and tefillin on the arm, mezzuzah on their doors, and tzitzith on the four corners of their garments. About them David said (Psalms 119:114) \"(For these) seven in the day have I praised you.\" He entered the bathhouse and saw himself naked — whereupon he said: \"Woe unto me that I am 'naked' of mitzvoth,\" but looking upon his circumcision, he uttered praise, viz. (Ibid. 12:1) \"For the chief musician on the eighth, (circumcision, the eighth mitzvah, on the eighth day), a psalm of David.\"",
"An analogy: A king says to his wife: \"Bedeck yourself with all of your jewels so that you be desirable to me.\" Thus, the Holy One Blessed be He said to Israel. \"Be distinctive in mitzvoth, so that you be desirable to Me.\" And thus is it written (Song of Songs 6:4) \"Beautiful are you My beloved, as Tirtzah\" — You are beautiful when you make yourself desirable (\"retzuya\" [like 'Tirtzah']) to Me (through mitzvoth).\""
],
[
"(Devarim 7:12) \"And it shall be if you hearken to these judgments\": (7:1) \"When the L-rd your G-d brings you to the land to inherit it, etc.\": This section was stated to Israel at the exodus from Egypt. For they said: Perhaps we will not enter a land as beautiful as this, whereupon the Holy One Blessed be He said to them: The land that you are coming to inherit is superior to it.",
"— You say that Scripture speaks of the superiority of Eretz Yisrael? Perhaps it speaks of the superiority of Egypt! It is, therefore, written (Bamidbar 13:22) \"And Chevron (the lowest-grade soil in Canaan [later, Eretz Yisrael,]) was superior, seven-fold to Tzoan (the highest-grade soil) in Egypt.\" (lit., \"Chevron was built seven years before Tzoan\") For Tzoan was the seat of Egyptian royalty, as it is written (Isaiah 30:4) \"For its (Egypt's) officers were in Tozan,\" and Chevron was (built of) the \"refuse\" of Eretz Yisrael.",
"And lest you say: He who built the one did not build the other. (This is not so,) for it is written (Bereshith 10:6) \"And the sons of Cham (the son of Noach): Kush, Mitzrayim, Fut and Canaan\": Cham, who built the one (Chevron) built the other (Tzoan). Is it conceivable that first he built the ugly and then he built the beautiful! It must be that first he built the beautiful (Chevron), and then (with its \"refuse\") built the ugly (Tozan)! Because (the soil of) Chevron was choicer than that of Mitzrayim, it was, therefore, built first. Now does this not follow a fortiori, viz.: If Chevron, the \"refuse\" of Eretz Yisrael is choicer than the choicest of Egypt, the choicest of all the (other) lands, how choice must Eretz Yisrael be!",
"And thus you find with the ways of the L-rd — that whatever is more beloved (by the L-rd) precedes its neighbor. Torah, the most beloved of all, precedes all, as it is written (Proverbs 8:22) \"The L-rd acquired me (Torah) in the beginning of His way, before His works of yore,\" and (Ibid. 23) \"I was poured out from everlasting, from the beginning, from the origin of the earth.\" (The Temple, the most beloved of all (edifices), was created before all, viz. (Jeremiah 17:12) \"The throne of glory, exalted from the first, the place of our sanctuary.\" Eretz Yisrael, the most beloved of all (lands), was created before all, viz. (Proverbs 8:26) \"He had not yet made land and environs\": \"land\" — the other lands; \"environs\" — deserts. (Ibid.) \"and the chief of the class of tevel\" — Eretz Yisrael, as it is written (Ibid. 31) \"He rejoices His land with tevel.\"",
"Why is it called \"tevel\" (an admixture)? For it is an admixture of all. For with all the lands, one possesses what the other does not, but Eretz Yisrael lacks nothing, as it is written (Devarim 8:9) \"a land where not in constraint shall you eat bread. You shall lack nothing in it.\"",
"Variantly: Why is it called \"tevel\"? Because of the \"tavlin\" (\"seasoning\") in its midst. Which \"tavlin\" is in it? — Torah, viz. (Eichah 2:9) \"Among the nations there is no Torah\" — whence it is seen that the home of Torah is Eretz Yisrael.",
"And thus do you find with Sancheriv, that when he came to entice Israel, what did he say to them? (II Kings 18:32) \"… until I come and take you to a land like your land.\" It is not written \"to a land more beautiful than your land,\" but \"to a land like your land!\"",
"R. Shimon b. Yochai says: He was a fool, who did not know how to entice. He may be compared to a man who went to marry a woman and said to her: \"Your father is a king, and I am a king, your father is wealthy and I am wealthy, your father feeds you flesh and fish and gives you old wine to drink, and I, etc.\" This is not enticement! How does one entice? He says to him: \"Your father is a commoner and I am a king, your father is poor and I am rich, your father feeds you greens and beans, and I will feed you flesh and fish, your father leads you to the bath-house on foot, and I will take you there in a sedan-chair.\" Now if one (Nevuchadnezzar) who desired to speak in praise of his land did not speak demeaningly of Eretz Yisrael, how much more so should one who desires to speak in praise of Eretz Yisrael (take care not to be stinting in his praise!) And it is written (Joshua 20:7) \"Kiryat Arba (lit., \"the city of the four\") — this is Chevron.\" (It was so called) because four kings contended over it, each one saying \"Let it be called by my name!\" Now does this not follow a fortiori, viz.: If four kings contended thus over the \"refuse\" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!",
"Similarly, (Devarim 3:9) \"The Tziddonim called Chermon Siryon, and the Emori called it S'nir,\" and, elsewhere, (Ibid. 4:48) \"until Mount Sion, which is Chermon\" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying \"Let it be called by my name!\" Now does this not follow a fortiori, viz.: If four kings contended thus over the \"refuse\" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!",
"Similarly, (Joshua 15:49) \"Danah and Kiryat Sanah — this is Dvir,\" and, elsewhere (Ibid. 15:15) \"And the name of Dvir was formerly Kiryat Sefer\" — whence it is found to have four names. Now why do future generations need to know this? (To impress upon them) that four kings were contending over it, each one saying \"Let is be called by my name!\" Now does this not follow a fortiori, viz.: If four kings contended over the \"refuse\" of Eretz Yisrael, how much more so is Eretz Yisrael (itself) to be lauded!",
"Similarly, (Devarim 32:49) \"Go up to this Mount Avarim, Mount Nevo,\" and, elsewhere (Ibid. 3:27) \"Go up to the height of Hapisgah\" — whence it is found to have three names. Now why do future generations need to know this? (To impress upon them) that three kings were contending over it … How much more so is Eretz Yisrael itself to be lauded!",
"It is written (Jeremiah 3:19) \"And I gave you a cherished land, the heritage coveted by the multitudes of nations.\" \"a cherished land\": a land which was populated with palaces by kings and rulers. For any king or ruler who had not acquired palaces in Eretz Yisrael said \"I have done nothing.\"",
"R. Yehudah says: Now did the thirty-one kings of the past (conquered by Joshua) all encamp in Eretz Yisrael? But it is as they do with Rome today. Any king or ruler who has not acquired castles and palaces in Rome says \"I have done nothing.\" In the same way, any king or ruler who had not acquired castles and palaces in Eretz Yisrael said \"I have done nothing.\"",
"\"the heritage coveted\": (lit., \"the heritage of the deer\") Just as a deer is quicker of foot than any beast or animal, so, the fruits of Eretz Yisrael are \"quicker\" to come than those of all the other lands.",
"Variantly: Just as the hide of a deer, when you flay it, cannot contain its flesh, so Eretz Yisrael cannot \"contain\" (all of) its fruits when Israel observes the Torah.",
"And just as a deer is quicker than any beast or animal, so the fruits of Eretz Yisrael are \"quicker\" (to come) than those of all the other lands. If so, I might think they are not rich. It is, therefore, written (Devarim 11:9) \"a land flowing with milk and honey\" — rich as milk and sweet as honey. And thus is it written (Isaiah 5:11) \"I will now sing of my Beloved, my Beloved's song of His vineyard. My Beloved had a vineyard in the horn of Ben Shamen\": Just as there is nothing higher in a bullock than its horns, so, Eretz Yisrael is higher than all of the other lands. — But perhaps, just as a bullock is defective in the contents of its horns, so, Eretz Yisrael is more \"defective\" than all of the other lands! It is, therefore, written \"in the horn of Ben Shamen\": It is fat (shamen, rich, fruitful, productive). Eretz Yisrael, being higher than all (other lands) is superior to all, viz.: (Bamidbar 13:30) \"Let us go up and we will inherit it,\" (Ibid. 13:21) \"and they went up and spied out the land,\" (Ibid. 13:22) \"and they went up in the south,\" (Bereshith 45:25) \"and they went up from Egypt.\" The Temple, in that it is higher than all, is superior to all, viz.: (Devarim 17:8) \"then you shall rise and go up\" (to the Temple), (Isaiah 2:3) \"and many peoples will go and say 'Let us go up to the mountain of the L-rd, to the house of the G-d of Yaakov,'\" and (Jeremiah 31:5) \"For there is a day when the watchers will call out on the mountain of Ephraim: 'Arise, let us go up to Tzion to (the house of) the L-rd our G-d!'\""
],
[
"(Devarim 11:10) \"It is not like the land of Egypt\": the land of Egypt — the low (land) drinks (rain); the high, does not drink (and water has to be carried to it); Eretz Yisrael — the low and the high drink. The land of Egypt drinks its (own waters [from the Nile]); Eretz Yisrael drinks rainwater.",
"The land of Egypt — what is revealed drinks; what is concealed does not drink. Eretz Yisrael — both the revealed and the concealed drink.",
"The land of Egypt drinks and then is sowed; Eretz Yisrael drinks and is sowed; is sowed and drinks. The land of Egypt does not drink every day; Eretz Yisrael drinks every day.",
"The land of Egypt — If one does not work in it (i.e., in the soil) with mattock and axe and (does not allow) sleep to escape his eyes, he has nothing of it. Not so Eretz Yisrael, but they (its inhabitants) sleep and the L-rd brings down rain for them. An analogy: A king is walking on the road, and, seeing a man of high estate, gives him a servant to serve him. He then sees another man of high estate, (having obviously been) preened and pampered, engaging in (mundane) labor, (all the while), conscious (of the nobility) of his ancestors — at which he says: I decree that you not toil with your own hands, and I will feed you (gratuitously). So, with all the lands, He gives them servants to serve them. Egypt drinks from the Nile; Bavel drinks from the Yuval. Not so Eretz Yisrael, but they (its inhabitants) sleep on their beds, and the Holy One Blessed be He brings down rain for them. To teach that not as the ways of flesh and blood are the ways of the Holy One Blessed be He. (A man of) flesh and blood acquires servants to feed and sustain him. But He who spoke and brought the world into being — He acquires servants for Himself, whom He Himself feeds and sustains.",
"And once it happened that R. Eliezer and R. Yehoshua and R. Tzaddok were seated at the (wedding) feast of R. Gamliel's son, when R. Gamliel poured a cup (of wine) for R. Elazar, who declined taking it, and for R. Yehoshua, who took it — whereupon R. Elazar said to him: What is this, Yohoshua? We are seated and R. Gamliel stands over us and serves us? R. Yehoshua: Let him serve. Abraham, the greatest man in the world served the ministering angels, (who came to visit him), thinking them to be Arab idolators, and R. Gamliel should not serve us? R. Tzaddok: You have forsaken the honor of the L-rd, and you occupy yourselves with the honor of flesh and blood! He who spoke and brought the world into being causes the winds to blow, and raises vapors and clouds and brings down rains and nurtures growths and sets a table for each and every man — and Gamliel should not serve us?",
"You say that this (see beginning of #38) is the intent of \"It is not like the land of Egypt\"? Perhaps it is because the land of Egypt is the \"refuse\" of all the lands that Scripture contrasts it with Eretz Yisrael. It is, therefore, written (Bereshith 13:10) \"like the garden of the L-rd, like the land of Egypt\" — like the garden of the L-rd for trees; like the land of Egypt for seeds.",
"— But perhaps it is being contrasted with its most demeaning feature; it is, therefore, written (Vayikra 18:3) \"in which you dwelt\" — the place in which you dwelt, of which it is written (Ibid. 47:6) \"In the best (part) of the land settle your father, etc.\" But perhaps it is being contrasted only with the time of its demeaning (i.e., its being smitten with the plagues). It is, therefore, written \"from which you went out.\" When you were there, it was blessed because of you, but not now that you are not upon it.",
"And thus do you find, that wherever the righteous go, blessing comes in their wake. Israel went down to Gerar — blessing came to Gerar, viz. (Bereshith 26:12) \"And Israel sowed in that land, etc.\" Jacob went down to Lavan — blessing came down in his wake, viz. (Ibid. 30:27) \"I have found through divination that the L-rd has blessed me for your sake.\" Joseph went down to Potifera — blessing came in his wake, viz. (Ibid. 39:5) \"and the L-rd blessed the house of the Egyptian for Joseph's sake.\" Jacob went down to Pharaoh — blessing came down for his sake, viz. (Ibid. 47:10) \"And Jacob blessed Pharaoh.\" In what way did he bless him? In that years of famine were withheld from him. And after the death of Jacob they returned, as it is written (Ibid. 50:21) \"And now, do not fear, I (Joseph) will feed you and your little ones,\" and (Ibid. 45;11) \"And I will feed you there.\" Just as \"feeding\" there was in the (projected) years of famine, so, the \"feeding\" here (50:21) was in the years of famine, (the famine having returned with Jacob's death). These are the words of R. Yossi.",
"R. Shimon b. Yochai says: It is not kiddush Hashem (sanctification of the name of G-d) for the words of the righteous to be in force in their lifetime and to be voided after their death. R. Elazar b. R. Shimon said; I subscribe to the words of R. Yossi rather than to father's words, that it is kiddush Hashem. For so long as the righteous are in the world, blessing is in the world. When the righteous depart from the world, blessing departs from the world. And thus do you find with the ark of G-d, which went down to the house of Oved-edom the Gittite, for the sake of which he was blessed, viz. (II Samuel 6:12) \"And King David was told: The L-rd has blessed the house of Oved-edom and all that he has because of the ark of G-d.\" Now does this not follow a fortiori, viz.: If Oved-edom was blessed because of the ark, which was made neither for gain nor loss, but only for the fragments of the tablets within it, how much more so (is one blessed in the merit of) the righteous, for whose sake the world was created!",
"Our forefathers came to Eretz Yisrael — blessing came in their wake, viz. (Devarim 6:11) \"And (you will find) houses full of all good that you did not fill, and hewn cisterns, which you did not hew, etc.\" R. Shimon b. Yochai says: If it is written \"houses full,\" \"hewn cisterns,\" why need it be written \"which you did not fill,\" \"which you did not plant\"? (To indicate) that it is not you who filled or hewed or planted, but your merit. And thus do you find that all the forty years that Israel was in the desert, the men of Eretz Yisrael built houses, and dug holes, pits, and caves, and planted all kinds of fruit trees, so that when our forefathers came to Eretz Yisrael they would find it full of blessing. But because this blessing came to them (the inhabitants), I might think that they would eat and be sated; it is, therefore, written (Ibid.) \"and you (Israel) shall eat and be sated.\" You will eat and be sated, and they will keep themselves, their sons, and their wives and daughters (from eating them) so that our forefathers come to the land and find everything full of blessing. This is as we have said (Ibid. 11:10) \"from which you went forth\" — When you were there, it was blessed for your sakes, not as things are now, there being no blessing in it, as when you were there.",
"You say that this is the intent of the verse. But perhaps it is to liken this coming (i.e., your coming to Egypt) to that coming (i.e., your coming to Eretz Yisrael) — Just as the first was optional (and not mandatory), so, the second! It is, therefore, written \"to inherit it.\" You are coming to inherit it. The difference between the first and the second — the coming to Egypt is optional; the coming to Eretz Yisrael is mandatory. In coming to Egypt, they did not count shemitoth and yovloth; in coming to Eretz Yisrael, they did. The land of Egypt, whether or not they did the will of the L-rd — here is the land of Egypt for you! Not so the land of Canaan (Eretz Yisrael). If you do the will of the L-rd, here is the land of Canaan for you. If not, you will be exiled from it. As it is written (Ibid. 7:12) \"And it shall be, if you hearken … then the L-rd will keep for you His oath,\" and (Vayikra 18:28) \"So that the land not vomit you out by your making it unclean.\""
],
[
"(Devarim 11:11) \"But the land whither you are crossing to inherit it is a land of mountains and plains.\" Can it be that the verse speaks demeaningly of Eretz Yisrael in mentioning mountains? It is, therefore, written \"and plains.\" Just as plains (are mentioned) for commendation, so, mountains. Furthermore, a reason is given for \"mountains\" as a reason is given for plains — the fruits of the mountain are quick (to grow) and those of the valley are fat.",
"R. Shimon b. Yochai says: Where a plain yields a kor, a mountain yields five korim; a kor in the north, a kor in the south, a kor in the east, a kor in the west, and a kor on top — five times the yield (of a plain). Similarly, (Ezekiel 5:5) \"This is Jerusalem. Among the nations have I placed her, and all around her are lands.\" And elsewhere, it itself is called a land. How are the verses to be reconciled? It is a land which contains many different kinds of land — fruitful land, sandy land, dusty (non-fruitful) land.",
"Variantly, \"mountains and plains\": The flavor of the fruits of a mountain is not similar to that of the fruits of a plain. This tells me only of the fruits of a mountain vis-à-vis those of a plain. Whence do I derive that the flavor of the fruits of one mountain is not like that of another and that the flavor of the fruits of one plain is not like that of another? From \"a land of mountains (plural) and plains\" (plural) — many mountains, many plains.",
"R. Shimon b. Yochai says: Twelve lands were given (to Israel) corresponding to the twelve tribes of Israel, and the flavor of the fruits of one land were not similar to that of each of the others. And these are the (twelve) lands: (Devarim 8:8) \"a land of olive-oil and honey,\" (Bamidbar 14:24) \"I shall bring him (Calev) to the land whence he came,\" (Devarim 4:14) \"the land whither you are crossing to inherit it,\" (Ibid. 11:11) \"a land of mountains and plains … (Ibid. 12) a land which the L-rd your G-d inquires after,\" (Ibid. 8:7) \"For the L-rd your G-d is bringing you to a good land, a land of streams of water … (Ibid. 8) a land of wheat and barley … a land of olive-oil and honey (Ibid. 9) a land where not in constraint shall you eat bread … a land whose stones are iron … (Ibid. 10) for the good land\" — twelve lands corresponding to twelve tribes. And whence is it derived that the flavor of the fruits of one tribe were not similar to that of another? From \"a land of mountains (plural) and plains\" (plural) — many mountains, many plains, (each unique in itself).",
"R. Yossi Hameshulam says: Whence is it derived that just as it (Eretz Yisrael) imparts flavors to the land, so it imparts flavors to the sea (i.e., the Mediterranean)? From (Bereshith 11:10) \"and the gathering of the waters He called \"'seas.'\" Now the sea is one, viz. (Ibid. 9) \"Let the waters under the heavens be gathered into one place.\" How, then, is \"and the gathering of the waters He called 'seas'\" to be understood? (It is to be understood as meaning) that the flavor of a fish brought up from Acco is not like that of one brought up from Tzor, and that the flavor of a fish brought up from Tzor is not like that of one brought up from Spain.",
"Or, because the soil of a mountain is light and that of a plain heavy, I might think that the waters would drive the soil from mountain to valley, and the valley, (having become \"caked\") would lack water; it is, therefore, written \"a land of mountains and plains,\" each (nourished with water) in its own way. And thus is it written (Zechariah 10:11) \"Ask the L-rd for rain in the time of late rain, etc.\"",
"Or, because Eretz Yisrael is surrounded with mountains, I might think that what is revealed (i.e., exposed) drinks (rain), and that what is concealed does not; it is, therefore, written (Devarim 11:11) \"From the rain of the heavens you will drink water\" — both the revealed and the concealed. And thus is it written (Job 37:11) \"Af-Bri (the plenipotentiary of rain) will load the cloud. He (Af-Bri) will scatter the cloud of His rain, and he around (the mountain) (will guide it) with his stratagems.\" So that clouds surround it and water it from every side.",
"Or, because it (Eretz Yisrael) drinks rain water, but not irrigation water, it is, therefore, written (Devarim 8:7) \"For the L-rd your G-d is bringing you to a good land, a land of streams of water.\"",
"Or, because it does drink irrigation water, but not snow-water, it is, therefore, written \"From the rain of the heavens you will drink water.\" Let \"water\" not be written (i.e., it is superfluous). Why is it written? (To indicate) even snow-water. And thus is it written (Isaiah 55:10) \"For as the rain and the snow descend from the heavens … and soaks the earth and makes it bring forth vegetation, etc.\", and (Job 37:6) \"For to the snow He says 'Descend to the earth, etc.'\"",
"Or, because it does drink snow-water, but it does not drink dew-water, it is written \"From the rain of the heavens you will drink water\" — even dew-water.",
"And just as dew descends for blessing, so, rain. And thus is it written (Bereshith 27:28) \"And may G-d give you of the dew of the heavens,\" and (Devarim 32:2) \"My teaching (Torah) shall drip as the rain,\" and (Hosea 14:6) \"I shall be like the dew to Israel,\" and (Michah 5:6) \"And the remnant of Jacob shall be in the midst of many peoples like dew from the L-rd, like the droplets upon the grass.\""
],
[
"(Devarim 11:12) \"A land which the L-rd your G-d inquires after\": Rebbi says: Does He inquire after it (Eretz Yisrael) alone? Does He not inquire after all the lands, viz. (Job 38:26) (He makes it) \"rain upon a land without a man, a desert in which there is no person.\" What is the intent, then, of \"a land which the L-rd your G-d inquires after\"? — It is as if He inquires only after it. Because He inquires after it, He inquires after all the other lands along with it.",
"Similarly, (Psalms 121:4) \"Behold, He neither slumbers or sleeps, the Watcher of Israel.\" Is it Israel alone that He watches? Does He not watch over all? As it is written (Job 12:10) \"In His hand is the soul of every living thing and the spirit of all the flesh of man.\" What is the intent, then, of \"the Watcher of Israel\"? — It is as if He watches only over Israel. And because of that watching, He watches over all along with them.",
"Similarly, (I Kings 9:3) \"And My eyes and My heart shall be there (in the Temple) all of the days.\" Now are they there alone? Is it not written (Zechariah 4:10) \"They are the eyes of the L-rd, which range over all the world,\" and (Proverbs 15:3) \"In every place, the eyes of the L-rd look upon the evil and the good.\" What, then, is the intent of \"And My eyes and My heart shall be there all of the days\"? — It is as if they are only there. And because they are there, they are everywhere.",
"Similarly, (Psalms 29:8) \"The voice of the L-rd frights the desert; the L-rd frights the desert of Kadesh.\" Now is it not already written \"the voice of the L-rd frights the desert\"? (Why, then, is it written, etc.)",
"(Devarim 11:12) \"a land which the L-rd your G-d inquires after\": It is subject to inquiry for the separation of challah, terumoth, and tithes. I might think that the other lands are also subject to inquiry; it is, therefore, written \"inquires after it\"; it is subject to inquiry and not the other lands.",
"Variantly: Scripture hereby tells us that it is inquired after in reward for inquiry (the \"inquiring\" [i.e., the learning of the Torah by Israel]), as it is written (Ibid. 19) \"And you shall teach them (words of Torah) to speak in them,\" followed by (21) \"So that your days be prolonged and the days of your children (in the land, etc.\"). And it is written (Psalms 105:44-45) \"And He gave them the lands of the nations and caused them to inherit the toil of the peoples. So that they keep His statues and heed His laws.\"",
"(Ibid. 12) \"Always the eyes of the L-rd your G-d are in it (from the beginning of the year to the end of the year,\" i.e., for good), and elsewhere it is written (Psalms 104:32) \"He looks to the earth and it trembles; He touches the mountains and they smoke.\" How are these verses to be reconciled? When Israel does the L-rd's will — \"Always the eyes of the L-rd your G-d are in it,\" and they are not harmed. When Israel do not do the L-rd's will — \"He looks to the earth and it trembles; He touches the mountains and they smoke.\" Variantly: \"Always the eyes of the L-rd your G-d are in it\": sometimes for good; sometimes for ill. How so for good? If Israel were wicked on Rosh Hashanah and scant rain was decreed upon them (for the year), and they repented — to add to them (the rains) is impossible, for the decree has already gone forth; but the Holy One Blessed be He brings them down upon the land in their (optimum) time, when it is in need of them. How so for ill? If Israel were absolutely righteous on Rosh Hashanah, and abundant rain was decreed upon them, and they repented (of their good) — to detract from them (the rains) is impossible, for the decree has already gone forth; but the Holy One Blessed be He brings them down upon the land, not in their (optimum) time, when it is not in need of them, upon deserts and seas, as it is written (Job 24:19) \"Dryness, also heat, will steal from the days of snow. They have sinned unto Sheol\": What you have done against Me in the days of heat (i.e., at harvest time) — that you have not separated terumoth and tithes — will steal the rains from you.",
"(Devarim, Ibid.) \"from the beginning of the year until the end of the year\": Scripture hereby teaches that from Rosh Hashanah it is decreed upon them how many rains and dews (will descend), how much sun will shine, how many winds will blow upon it.",
"Variantly: \"from the beginning of the year until the end of the year\": I shall bless you — in business, in planting, in all to which you put your hand — I will bless you.",
"Variantly: \"from the beginning of the year until the end of the year\": Now are the fruits in the field from the beginning of the year until the end of the year? (The intent is that it is) in My domain to bestow blessing upon them (when they are) in the house as when they are in the field, as it is written (Ibid. 28:8) \"The L-rd shall command unto you the blessing in your store-houses and in all to which you put your hand.\" And it is written (Chaggai 2:19) \"Is there any more seed in the silo? Even the grapevine and the fig tree and the pomegranate tree have not borne their fruit, (but) from this day on, I will bless.\" They are in My domain to bestow blessing upon them, just as I bestow blessing upon them in the field. And mothiness and rot will not enter the fruit, and wine will not sour, and oil will not foul, and honey will not ferment. And whence do I derive (that this obtains) even in the storehouses? From (Devarim 28:3) \"Blessed shall you be in the city (including the storehouses), and blessed shall you be in the field.\" Whence do I derive even the flour? From (Ibid. 5) \"Blessed shall be your basket and your (kneading) bowl.\" Whence do I derive even in entering and in leaving? From (Ibid. 6) \"Blessed shall you be in your coming in and blessed shall you be in your leaving.\" And whence do I derive even in eating? From (Ibid. 8:6) \"And you shall eat and you shall be sated and you shall bless.\" And whence do I derive even when it descends into one's intestines? From (Shemoth 23:25) \"and I shall remove sickness from your midst.\"",
"— But perhaps (you will say) this is so only because (the L-rd's measure of good, being greater than His measure of ill), it is not in My domain (i.e., within My ability) to send blight upon them in the house, as it is in the field; it is, therefore, written (Chaggai 1:9) \"You brought it (your produce) home, and I blew upon it!\" And it is written (Devarim 28:20) \"and the L-rd will send in you the blight and the mehumah.\" It is within My domain to send blight indoors just as I do in the field, and rot in the fruit and sourness in the wine and foulness in the oil and fermentation in the honey. And whence is it derived even in the storehouses? From (Ibid. 16) \"Cursed shall you be in the city.\" And whence do I derive even in the flour? From (Ibid. 17) \"Cursed will be your basket and your (kneading) bowl.\" And whence do I derive even in entering and in leaving? From (Ibid. 19) \"Cursed will you be in your coming and cursed will you be in your going out.\" And whence do I derive even in eating? From (Vayikra 26:26) \"and you will eat and not be sated.\" And whence do I derive even when they descend into one's intestines? From (Michah 6:14) \"and you will stoop over because of (sickness in) your innards.\"",
"R. Shimon b. Yochai says: An analogy: A king had many sons and servants, who were fed and sustained by him, the key to the storehouse being in his hand. When they do his will, he opens the storehouse and they eat and are sated. When they do not do his will, he locks the storehouse and they die of hunger. Thus with Israel. When they do the L-rd's will — (Devarim 18:12) \"The L-rd will open for you His goodly treasure trove, the heavens,\" and when they do not do His will — (Ibid. 11:17) \"And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain.\"",
"R. Shimon b. Yochai says: A loaf and a rod descended intertwined from heaven. The Holy One Blessed be He said to Israel: If you observe the Torah, here is the loaf to eat. If not, here is the rod to be smitten with. And where is this articulated? — (Isaiah 1:19-20) \"If you accept and you heed, the good of the earth shall you eat; and if you refuse and rebel, the sword will devour you. For the mouth of the L-rd has spoken.\"",
"R. Eliezer says: A scroll and a sword descended intertwined from heaven. He said to them: If you observe the Torah written in the one, you will be saved from the other; if not, you will be smitten by it. And where is this articulated — (Bereshith 3:24) \"And He drove the man out (of Eden), and He posted east of Eden the cherubs and the flash of the revolving sword to guard the way of the tree of life.\""
],
[
"(Devarim 11:13) \"And it shall be, if hearken you shall hearken to My mitzvoth\": Because it is written (Ibid. 5:1) \"And you shall learn them (the mitzvoth) and you shall heed them to do them,\" I might think that there is no obligation for learning until there is an obligation for doing; it is, therefore, written (the redundant) \"if hearken (i.e., learn) you shall hearken,\" Scripture indicating that the obligation for learning is immediate.",
"I might think that this applies only to those mitzvoth which obtain before entry to Eretz Yisrael, such as bechoroth (the first-born), sacrifices, and animal tithes. Whence do I derive that it applies also to those mitzvoth that apply only after entering Eretz Yisrael, such as omer, challah, the two loaves, and the show bread? From \"if hearken you shall hearken to My mitzvoth\" — to include the other mitzvoth.",
"This tells me (that they are required to learn immediately) only those mitzvoth which obtain (even) before they conquered and settled the land. Whence do I derive (the same for those mitzvoth which obtain) only after they conquered and settled the land, such as leket, shikchah, peah, terumoth, ma'aseroth, shemitah, and Yovloth? From \"to My mitzvoth which I command you this day\" — to include the other mitzvoth.",
"If so, what is the intent of \"And you shall learn them and you shall heed them to do them\"? Scripture hereby apprises us that doing (the mitzvah) is contingent upon learning, and not, learning up doing. And thus do we find that the punishment for (not) learning is greater than that of (not) doing, viz.: (Hoshea 4:1) \"Hear the word of the L-rd, O children of Israel. For the L-rd has a quarrel with the dwellers of the land. For there is no truth, and there is no lovingkindness, and there is no knowledge of the L-rd in the land.\"",
"\"there is no truth\": Words of Torah are not being spoken, viz.: (Proverbs 22:23) \"Buy truth and do not sell it.\"",
"\"and there is no lovingkindness\": There is no lovingkindness in the land, viz. (Psalms 33:5) \"The lovingkindness of the L-rd fills the land.\"",
"\"and there is no knowledge\": Words of knowledge are not being spoken, viz. (Hoshea 4:6) \"My people is silent, without knowledge; for you have silenced knowledge.\"",
"And it is written (Isaiah 5:24) \"As straw will consume a tongue of fire, and hay will weaken a flame, etc.\" Now can straw consume fire? — \"straw\" here is Esav. So long as Israel \"weaken\" their hand from mitzvoth, Esav prevails over them.",
"And it is written (Jeremiah 9:11-12) \"Who is the wise man who will understand this, and to whom the mouth of the L-rd has spoken and who can tell it? Why was the land lost and parched like a desert without a passerby? And the L-rd said: 'Because they forsook My Torah which I placed before them, and they did not keep My voice nor follow it.'\"",
"And it is written (Amos 2:4) \"Thus said the L-rd: 'For three offenses of Judah (I looked away), but for the fourth I will not pardon them — for their despising the Torah of the L-rd, and for not observing His statutes.'\"",
"R. Tarfon, R. Yossi Haglili and R. Akiva were once seated in the house of Nitzah in Lod when they were asked: \"What is greater? Learning or doing?\" R. Tarfon said: \"Doing is greater.\" R. Akiva: \"Learning is greater.\" All of them responded: \"Learning is greater, for learning leads to doing.\"",
"R. Yossi says: \"Learning is greater, for learning preceded challah by forty years; terumoth and ma'aseroth by fifty-four years; shemitoth by sixty-one years, and Yovloth by one hundred and three years.\"",
"And just as learning is greater than doing, so is its punishment (i.e., that for not learning) greater than (that for not) doing, as it is written (Proverbs 17:14) \"Freeing oneself from water (i.e., Torah) is the beginning of punishment.\" And just as the punishment for (not) learning is greater than that for not doing, so is its reward greater than that for doing. As it is written (Devarim 11:19) \"And you shall teach your sons to speak in them (words of Torah) … (21) So that your days be prolonged and the days of your children, etc.\" And (Psalms 105:44) \"And He gave them the lands of nations, and they inherited the toil of peoples, so that they keep (i.e., learn) His statutes and heed His laws.\"",
"(Devarim, Ibid. 13) \"Which I command you this day.\": Whence is it derived that if one heard a word (of Torah) from a minor it is as if he heard it from a sage? From (Koheleth 12:11) \"The words of the wise are like goads, etc.\" What is more, if one hears (words of Torah) from a sage, it is as if he hears them from Sanhedrin, it being written (Ibid.) \"the man of the gatherings,\" \"gatherings\" alluding to Sanhedrin, viz. (Bamidbar 11:16) \"Gather unto Me seventy men from the elders of Israel.\" And if one hears from Sanhedrin, it is as if he hears from Moses, viz. (Koheleth, Ibid.) \"given by one shepherd (Moses).\" And (Isaiah 63:11) \"And they remembered the days of old, Moses and his people. Where is he who brought them up from the Sea? the shepherd of His flock? who placed in their midst His holy spirit?\" And, what is more, if one hears from Moses, it is as if he hears from the Holy One Blessed be He, viz.: \"given by one Shepherd,\" and (Psalms 80:2) \"Shepherd of Israel hear, Leader of Joshua as a flock — Dweller above the cherubs, appear!\" And it is written (Devarim 6:4) \"Hear, O Israel, the L-rd our G-d, the L-rd is One.\"",
"And thus is it written (Song of Songs 7:5) \"Your eyes are like the pools in Cheshbon by the gate of Bath-rabbim\": \"Your eyes\": These are the elders appointed over the congregation, viz. (Isaiah 29:10) \"For the L-rd has poured upon you a spirit of deep sleep, and He has closed your 'eyes' from seeing.\" \"pools\": Just as one cannot plumb (the depths of) a pool, so he cannot plumb the words of the sages. \"in Cheshbon\": the \"accountings\" (cheshbonoth) that they conclude with counsel and deliberation (machshavah). These are concluded in the houses of study, by \"the gate (of study) frequented by the many (scholars)\" — bath-rabbim. What is the intent of (Song of Songs, Ibid.) \"Your nose is like the tower of Levanon which looks towards Damascus\"? If you have studied the Torah, hope for (i.e., anticipate the arrival of) Eliyahu, whom I told (I Kings 19:15) \"Go, return on your way, to the desert of Damascus.\" And it is written (Malachi 3:22-24) \"Remember the Torah of Moses, My servant, which I commanded you in Chorev for all of Israel, statues and judgments. Behold, I am sending you Eliyahu the prophet before the coming of the day of the L-rd, and he will turn back (to the L-rd) the hearts of fathers with (their) sons, and the heart of sons with their fathers\" — this being the purport of \"which I command you this day.\"",
"(Devarim, Ibid. 13) \"to love the L-rd your G-d\": Lest you say: I shall learn Torah to be rich, to be called Rebbi, to receive reward in the world to come — it is, therefore, written \"to love the L-rd your G-d.\" All that you do shall be out of love alone.",
"\"and to serve Him\": This is learning. — But perhaps it is service, literally. It is written (Bereshith 2:15) \"And the L-rd G-d took the man and placed him in the Garden of Eden to serve it and to guard it.\" Now what \"service\" was there in the past, and what \"guarding\" was there in the past? We are hereby taught \"serving\" is learning, (in this instance, the \"seven mitzvoth of the sons of Noach) and \"guarding\" is (the doing of) mitzvoth. And just as the (sacrificial) service of the altar is called \"service,\" so, learning is called \"service.\"",
"Variantly: \"and to serve Him\": This is prayer. — But perhaps it is service, literally. It is, therefore, written \"with all your heart.\" Now is there \"service\" in the heart? What, then, is the intent of \"and to serve Him with all your heart? Prayer. Similarly, David said (Psalms 141:2) \"Let my prayer stand as incense before You; the lifting of my hands, as an evening offering.\" And it is written (Daniel 6:11) \"And when Daniel learned that the writing had been inscribed, he went home. He had windows open in his upper storey, facing Jerusalem, and three times a day he fell to his knees and gave thanks before his G-d, exactly as he used to do before this.\" And (Ibid. 21) \"And when he (the king) drew near to the pit, to Daniel, he cried out in a sad voice. The king answered and said to Daniel: 'Daniel, servant of the living G-d, was your G-d, whom you serve continually, able to save you from the lions?'\" Now was there (Temple) service in Bavel? What, then, is the intent of \"and to serve Him\"? Prayer. Just as the sacrificial service is called \"service,\" so, prayer.",
"R. Eliezer b. Yaakov says: \"and to serve Him with all your heart\": This is an exhortation to the Cohanim that their hearts not be \"preoccupied\" at the time of the (sacrificial) service.",
"\"with all your heart and with all your soul\": Now is it not already written (Ibid. 6:5) \"with all your heart and with all your soul\"? Here (above) — vis-à-vis the individual; there — (Devarim 11:13) vis-à-vis the congregation. Here, for learning; there, for doing. If you hearken and do what is yours (to do), I, likewise, will do what is Mine, (Ibid. 11:19) \"and I shall give the rain of your land, etc.\""
],
[
"(Devarim 11:14) \"And I shall give the rain of your land in its (proper) time, the yoreh and the malkosh\": \"I,\" and not an angel, and not a messenger. \"the rain of your land\": and not the rain of other lands. And thus is it written (Job 5:10) \"who gives rain upon the land, and sends water upon the outer (regions).\"",
"\"in its time\": from one Sabbath night to the next, as, indeed, occurred in the days of Queen Hilni. And why all this? So as not to leave an opening for future generations to say: \"What is the reward for all of the mitzvoth?\" But (Vayikra 26:3-4) \"If you walk in My statues and keep My commandments and do them; then I will give your rains in their (proper) times.\" (Devarim 11:12-19) \"And it shall be if you hearken, hearken to My mitzvoth … then I shall give the rain of your land in its (proper) time, yoreh and malkosh.\"",
"And where is it seen that one blessing was given to Israel, which encompasses all blessing? In (Koheleth 5:10) \"The lover of silver will not be sated with silver, and he who loves (it) in profusion will have no produce,\" and (Ibid. 8) \"the profit of the earth (i.e., the field) is over all. The king is subservient to the field.\" A king who rules over treasures of silver and gold is subservient to the produce of the field — whence we see that the blessing given to Israel encompasses all others.",
"\"yoreh\" (so-called) because it \"teaches\" (moreh) the people to bring in their fruits (so that they not be rotted by the rain), and to plaster their roofs, and to look to all of their needs. Variantly: It is \"directed\" to the ground and does not descend torrentially. Variantly: \"yoreh\": It saturates (\"marveh\") the ground and reaches until the depths, viz. (Psalms 65:11) \"You saturate its ridges; You set its furrows.\"",
"The yoreh falls in Marcheshvan; the malkosh in Nissan. You say: The yoreh in Marcheshvan and the malkosh in Nissan. — But perhaps, the yoreh in Tishrei and the malkosh in Iyyar? It is, therefore, written \"in its (proper) time\" — the yoreh in Marcheshvan and the malkosh in Nissan. And thus is it written (Ezekiel) 34:26) \"And I shall bring down the shower in its time; (showers of blessing shall they be.\") But perhaps (it is called) \"yoreh\" (to shoot) in that it makes the fruits fall and floods the seeds and the silos! It is, therefore, written \"and malkosh.\" Just as malkosh is for blessing, so, yoreh. — But perhaps, just as malkosh topples houses and uproots trees, and brings the cricket! It is, therefore, written \"yoreh and malkosh.\" Just as yoreh is for blessing, so, malkosh, viz. (Yoel 2:23) \"And, sons of Zion, be glad and rejoice in the L-rd your G-d. For He has given you the moreh in righteousness, and He has brought down for you rain — moreh and malkosh in the first (month).\"",
"\"and you shall gather in your corn, and your wine, and your oil\": \"your corn\" — in abundance; \"your wine\" — in abundance; \"and your oil\" — in abundance. — But perhaps (the intent is that you shall gather all of them into one spot) because of their scarcity! It is, therefore, written (Vayikra 26:5) \"And your threshing shall reach until the (grape) harvest.\" Just as with the (grape) harvest, once you begin, you cannot stop, (the very abundance of grapes making them susceptible to rot), so, with threshing, once you start, you will not be able to stop, (the abundance of the grapes making it susceptible to rot).",
"Variantly: You will be plowing in the time of harvesting, and harvesting in the time of plowing, as Iyyov said (Iyyov 29:19) \"and the dew rested on my harvest.\"",
"Variantly: \"and you shall gather in your corn\": Why is this written\" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) \"Let not this book of the Torah depart from your mouth,\" I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written \"and you shall gather in your corn\" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and winnows when there is wind, when will he learn Torah? But, when Israel does the L-rd's will its work is done by others, as it is written (Isaiah 61:5) \"And strangers shall arise and graze your flocks\"; and when they do not do the L-rd's will, they must do their own work. And, what is more, the work of others is done by them, as it is written (Devarim 28:48) \"And you shall serve your foes.\"",
"Variantly: \"and you shall gather in your corn, and your wine, and your oil\": Eretz Yisrael shall be full of corn, wine, and oil, and (the people of) all the lands will stream (there) to fill it with silver and gold, as it is written (Bereshith 47:14) \"And Joseph gathered all the silver, etc.\" And it is written (Devarim 33:25) \"And as your days (of doing the L-rd's will) will be your flow.\" We are hereby taught that all the lands will stream silver and gold into Eretz Yisrael.",
"(Devarim 11:19): \"dagan\": as it is commonly understood (i.e., corn). \"tirosh\": wine, as in (Yoel 2:24) \"and the vats will overflow with tirosh (wine) and yitzhar (oil).\" \"and you will gather\": Not as in (Judges 6:3-4) \"And it was, whenever Israel would sow, Midian would ascend, and Amalek and the people of the east, and they would overrun it. And they would encamp against them and destroy the produce of the land\" — but as in (Isaiah 62:9) \"For its gatherers will eat it and they will praise the L-rd, and those who bring it together will drink it in My holy courts.\""
],
[
"(Devarim 11:15) \"And I shall give grass in your field to your beasts.\": You will not need to take them into the wilderness (to graze). You say (it means) this, but perhaps it is to be taken literally, (that only your beasts and not you will be fed)! — (No,) for it is written (Ibid.) \"and you will eat and be sated.\" How, then, am I to understand \"And I shall give grass in your field to your beasts\"? That you will not need to take them into the wilderness.",
"R. Yehudah b. Bava says: \"And I shall give grass in your field to your beasts\": Within the (Sabbath) bound (i.e., two thousand ells). R. Shimon b. Yochai says: \"And I shall give grass in your field to your beasts\": You will cut (the grass) and throw it before your beast all the days of the rainy season, and leave it to itself thirty days before the harvest season, and it will work without lacking for corn.",
"Variantly: \"And I shall give grass in your field to your field\": This is flax. And thus is it written (Psalms 104:14) He makes flax sprout for the beast, and grass for the labor of man.\"",
"\"and you will eat and be sated\": It is a good sign for a man when his beast eats and is stated, viz. (Proverbs 12:10) \"The righteous one knows the spirit of his beast.\"",
"When your beast eats and is sated, it works the ground with vigor, viz. (Ibid. 14:4) \"There is much produce in the power of the ox.\"",
"Variantly: \"and you will eat and be sated\": from the offspring. And even though there is no proof for this, it is intimated in (Jeremiah 31:12) \"And they shall come and sing in the height of Zion, and they shall stream together to the goodness of the L-rd, for corn, and for wine, and for oil, and for the young of the flock and of the herd.\"",
"(Devarim, Ibid. 15) \"Take heed unto yourselves lest your hearts be enticed, etc.\": He said to them: Take care that you do not rebel against the Holy One Blessed be He. For one rebels against Him only in the midst of satiety, as it is written (Ibid. 8:12-13) \"Lest you eat and be sated, and you build and inhabit good houses, and your flocks increase for you, (and whatever you have increase.\") What follows? (14) \"and your heart be lifted and you forget the L-rd your G-d.\" Similarly, (Ibid. 31:20) \"And I shall bring them to the land that I have sworn to their fathers, flowing milk and honey, and they shall eat and be sated and grow fat, and they shall turn to other gods, and serve them, and they shall spurn Me and break My covenant.\" Similarly, (in the incident of the golden calf), (Shemoth 32:6) \"And the people sat down to eat and drink, and they arose to 'play.'\"",
"Similarly, the men of the generation of the flood rebelled only out of satiety, it being written of them (Job 21:10) \"Their bull genders and does not fail; their cow calves, and does not abort … (12) They take the timbral and harp, and rejoice at the sound of the organ. (13) They spend their days in wealth, and in a moment go down to the grave.\" This (i.e., satiety) is the cause. (14) \"And they say unto G-d: 'Depart from us'\": They said: All we need (from Him) is one drop of rain. We do not need Him (for that. We can manage the water problem ourselves.) (Bereshith 2:6) \"And a mist went up from the earth and watered the whole face of the ground.\" The Holy One Blessed be He said to them: \"You vaunt yourselves over the good that I have bestowed upon you? With it I shall exact punishment of you!\" — (Ibid. 7:12) \"And the rain was on the earth forty days and forty nights.\" R. Yossi b. Dermaskith says: They made their eyes (eineihem) rove up and down to satisfy their lust — The Holy One Blessed be He, in kind, opened upon them the upper and lower fountains (maynoth [like \"eineihem\"]) in order to destroy them, as it is written (Ibid. 13) \"On this day were broken up all the fountains of the great deep, and the windows of heaven were opened.\"",
"And thus do you find with the men of the tower (of Bavel), that they rebelled against the Holy One Blessed be He only out of satiety, as it is written (Ibid. 11:1-2) \"And the whole earth was of one language and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar, and they sat there.\" The \"sitting\" here refers to eating and drinking, as in (Shemoth 32:6) \"And the people sat down to eat and drink, and they arose to 'play.'\" This is what caused them to say (Bereshith, Ibid. 4) \"Come, let us build for ourselves a city and a tower with its top in heaven, and let us make a name for ourselves.\" What is said of them? (Ibid. 8) \"And the L-rd scattered them from there over the face of all the earth.\"",
"And thus do you find with the men of Sodom, that they rebelled only out of satiety, it being written of them (Job 28:5) \"a land from which bread came forth, and whose place was overturned as with fire.\" The men of Sodom said: \"We have food; we have silver and gold. Let us arise and banish the law of hospitality from our midst\" — to which the L-rd responded: \"With the good that I have bestowed upon you, you want to banish the law of hospitality from your midst? I shall banish you from the world!\" What is written of them? (Ibid. 4) \"A stream (of fire and brimstone) burst forth from its source (upon Sodom), who (i.e., the people of Sodom) caused the (code of the) wayfarer to be forgotten.\" (Ibid. 12:5-6) \"The torch of (the) shame (of Gehinnom awaits) him who is at ease in (his) thoughts, (saying: \"I shall be at peace,\") (and that he is) prepared (to join the ranks of) those whose foot slips. The tents of robbers are at peace, and those who anger G-d dwell secure, (and with all) that G-d has brought (to the evildoer, the 'hour' plays into) his hand.\" And this is the intent of (Ezekiel 16:48-50) \"Behold, this was the sin of Sodom your sister. She and her daughter had pride, surfeit of bread and peaceful serenity; but she did not strengthen the land of the poor and the needy. And they grew presumptuous and committed abomination before Me, and I removed them (from the world) when I saw (their ways).\"",
"Similarly, (Bereshith 13:10) \"And Lot lifted his eyes and he saw the entire plain of the Jordan, that it was all watered (mashkeh),\" and (Ibid. 19:33) \"And they gave to drink (vatashkena [like \"mashkeh\"]) their father wine on that night (in order to cohabit with him).\" Now where could they find wine in the cave? It was \"in readiness\" for them for that time, viz. (Yoel 4:18) \"And it shall be on that day that the mountains shall drip wine.\" If the Holy One Blessed be He thus \"accommodates\" those who anger Him, how much more so those who do His will!",
"R. Gamliel, R. Yehoshua, R. Elazar b. Azaryah and R. Akiva were once going to Rome, when they heard the sound of the (Roman) throng at a distance of one hundred and twenty mils — whereupon they began to cry, and, R. Akiva, to laugh. They: Why are you laughing? R. Akiva: Why are you crying? They: Shall we not cry when the idolators, who are sacrificing to the idols and bowing down to the images are dwelling in tranquility, while we — the footstool of our G-d (i.e., the Temple) has been consumed by fire and has become the habitation of wild beasts! R. Akiva: That is precisely why I am laughing. If He is so forthcoming to His angerers, how much more so to the doers of His will!",
"Another time, going up to Jerusalem, they came to Mount Scopus and tore their garments (in mourning over the destruction). When they saw a fox emerging from the holy of holies, they began to cry — and R. Akiva, to laugh. They: Akiva, will you always wonder why we are crying while you are laughing! He: And why are you crying? They: Why should we not cry over the place whereof it is written (Bamidbar 1:51) \"And the zar (a non-priest) who comes near shall be put to death,\" when now a fox is emerging from it! We are fulfilling (Eichah 5:16-18) \"For this our heart fails; for these our eyes are darkened: For the mountain of Zion is desolate; foxes walk in it.\" He: That is precisely why I was laughing. For it is written (Isaiah 8:2) \"And I took for Myself faithful witnesses, Uriah the Cohein and Zecharyahu ben Yeverechyah.\" Now why the juxtaposition of Uriah with Zechariah? What did Zechariah say (Zechariah 8:4) \"There yet shall sit old men and old women in the streets of Jerusalem, each his staff in his hand from abundance of days.\" And what did Uriah say? (Michah 3:12) \"Therefore, because of you Zion will be plowed as a field, and Jerusalem shall be heaps, and the Temple Mount as forest mounds.\" The Holy One Blessed be He is hereby saying: Here are My two witnesses. If the words of Uriah will be fulfilled, the words of Zechariah will be fulfilled. And if the words of Uriah will not be fulfilled, the words of Zechariah will not be fulfilled. I was happy at the fulfillment of the words of Uriah. In the end, the words of Zechariah will be fulfilled. At these words they said to him: \"Akiva, you have consoled us.\"",
"Variantly: (Devarim 11:16) \"Take heed unto yourselves lest your hearts be enticed\": He said to them: Take care that the evil inclination not lead you astray to separate yourselves from the Torah. For once a man separates himself from the Torah, he cleaves to idolatry, as it is written (Shemoth 32:8) \"They have turned aside quickly from the way which I have commanded them; they have made for themselves a golden calf.\" And it is written (I Samuel 26:19) \"If the L-rd has stirred you up against me, let Him accept an offering. And if the sons of man, let them be cursed before the L-rd. For they have driven me out this day from joining the inheritance of the L-rd, saying 'Go and serve other gods.'\" Now would it enter your mind that David, king of Israel, would serve idolatry? (The thought is,) rather, that his ceasing to occupy himself with words of Torah is equivalent to his cleaving to idolatry.",
"(Devarim, Ibid.) \"and you go astray\": from the way of life to the way of death",
"\"and you serve other gods\": Now are they gods? Is it not written (Isaiah 37:19) \"And they have cast their gods into the fire. For they are not gods, but the work of men's hands.\" Why, then, \"other gods\"? For others make them gods.",
"Variantly: Why are they called \"other gods\"? For they are \"others\" (i.e., \"strangers\") to their worshippers. And thus is it written (Ibid. 46:7) \"He will also cry out to him (his god) and he will not answer. From his trouble he shall not save him.\"",
"R. Yossi says: Why are they called \"elohim\" (\"gods\")? So as not to leave an opening for future generations to say: If they (their idols) were called by His name (\"Elokim\"), they would have been effective. And when were they called by His name? In the days of the generation of Enosh, of which it is written (Bereshith 4:26) \"And to Sheth, too, there was born a son, and he called his name Enosh. Then they began to call (artifacts) by the name of the L-rd.\"",
"At that time Oceanus rose and flooded a third of the world. The Holy One Blessed be He said to them: You have made something new and called it by My name; I, too, will do something new and call it by My name, as it is written (Amos 5:8) \"He called to the waters of the sea, and He spilled them out upon the face of the earth — 'the L-rd' is His name.\" R. Yitzchak says: If the names of idolatry were to be spelled out, all the hides in the world would not suffice, (for which reason the general \"other gods\" is written). R. Eliezer says: Why are they called \"other gods\"? For they (their worshippers) fabricated for themselves many gods. For if it were made of gold and he (its maker) needed gold, he would (appropriate that and) make it of silver; if of silver and he needed that, he would make it of copper; if of copper and he needed that, he would make it of iron; if of iron and he needed that, he would make it of lead; if of lead and he needed that, he would make it of wood.",
"R. Chanina b. Antignos says: Come and see the rationale of the language of Scripture. Why is it called \"Molech\" (viz. Vayikra 18:21)? To designate anything that they made to rule (yamlichuhu\") over them — even a splinter, even a pebble.",
"Variantly: Why are they called \"other (acherim) gods\"? Because they come after (acharei) the last (acharonim) of the creations (i.e., man), who made them and called them \"gods.\"",
"(Devarim 15:16) \"and you bow down to them\": You bow down to them, but not to Me! And thus is it written (in respect to the golden calf, Shemoth 32:8) \"and they bowed down to it and they sacrificed to it.\" Others say: If Israel had not joined the name of the Holy One Blessed be He to that of idolatry (the golden calf), they would have been exterminated, viz. (Shemoth, Ibid.) \"These are your gods, O Israel, who (plural) brought you up from the land of Egypt.\" R. Shimon says: But is not one who joins the name of Heaven with that of idolatry liable to extermination, it being written (Ibid. 22:19) \"He who sacrifices to a god will be destroyed, other than to the L-rd alone!\" What, then, is the intent of \"who (plural) brought you up\"? We are hereby taught that they made for themselves many calves. And thus (that they did not join the L-rd in their service) is it written (II Chronicles 29:7) \"They have also shut up the doors of the ulam (the Temple hall), and they have put out the lamps, and they have not offered a burnt-offering in the holy place to the G-d of Israel.\" They did burn incense to something else. In the holy place they did not offer, but in chullin (a profane place) they did offer. To the G-d of Israel they did not offer, but they did offer to something else.",
"If you do thus, (Devarim 11:17) \"the wrath of the L-rd will burn against you.\" An analogy: A father sent his son to a feast, instructing him: Do not eat more than you need and do not drink more than you need, so that you return clean to your home. The son did not heed his father's words, but ate and drank more than he needed, and he vomitted and sullied his fellows, who took him by his hands and feet and flung him behind the mansion. Thus, the Holy One Blessed be He says to Israel: I have brought you to a good, broad land, a land flowing with milk and honey, to eat of its fruits and to be sated with its good, and to bless My name upon it. You were not with the good — be with the penalty: \"The wrath of the L-rd will burn against you!\"",
"Variantly: \"and the wrath of the L-rd will burn against you\": I might think (the intent is that) they will be exterminated; it is, therefore, written (Ibid.) \"and He will hold back the heavens, etc.\" Five types of punishments are destined to come upon you. And this is the intent of (Ibid. 32:23) \"My arrows shall I end in them\" — My arrows will end, but they will not end. And thus is it written (Eichah 4:11) \"The L-rd has 'ended' His anger; He has spilled out His burning wrath.\"",
"\"Burning wrath\" is mentioned here, and it is mentioned elsewhere. Just as that mentioned elsewhere is the sword, so, that mentioned here. And just as that mentioned elsewhere is pestilence and wild beasts, so, that mentioned here. And just as that mentioned here is withholding of the rains and exile, so, that mentioned elsewhere. In sum, wherever \"burning wrath\" is mentioned, five punishments are understood: the sword, wild beasts, pestilence, withholding of the rains, and exile.",
"Variantly: \"and the wrath of the L-rd will burn against you\": against you, and not against the Babylonians. So that the Babylonians will say: They (the Babylonians) are steeped in good, while they (the Jews) are stepped in sorrow; the Babylonians are not burying their sons and daughters and they are burying their sons and daughters.",
"\"and He will hold back the heavens\": The clouds will be \"loaded\" with rain, and not shed even one drop. And whence is it derived that even dews and winds (will not obtain)? From (Vayikra 26:19) \"and I will make your heavens as iron.\" — But perhaps irrigation ditches will produce fruits. It is, therefore, written, (to indicate otherwise), (Ibid.) \"and your earth as brass.\"",
"(Devarim, Ibid.) \"and the ground will not yield its yevul\": not even what you bring (movil) to it. — But perhaps a tree will yield fruit. It is, therefore, written (Vayikra 26:20) \"and the tree of the land will not yield its fruit.\" — But perhaps he can go abroad and be steeped in good; it is, therefore, written (Devarim 28:23) \"And your skies over your head shall be as brass, and your earth under you as iron.\"",
"Variantly: \"and the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain … then you will go lost quickly (into exile).\" After all the afflictions that I bring upon you, I will exile you. Sore is exile over and against all, as it is written (Ibid. 29:27) \"And the L-rd drove them off from their land in wrath and fury and great rage, and He cast them into a different land as this day.\" And (Jeremiah 15:2) \"And it shall be, if they say to you: Where shall we go? Then you shall say: Thus said the L-rd: Such as are for death, to death; and such as are for the sword, to the sword; and such are for famine, to famine; and such as are for captivity, to captivity.\" And (Amos 7:17) \"Therefore, thus says the L-rd: Your wife will be a harlot in the city, and your sons and your daughters will fall by the sword, and your lands will be divided by line, and you will die in an unclean land, and Israel will go into captivity from off his land.\" And (Jeremiah 22:10) \"Do not weep for the dead one, and do not bemoan him. But weep for the one that goes (into exile), for he will return no more to see the land of his birth.\" \"Do not weep for the dead one\": This is Yehoyakim, king of Judah. What is written of him? (Ibid. 22:19) \"The burial of an ass will he be buried, dragged and cast beyond the gates of Jerusalem.",
"\"But weep for the one that goes (into exile)\": This is Yehoyachin king of Judah. What is written of him? (Ibid. 52:53) \"He changed (from) his prison clothing, etc.\" — whence we learn that the corpse of Yehoyakim king of Judah which was cast to the heat of day and the cold of night was to be preferred to the life of (the exile), Yehoyachin king of Judah, whose seat was above that of all the kings, and who ate and drank in the chamber of kings!",
"Variantly: \"and you will go lost quickly\": I will exile you immediately and give you no grace period. And if you ask: But the men of the generation of the flood had a grace period of a hundred and twenty years (viz. Bereshith 6:3), the generation of the men of the flood had no one from whom to learn — you have someone from whom to learn!",
"Variantly: \"and you will go lost quickly\": exile after exile. And thus do you find with the ten tribes — exile after exile. And thus do you find with the tribes of Judah and Benjamin — exile after exile. They were exiled in the seventh year of Nevuchadnezzar, in the eighteenth year, and in the twenty-third year (viz. Jeremiah 52:28). R. Yehoshua b. Karcha says: An analogy: Robbers enter one's field and cut down his standing grain — and he does not protest. They cut down his sheaves — and he does not protest — until they fill up their tubs and leave. And thus is it written (Isaiah 8:23) \"For there is no fatigue in (the nation, Ashur) which afflicts it (Eretz Yisrael). (This exile, the middle one,) will be (relatively) light, as (that of) the land of Zevulun and the land of Naftali (For in the second exile, too, only the two and a half tribes in trans-Jordan were exiled), but (in) the last, he will sweep (everything away).\"",
"R. Shimon b. Yochai says: Now if of those of whom \"quickly\" (i.e., \"and you will go lost quickly\") was written, were exiled only after the passage of much time (i.e., even though they were idolatrous for many years, they were not exiled until the days of Tzidkiyahu), how much more so (will this [long passage of time] obtain with) those (Gog, etc.), of whom \"quickly\" was not written, it being written (of them, Ezekiel 38:8) \"After many years you will be remembered (for punishment).\"",
"\"and you will go lost quickly … (18) And you shall place these, My words, upon your heart\": Even though I am exiling you from Eretz Yisrael, be observant of the mitzvoth, so that when you return they will not be new to you. An analogy: A king was angry with his wife and she returned to her father's house. The king: \"Continue wearing your jewels, so that when you return, they will not be new to you.\" So, the Holy One Blessed be He to Israel (in exile): \"My children, be observant of the mitzvoth, so that when you return, they will not be new to you.\" As Jeremiah said (to the Jews going into exile, Jeremiah 31:21) \"Set up signposts (tziyunim) for yourselves\": These are the mitzvoth, in which Israel are distinctive (metzuyanim). (Ibid.) \"Make high heaps for yourself\": reminiscent of the destruction of the Temple, viz. (Psalms 137:5) \"If I forget you, O Jerusalem, let my right hand be forgotten.\" (Jeremiah, Ibid.) \"Set your heart to the road, the way on which you came.\": The Holy One Blessed be He says to them: \"My children, give heart to the ways in which you walked, and repent (of them), and immediately you will return to your cities, viz. (Ibid.) \"Repent, O virgin of Israel — Return to these, your cities!\"",
"Variantly: \"and you will go lost quickly (from the good land\"): You will be exiled quickly, and not to a \"good\" land like it. R. Yehudah says: \"good\" — This is Torah. And thus is it written (Proverbs 4:2) \"For I have given you a goodly acquisition — Do not forsake My Torah.\""
],
[
"(Devarim 11:18) \"And you shall place these words upon your hearts and upon your souls\": This refers to Torah. \"and you shall bind them as a sign upon your hands\": This refers to tefillin. This tells me only of tefillin and Torah study. Whence do I derive (the same for) other mitzvoth? It follows inductively (binyan av), viz.: Tefillin is not (exactly) like Torah study, and Torah study is not like tefillin. Their common denominator is that they are mitzvoth pertaining to the body, which are not contingent upon the land, and they obtain both in Eretz Yisrael and outside of it — so, all mitzvoth pertaining to the body, which are not contingent upon the land, obtain both in Eretz Yisrael and outside of it. And those that are contingent upon the land obtain only in Eretz Yisrael — except arlah (viz. Vayikra 19:23) and kilayim (viz. Devarim 22:9). R. Eliezer says: (The law of) Chadash — (\"new produce\") too, (obtains both in Eretz Yisrael and outside it, viz. Vayikra 23:14)."
],
[
"(Devarim 11:18) \"And you shall place these words upon your hearts and upon your souls\": Scripture hereby apprises us that words of Torah are comparable to a drug of life. An analogy: A father strikes his son a stunning blow and places a plaster on his wound, telling him: \"My son, so long as this plaster is on your wound, you may eat and drink as you wish and bathe both in hot and cold and no harm will come to you. But if you remove it, you will raise an infection.\" Likewise, the Holy One Blessed be He says to Israel: My children, I have created in you a yetzer hara (an evil inclination), and I have created Torah as its antidote. So long as you occupy yourselves with it, it will not prevail over you, as it is written (Bereshith 4:7) \"If you do 'good' (i.e., if you occupy yourself with 'good' = Torah), it (the yetzer hara) will be 'lifted' from you.\" But if you do not occupy yourselves with Torah, you will be delivered into its hand, viz. (Ibid.) \"But if you do not do 'good,' sin crouches at the door.\" And, what is more, all of its concourse is with you, viz. (Ibid.) \"and to you is its desire.\" And if you so will, you can prevail over it, as it is written (Ibid.) \"and you can rule over it.\" And it is written (Proverbs 25:21-22) \"If your foe is hungry, feed him bread,\" the \"bread\" of Torah; \"and if he is hungry give him water (= Torah) to drink. For you thereby scoop out coals upon its head,\" (suffocating the \"great flame\"). \"evil\" is the yetzer hara (the evil inclination). Its Creator testifies about it that it is evil, viz. (Bereshith 8:21) \"for the yetzer of man's heart is evil from his youth.\""
],
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"(Devarim 11:19) \"And you shall teach them to your sons to speak in them\": and not to your daughters — whence they ruled: When a child begins to speak, his father should speak to him in the holy tongue and teach him Torah; and if he does not do so, it is as if he had buried him, it being written \"And you shall teach them (words of Torah) to your sons to speak in them … (21) so that your days will be multiplied and the days of your sons.\" And if not, your days will be shortened. For thus are words of Torah expounded: From the negative, you infer the positive; and from the positive, the negative."
],
[
"(Devarim 11:21) \"So that your days will be multiplied\": in this world; \"and the days of your children\": in the days of the Messiah; \"… to your forefathers to give to them\": at the resurrection; \"as the days of the heavens upon the earth\": in the world to come.",
"It is not written \"to give to you,\" but \"to give to them (your forefathers)\" — whence we see (proof of) the resurrection in the Torah.",
"\"as the days of the heavens upon the earth\": The faces of the righteous will (then) shine as the day (i.e., the sun). And thus is it written (Judges 5:31) \"and His lovers, like the sun emerging in its strength.\" (Psalms 16:11) \"… with seven joys, Your face\": With seven joys the faces of the righteous are destined to receive the Face of the Shechinah in the world to come: [1] \"His lovers like the sun emerging in its strength\", [2] (Song of Songs 6:10) \"fair as the moon\", [3] (Daniel 12:3) \"and the wise ones will shine as the brightness of the firmament\", [4] \"and they that turn the many to righteousness (will shine) as the stars forever\", [5] (Nachum 2:4) \"and like lightnings shall they run\", [6] (Psalms 45:1) \"To the chief musician upon shoshanim (the righteous, whose faces are like shoshanim (lilies)\", [7] (Hoshea 14:7) \"and his beauty will be as that of the olive tree.\"",
"It is not written here (Psalms 121:1) \"a song of the ascents,\" but \"a song to the ascents\" — to Him who is destined to assign ascents to the righteous in time to come. Rebbi says: It is not written here \"a song of the ascents,\" but \"a song to the ascents\" — thirty ascents, one above the other. Because there are (thirty) ascents, one higher than the other, I might think that there is hatred, envy, and rivalry among them; it is, therefore, written (Daniel 12:3) \"and they that turn the many to righteousness (will shine) as the stars forever.\" Just as there is no hatred, envy, or rivalry among the stars, so, there will be no hatred, envy, or rivalry among the righteous. And just as with the stars, the light of one is not like the light of the other, so, with the righteous. Variantly: (Ibid.) \"and the wise ones will shine as the brightness of the firmament\": This is a judge who renders a judgment in accordance with the pure truth.",
"\"and they that turn the many to righteousness\": These are the charity trustees. R. Shimon b. Menassia says: And thus is it written (Judges 5:31) \"and His lovers, like the sun emerging in its strength.\" Who is greater? His lovers (i.e., the elders)? or those who cause Him to be beloved (by others)? Naturally, the second. And it is written \"and His lovers, like the sun emerging in its strength\" — How much more so, those (the charity trustees), who cause Him to be beloved (by others)!",
"\"and they that turn the many to righteousness (will shine) as the stars forever\": Just as the stars are high and exalted above all mortals, so, the righteous. And just as the light of the stars can be seen from one end of the world to the other, so, the light of the righteous. And just as the stars are sometimes revealed and sometimes concealed, so, the righteous. And just as there are innumerable \"coteries\" of stars, so, there are innumerable coteries of the righteous. If Israel do the will of the L-rd, they are like the stars; if not, they are like the dust. And thus is it written ((II Kings 13:7) \"for the king of Aram had destroyed them and made them like the dust for threshing.\"",
"Variantly: \"as the days of the heavens upon the earth\": They (the righteous) will live and endure for ever and ever. And thus is it written (Isaiah 66:22) \"For as the new heavens and the new earth that I will make will remain before Me, says the L-rd, etc.\" Now does this not follow a fortiori, viz.: If the heavens and the earth, which were created only for the honor of the righteous, will live and endure forever, how much more so, the righteous themselves, for whose sake the world was created!",
"R. Yehoshua b. Karchah says (Ibid. 65:22) \"For as the days of the tree are the days of My people.\" \"the tree\" is Torah, viz. (Proverbs 3:18) \"It (Torah) is a tree of life to those who hold fast to it.\" Now does this not follow a fortiori, viz.: If the Torah, which was created only for the honor of the righteous, lives and endures forever, how much more so, the righteous themselves, for whose sake the Torah was created!",
"R. Yehoshua b. Karchah says: (Koheleth 1:4) \"A generation goes and a generation comes, and the earth stands forever.\": What was created for what? The earth (was created) for the generation (of men). It should be written, thus: \"The earth goes and the earth comes, and the generation stands forever!\" But because they changed (i.e., corrupted) their ways, the Holy One Blessed be He changed because of them the ordinance of creation. And thus is it written (Hoshea 2:1) \"And the number of the children of Israel shall be as the sand of the sea, which cannot be measured and which cannot be numbered!\" (The resolution:) When Israel do the will of the L-rd, they are as the sand of the sea, which cannot be measured and which cannot be numbered. And if not, then the number of the children of Israel shall be.\" And it is written (Isaiah 30:17) \"… until you will be left as a beacon on the top of a mountain,\" and (Amos 5:3) \"For thus said the L-rd G-d: The city that went out with a thousand shall leave a hundred, and that which went out with a hundred shall leave ten, to the house of Israel.\" Variantly: \"And the number of the children of Israel shall be\" — This is the number of Heaven (i.e., Only G-d can give the exact number.) \"as the sand of the sea, etc.\" — This is the number of man, (who is not capable of counting them)."
],
[
"(Devarim 11:22) \"For if you keep, keep, all of this mitzvah\": What is the intent of this (repetition)? Scripture is hereby stressing that just as one must take care that his sela (a coin) not go lost, so must he take care that his learning not go lost. And thus is it written (Proverbs 2:4) \"If you search for it (Torah) like silver, etc.\" Just as it is difficult to acquire silver, so it is difficult to acquire words of Torah. — But perhaps just as it is difficult to lose silver (i.e., silver is not readily broken), so it is difficult to lose Torah! It is, therefore, written (Job 28:17) \"Gold and fine glass cannot be compared to it.\" It is as difficult to acquire them (words of Torah) as gold, and as easy to lose them as vessels of glass.",
"R. Shimon was wont to say on (Devarim 4:9) \"Only take heed to yourself, and heed your soul exceedingly\": An analogy: A king hunted a bird and gave it to his servant, telling him \"Take care (to watch) this bird for my son. If you lose it, let it not seem to you as if you have lost a bird worth an issar, but as if you have lost your soul!\" And thus is it written (Ibid. 21:47) \"For it is not an empty thing for you, for it is your life, etc.\"",
"R. Shimon b. Yochai says: An analogy: Two brothers are counting money after their father's (death). One exchanges a dinar (for food) and eats it; the other exchanges it and sets (the exchange) aside. The first remains with nothing; the other, after some time, finds himself wealthy. Thus with a Torah scholar: If he learns two or three things a day, two or three chapters a week, two or three sections a month, after some time he finds himself \"wealthy.\" Of such a one it is written (Proverbs 13:11) \"… That (treasure) gathered with the hand will increase.\" And if one says \"Today I will study (Torah)\"; \"Tomorrow I will study\"; \"Today I will learn (Mishnah)\"; \"Tomorrow I will learn,\" in the end he remains with nothing. Of such a one it is written (Ibid. 10:5) \"One who sleeps in harvest time is a shameful son,\" and (Ibid. 20:4) \"Because of the (cold of) winter, the sluggard will not plow.\" And it is written (Ibid. 24:30) \"By the field of a lazy man I passed\": This is one who acquired a field in the past; \"and by the vineyard of a man lacking a heart\": This is one who acquired a vineyard (in the past). Since he acquired a field and acquired a vineyard, and did not work in them, whence is it derived that he is bound to be called \"lazy\"? From \"By the field of a lazy man I passed and by the vineyard of a man lacking a heart.\" Why is he called \"lacking a heart\"? Because he acquired a field and a vineyard and did not work in them. And whence is it derived that he (such a Torah scholar) is bound to leave (unlearned) two or three things in a section? From (Ibid. 31) \"and, behold, it was all grown over with thorns.\" And whence is it derived that he will seek the opening of a section and not find it? From \"nettles had covered (i.e., concealed) its face ('opening').\" And it is written further \"and its stone wall was broken down.\" Because it (\"its face\") is not ready to hand, he sits and rules unclean what is clean, and clean what is unclean, and he breaks down the fences of the sages. What is the punishment of such a one? Solomon came and delineated it through the tradition (kabbalah), (Koheleth 10:8) \"and the breaker of a fence will be bitten by a snake.\" For all who break the fences of the sages are destined to be punished.",
"R. Shimon b. Yochai says: It is written (Proverbs 27:7) \"The sated soul will tread down a honeycomb\": This is a Torah scholar who did not learn from the beginning; \"but to the hungry soul all bitter is sweet\": This is one who did learn (from the beginning). Variantly: \"The sated soul will tread down a honeycomb (nofeth)\": Just as a sieve extracts flour by itself, bran flour by itself, and wheat flour by itself, so, a Torah scholar sits and scrutinizes words of Torah and weighs them — This sage forbids, this sage permits; this sage rules unclean; this sage rules clean.",
"R. Yehudah says: An exemplary Torah scholar is like a sponge, which soaks up everything. One second to him is like a cotton wad which soaks up only what he needs — one who says \"What my teacher taught me is enough for me.\" R. Shimon b. Yochai says: It is written (Proverbs 5:15) \"Drink water (i.e., Torah) from borecha\": from him (a Torah sage [though not necessarily a great one]) who is with you in your city (\"be'ircha,\" like \"borecha\"), and afterwards from afar. And thus is it written (Ibid. 31:14) \"She ('the woman of valor') was like the merchant's ships, bringing her bread (Torah) from afar.\" R. Shimon b. Menassia says: Drink water from borecha,\" from the waters (i.e., Torah) of borecha (\"your Creator\"); and do not drink \"sullied\" waters, lest you be drawn after the words of the heretics. R. Akiva says: It is written: \"Drink waters from your pit.\" A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it. So, a Torah scholar, in the beginning, has learned and reviewed only what his teacher has taught him. (Ibid.) \"and flowing waters from your well\": Just as a well flows living waters from all of its sides, so, disciples come and learn from him (the \"flowing\" Torah scholar). And thus is it written (Ibid. 16) \"Your fountains will spread abroad.\" Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Ibid. 4:22) \"For they are life to those who find them, and healing to all of his flesh.\" And just as water raises a man from his uncleanliness, so, words of Torah raise a man from uncleanliness to cleanliness, as it is written (Psalms 19:10) \"The fear of the L-rd is pure.\" And just as water restores a man's soul, so, words of Torah restore a man's soul from the path of evil to that of good, viz. (Ibid. 8) \"The Torah of the L-rd is whole, restoring the soul.\" And just as water is free for the world, so words of Torah are free for the world, viz. (Isaiah 55:1) \"Ho! all who thirst, go to the waters!\" — But perhaps, just as water has no value, so Torah has no value; it is, therefore, written (Proverbs 3:15) \"It is more precious than pearls, and all of your desires cannot be compared to it.\"",
"— But perhaps, just as water does not rejoice the heart of one who has learned, so words of Torah do not rejoice (the heart); it is, therefore, written (Song of Songs 1:2) \"for Your love is better than wine.\" Just as wine rejoices, so words of Torah rejoice, as it is written (Psalms 18:9) \"The statutes of the L-rd are just, rejoicing the heart.\" And just as with wine, you taste the flavor of wine from the beginning, but the more it ages in the bottle, the more its flavor is enhanced, so, words of Torah — the older they grow in the body, the more their \"flavor\" is enhanced, viz. (Job 12:12) \"With the aged there is wisdom, and with length of days, understanding.\" And just as wine is not preserved in vessels of gold or in vessels of silver, but in the basest of vessels, those of clay, so, words of Torah are preserved only in one who lowers himself.",
"— But perhaps, just as wine is sometimes bad for the head and for the body, so, words of Torah; it is, therefore, written (Song of Songs 1:3) \"For fragrance Your oils are good; poured-forth oil is Your name.\" Just as oil is good for the head and good for the body, so, words of Torah, as it is written (Proverbs 3:8) \"It is healing for your navel and marrow for your bones,\" and (Ibid. 4;9) \"It will give your head an adornment of grace; a crown of glory will it accord you.\" Words of Torah are compared to oil and honey, viz. (Psalms 19:11) \"and they are sweeter than honey and the honeycomb.\"",
"Variantly (Devarim 11:22) \"For if you will keep, keep all of this mitzvah\": Whence is it derived that if a man heard a word (i.e., a command) of the words of the Torah first and he fulfilled it, then just as the first was fulfilled by him, so, the others will be fulfilled by him? From \"If you keep (the first), then you will keep all of this mitzvah.\" The same applies (conversely [i.e., that he will forget them]) to one who learned the first things and forgot them. — But perhaps (the intent is [not the above]), but because he learned the first ones and forgot them, then just as the first ones will not be fulfilled by him, then the later ones, too, will not be fulfilled by him; it is, therefore, written (Ibid. 8:19) \"And if you forget, you shall forget.\" You will not raise your eyes from it before it vanishes, as it is written (Proverbs 23:5) \"If you close your eyes over it, it will be gone. For it will make wings for itself like an eagle, and it will fly heavenwards.\" And it is written in Megillath Chassidim: \"If you forsake me for a day, I will forsake you for two days.\"",
"An analogy: Two men meet, and they do not separate from each other until one has walked a mil, and the other, a mil, at which time they are found to be at a distance of two mills from each other. Variantly: Lest you say: There are the sons of the elders, there are the sons of the great ones, there are the sons of the prophets (i.e., Let them study the Torah!) It is, therefore, written \"For if keep, you (plural [i.e., all of you]) shall keep all of this mitzvah.\" We are hereby taught that all are equal in (the mitzvah of studying) Torah. And thus is it written (Devarim 33:4) \"Torah was commanded to us by Moses, the inheritance of the congregation of Jacob\": It is not written \"Cohanim, Levites, and Israelites,\" but \"the congregation of Jacob.\" And thus is it written (Ibid. 29:9) \"You are standing this day, all of you, before the L-rd your G-d, your heads of your tribes, your elders and your officers, all the men of Israel.\" If not for (all of) these, who stood and fulfilled Torah in Israel, would Torah not have been forgotten in Israel? And if Shafan in his time (viz. II Kings 22) and Ezra in his time and R. Akiva in his time had not stood up (on behalf of Torah), would Torah not have been forgotten in Israel? And it is written (Proverbs 15:3) \"A thing in its time — how good!\" The thing that this one (i.e., each one of those in his time) said is over and against all! It is written (Amos 8:12) \"They will wander to seek the word of the L-rd and they will not find it\": As a tourist, who goes from city to city and from province to province, so is a woman destined to make the rounds of the houses of prayer and the houses of study about a sheretz (a creeping thing) that had touched a loaf to determine whether (this is an instance of) first-degree or second-degree tumah (uncleanliness). R. Shimon b. Yochai says: G-d forbid (to say) that Torah will be forgotten from Israel. Is it not written (Devarim 31:21) \"for it will not be forgotten from the mouth of their seed\"? How, then, am I to understand \"They will wander to seek the word of the L-rd and they will not find it\"? They will not find a clear halachah in one place, but one man will forbid, and another permit; one man will rule unclean, and another, clean, and they will not find a clear thing.",
"Variantly: \"For if you keep, keep, all of this mitzvah\": Lest you say: I shall learn (only) this formidable section and leave this simple one, it is, therefore, written (Ibid. 32:47) \"For it is not an empty thing from you.\" Something that you call \"empty\" is empty only from (i.e., because of) you. What you are calling \"empty\" is (Ibid.) \"your lives\" and length of days. Do not say \"I have learned the halachoth; that is enough for me.\" It is, therefore, written \"if you keep, keep, all of this mitzvah.\" Learn all of the mitzvah — midrash (Sifra and Sifrei), halachoth, and aggadoth. And thus is it written (Ibid. 8:3) \"to make it known to you that not through bread alone shall a man live\": \"bread\" is midrash. (Ibid.) \"but by all that issues from the mouth of the L-rd shall a man live\": These are halachoth and aggadoth. And thus is it written (Proverbs 27:11) \"Grow wise, my son, and rejoice my heart, and I will answer my shamers in kind,\" and (Ibid. 23:15) \"My son, when your heart becomes wise, then my heart, too, will rejoice.\" R. Shimon b. Yochai says: This tells me only of his father on earth. Whence do I derive (that this holds true also for) his Father in heaven? From \"my heart, too, shall rejoice\" — to include his Father in heaven.",
"(Devarim 11:22) \"… that I command you to do\": Why is this written? Because it is written (Ibid. 28:1) \"And it shall be if you shall hear, etc.\" I might think that if one hears words of Torah, he may sit and do nothing; it is, therefore, written (Ibid. 11:22) \"you shall keep … to do it\" — you shall revert to doing it. If one learned Torah, he has one mitzvah. If he learned and kept, he has two. If he learned and kept and did, there is nothing higher than this.",
"(Ibid.). \"to love the L-rd your G-d\": Lest you say: I will learn in order to sit in sessions; so that I merit eternal life in the world to come; it is, therefore, written \"to love the L-rd your G-d\" — Learn in any event; honor will come as a matter of course. And thus is it written (Proverbs 4:12) \"For they (words of Torah) are life to those who find them, and to all his flesh, healing,\" and (Ibid. 3:18) \"It (Torah) is a tree of life to those who hold fast to it, and happy are those who uphold it,\" and (Ibid. 4:9) \"It will give your head an ornament of grace\": in this world; \"a crown of glory will it accord you\": in the world to come. R. Eliezer b. R. Tzaddok says: \"Do things (mitzvoth) for the sake of doing them, and speak of them for their own sakes.\" And thus does Hillel say: \"One who makes use of the 'Crown' (for his own purposes) passes away\" (from the world.) And thus was he wont to say: \"Now if Belshazzar, who made use of the Temple vessels, which were chol (i.e., mundane), was uprooted from this world and the world to come, how much more so, one who makes use of (i.e., exploits) the vessel (Torah) with which this world and the world to come were created!\""
],
[
"(Devarim 11:22) \"to walk in His ways\": Which are the ways of the Holy One Blessed be He? (Shemoth 34:6-7) \"The L-rd, the L-rd, G-d of mercy and grace, slow to wrath and abundant in mercy and truth, keeping lovingkindness for thousands, forgiving transgression, offense, and sin, and cleansing …\" And it is written (Yoel 3:5) \"All who will be called by the name of the L-rd will escape\": Now how is it possible for a man to be called by the name of the Holy One Blessed be He? But, (the intent is) just as the L-rd is called \"merciful and gracious,\" you, too, be merciful and gracious, and give gratuitously to all. Just as the Holy One Blessed be He is called \"righteous,\" viz. (Psalms 145:17) \"Righteous is the L-rd in all His ways and saintly in all His acts\" — you, too, be righteous. Just as the Holy One Blessed be He is called \"saintly,\" — you, too, be saintly. This is the intent of \"All who will be called by the name of the L-rd will escape.\" And it is written (Isaiah 43:7) \"… everyone that is called by My name. For My honor I have created him, and formed him, and fashioned him.\" And it is written (Proverbs 16:4) \"The L-rd has created all for His sake.\" (Devarim, Ibid.)",
"\"and to cleave to Him\": How is it possible for a man to ascend the heights and cleave to Him? Is it not written (Ibid. 4:24) \"For the L-rd your G-d is a consuming fire\"? and (Daniel 8:9) \"His throne was like a fiery flame and its wheels like burning fire\"? But, (the intent is) cleave to the sages and to the disciples, and I will account it to you as if you had ascended the heights and had taken it (the Torah). And not as if you had taken it peacefully, but as if you had waged war and taken it. And thus is it written (Psalms 68:19) \"You ascended on high; you took spoils; you took gifts for man.\"",
"The expounders of metaphor say: Do you wish to recognize the One who spoke and brought the world into being? Learn haggadah. For if you do so, you will come to recognize the Holy One Blessed be He and cleave to His ways. And if you do yours, then I will do Mine, (Devarim 11:23) \"and the L-rd will drive out, etc.\""
],
[
"(Devarim 11:23) \"and the L-rd will drive out\": The L-rd drives out, and not flesh and blood.",
"\"all the nations\": I might think, literally; it is, therefore, written \"these\" (i.e., the seven nations). This tells me only of the nations. Whence do I derive (the same for) their abettors? From \"all the nations.\" \"from before you\": You will progressively increase and they will progressively diminish. And thus is it written (Shemoth 23:30) \"Little by little I will drive them out from before you,\" and (Ibid. 21) \"I will not drive them out from before you in one year.\" These are the words of R. Yitzchak. R. Elazar b. Azaryah said: If Israel are righteous, why are they afraid of wild animals? Is it not written (Job 5:23) \"For with the stones of the field will be your covenant, and the animals of the field will make peace with you\"? And if you ask, why did Joshua undergo all of those exertions (to conquer the nations)? (The answer:) When Israel sinned, they came under the decree of \"Little by little I will drive them out from before you.\" (For it was known to Him that they would sin.)",
"(Devarim, Ibid.) \"and you will inherit nations greater and mightier than you\": \"great\" in stature, and \"mighty\" in strength. \"than you\": You, too, are great and mighty, but they are greater than you. R. Eliezer b. Yaakov says: As when one says: \"That man is stronger than this one.\" (The intent is:) This one, too, is strong, but the other is stronger.",
"Variantly: \"and mightier than you (plural).\" Why is this written again? Is it not already written (Ibid. 7:1) \"seven nations more numerous and mightier than you (singular)\"? To teach that one of the seven nations was greater and more formidable than all of Israel. And thus is it written (Amos 2:9) \"And I destroyed the Emori from before them whose height was like the height of the cedars and who was strong as the oaks.\""
],
[
"(Devarim 11:24) \"Every place where the soles of your feet tread will be yours\": If (the purpose of this is) to teach about the boundaries of Eretz Yisrael, this is already written, viz. (Ibid.) \"From the desert and the Levanon, from the river, the river Yerath, until the western sea shall be your border.\" What, then, is the intent of \"where the soles of your feet tread\"? He told them: Every place that you conquer, aside from these (specified) places shall be yours. — But perhaps this gives them license to conquer outside Eretz Yisrael before they have conquered Eretz Yisrael proper! It is, therefore, (first) written \"and you will inherit nations greater and mightier than you,\" and (only) afterwards \"Every place where the soles of your feet tread shall be yours\" — that Eretz Yisrael not be polluted with their idolatries while you are (busy) conquering outside of it. But, after you conquer Eretz Yisrael, you are permitted to conquer outside of it. After they conquer outside of Eretz Yisrael, whence is it derived that mitzvoth obtain there? It follows thus: It is written here (in respect to the land outside of Eretz Yisrael proper) \"shall be\" (viz. \"shall be your border). Just as there, mitzvoth obtain, so, here, mitzvoth obtain. And if you would ask: How is it that David conquered Aram Naharayim and Aram Tzovah and mitzvoth do not obtain there? They said: David did not act in accordance with the Torah. The Torah said: After you conquer Eretz Yisrael, you are permitted to conquer outside of it. He did not do so, but he turned back and conquered Aram Naharayim and Aram Tzovah, not having driven out the Yevussi, who were close to Jerusalem. The Holy One Blessed be He said to him: If you did not drive out those close to your palace, how could you turn back and conquer Aram Naharayim and Aram Tzovah!",
"Those (lands) that they conquered outside of Eretz Yisrael — Whence is it derived that those opposite them (that they conquered) in the west are theirs? From (Devarim 11:24) \"From the desert and the Levanon, from the river, the river Perath, until the western sea shall be your border.\" \"From the desert\"; but the desert (itself) is not your border. But if you conquered (outside of Eretz Yisrael) near the desert, then the desert itself is your border. \" from the river\"; but the river (itself) is not your border. But if you conquered (outside of Eretz Yisrael) near the river, then the river itself is your border. \"until the western sea\"; but the sea (itself) is not your border. But if you conquered (outside of Eretz Yisrael near the sea), then the sea itself is your border. And thus is it written (Bamidbar 34:6) \"And (what is) the western border? The Great Sea (the Mediterranean) and the bounds (i.e., the islands within it) shall be for you. This shall be the western border for you.\" We find, then, that every place that those who came up from Bavel seized from Eretz Yisrael until Keziv — (the fruits of shevi'ith) are not eaten and (the land) is not worked. Those who came up from Egypt — (the fruits) are eaten, but (the land) is not worked, (by rabbinical enactment).",
"The bounds of Eretz Yisrael until the place seized by those who came up from Bavel: (The translator has omitted the place names that follow, assuming that they will be as unknown to almost all (if not all) of his readers as they are to him.)"
],
[
"(Devarim 11:25) \"No man will stand up against you\": This tells me only of a man. Whence do I derive (the same for) a people, or a family, or a woman with her witchcraft? From (Devarim 7:24) \"And He will deliver their kings into your hand, and you shall cause their names to go lost from under the heavens. A man will not stand up against you until you have destroyed them.\" If so, why is it written \"No man\"? Even one like Og the king of Bashan.",
"\"Your terror and your fear\": If they are terrified, they are certainly afraid! (i.e., why need \"fear\" be mentioned?) — \"Your terror,\" on the part of those near you; \"and your fear,\" on the part of those distant. And thus is it written (Joshua 5:1) \"And it was, when the kings of the Emori on the side of the Jordan to the west heard, etc.\" And Rachav, likewise, said (Ibid. 2:10) \"For we heard how the L-rd dried up the waters of the Red sea before you … (11) and when we heard, our hearts melted and no spirit remained anymore in any man before you.\" And if you would ask: But perhaps the men of Jericho were not great (in stature) and strong — is it not written (Ibid. 2:1) \"And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying: Go, spy out the land and Jericho.\" Now Jericho was part of the land. Why, then, was it singled out for special mention? We hereby infer that they (the men of Jericho) were more formidable than all of them.",
"Similarly, (II Samuel 2:30) \"And there were lacking of David's servants, nineteen men and Asahel.\" Now was not Asahel included (in \"David's servants\")? Why, then, was he singled out for special mention? We hereby infer that he was more formidable than all of them. Similarly, (I Kings 11:1) \"And King Solomon loved many foreign women and the daughter of Pharaoh.\" Now was the daughter of Pharaoh not included (among the women)? Why, then, was she singled out for special mention? We hereby infer that she was more beloved than all, and, vis-à-vis sin, that she caused him to sin more than all. They said: On the day that Solomon wed Pharaoh's daughter, Gavriel descended and stuck a reed in the sea, which raised a sandbank upon which was built the great city of Rome. And on the day when Yeravam set up the two calves, Ramilo and Romolo and his son built two cities in Rome.",
"(Devarim 11:25) \"Your terror and your fear will the L-rd your G-d place on the face of all the land\": Why is this mentioned? Because it is written (Ibid. 16:16) \"Three times a year shall appear each of your males in the presence of the L-rd your G-d in the place that He chooses,\" lest Israel say: When we go up to bow down, who will protect our land for us, the Holy One Blessed be He told them: Go up, and I will guard what is yours. As it is written (Shemoth 24:24) \"And no man will desire your land when you go up to appear before the L-rd your G-d three times in the year.\" If it is not desirable in his eyes, why should he come to take his property and his beasts? And, what is more, they are afraid of you, as it is written \"Your terror and your fear, etc.\" And thus do you find with Israel when they do G-d's will. What did Na'aman (the leper of Aram) say to Elisha (II Kings 5:17) \"Will there not be given to your servant two mules' burden of earth?\" Now does this not follow a fortiori, viz.: If he is afraid to take earth from Eretz Yisrael without permission, how would he come to take his (an Israelite's) property and beasts! This is the intent of \"Your terror and your fear will the L-rd your G-d place on the face of all the land where you tread.\" \"as He spoke to you\": When did He speak thus? (Shemoth 23:27) \"My fear will I send before you, and I shall confound all the people to whom you come.\""
],
[
"(Devarim 11:26) \"Behold, I set before you this day blessing and curse\": Because it is written (Ibid. 30:19) \"The life and the death have I set before you, the blessing and the curse,\" lest Israel say: Since the Holy One Blessed be He has set before us two ways, the way of life and the way of death, we can choose whichever we wish; it is, therefore, written (Ibid.) \"and you shall choose the life, you and your seed.\" An analogy: A man is sitting at the crossroads, with two paths stretching before him, one, whose beginning is level and whose end is thorns, and one whose beginning is thorns and whose end is level. He apprises the passersby: This path whose beginning you see to be level — for two or three steps you will walk on level ground, and, in the end, on thorns. And this path whose beginning you see to be thorny — for two or three steps you will walk in thorns, and in the end you will walk on level ground. Thus did Moses speak to Israel: You see the wicked prospering — For two or three days they will prosper in this world, and in the end, they will be cast away, as it is written (Proverbs 24:20) \"For there is no (good) end for the wicked one,\" and (Koheleth 4:1) \"Behold, the tears of the oppressed (in Gehinnom).\" And (Ibid. 5) \"The fool folds his hands together (in contentment), and, (in the end) he eats his own flesh.\" And it is written (Proverbs 4:19) \"The way of the wicked is pitch darkness.\" They see the righteous suffering in this world. Their end is to rejoice, viz. (Devarim 8:16) \"to benefit you in your latter end.\" And it is written (Koheleth 7:8) \"Better the end of a thing than its beginning.\" And (Jeremiah 29:11) \"For I (the L-rd) know the thoughts that I think concerning you … to give to you a (goodly) end and a hope.\" And it is written (Psalms 97:11) \"Light is sown for the righteous one,\" and (Proverbs 4:18) \"The path of the righteous is like shining light.\"",
"R. Yehoshua b. Karcha says: An analogy: A king gives a feast and invites guests. His loved one is sitting among them and he tells him to take a choice portion; but he (the guest) lacks the power to discriminate. Seeing that this is so, the king takes his hand and places it on the choice portion. This is the intent of (Psalms 11:5-6) \"The L-rd is my portion and my cup. You hold my lot. The choicest lot has fallen to me. My inheritance, too, is beauteous to me.\" Some are given their portion but are not happy with it. But Israel rejoice and glory (in their portion). For there is no portion as choice as theirs and no heritage like theirs and no lot like theirs. And they acknowledge this and praise (the L-rd) for it, viz. \"The choicest lot has fallen to me. I shall bless the L-rd who has counseled me.\""
],
[
"(Devarim 11:26-27) \"blessing and curse\": \"blessing\" — that you hearken; \"curse\" — that you do not hearken.\" Similarly (Bereshith 4:7) \"If you (Cain) do right, you will bear (a blessing),\" and if you do not do right, you will bear (a curse).\" R. Eliezer the son of R. Yossi Haglili says: Who \"whispers\" to you that in \"blessing and curse\" the Torah meant that the blessing is your hearkening, and the curse, your not hearkening? Compare (Proverbs 18:29) \"Death and life are in the power of the tongue; and those who love it will eat its fruit\" — The lover of good will eat its fruit and the lover of evil will eat its fruit! R. Eliezer, the son of R. Yossi Haglili says: Who \"whispered\" it to you? Scripture states (Psalms 24:13-14) \"Who is the man who wants life, who loves days to see good? Guard your tongue from evil and your lips from speaking deceit.\" Similarly, (Proverbs 11:31) \"If there is retribution for the righteous one in the land, how much more so for the evildoer and the sinner!\" R. Eliezer, the son of R. Yossi Haglili says: Who \"whispered\" it to you? Scripture states (Ibid. 16:4) \"The L-rd created all for His own sake — even the evildoer for the day of retribution.\"",
"",
"(Devarim, Ibid. 28) \"And the curse, if you do not hearken … and you turn away from the way\": from the way of life to the way of death.",
"\"that I command you this day, to go after other gods\": From here it was derived: If one acknowledges idolatry, it is as if he denies the entire Torah; and if one denies idolatry, it is as if he acknowledges the entire Torah."
],
[
"(Devarim 11:29) \"And it shall be, when the L-rd your G-d brings you\": \"And it shall be\" connotes immediacy. \"when He brings you\": Take upon yourself the mitzvah stated herein, in reward for which you will come and inherit.",
"\"then you shall deliver the blessing on Mount Gerizim.\" What is the intent of this? If to teach that the blessing is on Mount Gerizim and the curse on Mount Eival, has this not already been stated? (viz. Ibid. 27:12-13) Its intent is that blessing is to precede cursing. I might then think that all of the blessings are to precede all of the curses; it is, therefore, written \"the blessing,\" and \"the curse.\" One blessing precedes one curse, and all of the blessings do not precede all of the curses. And blessing is hereby being likened to curse, viz.: Just as the curses were indited by the Levites, so, the blessings. And just as the curses were indited loudly, so, the blessings. And just as the curses were indited in the holy tongue, so, the blessings. And just as the curses, generically and specifically, so, the blessings, generically and specifically. And just as with the curses, all answered Amen, so, with the blessings. They turned their faces at the time of the blessings to Mount Eival, and, at the time of the curses, to Mount Gerizim."
],
[
"(Devarim 11:30) \"Are they not across the Jordan?\": across the Jordan and beyond. These are the words of R. Yehudah.",
"\"after the way of the coming of the sun\": the place from which the sun shines (i.e., rises).",
"\"in the land of the Canaani, who inhabits the plain\": This refers to Mount Gerizim and Mount Eival, which are inhabited by Cuthites. \"opposite Gilgal\": near Gilgal. \"near the terebinths of Moreh\": This is Shechem. It is written here \"the terebinths of Moreh,\" and, elsewhere, (Bereshith 12:16) \"And Avram passed through the land, until the place of Shechem, until the terebinths of Moreh.\" Just as \"the terebinths of Moreh\" there, is in Shechem, so, here, (Shechem is intended). R. Elazar b. R. Yossi said: I said to the Cuthite scribes: You falsified the Torah and \"brought up\" (i.e., originated) nothing. For you wrote \"near the terebinths of Moreh near Shechem,\" (this [\"near Shechem\"] being the addition of the Cuthites). We, too, agree that it is Shechem. We learn it from a gezeirah shavah , (identity [i.e., we learn it by way of the oral law, to which you do not subscribe]), it being written \"Are they not across the Jordan,\" and, elsewhere \"And Avram passed through the land, etc.\" Just as \"the terebinths of Moreh\" there, is Shechem, so, here (Shechem is intended). How did you derive it!",
"R. Elazar says: These are not the Mount Eival and Mount Gerizim between the Cuthites, it being written \"Are they not across the Jordan\" — near the Jordan. \"after the way of the coming of the sun\" — the place where the sun sets. \"in the land of the Canaani\": But is it not the land of the Chivi? \"who inhabits the plain\": But do they not dwell among mountains and hills? \"opposite Gilgal\": But is the Gilgal not seen from there? — R. Eliezer b. Yaakov says: The purpose of Scripture (here) is (not to give an exact description, but) to teach them the way to return as he showed them in the beginning (viz. Bamidbar 13:17-20), viz. (\"after the way\") — Go by the way (i.e., by the beaten path) and do not go through the fields. \"who inhabits\" — Go through the habitation and not through the desert. \"in the plain\" — Go by way of the plain and not by way of the mountains."
],
[
"(Devarim 11:31) \"When you cross the Jordan\": When you cross the Jordan, you will know that you will inherit the land.",
"\"which the L-rd your G-d gives to you\": in your merit.",
"\"and you will inherit it and you will dwell in it\": in reward for inheriting, you will dwell."
],
[
"(Devarim 11:32) \"And you shall observe\": This is Mishnah (i.e., learning). \"to do\": This is act (i.e., performance of the mitzvoth). \"all the statutes\": These are the medrashoth (i.e., exegetical derivations). \"and the judgments\": These are the laws … \"that I set before you this day\": Let them be as beloved by you as if you had received them this day at Mount Sinai, and let them be as fluent in your mouth as if you had heard them just today."
],
[
"(Devarim 12:1) \"These are the statutes\": These are the medrashoth.",
"\"and the judgments\": These are the laws,",
"\"which you shall observe\": This is Mishnah.",
"\"to do\": This is act.",
"\"in the land\": I might think that all of the mitzvoth are to be performed outside of Eretz Yisrael. It is, therefore, written \"to do in the land which the L-rd, the G-d of your fathers, gave you to inherit.\" I might then think that all of the mitzvoth are to be performed only in Eretz Yisrael. It is, therefore, written \"all the days that you live upon the earth.\" Now that Scripture has included (viz. \"all the days that you live upon the earth\" [i.e., even outside Eretz Yisrael]) and excluded (viz. \"to do in the land\" [i.e., only in Eretz Yisrael]), derive the rule from what is stated in this regard, (viz. Ibid. 2) \"Destroy shall you destroy all the places where the nations worshipped.\" Just as (the mitzvah to destroy) idolatry is characterized by its devolving upon the \"body\" (of the observer), is not dependent upon the land, and obtains both in the land and outside of it, so, all such mitzvoth obtain both in Eretz Yisrael and outside of it, with the exclusion of arlah (viz. Vayikra 19:23) and kilayim (viz. Vayikra 19:19), (which are also forbidden outside the land). R. Eliezer says: Also (forbidden is) chadash (viz. Vayikra 23:10-14)."
],
[
"(Devarim 12:2) Whence is it derived that if an asheirah (a tree devoted to idolatry) were cut down and grew again it must be cut down again — even ten times? From \"Destroy shall you destroy.\"",
"\"all the places where the nations worshipped, etc.\": Scripture here apprises us that the Canaanites were even more steeped in licentiousness than the Babylonians.",
"\"which you inherit\": Do not emulate their (evil) ways lest others come and disinherit you.",
"R. Yossi Haglili says: I might think that even if they worshipped the mountains and the hills you were commanded to destroy them; it is, therefore, written \"their gods on the high mountains, and on the hills, and under every leafy tree — \"their gods on the mountains,\" but the mountains (themselves) are not (considered) their gods. And, likewise, for the hills and for the leafy trees. R. Akiva said: Before you said this, I would expound it before you (as meaning that) wherever you find a high mountain or a hill or a leafy tree know that there is idolatry (i.e., idolatrous images) there (and seek them out to destroy them). This is the intent of \"on the high mountains, and on the hills, and under every leafy tree.\""
],
[
"(Devarim 12:3) \"And you shall raze their altars\": This is an altar that was built originally for idolatry.",
"\"and you shall break their monuments\": This is a monument which was hewn originally for idolatry.",
"\"and their asheiroth shall you burn in fire\": This is an asheirah that was planted originally for idolatry.",
"\"and the cuttings of their gods shall you cut off\": That which was (already) planted, and was then cut and trimmed for idolatry.",
"\"and you shall cause their name to go lost\": that under which idolatry was placed. From here it was ruled: There are three kinds of asheiroth: A tree that was planted from the beginning for idolatry is forbidden (for benefit), it being written \"and their asheiroth shall you burn in fire.\" If he cut and trimmed it and it grew (new growths), he removes the new growths, it being written \"and the cuttings of their gods shall you cut down.\" If he placed idolatry under it and removed it (the idolatry), then it (the tree) is permitted, it being written \"and you shall cause their name (but not the tree itself) to go lost from that place.\"",
"There are three kinds of houses (in this regard): A house that was built from the beginning for idolatry is forbidden, it being written \"And you shall raze.\" If he plastered and decorated it for idolatry, thereby adding to it, he removes the additions, it being written \"shall you cut down.\" If he placed (idolatry) in it and then removed it, then it (the house) is permitted, it being written \"and you shall cause their name (but not the house itself) to go lost from that place. Variantly: \"And you shall raze their altars\": Once you have razed the altar, leave it. \"and you shall break their monuments\": Once you have broken it, leave it. (\"and you shall cause their name to go lost) from that place.\" In Eretz Yisrael you must pursue it (its complete destruction), and not outside of Eretz Yisrael.",
"R. Eliezer says; Whence is it derived that if one cuts down an asheirah he must root it out? From \"and you shall cause their name to go lost from that place.\" R. Akiva said: This is not needed, it already being written \"Destroy shall you destroy.\" What, then, is the intent of \"and you shall cause their name to go lost\"? That you shall change their name (to a demeaning one). I might think, to a laudatory one; it is, therefore, written (Devarim 7:26) \"Despise shall you despise it.\"",
"Whence is it derived that if one knocks down one stone from the sanctuary or from the altar or from the azaroth (the Temple courts) he is in transgression of a negative commandment? From \"And you shall raze their altars … (4) \"You shall not do thus to the L-rd your G-d.\" R. Yishmael says: Whence is it derived that if one erases one letter of the Name, he is in transgression of a negative commandment? From \"and you shall cause their name to go lost. You shall not do thus to the L-rd your G-d.\" R. Gamliel says: Would it enter your mind, G-d forbid, that Israel would raze their own altars (that they have to be exhorted against it)? Rather, (the intent of the verse is) that you not do as they do and your sins and evil acts lead to the destruction of the Temple of our fathers."
],
[
"(Devarim 12:5) \"But to the place that the L-rd your G-d will choose of all your tribes\": by word of a prophet. I might think, wait until a prophet tells you; it is, therefore, written \"His dwelling shall you seek and you shall come there\": Seek to find it and then the prophet will tell you. And thus do we find with David (Psalms 132:1-5) \"Remember, O L-rd, unto David, all of his affliction. How he swore to the L-rd, vowed to the Might of Jacob: I shall not go up to the bed that is spread for me; I shall not give sleep to my eyes, slumber to my eyelids, before I find a place for the L-rd, a resting place for the Might of Jacob.\" And whence is it derived that he wrought only by word of a prophet? From (II Samuel 24:18) \"And Gad came to David on that day and said to him: Arise and set up an altar to the L-rd on the threshing floor of Aravna the Yevussi,\" and (II Chronicles 3:1) \"And Solomon began building the Temple of the L-rd in Jerusalem on Mount Moriah, where He had appeared to his father David.\"",
"One verse (Devarim 12:14) states (that the Temple is to be built) \"in (the portion of) one of your tribes,\" and, another (here) \"of all your tribes.\" How are these two verses to be reconciled? Israel knew that the Temple was destined to be built in the portion of one of them — wherefore they set aside the \"fat land\" of Jericho. Who ate of it all of these years (until its building)? The descendants of Keini (Yithro), the father-in-law of Moses, ate of it four hundred and forty years. But with the building of the Temple, they left, viz. (Judges 1:16) \"And the children of the Keini, the father-in-law of Moses went up from the city of palms (Jericho).\" These are the words of R. Shimon. R. Yehudah says: They went to Yabetz, viz. ( Chronicles 2:55) \"and the families of scribes, who dwelt in Yabetz … These were the Keinites, etc.\"",
"Variantly: One verse states \"of one of your tribes,\" and another, \"of all your tribes.\" The money (paid for the site) from all of the tribes, and the place, from one tribe (Benjamin). And thus is it written (II Samuel 24:24) \"And David bought the threshing floor and the cattle for fifty silver shekels.\" And another verse states (I chronicles 21:25) \"And David gave to Ornon for the place gold shekels weighing six hundred.\" How can these two verses be reconciled? There were twelve tribes. He took fifty shekels from each tribe, six hundred shekels in all. Variantly: \"of one of your tribes\" — (the sanctuary of Shiloh); \"of all of your tribes\" — (the Temple of) Jerusalem.",
"\"to place His name there\": It is written here \"to place His name there,\" and elsewhere (Bamidbar 6:27) \"And they (the Cohanim) shall place My name on the children of Israel\" — Just as here, in the Temple, so, there, in the Temple. This tells me only of the Temple. Whence do I derive (the same for) all places? From (Shemoth 20:21) \"In every place in which I mention My name I shall come to you and I shall bless you.\" If so, why is it written \"to place His name there, His dwelling shall you seek\"? — In the Temple you pronounce it (the Tetragrammaton) as it is written; outside it, by epithet."
],
[
"(Devarim 12:5) \"and you shall come there … (6) and you shall bring there\": Why is this stated (i.e., it is essentially stated elsewhere). Because it is written (Vayikra 23:37) \"These are the festivals of the L-rd, which you shall call holy callings to present a fire-offering to the L-rd, a burnt-offering and a meal-offering, sacrifice and drink-offerings, the thing of the day in its day.\"",
"I might think that the only things sacrificed on a festival are the sacrifices of the festival alone. Whence are derived for inclusion communal offerings, and individual offerings dedicated before the festival and on the festival itself? From (Ibid. 38) \"aside from your gifts and aside from all your vows and aside from all your gift-offerings that you give to the L-rd\" — to include birds and meal-offerings, all of which are sacrificed on the festival.",
"I might think that this is optional; it is, therefore, written (Bamidbar 29:39) \"These shall you offer to the L-rd on your festivals.\" If to permit them, they have already been permitted. If so, why is it written \"These shall you offer to the L-rd on your festivals\"? To make them mandatory, that all are to be sacrificed on the festival.",
"I might think, on any festival that they desire; it is, therefore, written (here) \"and you shall come there … and you shall bring there.\" If to permit them, they have already been permitted. If to make them mandatory, they have already been made mandatory. If so, why is it written \"and you shall come there … and you shall bring there'? To make them mandatory on the first fixed festival that presents itself.",
"I might think that if one festival passed and he did not bring it he is in transgression of (Ibid. 23:22) \"You shall not delay to pay it\"; it is, therefore, written \"These shall you offer to the L-rd on your festivals\" — he is not in transgression thereof until all the festivals of the year have passed.",
"(Ibid. 12:6) \"your burnt-offerings\": both individual and communal burnt-offerings.",
"\"your sacrifices\": both individual and communal peace-offerings.",
"\"your tithes\": R. Akiva says: Scripture speaks of two tithes, the grain tithe and the animal tithe.",
"\"and the offering of your hands\": These are bikkurim, as it is written (Ibid. 26:4) \"and the Cohein shall take the basket from your hands and he shall place it before the altar of the L-rd your G-d.\"",
"\"and the bechoroth\": the first-born.",
"\"your cattle and your flocks\": sin-offerings and guilt-offerings."
],
[
"(Devarim 12:7) \"And you shall eat there before the L-rd your G-d\": It is found that there were two precincts (for eating), one for holy of holies, and one for lower-order offerings.",
"\"and you shall rejoice\": It is written here \"rejoicing,\" and, elsewhere (27:7) \"rejoicing.\" Just as the \"rejoicing\" there is with peace-offerings, so, the \"rejoicing\" here.",
"\"in all to which you put your hands\": In all to which you put your hands, I shall place blessing in it.",
"\"you and your households\": \"house\" — his wife.",
"\"whereby the L-rd your G-d has blessed you\": all according to the blessing which comes (as \"vows and gifts\" [6])."
],
[
"(Devarim 12:8) \"You shall not do as all that we do here today\": As long as the mishkan (the tabernacle) had not been established, the bamoth (individual altars) were permitted, and the (sacrificial) service was performed by the first-born. When the mishkan was established, the bamoth were forbidden and the service was performed by the Cohanim.",
"Before they came to Shiloh, the bamoth were permitted. After they came to Shiloh, the bamoth were forbidden. When they came to Nov and Giveon, the bamoth were permitted. When they came to Jerusalem, the bamoth were forbidden, and not permitted again, as it is written \"You shall not do as all that we do here today\":",
"We move the mishkan. Today, bamoth are forbidden to us. When we come to Eretz Yisrael, we do not move the mishkan and bamoth are permitted to us.",
"R. Yehudah says: I might think that the congregation sacrificed on a bamah; it is, therefore, written \"a man, all that is fitting in his eyes\" — An individual sacrifices on a bamah, but not the congregation.",
"\"all that is fitting in his eyes\": All that is vowed and donated is sacrificed on an individual bamah; and all that is not vowed and donated is not sacrificed on an individual bamah.",
"The sages say: \"here today\" we sacrifice sin-offerings and guilt-offerings, but when we come to Eretz Yisrael, we will not sacrifice sin-offerings and guilt-offerings, even upon a great bamah."
],
[
"(Devarim 12:9) \"For you have not as yet come\": to be permitted (again to sacrifice) on a bamah.",
"\"to the rest and to the inheritance\": \"the inheritance\": This is Shiloh; \"the rest\": This is Jerusalem, as it is written (Psalms 132:14) \"This is My resting place forever. Here will I dwell, for I desire her.\" These are the words of R. Shimon. R. Yehudah says: Reverse it, it being written (Jeremiah 12:8-9) \"My inheritance (Jerusalem) has become to Me like a lion in the forest … Like a bird of prey has My inheritance become to Me.\""
],
[
"(Devarim 12:10) \"And you will cross the Jordan and you will dwell in the land … (11) and the place that the L-rd your G-d will choose, etc.\" R. Yehudah says: Three mitzvoth were commanded to Israel upon their entrance to the land: to appoint a king over them, to build the Temple, and to cut off the seed of Amalek,",
"and I would not know which takes precedence; it is, therefore, written (Shemoth 17:16) \"For a hand upon the throne of the L-rd: The L-rd shall war against Amalek.\" When the king sits upon the throne of the L-rd, cut off the seed of Amalek. And whence is it derived that \"the throne of the L-rd\" refers to the king? From (I Chronicles 29:23) \"And Solomon sat on the throne of the L-rd as a king.\"",
"And I still would not know which preceded — the building of the Temple or the cutting off of the seed of Amalek? It is, therefore, written (Devarim, Ibid.) \"… and you will dwell in the land that the L-rd your G-d causes you to inherit, and He gives you rest from all of your foes roundabout and you will dwell secure (only then) (11) the place that the L-rd your G-d shall choose (i.e., the Temple) etc.\" And it is written (II Samuel 7:1-2) \"And it was, when the king (David) dwelt in his house and the L-rd had given him rest roundabout from all of his foes, that the king said to Nathan the prophet: See now, I am living in a house of cedar while the ark of G-d dwells within the curtain, etc.\""
],
[
"(Devarim 12:11) \"then the place that the L-rd your G-d shall choose to repose His name therein, there shall you bring … your burnt-offerings\": both individual and communal burnt-offerings. \"and your sacrifices\": sacrifices of individual peace-offerings and of communal burnt-offerings.",
"\"and your tithes\": R. Akiva says: Scripture speaks of two tithes, the grain tithe and the animal tithe.",
"\"and the offering of your hands\": These are bikkurim.",
"\"your choice vows\": These are vows and donations, which are to come only from the choicest.",
"This tells me only of vows and donations. Whence do we derive (the same for) the first-born (bechoroth), tithes, sin-offerings and guilt-offerings? From \"and all your choice vows.\"",
"Rebbi says: If this is written above (12:6), why is it written below (here)? The first, for Shiloh, (that these things shall be brought only there and not on a bamah); the second, for Jerusalem."
],
[
"(Devarim 12:12) \"And you shall rejoice\": It is written here \"rejoicing,\" and, elsewhere (27:7) \"rejoicing.\" Just as the \"rejoicing\" there is with peace-offerings, so, the \"rejoicing\" here.",
"\"before the L-rd your G-d\": in the respective precincts.",
"\"you, your sons, your daughters, your men-servants, your maid-servants\": priority being given in order of affection.",
"\"and the Levite in your gates, for he has no portion or inheritance with you\": Wherever you find the Levite, give him his portion (first-tithe). If he has no portion, he gives him poor-tithe. If he has no poor-tithe, he gives him peace-offerings."
],
[
"(Devarim 12:13) \"Take heed unto yourselves\": a negative commandment.",
"\"lest you offer up your burnt-offerings\": and not the burnt-offerings of gentiles. These are the words of R. Shimon. R. Yehudah says: and not the burnt-offerings of gentiles that were dedicated outside of Eretz Yisrael.",
"\"in every place that you see\": but you may offer them up in every place that the prophet tells you as Eliyahu did on Mount Carmel.",
"One verse states (12:14) \"in (the portion of) one of your tribes,\" and another (Ibid. 5) \"of all your tribes.\" As R. Yehudah says: The payment (for the site) from \"all of your tribes\": the site of the Temple, in \"one of your tribes\" (i.e., Benjamin).",
"\"But in the place that the L-rd shall choose, in one of your tribes, there shall you offer up your burnt-offerings\": This tells me only of burnt-offerings. Whence do I derive (the same for) other offerings? From (Ibid.) \"and there shall you do all that I command you.\"",
"But I still would say that burnt-offerings are subject to a positive commandment and negative commandments, but other offerings are subject only to a positive commandment. Whence do I derive that they are also subject to a negative commandment? It is, therefore written \"there shall you offer up your burnt-offerings.\" Burnt-offerings were included in all of the offerings. Why were they singled out (here)? To serve as the basis for a comparison, viz.: Just as burnt-offerings, which are characterized by being subject to a positive commandment, are subject to a negative commandment, so, all offerings that are so characterized are subject to a negative commandment."
],
[
"(Devarim 12:15) \"Only with all the desire of your soul shall you slaughter\": Of what is Scripture speaking here? If of \"lust-flesh\" (i.e., slaughtering a non-consecrated animal for food), this is spoken of elsewhere (20); and if of the eating of consecrated flesh, this has already been spoken of (as being permitted only in Jerusalem, whereas here it is written \"in all of your gates\"). It must be speaking, then, of consecrated animals (which had sustained a blemish) and were redeemed (and were to be eaten in \"all of your gates\").",
"\"shall you slaughter and you shall eat\": and not shear.",
"\"flesh\": and not fats.",
"I might think that it is forbidden (to shear them even) after slaughtering; it is, therefore, written \"according to the blessing of the L-rd your G-d\" (i.e., derive as much benefit from them as is consistent with their status.)",
"I might think that (even) if a permanent blemish preceded their dedication, and they were redeemed, they would be forbidden (to shear); it is, therefore, written \"Only (with all the desire, etc.\", to exclude this).",
"Whence is it derived that it is permitted to slaughter them only if they sustained a permanent blemish (and not a passing one). Would you say that (i.e., that a derivation is needed)? It follows a fortiori, viz.: If a bechor (a first-born) — which (i.e., whose sanctity) does not obtain with all births, and which (if it were blemished) it becomes chullin (mundane, non-sacred) without redemption — (If a bechor) is slaughtered only if it sustained a permanent blemish — then consecrated animals, which obtain (i.e., whose sanctity obtains) with all births (and not only with first-born), and which become chullin only with redemption — how much more so should they be slaughtered only if they sustained a permanent blemish! — No, (i.e., this does not follow.) It may be true of a bechor, whose sanctity is from the womb and obtains even with one that is permanently blemished (i.e., it may be slaughtered only if it sustained a permanent blemish), but would you say the same (i.e., that they may not be slaughtered only if they sustained a permanent blemish) for consecrated animals, whose sanctity is not from the womb and does not obtain with those that are permanently blemished? It is, therefore, written (here) \"that He has given you in all of your gates,\" and, elsewhere (in connection with a bechor that sustained a blemish, [Ibid. 15:22]) \"In your gates may you eat it\" — \"gates\" - \"gates\" for an identity (gezeirah shavah ), viz.: Just as there, (re bechor), it is not slaughtered unless it sustained a permanent blemish, (viz. [Ibid. 21] \"lame or blind,\") so, here (re offerings in general), they are not slaughtered unless the blemish were permanent.",
"(Ibid. 12:15) \"the unclean one may eat of it\": This tells me only that the unclean one may eat of it (of disqualified offerings that have been redeemed). Whence do I derive that the clean one (may eat of it)? From \"the unclean one and the clean one may eat of it\": Scripture hereby apprises us that they both may eat of it from the same dish.",
"I might think that terumah (that has become tamei) may also be eaten from the same dish; it is, therefore, written shall eat it\" — This (disqualified offerings that have been redeemed) from the same dish, but not terumah.",
"I might think that they (disqualified offerings that have been redeemed) are subject to the priestly gifts (shoulder, cheeks, and maw); it is, therefore, written \"as the deer,\" (which is not subject to priestly gifts).",
"I would then exclude them from the priestly gifts, but not from breast and thigh. It is, therefore, written \"and as the hart\" (for additional exclusion).",
"(But then I would say:) Just as deer and hart are entirely permitted (including their fats), these, too, should be entirely permitted! It is, therefore, written \"Only the blood\" (i.e., the fats are forbidden as is the blood).",
"R. Shimon says: I might think that just as the Torah prescribed separate precincts for (the eating of) holy of holies and lower-order offerings when they are unblemished, so, did it prescribe separate precincts for holy of holies and lower-order offerings when they were blemished. It is, therefore, written \"as the deer and as the hart\" — Just as the Torah did not prescribe a distinct precinct between deer and hart, so it did not describe a distinct precinct between holy and holies and lower-order offerings when they were blemished.",
"\"Only the blood you shall not eat\": There is (transgression of only) one negative commandment (in eating the blood of disqualified offerings) and not two.",
"Since in offerings blood is compared to fats — viz.: Just as in (eating their) fats there is transgression of two negative commandments, so in (eating their blood) there is transgression of two negative commandments — I would think that the same applied to (eating the blood of) disqualified offerings; it is, therefore, written \"Only the blood you shall not eat\" — there is transgression in it of only one negative commandment and not of two.",
"\"On the earth shall you spill it as water\": Just as it is permitted to derive benefit from water, it is permitted to derive benefit from blood — Just as water renders seed susceptible (of incurring tumah), so, blood. Just as water need not be covered, so blood (that of a disqualified offering which has been slaughtered) need not be covered."
],
[
"(Devarim 12:17) \"You shall not be able to eat in your gates\": R. Yehoshua b. Karchah says (in respect to \"able\"): I am able, but not permitted. A cognate instance is (Joshua 15:63) \"But the Yevussi, the inhabitants of Jerusalem, they could not drive out\": They could but they were not permitted to do so.",
"\"the tithe\" (ma'aser): This tells me only of clean tithe (that it may not be eaten outside of Jerusalem). Whence do I derive (the same for) ma'aser that is tamei? From (the superfluous) \"your corn.\"",
"Whence do I derive (the same for) food that is purchased for money of ma'aser? From \"your wine.\"",
"This tells me only of (such food that) is clean. Whence do I derive (the same for) what is tamei? From \"and your oil.\"",
"R. Shimon says: From (Ibid. 26:14) \"I did not eat in my mourning of it and I did not consume of it in uncleanliness,\" (which implies) whether I were tamei and it, clean or I clean and it, tamei — where is he exhorted (not to eat it)? I would not know, if it were not written \"You shall not be able to eat in your gates the tithe of your corn and your wine and your oil,\" and, elsewhere (15:22) \"In your gates shall you eat it, the unclean and the clean together,\" (which implies that normally it may not be eaten together).",
"I might think that one who gave it (second-tithe) as a gift to his neighbor (outside of Jerusalem, and he ate it there), he (the giver) was liable; it is, therefore, written \"You shall not be able to eat it in your gates\" — The eater is liable, but not the giver as a gift.",
"R. Yossi says: I might think that there was liability only for (eating) tevel (untithed produce) from which nothing had been tithed. Whence is it derived (that there is liability) if terumah had been taken from it, but not first-tithe; if first-tithe had been taken, but not second-tithe; if second-tithe had been taken, but not poor-tithe? From (Ibid. 17) \"You shall not be able to eat in your gates,\" and, elsewhere, (Ibid. 26:12) \"And they shall eat it in your gates and be sated.\" Just as there, poor-tithe (is being referred to), so, here.",
"R. Shimon says: The intent of the verse is only to prescribe separate precincts for the eating of holy of holies and lower-order offerings.",
"\"and the offering of your hands\": What does Scripture come to teach us? If (that it is forbidden) to eat bikkurim (first-fruits) outside the wall (of Jerusalem)? This can be derived a fortiori, from ma'aser (the tithe), viz.: If ma'aser, which is permitted to non-priests — if one transgresses a negative commandment if he eats of it outside the wall (of Jerusalem), then bikkurim, which are forbidden to non-priests, if one eats of them outside the wall, how much more so does he transgress a negative commandment if he eats of them outside the wall! The purpose of the verse, then, must be to teach us that if one eats bikkurim before the invocation has been recited over them (viz. Ibid. 26:5), he transgresses a negative commandment.",
"\"and your gifts\": These are thank-offerings and peace-offerings. What does Scripture come to teach us? If (that it is forbidden) to eat a thank-offering and peace-offerings outside the wall, this can be derived a fortiori from ma'aser, viz.: If ma'aser, which is not liable for piggul (improper intention), and nothar (exceeding of a time limitation) and for (being eaten by one who is) tamei — if one eats of it outside the wall, he transgresses a negative commandment, then a thank-offering and peace-offering, which are liable for piggul and nothar and for tamei, how much more so does he transgress a negative commandment if he eats of it outside the wall! The purpose of the verse, then, must be to teach us that if one eats a thank-offering and peace-offerings before the sprinkling of the blood (of the sacrifice) he transgresses a negative commandment.",
"\"and bechoroth\": the first-born. What does Scripture come to teach us? If (that it is forbidden) to eat a bechor outside the wall, this can be derived a fortiori from ma'aser (as above); if before its blood has been sprinkled, this can be derived a fortiori from a thank-offering and peace-offerings, viz.: If a thank-offering and peace-offerings, which are permitted to non-priests — if one eats of them before their blood has been sprinkled, he transgresses a negative commandment, then a bechor, which is forbidden to non-priests, if one eats of them before their blood has been sprinkled, how much more so does he transgress a negative commandment! The purpose of the verse, then, must be to teach us that if a non-priest eats of it (even) after the sprinkling of the blood, he transgresses a negative commandment."
],
[
"(Devarim 12:17) \"your cattle and your flocks\": This refers to sin-offerings and guilt-offerings. What does Scripture come to tech us? If (that it is forbidden) to eat sin-offerings and guilt-offerings outside the wall, this can be derived a fortiori from ma'aser. If that (they may not) be eaten before their blood is sprinkled, this may be derived a fortiori from thank and peace-offerings (lower-order offerings). If that a non-priest (may not eat of them) even after their blood had been sprinkled, this may be derived a fortiori from bechor, viz.: If bechor, a lower-order offering — if one eats of it (even) after its blood has been sprinkled, he transgresses a negative commandment, then sin and guilt-offerings, if one eats of them (even) after their blood has been sprinkled, how much more so does he transgress a negative commandment! The purpose of the verse, then, must be to teach us that if one eats a sin or guilt-offering outside the curtains (of the tabernacle) he transgresses a negative commandment."
],
[
"(Devarim 12:17) \"and all your vows\": This refers to burnt-offerings. What does Scripture come to teach us? If (that it is forbidden) to eat of a burnt-offering outside of the wall, this can be derived a fortiori from ma'aser. If (that it is forbidden) to eat of it before the sprinkling of blood, this can be derived a fortiori from sin and peace-offerings. If (that it is forbidden to eat of it) after the sprinkling of its blood, this can be derived a fortiori from bechor. (If that it is forbidden to eat of it) outside the curtains, this can be derived from sin and guilt-offerings, viz.: If sin and guilt-offerings, which are permitted to be eaten — if one eats of them outside the curtains, he transgresses a positive commandment, then a burnt-offering, which is forbidden to be eaten — if one eats of it outside of the curtains, how much more so does he transgress a positive commandment! The purpose of the verse, then, must be to teach us that if a Cohein eats of a burnt-offering, whether before or after the sprinkling of its blood, whether within or outside the curtains, he transgresses a negative commandment (for the burnt-offering must be completely burned).",
"(Ibid. 18) \"But only before the L-rd your G-d shall you eat it\": This is (the sanctuary of) Shiloh.",
"\"in the place that the L-rd your G-d chooses\": This is Jerusalem.",
"\"you, your son, your daughter, your man-servant, your maid-servant\": in order of affection.",
"\"and the Levite who is in your gates\": Wherever you find a Levite, give him his portion (first-tithe). If he has no portion, he gives him poor-tithe. If he has no poor-tithe, he gives him peace-offerings.",
"(Ibid. 19) \"Take heed unto yourself\": a negative commandment;",
"\"lest\": a negative commandment;",
"\"all of your days\": even shemitah and yovel years;",
"\"upon your land\": and not in the exile."
],
[
"(Devarim 12:20) \"When the L-rd your G-d broadens your boundaries\": Observe the mitzvah prescribed herein, in whose merit the L-rd shall broaden your boundaries.",
"\"as He spoke to you\": (that He would give you the lands of) \"the Keini, the Kenizi, and the Kadmoni.\" Rebbi says: These have already been stated (viz. Bereshith 15:19). What is being spoken of now? (Ezekiel 48:1-7) \"from the eastern side to the west — Dan, one (portion), etc.\"",
"\"and you will say: I shall eat flesh, for your soul will desire to eat flesh\": R. Yishmael says: We are hereby apprised that \"flesh of desire\" was forbidden to Israel in the desert, and when they came to Eretz Yisrael it was permitted to them.",
"R. Akiva says: Scripture comes to teach only the mitzvoth stated here, to forbid to them flesh of \"stabbing\" (nechirah [as opposed to shechitah, ritual slaughter]), and when they entered the land it was forbidden to them. R. Elazar b. Azaryah says: Scripture comes to teach you derech eretz (proper deportment), that one should eat flesh only out of desire.",
"I might think that he could buy meat in the marketplace and eat it; it is, therefore, written (Ibid. 21) \"then you shall slaughter of your cattle and of your flocks\" — One is not to eat flesh unless he has cattle and flocks (of his own). I might think that he is to slaughter all of his flocks and all of his cattle; it is, therefore, written \"of your cattle,\" and not \"all of your cattle\"; \"of your flocks,\" and not \"all of your flocks.\"",
"\"as He commanded you\": Just as offerings (are slaughtered) by shechitah, so, chullin (\"mundane\" animals), by shechitah.",
"— But perhaps, just as offerings in the \"place\" (of the Temple — the azarah, the Temple court), so, chullin in the \"place\"; it is, therefore, written (Ibid.) \"When there is distant from you the place … then you shall slaughter.\" When the place is distant, you slaughter (chullin), and you do not slaughter (chullin) when the place is near — to exclude chullin from being slaughtered in the azarah.",
"This tells me only of unblemished animals (that they may not be slaughtered in the azarah [lest they be confused with offerings]). Whence do I derive (the same for) blemished animals? From (Vayikra 3:2) \"and he shall slaughter it\" (implying an offering only [and not chullin of any kind]) at the entrance of the tent of meeting\" (i.e., the azarah.) Whence do I derive (the same for) animals and birds, (which cannot be confused with offerings)? From (Ibid. 8) \"and he shall slaughter it (a sheep) before the tent of meeting\" — it, and not animals and birds.",
"If (you might think,) just as (the eating of) offerings is time constrained (i.e., peace-offerings may be eaten only for two days and one night) so chullin is time constrained; it is, therefore, written (Ibid. 21) \"with all the desire of your soul\" (connoting whenever you wish).",
"If (you might think,) just as (the eating of) offerings is confined within certain bounds, so, chullin; it is, therefore, written (Ibid. 22) \"the unclean one … may eat it.\"",
"This tells me only of the unclean one. Whence do I derive (the same for) the clean one? From \"the unclean one and the clean one.\" \"together may eat it\" We are hereby apprised that both of them may eat it from one dish. I might think that terumah, too, may be eaten from the same dish; it is, therefore, written \"may eat it (chullin).\" This may be eaten from the same dish, but not terumah.",
"I might think that they (chullin) are subject to (the giving of) breast and thigh (to the Cohein); it is, therefore, written (Ibid.) \"as the deer,\" (whose breast and thigh are not given to the Cohein).",
"I would then exclude it from breast and thigh, (which do not go to the altar, but to the Cohein); but I would not exclude it from yothereth (the large lobe of the liver) and the two kidneys, (which are sacrificed on the altar in offerings [and they would be forbidden to eat in chullin]); it is, therefore, written \"as the hart\" (i.e., just as (it is permitted to eat the two kidneys and yothereth of the hart, so, is it permitted to eat those of chullin.)",
"If so, (why not say) just as all of hart (including its fats) is permitted, so, all of chullin! It is, therefore written \"Only as the deer and the hart are to be eaten\" (to exclude fats and blood [in chullin], which are not to be eaten.)",
"R. Elazar Hakappar says: Now what did we learn from deer and hart? It came (ostensibly) to teach, but it (in the end) it was found to be taught, viz.: Just as a beast (must be slaughtered) through shechitah, so, an animal (e.g., deer and hart), through shechitah, (but a bird [must be slaughtered through shechitah] only by ordinance of the scribes). Rebbi says: \"as He commanded you\" (Ibid. 21) apprises us that Moses was commanded as to gullet and windpipe (as being the loci of shechitah) and as to the (cutting of) the major portion of one (of these being the criterion for shechitah) in a bird and of both, in a beast."
],
[
"(Devarim 12:23) \"Only strengthen yourself not to eat the blood\": R. Yehudah says: We are hereby taught that they were \"steeped\" in blood before the giving of the Torah.",
"I might think, (that they were steeped in blood) even after they received it; it is, therefore, written \"only\" (a term of limitation). Once they received it, they observed it with joy. [Rabban Gamliel says: It states \"Only strengthen yourself not to eat the blood\". If Scripture exhorted us so concerning the \"lightest\" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!]",
"R. Shimon b. Gamliel says: Every mitzvah that Israel accepted with joy at Mount Sinai they still observe with joy, and every mitzvah that they did not accept with joy they do not observe with joy. R. Shimon b. Eliezer says: Every mitzvah for which Israel gave their lives at a time of shmad (enforced conversion) they adhere to strongly, and every mitzvah for which they did not give their lives at a time of shmad is still \"weak\" in their hands. [R. Shimon Berebbi says: We can say of all the mitzvoth of the Torah: If Scripture exhorted us so concerning the \"lightest\" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!]",
"\"for the blood is the soul\": This is the rationale for the mitzvah.",
"\"and you shall not eat the soul with the flesh\": This is eiver min hechai (a limb torn from a living animal). (Why is a verse needed for this?) Does it not follow a fortiori? Viz.: If (eating) meat with milk, which is permitted to a Noachide is forbidden to an Israelite, then eiver min hechai, which is forbidden to a Noachide, how much more so should it be forbidden to an Israelite! — (No,) this is refuted by yefath toar (a woman of beautiful form [viz. Ibid. 21:11-12]) and all like it, being forbidden to a Noachide, yet permitted to an Israelite. Do not wonder, then, if eiver min hechai, even though it is forbidden to a Noachide, would be permitted to an Israelite. It must, therefore, be written \"and you shall not eat the soul with the flesh\" — This is eiver min hechai.",
"R. Chanina b. Gamliel says: This is blood from a living animal.",
"(Ibid. 12:25) \"You shall not eat it\": to include (as forbidden, eating) meat with milk. (Why is a verse needed for this?) Does it not follow a fortiori, viz.: If neveilah (carcass), which is permitted to be cooked, is forbidden to be eaten, then meat with milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten! — (No.) this is refuted by mixed seeds (klai hakerem), which, although they are forbidden to be sown, are permitted to be eaten. Do not wonder, then, if meat with milk, even though it is forbidden to be cooked, would be permitted to be eaten. It must, therefore, be written \"You shall not eat it\" — to include (as forbidden to be eaten) meat with milk.",
"R. Eliezer says: If the Paschal lamb, which is not forbidden to be cooked (raw), is forbidden to be eaten (raw, viz. Shemoth 12:9), then meat with milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten! — (No,) this is refuted by the compounding of the incense, whose compounding is forbidden (viz. Shemoth 30:28) and not its inhaling. Do not wonder, then, if meat with milk, even though it is forbidden to be cooked would be permitted to be eaten. It must, therefore, be written \"You shall not eat it\" — to include (as forbidden to be eaten) meat with milk.",
"(Rabban Gamliel says: It states \"Only strengthen yourself not to eat the blood\". If Scripture exhorted us so concerning the \"lightest\" mitzvah of the Torah, (not to eat) blood, how much more so are we thus exhorted concerning the other mitzvoth of the Torah!)"
],
[
"(Devarim 12:26) \"Only your consecrated things which shall be to you, etc.\": Of what is Scripture speaking here? If his consecrations in Eretz Yisrael, this has already been stated (viz. Ibid. 10). It must be speaking, then, of his consecrations outside of the land.",
"(Ibid. 26) \"shall you bear and you shall come\": He must care for his consecrated things until he brings them to the Temple. R. Yehudah says: Until he brings them to the Be'er Hagolah (in the azarah) he is responsible for them. From that point on, he is not responsible for them.",
"I might think that the same applies to ma'aser and bechor; it is, therefore, written \"and your vows\": offerings that are brought as vows and donations, to exclude ma'aser and bechor, which are not brought as vows and donations.",
"I might think to exclude sin and gift-offerings; it is, therefore, written \"your consecrated things.\"",
"And who \"whispered\" to you to include sin and gift-offerings and to exclude bechor and ma'aser? After Scripture includes (i.e., \"your consecrated things\"), it excludes (i.e., only \"your vows\"). I include sin and guilt-offerings, which can be eaten only in their place (the Temple), and I exclude bechor and ma'aser, which can be eaten in all places.",
"R. Akiva says: Scripture (i.e., \"your consecrated things\") speaks of a substitute (for an offering). \"you shall bear and you shall come\": I might think even a bechor and ma'aser; it is, therefore, written \"and your vows.\" Ben Azzai says: Scripture (i.e., \"your consecrated things\") speaks only of your holy things of the beast tithe.",
"I might think that the beast tithe obtains with animals owned in partnership; it is, therefore, written \"which shall be to you.\"",
"I might think to exclude brothers who acquired an estate and then divided it; it is, therefore, written \"which shall be to you.\"",
"I might think that the beast tithe obtains with an orphan; it is, therefore, written \"only\" (connoting limitation)."
],
[
"(Devarim 12:27) \"And you shall offer your burnt-offerings, the flesh and the blood\": R. Yehoshua says: If there is no blood, there is no flesh; if there is no flesh, there is no blood. (i.e., if the flesh has become invalidated, the blood is not to be sprinkled; and if the blood has become invalidated, the sacrifice is invalidated.)",
"R. Eliezer says: \"And the blood of your sacrifices shall be spilled\": (There is) blood, even if there is no flesh. How, then, am I to understand \"And you shall offer your burnt-offerings, the flesh and the blood\"? Flesh is being compared to blood. Just as the blood, by sprinkling, so, the flesh by \"sprinkling\" (i.e., flinging).",
"I might think that the Cohein stood from afar and flung them (the flesh sections onto the altar); it is, therefore, written (Vayikra 1:12) \"and the Cohein shall arrange them\": He stands close (to the altar) and flings them in order upon the wood pile.",
"From (Ibid. 9) \"and the Cohein shall smoke the whole upon the altar,\" there is included the bones, the sinews, the horns, and the hooves. I might think, even if they became detached; it is, therefore, written \"And you shall offer your burnt-offerings, the flesh and the blood\" (i.e., the flesh and the blood are the essential parts of the offering).",
"\"And you shall offer your burnt-offerings\": I might think that he should remove the sinews and the bones, and place the flesh upon the altar; it is, therefore, written \"the whole.\" How are the verses to be resolved? If they are attached, they are to be offered up. If they became detached, even on top of the altar, they are to be taken down.",
"And whence is it derived that all of the offerings require application of the blood at the base (of the altar)? From \"And the blood of your sacrifices shall be spilled on the altar.\"",
"And whence is it derived that the tithe and the Pesach offering require one application (of the blood) upon the altar? From \"and the blood of your sacrifices shall be spilled.\"",
"And whence is it derived for all of the offerings that if he made (only) one application (of the blood) that it atones? From \"and the blood of your sacrifices shall be spilled.\"",
"R. Yishmael says: The verse speaks of substitutes for offerings and of their offspring.",
"\"Only your consecrated things\" — these are substitutes; \"which shall be to you\" — these are offspring. \"you shall bear and you shall come to the place\": I might think that he should bring them to the Temple and keep water and food from them until they die (as is done with the offspring and the substitutes of sin-offerings); it is, therefore, written (27) \"And you shall offer your burnt-offerings, the flesh and the blood\": As you do with the burnt-offering, you do with its substitute. As you do with the peace-offerings, you do with the offspring of peace-offerings and their substitutes. Just as a burnt-offering requires flaying and cutting into pieces and is all consigned to the fire, so, its substitute. And just as a burnt-offering requires four applications (of blood) on the altar, and spilling (of the blood) on the foundations, so, its substitute. And just as with a burnt-offering, if its limbs sprang from off the altar, they are returned to the woodpile, so, with its substitute. And just as with all offerings, their flesh is permitted to be eaten only after the blood has been sprinkled, so, with their substitutes. I might think that the same applied to the offspring of a sin-offering and its offspring and to the offspring of a guilt-offering; it is, therefore, written \"Only\" (to exclude these). R. Akiva says: This is not needed. It is written (Vayikra 5:19) \"It is a guilt-offering\" — It is offered, and not its substitute."
],
[
"(Devarim 12:28) \"Take heed and hearken\": If you take heed just a little, in the end you will hearken much. If you take heed of what you have heard, in the end you will take heed of what you have not heard. If you take heed of what you have now, in the end you will take heed of what you are destined to have.",
"",
"\"Take heed and hearken\": Whoever is not in the class of learning is not in the class of doing.",
"\"all of these things that I command you\": A \"slight\" commandment should be as beloved by you as a \"weighty\" one.",
"\"so that it be well with you (and with your children after you forever\") If one merits learning, he merits it for himself and for his descendants until the end of all the generations. \"if you do what is good and what is just\": what is good in the eyes of Heaven and what is just in the eyes of man. These are the words of R. Akiva. R. Yishmael says: what is just in the eyes of Heaven and what is good in the eyes of man, as it is written (Proverbs 3:4) \"and you will find grace and good regard in the eyes of G-d and man.\""
],
[
"(Devarim 12:29) \"When the L-rd your G-d will cut off the nations\": Do the mitzvah stated herein, in reward for which the L-rd your G-d will cut off the nations.",
"\"whither you came to inherit them, from before you\": in reward for coming, you will inherit.",
"\"and you inherit them and dwell in their land\": Because it is written (Ibid. 19:1) \"and you inherit them and you dwell in their cities and in their houses, I might think that you may not add to the building; it is, therefore, written \"and dwell in their land\" — wherever you wish to build, build.",
"\"and dwell in their land\": It happened with R. Yehudah b. Betheira, R. Mathia b. Charash, R. Chanina b. Achi, R. Yehoshua and R. Yonathan, who were traveling abroad and arrived at Paltom, that they remembered Eretz Yisrael, whereupon they raised their eyes and wept and rent their garments, and recited this verse: \"Take heed and hearken to all of these things … and dwell in their land\" — at which they said: Dwelling in Eretz Yisrael is over and against all of the mitzvoth in the Torah — and they returned and came to their place.",
"And it happened with R. Elazar b. Shamua and R. Yochanan Hasandler, who were traveling in Netzivim near R. Yehudah b. Betheira to learn Torah from him. Arriving at Tziddon (in Phoenicia), they remembered Eretz Yisrael, whereupon they raised their eyes and wept and rent their garments and recited this verse: \"Take heed and hearken to all of these things … and dwell in their land\" — at which they said: Dwelling in Eretz Yisrael is over and against all of the mitzvoth in the Torah — at which they returned and came to their place."
],
[
"(Devarim 12:30) \"Take heed unto yourselves\": a negative commandment. \"lest they be a stumbling block to you\": a negative commandment.",
"Lest you are drawn after them, or lest you emulate them, or lest you do as they do, and they become a stumbling block to you.",
"\"after their being destroyed before you\": Why do I destroy them before you? Because of their deeds. That you not do as they do and they come after you and destroy you.",
"\"and lest you inquire after their gods, saying, etc.\": that you not say: Since they go out in a toga, I will go out in a toga, too; since they go out in purple, I will go out in purple too; since they go out in fancy headdress, so will I.",
"\"and I will do the same (31) You shall not do thus to the L-rd your G-d\": Subsumed herein is (service) for idolatry, and service for the altar (in the Temple) — whence they ruled: A type of service which they use for idolatry is forbidden (to a Jew) for idolatry. If he performed the like (for idolatry) he is liable (to the death penalty). And the like is forbidden (to a Jew) for the altar. If he performed the like for the altar, he is not liable (to the death penalty).",
"I might think that if they sacrifice (to idolatry) sin-offerings and guilt-offerings, it is forbidden to do the same for the altar; it is, therefore, written (21) \"For every abomination of the L-rd, which He hates, did they do unto their gods\" — Scripture intends (to forbid [for the altar]) only things which the Holy One Blessed be He hates. (Ibid. 31) \"For even their sons and their daughters did they burn in fire to their gods. This tells me only of their sons and their daughters. Whence do I derive (that they did the same to) their fathers and their mothers? From \"for even their sons and their daughters.\" R. Yaakov says; I saws a Canaani who bound his father before his dog — which ate him."
],
[
"(Devarim 13:1) \"The entire thing that I command you\": That a \"slight\" commandment be as beloved by you as a \"weighty\" one.",
"\"it shall you observe (tishmor) to do\": R. Eliezer b. Yaakov says: (The intent is) to assign a negative commandment to all that is mentioned in this section.",
"\"you shall not add to it and you shall not detract from it\": From here they ruled: If (the blood of offerings) which are subject to one application (of blood on the altar), became intermixed with (the blood of others) which are subject to one application, one application should be made (sufficing for both). If (the blood of) offerings which are subject to four applications became intermixed with (the blood of others) which are subject to four applications, four applications should be made (sufficing for both). If (the blood of offerings) became intermixed with (the blood of offerings) which are subject to one application — R. Eliezer said: Four applications should be made; R. Yehoshua said: One application should be made. R. Eliezer: But (according to you) he transgresses \"you shall not detract!\" R. Yehoshua: But (according to you) he transgresses \"You shall not add!\" R. Eliezer: \"You shall not add\" applies only when it is alone (and not intermixed with the blood of another which is subject to four). R. Yehoshua: \"You shall not detract\" applies only when it is alone (and not intermixed with the blood of another which is subject to one). And R. Yehoshua said further: By applying (four), you transgress \"you shall not add\" — by performing an action (of addition), whereas by not applying four, you have, (indeed) transgressed \"you shall not detract,\" but you have not performed an action.",
"Variantly: \"you shall not add to it\": Whence is it derived that additions are not to be made to a lulav or to tzitzith? From \"you shall not add to it.\" And whence is it derived that nothing is to be subtracted from them? From \"and you shall not detract from it.\"",
"And whence is it derived that if a Cohein began the priestly blessing, he should not say: Since I have begun to bless, I shall say (Devarim 1:11) \"May the L-rd, the G-d of your fathers, add to you, etc.\" From (Ibid. 13:1) \"All the thing (davar), etc.\" — Even speech ([\"davar\" can also be understood as \"speech\"]) shall not be added to it."
],
[
"(Devarim 13:2) \"If there arise in your midst a prophet\": From (Ibid. 18:15) \"A prophet from your midst from your brothers, such as I, shall the L-rd your G-d raise up for you, etc.\", (we derive that) just as Moses said \"Thus said the L-rd,\" so, (all to qualify as) \"prophets\" (must say) \"Thus said, etc.\" And just as Moses spoke and fulfilled part, so, (all) prophets who spoke and fulfilled part. And just as Moses spoke of general and particular, so, (all) prophets. If so, why not say: Just as Moses was eighty years old and the son of Amram, so, (all) prophets! It is, therefore, written \"a prophet\" — in any event.",
"\"or a dreamer of dreams\": Because it is said of Moses (Bamidbar 12:8) \"Mouth to mouth I speak to him,\" I might think that all prophets must possess this attribute; it is, therefore, written \"or a dreamer of dreams.\"",
"\"in your midst\": to include a woman.",
"\"and he shall give to you a sign\": in the heavens, viz. (of the sun and the moon, Bereshith 1:14) \"and they shall serve as signs and times,\"",
"(Devarim, Ibid.) \"or a wonder\": in the land, (viz. II Chronicles 32:31) \"to inquire concerning the wonder that was in the land.\""
],
[
"(Devarim 13:3) \"And there shall materialize the sign and the wonder of which he spoke to you, etc.\": R. Yossi Haglili said: See how far Scripture penetrated to the ends of the psyche of the idolators and gave them dominion — Even if they cause sun and moon, stars and constellation, to stand still, pay them no heed. Why? (Ibid. 4) \"For the L-rd your G-d is trying you to know whether you love the L-rd your G-d, etc.\"",
"R. Akiva said: G-d forbid that He should cause them to stand still for the idolators. The verse speaks only of one who was a true prophet in the beginning, (at which time he caused them to stand still, and then became a false prophet, like Chananiah ben Azur (viz. Jeremiah 28).",
"\"Do not pay heed to the words of that prophet\": and not (i.e., you may pay heed to the words of) one (such as he) who retracts (his false prophecy).",
"\"or that dreamer of dreams\": and he is not suspected retroactively.",
"For the LORD your God is testing you to see whether you really love etc."
],
[
"(Devarim 13:5) \"After the L-rd your G-d shall you go\": This is a positive commandment.",
"\"and Him shall you fear\": His awe shall be upon you.",
"\"and His mitzvoth shall you keep\": This is a negative commandment.",
"\"and His voice shall you heed\": the voice of His prophets.",
"\"and Him shall you serve\": Serve Him in His Temple.",
"\"and to Him shall you cleave\": Separate yourselves from idolatry and cleave to the L-rd."
],
[
"(Devarim 13:6) \"And that prophet\": and not one who is under compulsion.",
"\"or that dreamer\": and not one who is under some misapprehension.",
"\"he is to be put to death, for he has spoken perversely of the L-rd your G-d\": Now does this not follow a fortiori, viz.: If one falsifies his neighbor's words, he is (in certain instances) to be put to death, then if (as a false prophet) he falsifies the words of the L-rd, how much more so!",
"\"who took you out of the land of Egypt\": Even if your only indebtedness to Him were His taking you out of the land of Egypt, would that not be sufficient!",
"\"and who redeemed you from the house of bondage\": Even if your only indebtedness to Him were His taking you out of the house of bondage, would that not be sufficient!",
"\"to turn you astray from the way\": It is written here \"turning astray,\" and, elsewhere (Ibid. 11) (in respect to one who incites to idol worship), \"turning astray.\" Just as there the punishment is stoning, so, here. R. Shimon says: This one's death is only by strangulation.",
"(\"who turned you astray) from the way\": even part of the way.",
"\"which the L-rd your G-d commanded you\": This refers to (being turned astray from) a negative commandment.",
"\"on which to go\": This refers to (being turned astray from) a positive commandment.",
"\"and you shall remove the evil from your midst\": Remove the doers of evil from Israel."
],
[
"(Devarim 13:7) \"If there shall incite you (yesitecha) your brother, the son of your mother\": \"hasatah\" (as in \"yesitecha\") connotes deception, as in (I Kings 21:25) \"… wherein Jezebel his (Achav's) wife hesatah.\"",
"Others say \"hasatah\" connotes incitement, as in (I Samuel 26:19) \"And now, let my lord (Saul) listen to the words of his servant (David). If the L-rd hesitecha you against me, He will be pacified with an offering.\" \"your brother\":",
"From (Devarim 24:16) \"Fathers shall not be put to death by cause of sons, and sons shall not be put to death by cause of fathers,\" we learn that they (i.e., kin) do not testify against each other. We hereby infer (that to secure testimony against an inciter to idolatry) witnesses are sequestered against him.",
"\"your brother\" — your brother from your father.",
"\"the son of your mother\" — your brother from your mother.",
"\"or your son\" — in any event (i.e., even if he is a mamzer).",
"\"or your daughter\" — in any event.",
"\"or the wife\" — betrothed.",
"\"of your bosom\" — married.",
"\"or re'acha\" — your friend.",
"\"who is as your soul\" — your father and your mother.",
"\"in secret, saying\": We are hereby taught they utter their words (of incitement) only in secret, as it is written (Proverbs 7:9) \"In the evening, in the close of day, in the midst of night and darkness.\" But words of Torah are uttered only in the open, as it is written (Ibid. 1:20) \"Wisdom (Torah) sings in the streets, etc.\"",
"(Devarim, Ibid.) \"Let us go and serve other gods, whom you did not know, you, nor your fathers\": R. Yossi Haglili says: This is in denigration of Israel. For the idolators do not forsake what their fathers have bequeathed to them, but Israel (are amenable to) forsaking what their fathers have bequeathed to them to go and serve idolatry."
],
[
"(Devarim 13:8) \"Of the gods of the peoples around you, who are near to you or who are far from you\": From what you know of (the inefficacy of the gods of) the near ones, you should know what the far ones are like.",
"\"from one end of the earth to the other\": the sun and the moon, which go from one end of the earth to the other."
],
[
"(Devarim 13:9) \"You shall feel no affection for him\": Because it is written (Vayikra 19:12) \"And you shall love your neighbor as yourself,\" I might think that you shall love this one (the inciter), too; it is, therefore, written \"You shall feel no affection for him.\"",
"Because it is written (Shemoth 23:5) \"Unload shall you unload (his animal) with him,\" I might think that you should unload for this one, too; it is, therefore, written \"and you shall not hearken to him.\"",
"Because it is written (Vayikra 19:16) \"And you shall not abide the (spilling of the) blood of your neighbor,\" I might think that the same applied to this one, too; it is, therefore, written \"and your eye should not look mercifully upon him.\"",
"\"and you shall not pity\": You shall not argue in his defense.",
"\"and you shall not shield him\": If you know something against him, you may not remain silent.",
"Whence is it derived that if he leaves beth-din incriminated, he is not to be returned for acquittal? From (Devarim, Ibid. 10) \"But kill (shall you kill him.\")",
"And whence is it derived that if he leaves beth-din acquitted, he is to be returned for incrimination? From \"shall you kill him.\"",
"\"Your hand shall be against him first to put him to death\": It is a mitzvah for the one incited to put him to death, and, afterwards, (if he did not die under his hand), by all men, it being written \"and the hand of all the people afterwards.\""
],
[
"(Devarim 13:11) \"And you shall stone him with stones and he shall die\": I might think, with many stones; it is, therefore, written (Vayikra 24:23) \"and they stoned him with a stone.\" If \"with a stone,\" I would think with one stone! Say, then, if he did not die with the first, he is to be put to death with a second.",
"\"for he sought to turn you from the L-rd your G-d\": \"to turn you away\" is written here, and, elsewhere, (in connection with a false prophet) (Devarim, Ibid. 6) \"to turn you away.\" Just as here (his penalty is) stoning, so, there, stoning.",
"\"from the L-rd your G-d, who took you out of the land of Egypt\": Even if your only indebtedness to Him were His taking you out of the land of Egypt, it would warrant (such a penalty)."
],
[
"(Devarim 13:12) \"And all of Israel shall hear and see\": He (the inciter) is confined until the festival (when all come to Jerusalem), and he is put to death on the festival, as it is written \"And all of Israel shall hear and see.\" These are the words of R. Akiva.",
"R. Yehudah says: His punishment is not delayed, but he is put to death immediately, and they write and send:\" This and this man was put to death by beth-din.\"",
"And whence is it derived (that the same applies to) one who said \"I will serve\" (idolatry), \"I will go and serve,\" \"Let us go and serve\"; \"I will go and sacrifice,\" \"Let us go and sacrifice\"; I will go and offer incense,\" \"Let us go and offer incense\"; I will go and pour a libation,\" \"Let us go and pour a libation\"; \"I will bow down,\" \"I will go and bow down,\" \"Let us go and bow down\"? From \"And they shall not do again according to this evil thing\" — not according to the thing and not according to the evil.",
"I might think (that also liable to stoning, like the inciter) are the embracer (of an idol), the kisser, the washer, the sprinkler (before an idol), the anointer, the clother, the shedder, and the wrapper; it is, therefore, written \"according to this evil thing.\" This (incitement) is subject to stoning, and not all of the others."
],
[
"(Devarim 13:13) \"If you hear\": There is no need to press an inquiry.",
"I might think, then, that one need not pursue it, (even if he did hear); it is, therefore, written (15) \"And you shall inquire, and you shall search out, and you shall ask well.\"",
"\"in one of your cities\": one city is made \"a condemned city,\" and not three. I might think, not even two; it is, therefore, written \"your cities.\"",
"\"which the L-rd your G-d gives to you\": to exclude (cities) outside of Eretz Yisrael.",
"\"to dwell there\": to exclude Jerusalem, which was not apportioned (among the tribes) for dwelling."
],
[
"(Devarim 13:14) \"There have gone out men\": and not women, and not minors. \"men\": not fewer than two.",
"\"men of wickedness (\"belial\" [lit., \"without a yoke\"]): men who have cast from themselves the yoke of Heaven.",
"\"from your midst\": and not from a border city (i.e., one between Eretz Yisrael and the land of the nations).",
"\"and they have turned away the inhabitants of their city\": but not those of another city.",
"\"saying\": (We are hereby taught) that two witnesses and warning are required for each (of the cities). (Ibid. 15)",
"\"And you shall inquire\": of the Torah. \"and you shall search out\": from the witnesses. \"and you shall ask\": of the Talmud. Here (in respect to a man's serving idolatry) it is written (Ibid. 17:4) \"And it be told to you, and you hear, and you inquire well,\" and elsewhere (in respect to scheming witnesses) (19:18) \"And the judges inquire well\" — \"well\" - \"well\" for an identity (gezeirah shavah.) (We are hereby taught) that he (the witness) undergoes seven cross-examinations (chakiroth).",
"Where do we derive (the need for) bedikoth (general examination of the facts, of lesser magnitude than chakiroth)? From (Ibid. 13:15) \"and, behold, true and correct is the thing.\"",
"If in the end we include bedikoth, why chakiroth? With chakiroth, if one of them (the witnesses) said \"I do not know,\" their testimony is invalidated. With bedikoth, if one of them, or even both of them said \"I do not know,\" their testimony stands.",
"Both with chakiroth and bedikoth, if they refute each other, their testimony is invalidated.",
"\"this abomination has been done in your midst\": to include converts and freed slaves."
],
[
"(Devarim 13:16) \"Smite shall you smite\": Whence is it derived that if you cannot put them (the inhabitants of a condemned city) to death by the specified penalty, you may do so by any of the death penalties of the Torah, whether of greater or lesser severity, and not leave it unpunished? From \"Smite shall you smite\" (in any event).",
"\"the inhabitants of that city\": and not those of a different city (found within it).",
"From here they ruled: (The members of) an ass-caravan or a camel caravan that goes from place to place and rested within it, and they were turned astray with them — If it camped there for thirty days, they are put to death by the sword and their possessions are lost; if less than thirty days, they are put to death by stoning, and their possessions \"escape.\"",
"\"lay waste it\": to exclude the property (found in the city) of the righteous ones who live outside it.",
"\"and all that is in it\": to include the property of the righteous ones who live in the city. From here they ruled: The property of the righteous ones (who live) in it is destroyed; and (the property of the righteous ones who live) outside of it \"escapes.\" And (the property of) the wicked ones, whether inside it or outside of it is destroyed.",
"\"and its beasts\": and not the beasts of hekdesh (those consecrated as offerings)."
],
[
"(Devarim 13:17) \"And all of its spoil\": to include the property of the wicked (found) outside of it.",
"\"into the midst of its square\": If it has no square, one is made for it.",
"If its square were outside of it, whence is it derived that it is gathered within it? From \"into the midst of its square.\"",
"\"and you shall burn with fire the city and all of its spoil\": and not the spoil of Heaven",
"— whence it was ruled: Its consecrated objects are to be redeemed; its terumoth are to be left to spoil; its ma'aser sheni and holy writings are to be secreted.",
"\"entirely, for the L-rd your G-d\": If you execute judgment against a condemned city, I shall account it to you as if you sacrificed a burnt-offering \"entirely\" before Me. \"And it shall be a heap forever\": And thus is it written of Jericho (Joshua 26:6) \"And Joshua swore … Cursed is the man … who shall arise and rebuild the city, Jericho.\" Do we not know that Jericho is its name? The intent is, rather, that it not be rebuilt and called by the name of a different city and that another city not be built and called \"Jericho.\" (Ibid.)",
"\"With his first-born son shall he lay its foundations, and with his youngest shall he plant its gates.\" And thus is it written (I Kings 16:34) \"In his (Achav's) days Chiel of Beth-el built Jericho. With his first-born son he laid its foundations, and with his youngest son he planted its gates.\" I might think that (Joshua swore thus) unintentionally; it is, therefore, written (Ibid.) \"according to the word of the L-rd that He had spoken through Joshua the son of Nun.\""
],
[
"(Devarim, Ibid.) \"It shall not be built again\": It may not serve even for gardens and orchards; even as a coop for homing pigeons. These are the words of R. Yossi Haglili. R. Akiva said: It may not be restored to its original state, but it may serve for gardens and orchards.",
"(Ibid. 18) \"And let there adhere to your hand naught from the spoil\": From here they ruled: If he took from it (the spoil) a stick or a fork, or a shuttle, or a staff, he may not benefit from any of them. What shall he do with them? He shall take them to the Sea of Salt. In sum: All who would benefit from idolatry — let him take that \"benefit\" to the Sea of Salt!",
"\"so that the L-rd turn from the fierceness of His wrath\": So long as there is idolatry in the world, there is fierce wrath in the world. When idolatry departs, the wrath departs.",
"\"and He will grant you mercy and multiply you.\" R. Gamliel Berebbi says: All who are merciful to others are accorded mercy by Heaven.",
"\"as He swore to your forefathers\": All is in the merit of your forefathers.",
"(Ibid. 19) \"when you hearken to the voice of the L-rd your G-d to keep…\": From here they said: If a man begins to hear a little, in the end, he merits hearing much. If he begins to hear, in the end he keeps.",
"\"to keep all of His mitzvoth that I command you this day\": that a \"slight\" mitzvah be as beloved by you as a \"weighty\" one.",
"\"to do what is just in the eyes of the L-rd your G-d\": As R. Yishmael says: \"what is just\" — in the eyes of Heaven.",
"(Ibid. 14:1) \"Children are you to the L-rd your G-d\": R. Yehudah says: When you deport yourselves as children, you are called \"children\"; when you do not deport yourselves as children, you are not called \"children.\" R. Meir says: In either instance you are called \"children,\" as it is written (Jeremiah 4:22) \"They are foolish children,\" and (Ibid. 32:30) \"children without faith,\" and (Isaiah 1:4) \"seed of evildoers, perverse children,\" and (Hoshea 2:1) \"Instead of being said of them, 'You are not My people,' it will be said of them 'children of the living G-d.'\"",
"(Devarim, Ibid.) \"Do not lacerate yourselves\" (lo tithgodedu): Do not form opposing factions (agudoth, agudoth), but all of you consolidate into one bond, as in (Amos 9:6) \"and He founded His bond (agudah) upon the earth.\"",
"Variantly, \"Do not lacerate yourselves,\" as others do, viz. (I Kings 18:29) \"and they lacerated themselves, as was their custom.\"",
"\"and do not make baldness between your eyes for the dead\": I might think that there is liability only for (making baldness) between the eyes. Whence is it derived that the entire head is included? From (Vayikra 21:5) \"They (the Cohanim) shall not make a baldness upon their heads\" — the entire head is included. And whence is it derived that there is liability for each baldspot in itself? From \"They shall not make a baldness (lit., \"baldness, baldness\"). I might think that only the Cohanim, to whom Scripture accorded additional mitzvoth, were liable for each baldspot and for the (entire) head as between the eyes, but not Israelites, to whom additional mitzvoth were not accorded. It is, therefore, written \"baldness\" (there) - \"baldness\" (here) for an identity (gezeirah shavah ). Just as Cohanim are liable for the above, so, Israelites; and just as \"baldness\" in respect to an Israelite refers only to baldness only \"for the dead,\" so, \"baldness in respect to the Cohanim."
],
[
"(Devarim 14:2) \"For a holy people are you to the L-rd your G-d\": The holiness that is upon you has caused you to become a chosen people to Him.",
"(Ibid. 18:5) \"For in him (the Cohein) did the L-rd your G-d choose from all of your tribes to stand and minister in the name of the L-rd, he and his sons all of the days.\"",
"Similarly (Psalms 135:4) \"For Yaakov has the L-rd chosen for Himself, Israel, as His chosen one.\"",
"Variantly: \"For a holy people are you\": (even) more than your forefathers.",
"\"and in you has the L-rd chosen\": your own holiness. \"to be unto Him a chosen people from all of the peoples\": We are hereby taught that each one of the just is beloved by the Holy One Blessed be He as all of the gentiles (together). I might think, even more than the early fathers (Avraham, Yitzchak, and Yaakov). It is, therefore, written \"from all the peoples that are on the face of the earth,\" i.e., from one end of the earth to the other, and not (that they are more beloved) than the first fathers. Variantly: \"from all the peoples\": and do not cause another people to become holy."
],
[
"(Devarim 14;6) \"And every beast that has split hooves, entirely cloven in two, and which chews the cud in beast, it shall you eat\": Unless it has these three signs, it may not be eaten.",
"Abba Channan says in the name of R. Eliezer: The shesuah is a beast in itself; it has two backs and two spines.",
"R. Yashiah said: Wherever \"tzippor\" is written, a clean bird is intended.",
"R. Yitzchak said: A clean bird is called either \"of\" or \"tzippor\"; an unclean bird is called only \"of.\""
],
[
"(Devarim 14:3) \"You shall not eat any abomination\": R. Eliezer says: Whence is it derived that if one slit the ear of a bechor (a first-born beast, thus blemishing it) and ate of it (the beast, after slaughtering it), he transgresses a negative commandment? From \"You shall not eat any abomination.\"",
"Others say: The verse speaks of offerings which have become invalidated, it being written here \"abomination,\" and, elsewhere, (Ibid. 17:1) \"You shall not sacrifice to the L-rd your G-d an ox or a lamb in which there is a blemish, any evil thing, for it is the abomination of the L-rd your G-d.\" Just as \"abomination\" there speaks of offerings which have become invalidated (by a blemish), so, \"abomination\" here."
],
[
"(Devarim 14:4) \"This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, the hart, the gazelle, and the fallow deer\" — whence we derive that animals (the last three) are in the category of \"beast.\" Whence do we derive that a beast is in the category of \"animal\"? From (Vayikra 11:2) \"This is the animal that you shall eat from all of the beasts\" — whence it is derived that an animal is called a beast, and a beast, an animal.",
"And we are taught that the unclean beasts (and animals) are more numerous than the clean ones; for in all places Scripture specifies the lesser, viz. (Devarim, Ibid.) \"This is the beast that you may eat … (5) the hart, the gazelle, and the fallow deer.\"",
"R. Yossi says: \"T'o\" (5) is the wild ox."
],
[
"(Devarim 14:6) \"And every beast that has split hooves\": Because we find that Scripture construed \"treifah\" (\"torn\" [in Shemoth 22:30 \"and flesh in the field treifah you shall not eat\"]) as \"treifoth\" (i.e., varieties of treifah that are forbidden to all [even non-priests]), I will also construe \"pasul\" (unfit) as \"p'sulim\" (i.e., unfit for eating for all), e.g., one's plowing with an ox and an ass (together), or with (animals dedicated as) offerings. It is, therefore, written (to include these as permitted to be eaten) \"the ox, the lamb of sheep, and the kid of goats shall you eat.\"",
"I would then add the above (as included), but I would not add (an animal that) had sodomized or that had been sodomized, or one that had been set aside (for idolatry) or worshipped, or one that had been the hire (of a prostitute) or the exchange (of a dog), or a hybrid, or one born by Caesarian section. It is, therefore, written \"the ox, the lamb of sheep, and the kid of goats shall you eat.\"",
"I would then include these, but I would not include one through which a \"transgression\" had been committed (e.g., an ox which had killed a man) by testimony of a single witness or by testimony of the owner, (in which instance it is not killed). It is, therefore, written \"the ox, the lamb of sheep, and the kid of goats shall you eat.\"",
"I would then add the above, but I still would not include one through which a transgression had been committed by testimony of two witnesses, and upon which judgment had not yet been pronounced. It is, therefore, written \"the ox, the lamb of sheep, and the kid of goats shall you eat.\"",
"I would then include these, which grew up in cleanliness; but I would not include the offspring of a treifah which was nursed by a kosher animal. It is, therefore, written (Ibid. 6) \"in the beast … shall you eat.\"",
"I would then include the offspring of a treifah which was nursed by a kosher animal; but I still would not include one which was nursed by a kosher animal along with a treifah. It is, therefore, written \"in the beast.\"",
"\"Every beast … in the beast shall you eat\": to include an embryo (as permitted by the shechitah of its mother).",
"I might think, even if it had stuck out its head; it is, therefore, written (7) \"but\" (connoting an exception). \"it shall you eat\": It may be eaten, but not an unclean animal.",
"This tells me only (that one who eats an unclean animal) transgresses a positive commandment [(note: a negative commandment derived from a positive commandment (as in the above) is a positive commandment)] Where do I derive that he also transgresses a negative commandment? From (7) \"… the camel, the hare, and the coney … (8) and the swine … from their flesh you shall not eat.\"",
"This tells me only of these alone. Whence do I derive (the same for) the other unclean animals? It follows a fortiori, viz.: If these (the aforementioned), which have signs of cleanliness, are forbidden by negative commandment, then the other unclean beasts, which have no signs of cleanliness — how much more so should eating them be forbidden by negative commandment! In sum: Camel, hare, coney, and swine are forbidden by Scripture, and the other unclean beasts, a fortiori. Their positive commandment is Scripture; their negative commandment, a fortiori."
],
[
"(Devarim 14:9) \"This may you eat … (12) and this you may not eat, etc.\": R. Akiva said: Was Moses a hunter or an archer (that he knew the signs of all the animals in creation)! Let this serve as a riposte to those who say there is no Torah from Heaven!"
],
[
"(Devarim 14:11) \"Every clean bird you may eat\": Because it is written (Vayikra 14:4) \"And the Cohein shall command, and he shall take for the one to be cleansed (from leprosy) two birds,\" I might think that just as the slaughtered bird is forbidden (to be eaten), so, the sent-away bird; it is, therefore, written \"Every clean bird you may eat (including the sent-away bird).",
"— But perhaps, just as the sent-away bird is permitted, so, the slaughtered bird is permitted; it is, therefore, written (Devarim, Ibid. 12) \"And this is what you may not eat of them\" (including the slaughtered bird.)",
"(Ibid.) \"the great vulture, the bearded vulture, and the osprey\": R. Akiva says: It is written here \"nesher\" (great vulture), and, elsewhere (Vayikra 11:13) \"nesher.\" Just as there, all relating to nesher, both feeding and eating, is forbidden, so, here.",
"R. Shimon says: It is written here (Devarim, Ibid. 13) \"the ayah,\" and there (Vayikra, Ibid. 14) \"the ayah.\" Just as here, \"the ra'ah\" is understood as a kind of ayah, so, there."
],
[
"(Devarim 14:21) \"You shall not eat any carcass (neveilah)\": This tells me only of neveilah. Whence do we derive (the same for) treifah (lit., a \"torn\" animal)? From \"any carcass.\"",
"\"To the ger in your gates shall you give it\": We are hereby taught that he gives it as a gift to a ger toshav (a \"resident stranger\" — one who has taken it upon himself not to serve idolatry, but who eats carcass.)",
"Whence is it derived (that he may give it) also to a gentile? From \"to the gentile.\"",
"And whence is it derived that he may sell it to a gentile? From \"or sell it to the gentile.\"",
"And whence is it derived (that he may sell it) also to the ger? From \"to the ger.\" In sum: He may sell it or give it as a gift both to a gentile or a ger toshav.",
"R. Yehudah says: The verse is to be taken literally (i.e., to the gentile, by selling, and not as a gift, to the ger, as a gift, and not by selling.)",
"\"for a holy people are you to the L-rd your G-d\": Sanctify yourself with what is permitted to you, viz.: That which is permitted and others forbid to themselves (as a special act of piety), you are forbidden to permit to yourselves in their presence.",
"\"You shall not cook a kid in the milk of its mother\": Why is this written three times? To exclude (from this prohibition) an animal, a bird, and an unclean beast.",
"R. Yossi Haglili says: It is written \"You shall not eat any carcass,\" and \"You shall not cook a kid in the milk of its mother.\" What is forbidden as neveilah is forbidden to cook in milk. A bird, which is forbidden as neveilah, I might think that it is forbidden to cook it in milk; it is, therefore, written \"in its mother's milk\" — to exclude a bird, which has no mother's milk.",
"Variantly: \"You shall not cook a kid in its mother's milk\": Why is this written three times? It corresponds to the three covenants that the Holy One Blessed be He made with Israel: one in Chorev, another in Arvoth Moav, and another in Mount Gerizim and Mount Eival."
],
[
"(Devarim 14:22) \"Tithe shall you tithe all the produce of your seed which goes forth from the field year by year.\" We are hereby taught that the tithe is not to be taken from one year for another.",
"This tells me only of the second-tithe, of which Scripture speaks here. Whence do I derive the same for the other tithes? From \"tithe shall you tithe.\"",
"Whence do I derive the same for the beast tithe? From \"tithe shall you tithe.\"",
"R. Shimon b. Yehudah says: Whence do I derive that there is to be a beast tithe? From \"tithe shall you tithe.\"",
"\"which goes forth from the field\": I might think that anything that grows in the ground, like issatis (a non-edible plant) and thorns, are subject to ma'aser; it is, therefore, written \"Tithe shall you tithe … (23) and you shall eat.\"",
"I might think that even honey and milk (are to be tithed); it is, therefore written \"which goes forth from the field year by year.\" In sum, the criteria (for tithing) are: going forth from the field and being edible.",
"From (Ibid. 23) \"And you shall eat before the L-rd your G-d … the tithe of your corn, your wine, and your oil,\" I might think that only these are to be tithed. Whence do I derive (the same for) other fruits? From \"the produce of, etc.\" Let it then be written (just) \"produce.\"",
"If so, I would say: Just as \"produce\" is distinct in that it is stored for preservation, so all such growths are to be included (for tithing). Whence do I derive the same for rice, millet, poppy, and sesame? Whence would I derive pulse? It is, therefore, written \"of your seed.\"",
"I would then include pulse, which is eaten as is. But I would not include lupine and mustard, which are not eaten as is. It is, therefore, written \"which goes forth from the field.\" I might think, even what is not edible; it is, therefore written \"and you shall eat.\"",
"Whence do we derive the same for greens? From (Vayikra 27:30) \"and all the tithe of the land.\" (Ibid.) \"of the seed of the land\": to include garlic, cress, and berries.",
"I might think to include the seed of turnips and radishes, and garden seeds, which are not eaten; it is, therefore written \"of the seed of the land,\" and not \"all of the seed of the land.\"",
"\"of the fruit of the tree\": to include the fruit of the oak.",
"I might think to include the carobs of acacia and those of tzalmona and giduda, which are not eaten; it is, therefore, written \"of the fruit of the tree,\" and not \"all of the fruit of the tree.\"",
"Whence is it derived that one tithes what he eats? From (\"Tithe …) and you shall eat.\"",
"I might think, (that it is tithed) even if it has not been completely processed (for eating); it is, therefore, written (Bamidbar 18:27) \"as corn from the threshing floor and as the fullness (i.e., ripeness) of the pit.\"",
"I might think that he may eat a regular meal in the field (without tithing); it is, therefore, written \"the field\" (i.e., he must tithe it even there.)",
"And whence is it derived (that he must tithe) even what he sows? From \"your seed.\"",
"And whence is it derived (that he must tithe) even what he stores? From \"produce.\"",
"And whence do we derive (the same for) what he sells? From \"which goes forth from the field.\" They said: Why were the shops of Bnei Chanan laid waste two years before (the destruction of) Eretz Yisrael? Because they exempted their fruits from the tithe, expounding \"Tithe shall you tithe … and you shall eat\" — and not what you sell; \"the produce of your seed\" — and not (that of) the buyer."
],
[
"(Devarim 14:23) \"And you shall eat before the L-rd your G-d, etc.\" R. Yossi says three things in the name of three elders:",
"R. Akiva says: I might think that one brings firstlings from outside of Eretz Yisrael to the land (to be sacrificed); it is, therefore, written (Ibid.) \"And you shall eat before the L-rd your G-d, in the place that He shall choose to repose His name there the tithe of your corn … and the firstlings.\" From the place whence you bring the corn tithe (i.e., Eretz Yisrael) you bring firstlings. From outside Eretz Yisrael, whence you do not bring the corn tithe, you do not bring firstlings.",
"Shimon b. Azzai says: I might think that just as the Torah prescribed a partition between (the eating of) holy of holies, (these being eaten within the curtains) and (the eating of) lower-order offerings, (these being eaten within the wall of Jerusalem), so, it prescribed a partition between (the eating of) a firstling and (the eating of) second-tithe. But it follows (otherwise), viz.: A firstling requires \"bringing to the place\" and the tithe requires \"bringing to the place.\" Just as a firstling is eaten only within the wall, so, second-tithe is eaten only within the wall. — (No, this may be refuted, viz.:) Why was the space of eating a firstling limited? Because the time for its eating was limited (— two days and one night). But, as to second-tithe, whose eating time was expanded (— up to three years), say that since its eating time was expanded, its eating space should likewise be expanded! It is, therefore, written \"And you shall eat it before the L-rd your G-d in the place that He shall choose, etc.\" Just as a firstling is eaten only within the wall, so, second-tithe.",
"R. Yishmael says: I might think that nowadays one should bring up second-tithe (to Jerusalem) and eat it (there). But it follows (otherwise), viz.: A firstling requires \"bringing to the place,\" and the tithe requires \"bringing to the place.\" Just as a firstling is eaten only in the presence of the Temple, so, second-tithe is eaten only in the presence of the Temple. — (No, this may be refuted, viz.:) This may be true of a firstling, which requires blood and devoted portions for the altar — as opposed to second-tithe, which does not require these things. — This is refuted by bikkurim (first-fruits), which, though they do not require blood and devoted portions for the altar, they are eaten only in the presence of the Temple — No, (this may be refuted), viz.: This may be true of bikkurim, which require placing before the altar — as opposed to second-tithe, which does not require this! — It must, therefore, be written \"And you shall eat before the L-rd your G-d, in the place that He shall choose to repose His name there, the tithe of your corn … and the firstlings, etc.\" Second-tithe is being compared to firstlings. Just as firstlings are eaten only in the presence of the Temple, so, second-tithe is eaten only in the presence of the Temple.",
"Others say: I might think that if a firstling passed its time (for sacrifice) from one year to the next it would be invalidated as are the (other) offerings (in such an instance); it is, therefore, written \"And you shall eat … the tithe … and the firstlings.\" A firstling is being compared to second-tithe, viz.: Just as second-tithe is eaten from one year to the next, so, a firstling.",
"(Ibid.) \"so that you learn to fear the L-rd your G-d\": We are hereby taught that the act leads to fear. \"all of the days\": both weekdays and Sabbath."
],
[
"(Devarim 14:24) \"And if it be too long for you\": I might think that Scripture speaks of a length of time; it is, therefore, written \"And if the way be too long for you\" — a length of distance.",
"This tells me only of (one who has) much (tithes). Whence do I derive (the same for one who has) few (tithes)? From \"so that you cannot carry it\" (which can be understood as \"so that you cannot carry it such a long distance\").",
"This tells me only of a poor man (who lacks animals and wagons for transportation). Whence do I derive the same (i.e., \"then you shall change it to money\") for a rich man? From \"for the L-rd your G-d will bless you.\"",
"(Ibid. 25) \"then you shall change it to money\": This tells me that he can exchange it only for silver (\"Money,\" literally, is \"silver.\") Whence do I derive that he can use other coins as well as silver? It follows, viz.: Since offerings may be redeemed for silver and second-tithe may be redeemed for silver, then just as offerings may be redeemed for other coinage as well as for silver, so, second-tithe may be redeemed for other coinage as well as for silver. — (No,) this may be true of offerings, where other movables are equated with silver — as opposed to tithe, where other movables are not equated with silver! It is, therefore, written (twice, in 14:25) \"money,\" \"money,\" to include (any kind of money). (Ibid.) \"vetzarta the money\": Something which is customarily bound (litzror). These are the words of R. Yishmael. R. Akiva says: something which has a design (tzurah), to exclude an asimon (uncoined metal), which has no design.",
"\"in your hand\": to exclude (money) which is not in your possession.",
"\"and you shall go to the place which the L-rd your G-d chooses\": Shiloh or the Temple.",
"(Ibid. 26) \"And you shall give the money\": Three \"monies\" are mentioned herein: ([25] \"then you shall change it to money,\" \"vetzarta the money,\" [26] \"and you shall give the money\"), the first, for clean tithe; the second, for unclean tithe; the third, for what was bought with second-tithe money, which became unclean. R. Yehudah says: I might think that what was bought for second-tithe money, which became unclean, should be redeemed, and that this followed a fortiori, viz.: If second-tithe (itself) which became unclean is redeemed, then what was bought for second-tithe money, which became unclean — how much more so should it be redeemed! It is, therefore, written \"the money\" — the first money, and not the second money.",
"(Ibid. 26) \"And you shall give the money for all that your soul desires\": I might think, for men-servants and maid-servants, and land, and unclean beasts; it is, therefore, written \"of herd and of flock.\"",
"This tells me only of food. Whence do I derive (the same for) drink? From \"wine and strong drink.\"",
"This tells me only of food and drink. Whence do I derive the same for \"enhancers\" of food and drink, such as kosht, chimum, choice spices, tiah, hachlatith, peppers, and chalath charia? From \"for all that your soul desires.\"",
"I might think, even water and salt; it is, therefore, written \"of herd, flock, wine, and strong drink.\" Just as these are one fruit from another, originating from the earth [(Animals, too, derive their sustenance from the earth)], so, only all of this nature (is purchasable with tithe money).",
"\"of the herd\": We re hereby taught that a cow is acquired (for tithe money) together with its skin (i.e., the skin need not be sold for something which can be eaten.)",
"\"of the flock\": a sheep, together with its wool.",
"\"of wine\": the jug, together with its (storage vessel).",
"\"of strong drink\": pomace wine (made from grape husks steeped in water), after fermentation.",
"I might think he could buy (with the tithe money) a beast for his son's feast — it is, therefore, derived (that you may not, thus:) It is written here \"rejoice,\" and, elsewhere (Ibid. 27:7) \"rejoice.\" Just as there, with peace-offerings, so, here, with peace-offerings. — But (why not) just as there, burnt-offerings and peace-offerings, so, here, burnt-offerings and peace-offerings? For it is written (here) \"and you shall eat … and you shall rejoice\" — a rejoicing accompanied by eating, to exclude burnt-offerings, where there is no eating, (a burnt-offering being entirely burned)."
],
[
"(Devarim 14:27) \"And the Levite who is in your gate, you shall not forsake him\" (by not giving him first tithe): Wherever you find this Levite, give him of his portion (first-tithe). If he does not have his portion, he gives him second-tithe. If he does not have second-tithe, he gives him poor-tithe. If he does not have poor-tithe, he gives him peace-offerings. If he does not have peace-offerings, he feeds him from charity, it being written (26) \"you … (27) and the Levite.\"",
"\"for he has no portion or inheritance with you\": This is the rationale (of the mitzvah)."
],
[
"(Devarim 14:28) \"(If one delayed giving his tithes of the first and second years) From the end of three years, you shall remove all the tithe of your produce\": I might think, even on the festival; it is, therefore, written (Ibid. 26:12) \"When you finish tithing\" (and the tithing of the third year's produce is not completed until Channukah of the fourth year).",
"I might think, on Channukah; it is, therefore, written (here) \"the end,\" and, elsewhere (Ibid. 31:10) \"the end.\" Just as \"the end\" there is a festival, so, \"the end\" here.",
"— But, perhaps, just as \"the end\" there is the festival of Succoth, so, \"the end\" here; it is, therefore, written \"when you finish tithing\" — the festival when the tithing has ended, i.e., Pesach. From here they ruled: On the eve of the last day of the Pesach festival of the fourth year and of the seventh year (of the shemitah), there was removal (of the tithe from the house). On the fourth year, by reason of the poor-tithe of the third year; on the seventh year, by reason of the poor-tithe of the sixth year.",
"I might think that removal (of the tithe) obtains on the seventh year, too; it is, therefore, written (26:12) \"the year of the tithe\" — the year when the tithe obtains, to exclude the seventh year, when the tithe does not obtain.",
"I might think that two tithes obtain in that year, (the first-tithe and the second-tithe); it is, therefore, written (Ibid. 26:12) \"the year of the tithe\": one tithe (of the two obtains), and not two.",
"This tells me only of the poor-tithe, of which the verse is speaking. Whence do I derive (for removal in the third year) the other tithes? From (Ibid.) \"all the tithe of your produce.\"",
"\"you shall remove\": (even) from a place of cleanliness to a place of uncleanliness.",
"I might think that this holds for the other years, too; it is, therefore, written \"in that year\": It applies only in that year, and not in the other years. \"in that year\": You remove the produce of that year, and not greens that grew from Rosh Hashanah until Pesach, (for Rosh Hashanah begins a new year, so that it is the produce of the fourth year and not of the third.)",
"\"and you shall place it in your gates\": And if there is no poor man there, place it in the store-house.",
"[I might think that two tithes obtain in that year, (the first-tithe and the second-tithe); it is, therefore, written (Ibid. 26:12) \"the year of the tithe\": one tithe (of the two obtains), and not two.] But I would not know which tithe is replaced by the poor-tithe — first-tithe or second-tithe? It is, therefore, written (Ibid. 14:29) \"And the Levite shall come, for he has no portion and inheritance with you\" — The Levite comes and takes his portion (first-tithe) in any event, (and there is no second-tithe). These are the words of R. Yehudah.",
"R. Eliezer b. Yaakov says: This (verse) is not needed (to tell us this). It is written (Bamidbar 18:21) \"And to the sons of Levi I have given all the tithe in Israel as an inheritance\" — Just as an inheritance does not \"move\" (i.e., is not rescinded), so, the first-tithe.",
"I might think that leket, shikchah, and peah, too, (see Vayikra 19) are subject to the tithe; it is, therefore, written \"And the Levite shall come, for he has no portion and inheritance with you.\" (For) things in which he has no portion or inheritance with you you give him (a tithe), to exclude those things (the above) in which he does have a portion and an inheritance with you, (viz. Vayikra 19:10) \"To the poor and to the stranger shall you leave them.\""
],
[
"(Devarim 14:29) \"and the stranger, and the orphan, and the widow that are in your gates\": I might think (that they take poor-tithe) whether or not they are needy. And do not wonder about this, for it is written (Ibid. 24;17) \"You shall not take as a pledge the garment of a widow\" — whether rich or poor. It is, therefore, written (Vayikra 23:22) \"To the poor man and to the stranger shall you leave them.\" Just as a poor man is needy, so, all (to take poor-tithe) must be needy.",
"I might think (that they take poor-tithe) whether or not they are \"children of the covenant\"; it is, therefore, written (Ibid.) \"and the Levite\" — Just as the Levite is a \"child of the covenant,\" so, all must be \"children of the covenant.\"",
"\"and they shall eat and be sated\": Give them enough to be sated — whence they ruled: The poor man is not to be given less in the threshing floor than a half kav of wheat or a kav of barley.",
"\"who are in your gates\": We are hereby taught that we do not send the poor out (of Eretz Yisrael to earn a living.)",
"They said: There was a (poor) family. Nevlatah, in Jerusalem to whom they gave six hundred talents of gold (to support themselves), not wanting to send them out of Jerusalem."
],
[
"(Devarim 15:1) \"From the end (ketz) of seven years you shall make shemitah (a release)\": I might think, from the beginning of the (seventh) year; we, therefore, reason: It is written here \"ketz,\" and, elsewhere, (Ibid. 31:10) \"ketz.\" Just as \"ketz\" there is at the end and not in the beginning, so, \"ketz\" here.",
"",
"\"seven years\": I might think (that a period of) seven years (is allotted) for each borrowing (before the loan is \"released\"); we, therefore, reason: Seven years are required until shemitah (non-working) of the land, and seven years are required until shemitah (release) of loans. Just as in the first instance, the shemitah is universal (i.e., at the same time for all lands), so, in the second, the shemitah is universal (i.e., at the same time for all loans).",
"— But why not go in this direction? viz.: seven years are required for (the release of) a Hebrew man-servant, and seven years are required for (the release of) a loan. Just as in the first instance, seven (distinct) years are required for each man-servant, so, in the second, seven (distinct) years are required for the release of each loan!",
"— Let us see to which instance that of a loan is most like. We derive something (a loan), which is contingent upon the shemitah (year), from something (land-shemitah), which is contingent upon the shemitah (year), and this is not to be refuted by the instance of a Hebrew man-servant, which is not contingent upon the shemitah (year).",
"— But why not go in this direction? viz.: We derive something (loans), which obtains both in Eretz Yisrael and outside of it from something (Hebrew man-servant), which obtains both in Eretz Yisrael and outside of it, and this is not to be refuted by land-shemitah, which obtains only in Eretz Yisrael.",
"It is, therefore, written \"seven years\" (here) - \"seven years\" (in respect to land-shemitah) for a gezeirah shavah (identity): Just as the seven years of (land-) shemitah are universal, (and not individual), so, the seven years of loan (-shemitah) are universal.",
"R. Yossi Haglili says: I might think that the seven years (of loan-shemitah) are individual; it is, therefore, written (in this respect, Ibid. 15:9) \"The seventh year has drawn near, the year of shemitah.\" If seven years for each individual, how has it drawn near? It must be, then, that the seven years are universal (and not individual).",
"Rebbi says: I might think that money-shemitah obtains nowadays; it is, therefore, written (Ibid. 2) \"And this is the word of the shemitah; release, etc.\"",
"— When you release land, you release money; but outside of Eretz Yisrael, where you do not release land, you do not release money.",
"It is, therefore, written (Ibid.) \"because it has been declared shemitah to the L-rd\" — (Money-shemitah obtains) both in Eretz Yisrael and outside the land."
],
[
"(Devarim 15:2) \"And this is the word of the shemitah\": From here it was ruled: If a debtor returns his debt in the seventh year, the creditor must tell him: \"I release it.\"",
"\"And this is the word of the shemitah\": From here it was ruled: Shemitah releases a loan, but the Jubilee year (Yovel) does not release a loan.",
"For it would follow: If shemitah, which does not release servants, releases a loan, then Yovel, which releases servants, how much more so should it release a loan! It is, therefore, written \"And this is the word of the shemitah\" — shemitah releases a loan, but Yovel does not release a loan.",
"A kal vachomer (a fortiori argument) that shemitah should release servants, viz.: If Yovel, which does not release a loan, releases servants, then shemitah, which releases a loan, how much more so should it release servants! It is, therefore, written (Vayikra 25:13) \"In this year of Yovel, each of you shall return to his holding: \"This\" (i.e., Yovel) releases servants, but shemitah does not release servants. Shemitah releases (loans), but Yovel does not release (loans).",
"\"release\": I might think he also (releases) what was stolen from him or what he deposited with someone; it is, therefore, written \"his claim\" (and not the others).",
"And whence is it derived (that also released are) the wages owing a hired man and the credit given by a merchant? From (\"his claim) that he has against his neighbor.\"",
"If in the end all are included, why is it written \"his claim\"? Just as \"his claim\" connotes his loan, so all that are construed as a loan (are released).",
"\"He shall not exact it\": This makes him subject to transgression of a negative commandment (if he does exact it).",
"\"his neighbor\": to exclude others (i.e., gentiles).",
"\"and his brother\": to exclude a sojourning stranger (ger toshav).",
"\"because it has been declared shemitah to the L-rd\": (The institution of money-release obtains) both in Eretz Yisrael and outside it."
],
[
"(Devarim 15:3) \"Of the gentile shall you exact\": This is a positive commandment.",
"\"and what you have with your brother (your hand shall release\") and not what your brother has in your hand — whence it is derived that if someone lent on a pledge, shemitah does not release (the pledge).",
"\"and what you have with your brother your hand shall release\": and not one who hands over his bills (of indebtedness) to beth-din (i.e., Beth-din may present the bills for him; for then it is not his hand, but their hand that is doing so.) It is for this reason, for the general welfare, that Beth-Hillel instituted the prozbul (a declaration before the beth-din authorizing them to claim one's bills). For he saw the people ceasing to lend one another and transgressing (Ibid. 9) \"Take heed unto yourself lest there be in your heart a thing of wickedness, etc.\" He, therefore, arose and instituted the prozbul. And this is the text of the prozbul: \"I transfer to you, so and so, the judges, in this and this place, every debt owing me, that I may collect it whenever I wish.\" And the judges or the witnesses sign below."
],
[
"(Devarim 15:4) \"But there shall not be in you a poor man.\": And elsewhere it is written (Ibid. 11) \"For a poor man shall not cease from the midst of the land!\" — When you do the L-rd's will, the poor will be among the gentiles, and when you do not do His will, the poor will be among you.",
"(Ibid. 4) \"For the L-rd will bless you in the land.\" Scripture hereby apprises us that the blessing inheres only in the land.",
"\"which the L-rd your G-d gives to you to inherit\" — so that you inherit it."
],
[
"(Devarim 15:5) \"Only if you hearken to the voice of the L-rd your G-d\": From here they stated: If a man hearkens but a little, he is given to hear much. If he hearkens to the words of Torah, he is given to hear the words of the scribes.",
"\"to observe to do this entire mitzvah\": that a \"slight one\" be as beloved by you as a \"weighty one.\""
],
[
"(Devarim 15:6) \"For the L-rd your G-d has blessed you as He spoke to you\": And what did He speak to you? (Ibid. 28:3-12) \"Blessed shall you be in the city, etc.\"",
"(Ibid. 15:6) \"And you will lend to many nations\": I might think that you will borrow a sela (about two shekels) and lend a shekel, as others do; it is, therefore, written \"and you shall not borrow.\"",
"\"and you will rule many nations\": I might think that you will rule others and others will rule you, as in (Judges 1:7) \"And Adoni-bezek said, etc.\"; it is, therefore, written \"and they will not rule you.\"",
"(Ibid. 7) \"If there be in you a pauper\": and not in gentiles. ",
"\"pauper\": The neediest takes precedence.",
"\"of one of your brothers\": your brothers from your mother; \"one (of your brothers\"): your brothers from your father. We are hereby ([\"one\"]) taught that your brothers from your father take precedence to your brothers from your mother.",
"\"in one of your gates\": The inhabitants of your city take precedence to those of another. \"in one of your gates\": If he sits in one place you are obliged to help him; if he goes begging from door to door you are not obliged to do so.",
"\"in your land\": The inhabitants of Eretz Yisrael take precedence to those who live outside the land.",
"\"that the L-rd your G-d gives to you\": (This extends the obligation) to all places.",
"\"Do not harden your heart\": There are some who agonize over whether to give or not to give.",
"\"and do not close your hand\": There are some who stretch forth their hand and retract it and close their fist.",
"\"to your brother the pauper\": If you do not give him, in the end you will take from him. And whence is it derived that if you open (your hand) to him once, in the end you will open it many times? From (Ibid. 8) \"But open shall you open your hand to him.\"",
"\"and lend shall you lend him\": If one is impoverished but does not want to take charity, he is given the money as a loan, and then, (when he wishes to return it), it is ceded to him as a gift.",
"\"shall you lend him\": If one has the means, but does not wish to fend for himself, he is given the money as a gift, and payment is exacted of him after his death. The sages say: If he has the means and does not wish to fend for himself, he is not attended to. If he is impoverished and does not want to take charity, he is told \"Bring a pledge\" (as security), in order to appease him.",
"\"sufficient for his lack\": You are commanded to sustain him, but not to enrich him.",
"\"which is lacking to him\": even a horse, even a servant (if that is what he is used to). And it happened with Hillel the Elder that he gave a pauper of high pedigree a horse with which to work and a servant to attend him.",
"And it also happened in Upper Galilee that they provided one with a litra of meat from Sepphoris every day.",
"\"unto him\": This is a wife (i.e., he is to be provided even with a wife), as it is written (Bereshith 2:18) \"I shall make unto him a wife fit for him.\""
],
[
"(Devarim 15:9) \"Take heed unto yourself\": a negative commandment.",
"\"lest\": a negative commandment.",
"\"lest there be in your heart a thing belial\": From here R. Yehoshua b. Karchah was wont to say: Averting one's eyes from charity is tantamount to serving idols, it being written here \"belial,\" and elsewhere (re idolatry) \"belial.\" Just as there, idolatry is meant, here, too, idolatry.",
"\"The seventh year has drawn near, the year of shemitah.\" This is as R. Yossi Haglili used to say: If (the intent is that) seven years (are allocated) for each (loan), how has the seventh year\" drawn near? Say, then, (that the meaning is one seventh year), universally.",
"\"and your eye be evil against your poor brother, and you not give him, and he shall call against you to the L-rd\": I might think that it is a mitzvah for him to do so; it is, therefore, written (Ibid. 24:15) \"and he shall not call against you.\" I might then think that if he calls against you (Ibid. 15:9) \"there will be in you a sin,\" and if not, not; it is, therefore, written (Ibid. 24:15) \"and there will be in you a sin\" — in any event. Why, then is it written \"and he shall call against you\"? I make (more) haste to exact payment when he calls than when he does not call. (Ibid. 15:10) \"Give\": This tells me of only one time.",
"Whence do I derive (the same for) even a hundred times? From \"Give shall you give.\"",
"\"to him\": between yourself and him, in respect to which they said: There was a \"chamber of the secret ones\" in Jerusalem, in which the fearers of sin would reposit (charity) secretly, and from which the poor of high pedigree would take secretly.",
"\"for in consequence of this thing\" (\"davar,\" similar to \"dibbur\" [\"speech\"]): If he said that he would give and he gave, he is rewarded for both the speech and the act. If he said that he would give, but did not get to do so, he is rewarded for the speech. If he did not say that he would give but he told others to give, or if he did not say that he would give and did not tell others to give, but comforted him (the pauper) with kind words — Whence is it derived that he is rewarded for this? From \"For in consequence of this thing the L-rd your G-d will bless you in all of your deeds.\""
],
[
"(Devarim 15:11) \"for a poor man will not cease from the midst of the land\": And elsewhere it is written (Ibid. 4) \"But, there shall not be in you a poor man.\" How are these two verses to be reconciled? When you do the will of the L-rd, the poor will be in others (i.e., the gentiles); but when you do not do the will of the L-rd, the poor will be in you.",
"\"Therefore, I command you, saying\": I give you goodly counsel, for your benefit: \"Open shall you open your hand...give shall you give.\"",
"\"to your brother, your poor one, and your pauper in your land.\": Why are all of these mentioned? Scripture apprises us: One whom it befits to give a loaf, give a loaf; one whom it befits to give dough, give dough; one whom it befits to give money, give money; one whom it befits to be fed, feed him.",
"(Ibid. 12) \"If there be sold, to you, etc.\": Whence is it derived that if you buy (a servant), you should buy only a Hebrew servant? From (Shemoth 21:2) \"When you buy a Hebrew man-servant.\" Whence is it derived that if he sells himself, he should sell himself only to you? From (Vayikra 25:39) \"And if your brother grows poor with you and he is sold to you…\" Whence is it derived that if beth-din sells him, he is sold only to you? From (Ibid. 12) \"If there be sold to you (by beth-din, for his theft) your brother …\"",
"\"the Hebrew man or the Hebrew woman\": Why are (both of) these mentioned? For there obtains with the first what does not obtain with the second, and with the second, what does not obtain with the first. The Hebrew man-servant leaves (his master) with (the lapse of six) years, Yovel, and deduction of money (from the time he has served) — which does not obtain with the Hebrew maid-servant. The Hebrew maid-servant leaves with signs (of puberty), and is not sold and re-sold, and is redeemed perforce — which does not obtain with the Hebrew man-servant. So that since there obtains with the first what does not obtain with the second, and with the second what does not obtain with the first, both must be mentioned.",
"\"then he shall serve you\": — and not your heir. I might think, not even your son; it is, therefore, written (Shemoth 21:2) \"Six years shall he serve\" (implying that he does serve your son). And why do you see fit to include the son and to exclude the heir (i.e., the daughter)? I include the son for he stands in place of his father for yeidah (living with his father's handmaid), and for (acquiring his) field of holding (viz. Vayikra 25:25), and I exclude the daughter, who does not.",
"If he ran away and returned, whence do I derive that he completes his (six) years (of service)? From \"then he shall serve you six years.\" I might think that if he took sick and recovered he makes up for his days of idleness; it is, therefore, written \"and in the seventh year you shall send him free from you.\""
],
[
"(Devarim 15:13) \"And when you send him free from yourself … (14) Bestow shall you bestow upon him …\" I might think that the bestowal obtains only with one who lives after six years. Whence do we derive (that it similarly obtains) with one who leaves in Yovel, or upon the master's death, (in the instance of) a Hebrew maid-servant, with signs of puberty? From (the redundancy [12]) \"you shall send him … And when you send him.\" \"And when you send him\": I might think that the bestowal obtains also with one who leaves by a monetary deduction (from his remaining years of service); it is, therefore, written \"And when you send him free from yourself\": (The bestowal obtains) with one whose being sent away is from yourself, and not from himself (i.e., from his own devices). (Ibid. 14).",
"",
"\"Bestow shall you bestow upon him\": and not upon his heirs.",
"\"from your flock, from your threshing floor, and from your winepress\": I might think, only from these; it is, therefore, written \"wherewith the L-rd has blessed you\" — to include all things. If so, why is it written \"from your flock, from your threshing floor, and from your winepress\"? Just as these are distinct in being fit for \"blessing\" (i.e., fruitfulness), (\"bestowal\" obtains with all such things) — to exclude money, which is not fit for blessing. These are the words of R. Shimon. R. Eliezer says: to exclude mules, which do not bear.",
"\"wherewith the L-rd your G-d has blessed you shall you give him\": I might think that if the house were blessed because of him he receives the bestowal; and if not, he does not. It is, therefore, written \"Bestow shall you bestow upon him\" — in any event. If so, what is the intent of \"wherewith the L-rd your G-d has blessed you shall you give him\"? The bestowal is in proportion to the blessing."
],
[
"(Devarim 15:15) \"And you shall remember that you were a slave in the land of Egypt\": I bestowed upon you (the spoils of Egypt upon your leaving Egypt), and again (at the splitting of the sea) — so, you bestow upon him (once) and then, again. Just as in Egypt I bestowed upon you with a lavish hand, so, you. And thus is it written (Psalms 68:14) \"Even for those of you who lie among the sheepfolds, there are wings of a dove sheathed in silver\" — the spoils of Egypt. \"and its pinions of fine gold\" — the spoils of the sea. (Song of Songs 1:11). \"Wreaths of gold shall we make for you\" — the spoils of the sea; \"with spangles of silver\" — the spoils of Egypt.",
"(Devarim, Ibid.) \"Therefore, I command you in respect to this thing this day\" (followed by the ear-boring ceremony [Ibid. 16 and 17]) — The boring of the ear is performed in the daytime and not at night."
],
[
"(Devarim 15:16) \"And it shall be, if he say to you: I shall not leave\": I might think (that he says this) one time; it is, therefore, written (Shemoth 21:5) \"And if the slave say, will say\" — He must say it and repeat it.",
"If he said it in the midst of the six years, but not at the end, his ear is not bored, it being written (Ibid.) \"I shall not go out free\" — It must be said at the time of going out. If he said it at the end of the six years, but not in their midst, his ear is not bored, it being written \"And if the slave say, will say\" — It must be said when he is a slave.",
"(Ibid. 15:16) \"because he loves you and your household\": His saying (Shemoth, Ibid.) \"I love my master, my wife, and my children\" apprises us that his ear is not bored unless he has a wife and children. Whence is it derived (that his ear is not bored) unless his master has a wife and children? From \"because he loves you and your household.\" From here it was ruled: If he had a wife and children and his master did not, or if his master had a wife and children and he did not, his ear is not bored. If his master loved him, but he did not love his master, his ear is not bored, it being written (Shemoth, Ibid.) \"I love my master.\" If he loved his master, but his master did not love him, his ear is not bored, it being written (Devarim, Ibid.) \"because it is good for him with you.\"",
"If he or his master took ill, his ear is not bored, it being written \"because it is good for him.\""
],
[
"(Devarim 15:17) \"Then you shall take the awl and place it\": Whence is it derived that also valid for this purpose are thorn, glass, and reed haulm? From \"then you shall take\" (anything that lends itself to \"taking.\" These are the words of R. Yossi b. R. Yehudah. Rebbi says: Just as an awl is distinct in being of metal, so all that are of metal (may be used).",
"\"the awl\": This is the large awl.",
"",
"",
"R. Eliezer Yuden Berebbi was wont to expound: The boring is done only in the ear-lap. R. Meir says: in the helix. For a Cohein is not bored in that this would render him \"blemished,\" and if boring were in the ear-lap, how would he be rendered blemished thereby? We are hereby taught that boring is only in the height of the ear.",
"\"his ear\": It is written here \"his ear,\" and, elsewhere (in respect to a leper) (Vayikra 14:14) \"his ear.\" Just as there, the right ear (is specified), so, here, the right ear (is intended).",
"\"in his ear\": I might think, at the side of his ear; it is, therefore, written (Devarim 15:17) \"in his ear and the door,\" whereby we are apprised that he pierces his ear (with the top of the awl) until it reaches the door.",
"\"and he shall be unto you a servant forever\" — the \"forever\" of Yovel. — But, perhaps, \"forever\" literally! — It is, therefore, written (Vayikra 25:10) \"And each one of you will return to his holding\" (at the Yovel). Why, then, is it written \"a servant forever\"? For I might think that (after his ear is bored) he serves only six years, so that his end (i.e., the end of his servitude) not be graver than his beginning; it is, therefore, written \"a servant 'forever'\" — even thirty years, even forty, until the Yovel. \"and he shall be unto you a servant forever,\" and, elsewhere, (Vayikra 21:5) \"and he shall serve him forever\" — not his son and not his daughter — whence it is ruled: A Hebrew man-servant serves the son, but not the daughter. One whose ear was bored and one who was sold to a gentile serves neither the son nor the daughter. Whence is it derived that what is stated here (Devarim) applies there (Vayikra), and what is stated there applies here? From \"forever\" (Devarim 15:17) - \"forever\" (Vayikra 21:5), for an identity (gezeirah shavah ).",
"\"and to your maid-servant, too, shall you do thus\": to bestow. I might think, also to bore the ear; it is, therefore, written (Shemoth 21:5) \"And if the man-servant say, etc.\" The man-servant, and not the maid-servant."
],
[],
[
"(Devarim 15:19) \"Every firstling (bechor)\": Scripture apprises us that a bechor is to be eaten (by the Cohein) all of its (first) year. This tells me only of an unblemished bechor. Whence do I derive (the same for) a blemished one (that cannot be sacrificed)? From \"every bechor.\" From \"You shall not work with the bechor of your bullock, etc.\" we are taught that it is forbidden to shear or to work with a bechor. This tells me only of an unblemished bechor. Whence do I derive (the same for) a blemished one? From \"every bechor.\"",
"\"which is born\": to exclude a Caesarian birth.",
"\"in your cattle and in your sheep\": From \"You shall not work with the bechor of your bullock, and you shall not shear the bechor or your flock,\" we learn that it is forbidden to shear and to work with a bechor. This tells me only of a bechor. Whence do I derive (the same for) other offerings? It follows a fortiori, viz.: If a bechor, which does not obtain with all births, and which becomes chullin (non-consecrated) without redemption, may not be shorn or worked with, then all other offerings, which do obtain with all births, and which do not become chullin without redemption — how much more so should it be forbidden to shear them or to work with them!— No, (this can be refuted, viz.:) this may be true of a bechor, whose holiness is from the womb, and whose holiness is upon it (even) if it is permanently blemished. Would you say the same for other offerings, where the above do not obtain? It must, therefore, be written \"in your cattle and in your sheep you shall consecrate\" (i.e., you shall not shear or work with other offerings).",
"R. Yishmael says: One verse (ours) says: \"You shall consecrate,\" and another, (Vayikra 27:26) \"you shall not consecrate\"! You can consecrate it (a bechor) for its valuation to Temple maintenance; but you cannot consecrate it (as a different offering) to the altar. This tells me only of a bechor. Whence do I derive (the same for) all the offerings? From \"in your cattle and in your sheep … you shall consecrate.\" Or, something which you learn as obtaining with one thing, you may learn as obtaining with all (similar) things, viz.: Just as a bechor is distinct in being a lower-order offering, and it is eaten for two days, and applies to cattle and sheep — so, (this obtains with) all that are thus characterized (i.e., with lower-order offerings). And whence do I derive (the same [i.e., that it is forbidden to shear or work with them]) for (other offerings which also obtain with cattle and sheep, such as) holy of holies, and individual and communal lower-order offerings? From \"in your cattle and in your sheep … you shall consecrate.\" I might think that this (that they may not be shorn or worked with) applies also to consecrations for Temple maintenance; it is, therefore, written (Devarim 15:19) \"the bechor.\" Was bechor not included in all offerings? Why was it thus singled out? To teach: Just as bechor is distinct in being an altar offering, etc. — to exclude Temple maintenance consecrations, which are not altar offerings.",
"\"You shall not work with the bechor of your bullock, and you shall not shear the bechor of your flock\": R. Yehudah says: You may not work with the bechor of your bullock, but you may work with one (held in partnership) by you and others (i.e., gentiles, such animals not being subject to the law of the first-born.) \"and you shall not shear the bechor of your flock\": But you may shear one (held in partnership) by you and others. R. Shimon says: \"You shall not work with the bechor of your bullock,\" but you may work with the first-born of a human being. \"and you shall not shear the bechor of your flock,\" but you may shear the firstling of an ass.",
"This tells me only of the bechor of a bullock (as being forbidden) for work, and the bechor of a sheep, for shearing. Whence do I derive (the same for) the reverse? It is derived a fortiori: If a blemished bullock, which is not equivalent to an unblemished bullock to be sacrificed on the altar, is equivalent to it (to be forbidden) for work, then an unblemished sheep, which is equivalent to an unblemished bullock to be sacrificed on the altar, how much more so should it be equivalent to it (to be forbidden) for work! And the same for shearing, viz.: If a blemished sheep, which is not equivalent to an unblemished sheep to be sacrificed on the altar, is equivalent to it (to be forbidden) for shearing, then an unblemished bullock, which is equivalent to an unblemished sheep to be sacrificed on the altar, how much more so should it be equivalent to it (to be forbidden) for shearing! But, still, we have derived the rule for unblemished (animals). Whence do we derive the same for blemished ones? It follows a fortiori, viz.: If an unblemished sheep, which is not equivalent to a blemished sheep, to be eaten outside of Jerusalem, is equivalent to it (to be forbidden) for shearing, then a blemished bullock, which is equivalent to a blemished sheep to be eaten outside of Jerusalem, how much more so should it be equivalent to it (to be forbidden) for shearing!"
],
[
"(Devarim 15:20) \"Before the L-rd your G-d shall you eat it, year by year\": We are hereby taught that a bechor is eaten for two days — one day in this year, and one day in the next year."
],
[
"(Devarim 15:20) \"And if there be in it a blemish\": This tells me only of an animal that was born unblemished and became blemished. Whence do I derive (the same for) one that was born blemished! From \"every blemish.\" Whence do we derive (the same for animals that are) scrofulous, warty, scabbied, old, sick, or malodorous? From \"every.\" I might think that they could be slaughtered (and eaten) outside Jerusalem; it is, therefore, written \"lame or blind': \"lame\" and \"blind\" were in the category (of blemished animals). Why did they leave that category (for special mention)? To make them the basis for a comparison, viz.: Just as \"lame\" and \"blind\" are distinct in being external blemishes, which do not heal, so, all (blemishes which render a bechor subject to slaughtering and eating outside Jerusalem) must be of that kind."
],
[
"(Devarim 16:1) \"Observe the month of Aviv\": Observe the month close to Aviv, so that aviv (the springtide) fall out in its proper time.",
"I might think that if the year were lacking fourteen or fifteen days, you should add that number of days to it; it is, therefore, written \"the month,\" and not less. ...",
"I might think that if it were lacking forty or fifty days, you should add that number of days to it; it is, therefore, written \"the month\" — not less and not more.",
"(Devarim 16:1) \"Observe the month of Aviv\": In three places the section of festivals is mentioned: In Vayikra, because of their order;",
"in Bamidbar, because of the (relevant) offerings;",
"in Devarim, for communal exhortation.",
"We are hereby apprised that Moses heard the order of the festivals on Sinai, repeated it to Israel, and repeated it again at the time of their occurrence,",
"Moses telling them: Take care to study these things and to expound them."
],
[
"(Devarim 16:1) \"And you shall make the Pesach (offering)\": Its \"making\" must be to that end. If he offered it not in its name, it is invalid.",
"I might think that this also applies to its roasting and rinsing; it is, therefore, written (Ibid. 2) \"And you shall slaughter a Pesach\": Slaughtering was in the general category (of \"making\"). Why did it leave (that category for special mention)? To serve as the basis for a comparison, viz.: Just as slaughtering is expressly for the (altar) service, so all such \"makings\" (must be specifically to the end of \"Pesach\"), to exclude those (like roasting and rinsing) which are not altar-oriented.",
"\"to the L-rd your G-d\": for His name's sake.",
"\"for in the month of Aviv\": a propitious month, one which is neither too hot nor too cold. And thus is it written (Psalms 68:7) \"G-d settles (the scattered) individuals (of Israel) in a (single) house (i.e., a united congregation). He releases the prisoners (from Egypt) in an equable (month\" [neither too hot nor too cold]).",
"\"the L-rd your G-d took you out of Egypt at night\": Now did they leave at night? Did they not leave in the daytime, as it is written (Bamidbar 33:3) \"On the morrow of the Pesach the children of Israel went out, etc.\"? We are hereby taught that the redemption began in the evening."
],
[
"(Devarim 16:2) \"And you shall slaughter a Pesach\": Its slaughtering must be in the name of Pesach; otherwise, it is unfit.",
"This tells me only of its slaughtering. Whence do I derive the same for the receiving of its blood and the sprinkling of the blood? From (1) \"and you shall make the Pesach.\"",
"I might think to include (\"in the name of Pesach\") the burning of its fats; it is, therefore, written \"and you shall slaughter.\"",
"Slaughtering was in the general category (of \"making\"). Why was it singled out (for special mention)? To serve as a basis for comparison, viz.: Just as slaughtering is distinct in being categorically required for atonement, so, all that is so required (is included) — to exclude the burning of the fats, which is not thus required.",
"\"to the L-rd your G-d\": for His name's sake.",
"\"sheep and cattle\": Does the Paschal offering not come from lambs and kids? If so, why \"sheep and cattle\"? Sheep for the Pesach offering and cattle for the festive offering (chagigah), and to compare all that comes from sheep and cattle to the Pesach, viz.: Just as Pesach is a mandatory offering and comes only from chullin (non-consecrated) animals, so all mandatory offerings must come from chullin.",
"\"in the place that the L-rd your G-d shall choose to repose His name there\": Shiloh and the Temple."
],
[
"(Devarim 16:3) \"You shall not eat upon it chametz\": R. Yehudah says: Whence is it derived that if one eats chametz (on Pesach eve) from the sixth hour on he transgresses a negative commandment? From \"You shall not eat upon it (i.e., from the time of the sacrifice of the Paschal offering, [from the sixth hour on]) chametz.\"",
"R. Shimon said: Is this so? (i.e., Is this the derivation?) Is it not written \"You shall not eat upon it chametz\" — \"seven days shall you eat upon it matzoth\"? Whoever is subsumed in \"eat matzoh\" is subsumed in \"You shall not eat chametz\" and whoever is not subsumed in \"eat matzoh\" is not subsumed in \"You shall not eat chametz.\"",
"\"the bread of affliction\": to exclude chalut (a paste stirred in hot water) and pan-cakes.",
"I might think that one could fulfill his obligation (of \"bread of affliction\") only with flour of the second course; it is, therefore, written \"You shall eat matzoth upon it\" — even the (extra fine) matzoh of King Solomon. If so, why is it written \"bread of affliction\"? To exclude chalut and pan-cakes.",
"R. Shimon says: Why is it called \"bread of affliction\"? Because of the affliction that they suffered in Egypt.",
"\"For in haste did you leave the land of Egypt.\": I might think the haste of both Israel and Egypt. It is, therefore, written (Shemoth 11:7) \"And against all the children of Israel a dog shall not sharpen its tongue\" — Say, then, it was only Egypt that was in haste.",
"\"so that you remember the days of your leaving the land of Egypt\": This is as R. Elazar b. Azaryah said: I am like one who is seventy years old, and I did not merit reciting the exodus from Egypt at night (in the blessing after the Shema) until Ben Zoma expounded \"so that you remember your leaving the land of Egypt all the days of your life.\" \"the days of your life\" — the days; \"all the days of your life\" — the nights. The sages say: \"the days of your life\" — this world; \"all the days of your life\" — including the days of the Messiah."
],
[
"(Devarim 16:4) \"And there shall not be seen unto you leaven in all of your border for seven days\": \"yours\" you may not see, but you may see that of others (gentiles) and that of the Temple (i.e., if there were chametz of the Temple in his house, he is not in transgression of \"there shall not be seen unto you.\")",
"\"shall not be seen unto you\": Do not see it as being yours, but void it in your heart — whence they ruled: \"If one were on his way (on the fourteenth of Nissan) to slaughter his Pesach offering, or to circumcise his son, or to eat the betrothal feast in the house of his father-in-law, and he remembered that he had chametz in his house — if he can return (home) and burn it and return to his mitzvah, he should do so; if not, he should void it in his heart.",
"\"and there shall not be seen unto you leaven\": This is the difference between Beth Hillel and Beth Shammai: Beth Shammai say: Leaven (is forbidden) in (the size of) an olive, and chametz in (the size of) a date (less than an olive). Beth Hillel say: Both in (the size of) an olive.",
"\"and there shall not remain of the flesh that you sacrifice in the evening on the first day until the morning\": Which offering do you sacrifice in order to eat it in the evening? This is the chagigah (the festive offering), which is eaten together with the Pesach.",
"\"in the first day until the morning\": the morning of the second day."
],
[
"(Devarim 16:5) \"You may not sacrifice the Pesach offering in one …\": R. Yehudah says: Whence is it derived that the Pesach is not slaughtered for one (eater)? From \"You may not sacrifice the Pesach offering in one.\"",
"R. Yossi says: Sometimes he is one and they slaughter it for him, and sometimes they are ten, and they do not slaughter it for him. How so? If he is one and he can eat it (i.e., the whole thing), they slaughter it for him. If they are ten and cannot eat it, they do not slaughter it for them, in order not to render the Pesach invalid (by remaining beyond its allotted time for complete consumption.)",
"R. Elazar b. Mattia says: Because we find that the congregation brings the Pesach in a state of tumah (uncleanliness) when the majority are unclean, I might think that one (individual) could tip the scales to tumah; it is, therefore, written \"You may not sacrifice the Pesach offering by means of one.\"",
"R. Shimon says: When is it derived that if one slaughters the Pesach on a private altar when such altars are forbidden, he is in transgression of a negative commandment? From \"You may not sacrifice the Pesach offering in one.\" I might think (that he transgresses) even when such altars are permitted; it is, therefore, written \"in one of your gates\" (i.e., You may not do so) when all of Israel are gathered in one place, at which time individual altars are forbidden, and not (i.e., you are not in transgression of the above) when they are permitted."
],
[
"(Devarim 16:6) \"But to the place that the L-rd your G-d chooses — there shall you sacrifice the Pesach offering in the evening, etc.\": R. Eliezer says: Towards evening (of the fifteenth of Nissan) you sacrifice it. When the sun sets, you start eating it. At the time of your starting to leave Egypt, (i.e., at midnight) you burn (what is left of) it.",
"R. Yehoshua says: Towards evening you sacrifice it. When the sun sets, you start eating it. Until when (do you eat it)? Until the time of your leaving Egypt (i.e., at the rising of the morning star.)"
],
[
"(Devarim 16:9) \"And you shall cook it and eat it, in the place, etc.\": We are hereby taught that if pieces of it fell (from the oven), it is returned (to the oven) whole, and not piece by piece. These are the words of R. Yehudah. R. Yossi says: On the Sabbath, in any event it is forbidden. On yom tov, in any event it is permitted.",
"\"and you shall betake yourselves in the morning and go to your tents\": We are hereby taught that they must sleep over (in Jerusalem).",
"This tells me only of themselves (as being required to remain overnight in Jerusalem). Whence to I derive (the same for) fowl, meal-offerings, wine, frankincense, and wood? From \"and you shall betake yourselves in the morning\" — All of your \"betakings\" shall be from the morning on.",
"R. Yehudah says: I might think that \"the small Pesach\" (Pesach Sheini, viz. Bamidbar 9:10-12) also requires remaining overnight. It is, therefore, written \"and you shall betake yourselves in the morning and go to your tents. (8) Six days shall you eat matzoth.\" What requires six days requires remaining overnight — to exclude the small Pesach, which requires only one day. The sages say: It (Pesach Sheini) is not worse than wood and frankincense. (i.e., Just as they require remaining overnight, so, Pesach Sheini.)",
"R. Shimon b. Elazar says: One verse states \"Six days shall you eat matzoth,\" and another, (Shemoth 13:6) \"Seven days shall you eat matzoth!\" — Six of the new grain (after the omer offering on the second day); seven of the old grain."
],
[
"(Devarim 16:8) \"and on the seventh day is a holding back (atzereth) for the L-rd your G-d. You shall do no work.\" I might think that one should be \"held back\" all day long in the house of study; it is, therefore, written \"a 'holding back' shall there be for you.\" How are the verses to be reconciled? Devote a portion to the house of study and devote a portion to eating and drinking.",
"R. Yishmael says: We did not learn that work is forbidden on the intermediate days of a festival. Whence do we derive that it is, indeed, forbidden: From \"six days shall you eat matzoth and on the seventh day is a holding back\" — Just as the seventh day is \"held back,\" so the six days are \"held back.\"",
"— But perhaps (the intent is:) just as the seventh day is held back from all work, so the six days are held back from all work! It is, therefore, written \"Six days shall you eat matzoth and on the seventh day is a holding back for the L-rd your G-d. You shall do no work\" — the seventh day is held back from all work, and not the six days\" — whence we derive that Scripture relegated it to the sages to rule which day is forbidden and which day is permitted, which labor is forbidden and which labor is permitted."
],
[
"(Devarim 16:9) \"Seven weeks shall you count for yourself\": I might think that beth-din (is being exhorted to do the counting); it is, therefore, written (Vayikra 22:15) \"And you shall count for yourselves\" — each individual (is exhorted to do the counting).",
"\"From the beginning of the sickle\": (The intent is) when the sickle begins, and that its harvesting be only with the sickle.",
"\"in the standing corn\": that all be standing (i.e., that nothing has yet been harvested); that it be the first of all that is harvested.",
"I might think that he could harvest and bring (the omer), and (count) whenever he wished; it is, therefore, written (Vayikra, Ibid.) \"And you shall count for yourselves from the morrow of the Sabbath\" (i.e., from the morrow of the first day of Pesach).",
"I might think that he could count and bring (the omer), and harvest whenever he wished; it is, therefore, written \"when the sickle begins (to harvest) the standing corn.\" I might think that he could harvest at night and count at night and bring (the omer) at night; it is, therefore, written (Ibid.) \"from the day that you bring (the omer).\"",
"I might think that he could harvest in the daytime and count in the daytime and bring (the omer) in the daytime; it is, therefore, written (Ibid.) \"Seven complete Sabbaths shall they be,\" (the counting until Shavuoth not being complete if the first day is counted in the daytime.) When are they complete? When you begin in the evening.",
"I might think that he could harvest at night and count at night and bring (the omer) at night; it is, therefore, written (Ibid.) \"from the day that you bring (the omer).\"",
"What, then, is the procedure? Harvesting, counting at night, and bringing (the omer) in the daytime."
],
[
"(Devarim 16:10) \"And you shall make a festival of weeks (shavuoth) to the L-rd your G-d\": Because it is written (Shemoth 23:16) \"And the festival of the harvest (Shavuoth) the (time of bringing the) first-fruits of your labor,\" I might think, if you \"harvest, you make a festival, and if not, you do not make a festival; it is, therefore, written \"and you shall make a festival of weeks to the L-rd your G-d\" — Whether or not you have a harvest, you make a festival.",
"\"the tribute of the offering of your hand\": We are hereby taught that one brings his obligatory offering from chullin (non-consecrated monies).",
"And whence is it derived that if he wishes, he may include some of his tithe monies? From \"as the L-rd your G-d will bless you.\""
],
[
"(Devarim 16:11) \"And you shall rejoice before the L-rd your G-d\": It is written here \"rejoice,\" and elsewhere (Ibid. 27:7) \"rejoice.\" Just as there, the rejoicing is with peace-offerings, here, too, it is with peace-offerings.",
"\"you, your daughter, your man-servant, your maid-servant\" — in order of affection.",
"R. Yossi Haglili says: Three mitzvoth obtain on a festival: the festive offering (chagigah), the sacrifice of peace-offerings, viz. (27:7) \"And you shall sacrifice peace-offerings and you shall eat them there\"; \"appearance\" (re'iah), before the L-rd with a burnt-offering, viz. Shemoth 23:15); and rejoicing (simchah).",
"There obtains with re'iah what does not obtain with the others; with chagigah, what does not obtain with the others; and with simchah, what does not obtain with the others:",
"re'iah (a burnt-offering) is entirely (consumed) for the Most High;",
"chagigah obtains both before the Word (the giving of the Torah) and afterwards;",
"simchah obtains with both men and women (as opposed to the others, which obtain only with men.)",
"This (i.e., their uniqueness) being so, Scripture had to mention all of them (individually, their not being mutually derivable.)"
],
[
"(Devarim 16:12) \"And you shall remember that you were a slave in the land of Egypt, and you shall take heed and observe these statutes\": This teaches us that all (the obligations of rejoicing) which obtain on Atzereth (Shavuoth) obtain on Pesach and Succoth, (these, too, commemorating the exodus from Egypt.) — But perhaps all that obtains on Pesach and Succoth (e.g., matzoth, lulav, etc.) also obtain on Atzereth! It is, therefore, written \"these statutes.\" These obtain on Atzereth, but not matzoh, succah, lulav, and seven (days)."
],
[
"(Devarim 16:13) \"The festival of Succoth shall you make for yourself, seven days\": Why is this stated? Because it is written (Vayikra 23:34) \"the festival of Succoth, seven days, for the Most High,\" I might think (that it is being made for the L-rd); it is, therefore, written \"shall you make for yourself.\"",
"If so, what is the intent of \"for the Most High\"? When you make a succah for yourself, I will reckon it to you as if you made it for the Most High.",
"\"shall you make\": and not from what is already made — whence it was ruled: If one inclined over the succah, grape-vine, gourd, or thorn (while they were still rooted in the ground) to serve as its roof-covering (sechach), the succah is invalid, (for though he later severed the growth from its root, at the time of the inclining the roof was already \"made.\")",
"R. Eliezer says: Just as one does not fulfill his obligation on the first day of the festival with his neighbor's lulav, so, he does not fulfill it with his neighbor's succah, it being written \"shall you make for yourself.\" And the sages say: He does not fulfill his obligation with his neighbor's lulav, it being written (Vayikra 23:40) \"And you shall take for yourselves the fruit of the hadar tree (the ethrog), branches of date-palms (the lulav), a bough of the tree avoth (hadas), and willows of the brook (aravoth)\" — one (set) for each individual; but he does fulfill his obligation with his neighbor's succah, it being written (Ibid. 42) \"Every native in Israel shall dwell in Succoth\" — all of Israel may dwell in one succah.",
"R. Shimon says: Pesach and Succoth, which are not seasons of work (in the field) were made, respectively, seven and eight days; Shavuoth, which is a working season, was made for only one day, the Torah being solicitous of Israel's welfare.",
"\"when you gather in from your threshing-floor and your wine-press\": Just as (the fruits of) threshing-floor and wine-press are distinct in that they grow by the water of the preceding year, and their tithes are given according to the tithing order of the preceding year, so, all things that grow by the water of the preceding year are tithed according to the tithing order of the preceding year — to exclude greens, which, not growing by the water of the preceding year, are tithed according to the tithing order of the year to come. These are the words of R. Yossi Haglili.",
"R. Akiva says: Just as (the fruits of) threshing-floor and wine-press, which are distinct in that they grow by most water (i.e., rain, but not drawn water) are tithed according to the tithing order of the preceding year, (so, all such fruits, etc.) — to exclude greens, which, not growing by most water (but by drawn water), are tithed according to the tithing order of the year to come."
],
[
"(Devarim 16:14) \"And you shall rejoice\": in all kinds of rejoicing.",
"I might think, even with fowl and meal-offerings; it is, therefore, written \"in your festival\" — in what the festival offerings come from (i.e., meat) — to exclude fowl and meal-offerings, from which festival offerings do not come.",
"\"you, your son, your daughter, your man-servant, and your maid-servant\": in the order of affection."
],
[
"(Devarim 16:15) \"Seven days shall you celebrate before the L-rd your G-d\": I might think that he sacrifices the festive offering (chagigah) all seven days; it is, therefore, written (Vayikra 43:41) \"And you shall celebrate it\" (the first day), and not all seven days.",
"If so, how is \"seven days\" to be understood? As referring to compensation (i.e., if he did not offer the chagigah on the first day, he can do so all seven days.",
"\"For the L-rd your G-d will bless you\": I might think, only in that species (which he sacrifices); it is, therefore, written \"in all of your produce and in all to which you put your hand.\"",
"\"and you shall be only happy\": to include the night of the last day of the festival for rejoicing.",
"I might think also to include the night of the first day of the festival; it is, therefore, written \"only\" (to exclude this)."
],
[
"(Devarim 16:15) \"Three times in the year\": \"times\" signifies \"festivals,\" as it is written (Isaiah 26:6) \"the times\" (i.e., festivals) of the poor,\" and (Song of Songs 7:3) \"How beautiful are your (festival) times (of \"steps\" [to Jerusalem]) in sandals!\"",
"\"shall be seen (all your males\"): Yochanan b. Dehavai says in the name of R. Yehudah: One who is blind in one eye is exempt from \"being seen,\" it being written \"yeraeh\" (\"shall be seen,\" which can also be read as) \"yireh\" (\"shall see\"). Just as he comes to see (with both of his eyes), so shall be come to be seen.",
"\"males\": to exclude females. \"your males\": to exclude a tumtum (one whose sex is in doubt) and a hermaphrodite.",
"\"all of your males\": to include minors.",
"Which minor is exempt? One who cannot \"ride\" on his father's shoulder and go up to Jerusalem to the Temple mount. These are the words of Beth Shammai, it being written \"your males.\" Beth Hillel say: One who cannot hold on to his father's hand and go up to Jerusalem to the Temple mount, it being written (Shemoth 23:14) \"Three regalim (festivals),\" lit., \"feet.\"",
"(Devarim 16:16) \"the presence (\"pnei\") of the L-rd your G-d\": If you do thus, I will \"free\" (\"poneh\" [like \"pnei\"]) Myself of all My affairs and occupy Myself with you alone.",
"\"on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth\": Because it is written (Ibid. 12:5) \"and you shall come there (6) and you shall bring there your sacrifices, etc.,\" I might think (that if he fails to do so) on the first festival he is in transgression of (Ibid. 23:33) \"You shall not delay to pay it\"; it is, therefore, written (Bamidbar 29:39) \"These shall you offer to the L-rd on your festivals.\" I might think (that he is in transgression if he does not offer them on the first) two festivals; it is, therefore, written \"on the festival of matzoth, and on the festival of Shavuoth, and on the festival of Succoth.\" We are hereby taught that he is not in transgression until all the festivals of the year have passed. R. Shimon says: Three festivals in order, and Succoth last. R. Elazar b. Shimon says: It need not be written \"the festival of Succoth,\" for that is the subject of the verse. Why is it written? To indicate that it (i.e., passing it) is the cause (of the transgression).",
"\"and he shall not appear in the presence of the L-rd empty-handed\": of the offering. The Torah did not assign a specific amount for it, but the sages did. Beth Shammai said: The re'iah (the burnt-offering of \"appearance\"), two (pieces of) silver, and Beth Hillel say: a m'ah of silver; and the simchah offering (i.e., the festive offering, the chagigah,) two (pieces of) silver.",
"(Ibid. 17) \"according to the blessing of the L-rd your G-d that He has given to you\": From here they ruled: One who has many \"eaters\" (i.e., a large family) and little wealth brings many peace-offerings (wherewith to feed his family) and few burnt-offerings, (these being entirely consumed). One who has few \"eaters\" and much wealth brings few peace-offerings and many burnt-offerings. (One who has) little of both, of such a one they said: a m'ah of silver and two (pieces) of silver. (One who has) an abundance of both — of such a one it is written \"Each man, according to the gift of his hand, according to the blessing of the L-rd your G-d that He has given to you\" (i.e., he gives both in abundance.)"
],
[
"(Devarim 16:18) \"Judges and officers shall you appoint for yourself\": Whence is it derived that a beth-din is appointed for all of Israel? From \"Judges … shall you appoint for yourself.\" And whence is it derived that (police) officers are appointed for all of Israel? From \"… officers shall you appoint for yourself.\"",
"R. Yehudah says: Whence is it derived that one is appointed over all? From \"shall you appoint for yourself.\"",
"And whence is it derived that officers are appointed for every city: From \"and officers … in your gates.\"",
"And whence is it derived that a beth-din is appointed for each tribe? From \"and judges … according to your tribes.\" And whence is it derived that officers are appointed for each tribe? From \"and officers … for your tribes.\"",
"R. Shimon b. Gamliel says \"according to your tribes, and they shall judge\": It is a mitzvah for each tribe to judge itself.",
"\"and they shall judge, etc.\": This refers to the appointment of judges. \"and they shall judge the people\": (even) against their will.",
"(Ibid. 19) \"Do not pervert judgment\": in money matters. \"Do not show favoritism\": in judging. Variantly: \"Do not pervert judgment and do not show favoritism\": Why is this stated? Is it not already written \"You shall not pervert judgment\" and \"you shall not show favoritism\"? This refers to the appointment of the judges.",
"Variantly: \"Do not pervert judgment\": Do not say: \"This man is nice; this man is my kinsman.\"",
"\"and do not show favoritism\": Do not say \"This man is rich; this man is poor.\"",
"\"and do not take a bribe\": It goes without saying (do not take it) to exculpate the guilty and to inculpate the innocent; but even to exculpate the innocent and inculpate the guilty. \"for a bribe blinds the eyes of the sages\": and it goes without saying, the eyes of fools. \"and distorts the words of the righteous\": and it goes without saying, the word of the wicked.",
"\"for a bribe blinds\": He does not leave the world until he errs in his ruling, calling the clean unclean, and the unclean clean; the forbidden, permitted and the permitted, forbidden. \"and distorts the words of the righteous\": He does not leave the world until he does not know what is being said.",
"(Ibid. 20) \"Righteousness, righteousness shall you pursue\": Whence is it derived that if one leaves beth-din exonerated, he is not returned for incrimination (if something is later found in his disfavor)? From \"righteousness shall you pursue.\"",
"If he leaves incriminated, whence is it derived that he is returned for exoneration (if something is later found in his favor)? From \"righteousness, righteousness shall you pursue.\"",
"Variantly: \"Righteousness, righteousness shall you pursue\": Seek out the finest beth-din — the beth-din of R. Yochanan b. Zakkai in Beror Chayil; the beth-din of R. Eliezer in Lud.",
"\"so that you live and inherit the land\": We are hereby taught that the appointment of judges furthers the living of Israel and their settlement on their land."
],
[
"(Devarim 16:21) \"You shall not plant for yourself an asheirah (a tree devoted to idolatry)\": We are hereby taught that one who plants an asheirah transgresses a negative commandment. And whence is it derived that one who plants a tree in the Temple mount transgresses a negative commandment? From \"You shall not plant for yourself … any tree beside the altar of the L-rd your G-d.\"",
"R. Eliezer b. Yaakov says: Whence is it derived that a portico is not built in the azarah (the Temple court)? From \"any tree (i.e., wood) beside the altar of the L-rd your G-d.\" \"that you make for yourself\": to include (in the interdict planting a tree beside) a bamah (a temporary altar)."
],
[
"(Devarim 16:22) \"And you shall not set up for yourself a monument (matzeivah), which the L-rd your G-d hates\": This tells me only of a matzeivah. Whence do I derive (the same for) an asheirah and idolatrous images? It follows, viz.: If a matzeivah, which was \"loved\" for the fathers, is \"hated\" for the sons, then an asheirah and idolatrous images, which were \"hated\" for the fathers, how much more so are they hated for the sons!"
],
[
"(Devarim 17:1) \"You shall not sacrifice to the L-rd your G-d an ox or a sheep in which there is a blemish\": R. Yehudah says: I might think that if one slaughtered a sin-offering in the south (instead of the north) he transgresses a negative commandment; it is, therefore, written \"You shall not sacrifice to the L-rd your G-d a sin-offering in which there is a blemish. For (slaughtering a sin-offering with) a blemish he transgresses a negative commandment, but not for slaughtering it in the south. The sages say: Even for slaughtering a sin-offering in the south he transgresses a negative commandment.",
"I might think that if one sacrificed (contrary to the prescribed order) a burnt-offering before a sin-offering, a Pesach offering before a daily offering (tamid), additional offerings (mussafim) before daily offerings, he transgresses a negative commandment; it is, therefore, written \"You shall not sacrifice to the L-rd your G-d an ox or a sheep in which there is a blemish.\" For this he transgresses a negative commandment and not for the others.",
"\"in which there is a blemish\": This tells me only of a blemish. Whence do I derive (the same for) one that is scrofulous, warty, or scabbied? From \"any unseemly thing.\"",
"Whence do I derive (the same for) one that is sick, old, or malodorous? From \"any unseemly thing.\"",
"And whence is it derived that if one slaughtered them outside of their (proper) time or place that he transgresses a negative commandment? From \"any thing (davar),\" connoting anything which is dependent upon speech (dibbur [like \"davar\"], e.g., if one says: \"I am slaughtering to perform this and this sacrificial service outside of its time or place\").",
"And whence do I derive (the same for) an animal which was the active or the passive agent in sodomy, or set aside for idolatry, or served idolatrously, or received as a harlot's hire or the exchange of a dog, or kilayim (hybrid), or treifah, or of Caesarian birth? From \"for it is the abomination of the L-rd your G-d.\" R. Yehoshua says: \"it\" is an abomination, but its offspring is not an abomination.",
"R. Shimon says: I might think that just as being the active or passive agent of sodomy renders an animal unfit as an offering, so it renders a Cohein unfit to offer a sacrifice; it is, therefore, written \"for it is the abomination of the L-rd your G-d\" — the reference is to the sacrifice, and not to the sacrificer."
],
[
"(Devarim 17:2) \"If there be found in your midst, in one of your cities (lit., \"gates\") which the L-rd your G-d gives you, a man or a woman who would do what is evil in the eyes of the L-rd your G-d, to break His covenant\": \"If there be found\": by witnesses, it being written (Ibid. 19:15) \"By word of two witnesses, or by word of three witnesses, shall a thing be established.\" This is a prototype for the rule that wherever \"there be found\" is mentioned, Scripture speaks of (\"finding\") by two or three witnesses.",
"\"in one of your cities\": What is the intent of this? Because it is written (Ibid. 5) \"Then you shall take out that man or that woman who did this evil thing, to your cities (lit., \"gates\"), I might think, the reference is to the gate (i.e., the beth-din) in which he was judged; it is, therefore, written \"gates\" (verse 2), \"gates\" (verse 5). Just as \"gates\" (2) refers to the city in which they were found and not to the gate (beth-din) in which they were judged, so, \"gates\" (5) refers to the city in which they were found and not to the gate (beth-din) in which they were judged.",
"\"a man or a woman\": What is the intent of this? Because we find with a condemned city (viz. Ibid. 13:16) that (only) many who served (idolatry) are (put to death) by the sword, I might think that the same obtains with individuals (who did so); it is, therefore, written",
"(Ibid. 17:5) \"Then you shall take out that man or that woman.\" Because we find that those who were incited are killed by the sword, I might think that the same applies to the inciters; it is, therefore, written (Ibid.) \"the man or the woman and you shall stone them with stones and they shall die.\" Because we find that a \"condemned city\" is not declared through (the incitement of) an individual or of women, I might think that they are not liable (to the death penalty); it is, therefore, written (Ibid. 2) \"a man or a woman who would do what is evil in the eyes of the L-rd your G-d, to break His covenant.\"",
"He is called by five names: \"banned,\" \"abominated,\" \"hated,\" \"abhorred,\" \"perverse.\" And the L-rd ascribes five names to him: \"evil,\" \"breaker of the covenant,\" \"blasphemer,\" \"angerer,\" \"rebel.\" And he leads to five things: the defiling of the Temple, the desecration of the Name, the departure of the Shechinah, the defeat of Israel by the sword, and the exile of Israel from their land.",
"This tells me only of one who serves (idolatry). Whence do I derive (the same for) one who bows down to it? From (Ibid. 3) \"and he bow down to them, or to the sun, or to the moon, or to the whole host of heaven.\"",
"\"which I did not command\" includes (in one interdict) \"combining\" (any of the above with the L-rd as co-deities).",
"R. Yossi Haglili says: Because it is written (Ibid. 4:19) (\"the sun and the moon, etc.) which the L-rd your G-d bequeathed to all the peoples,\" I might think that He bequeathed them to the nations (to serve them), it is, therefore written (Ibid. 29:25) \"gods which they did not know and which He did not bequeath to them (to serve them).\"",
"R. Yossi says: Elazar, my son, says three things: (Jeremiah 19:5) \"which I did not command\" — in the Torah; \"and which I did not speak\" — to the prophets; \"and which never entered My heart\" — that a man should sacrifice his son on the altar.",
"Others say: \"which I did not command\": This refers to the son of Meisha the king of Moav (viz. II Kings 3:27); \"and which I did not speak\": This refers to the daughter of Yiftach (viz. (Judges 11:31-40); \"and which never entered My heart\": This refers to Isaac, the son of Abraham (viz. Bereshith 22)."
],
[
"(Devarim 17:4) \"And it be told to you, and you hear, and you search it out well\": And elsewhere (Ibid. 13:15) it is written \"And you shall inquire, and you shall search out, and you shall ask well,\" and elsewhere (Ibid. 19:18) \"And the judges shall inquire well.\" \"well\" - \"well,\" for a gezeirah shavah (identity). We are hereby taught that he is examined with seven chakiroth (cross-examinations). This tells me only of chakiroth. Whence do I derive (the same for) bedikoth (examinations)? From (13:15, 17:4) \"and, behold, true and correct is the thing.\"",
"If in the end, bedikoth are to be included, why are chakiroth mentioned? For if in the chakiroth, if one of the witnesses says \"I do not know,\" their testimony is invalidated. If this happens in the bedikoth, even if both of them say \"We do not know,\" their testimony stands. Both in the chakiroth and in the bedikoth, if they contradict each other, their testimony is invalidated.",
"(Ibid. 17:4) (\"This abomination has been done) in Israel\": This tells me only of an Israelite (i.e., that he is to be killed). Whence do I derive (the same for) converts, women, and bondsmen? From (Ibid. 5) \"Then you shall take out that man and that woman who did this evil thing\".",
"\"to your gates\": From this I understand the gate (i.e., beth-din) in which they were judged. It is, therefore, written \"your gates\" (here) - \"your gates\" (Ibid. 2) for a gezeirah shavah (identity). Just as \"your gates\" there refers to the city in which they are found, and not to the beth-din in which they were judged, so, \"your gates\" here.",
"\"that man\": and not one who was forced, and not one who did so unwittingly, and not one who was under some kind of misapprehension.",
"\"that woman\": and not one who was forced, and not one who did so unwittingly, and not one who was under some kind of misapprehension.",
"\"and you shall stone them with stones\": I might think, with many stones; it is, therefore, written (Vayikra 20:2) \"with a stone.\" I might then think, with one stone. It is, therefore, written \"with stones.\" How is this to be resolved? If he is not killed with the first stone, he is killed with the second."
],
[
"(Devarim 17:6) \"By word of two witnesses or three witnesses is the dead one to be put to death\": This tells me only of those who are put to death in this context. Whence do I derive (the same for) the others who are put to death (by beth-din)? From \"By word of two witnesses or three witnesses is the dead one to be put to death.\"",
"Whence is it derived that a (single) witness is not to testify for incrimination? From \"He shall not be put to death by word of one witness.\"",
"And whence is it derived that a disciple shall not speak for incrimination? From \"He shall not be put to death by word of one witness\" … And the sages say: Whence is it derived that a (single) witness is not to testify for exoneration? From (Bamidbar 35:20) \"and a witness shall not testify in a soul.\" Whence is it derived that a disciple shall not speak for incrimination? From \"one … shall not testify in a soul to kill him.\""
],
[
"(Devarim 17:7) \"The hand of the witnesses shall be against him first to kill him\": It is a mitzvah for the witnesses to kill him.",
"And whence is it derived that if he does not die by the hand of the witnesses anyone can put him to death? From \"and the hand of all the people afterwards.\"",
"\"and you shall remove the evil from your midst': Remove the doers of evil from Israel."
],
[
"(Devarim 17:8) \"If there be hidden (\"ki yipale\") from you a thing of judgment\": \"ki yipale\": Scripture here speaks of the mufla (expert [similar to \"yipale\"])",
"\"from you\": This refers to counsel, viz. (Nachum 1:11) \"From you has gone the counselor.\"",
"\"a thing\": This is halachah.",
"\"of judgment\": This is (judicial) ruling.",
"\"between blood and blood\": between the blood of niddah (menstruation), the blood of zivah (vaginal discharge) or the blood of childbirth.",
"\"between law and law\": (questions of adjudication of) monetary laws, capital laws, and the laws of stripes.",
"\"between plague and plague\": (questions concerning the cleanliness or uncleanliness of) plague-spots in men, houses, and clothing.",
"\"things\": These are (questions concerning) assessments, dedications, and consecrations.",
"\"disputes\": These are (questions concerning) the sotah's draught, the breaking of the heifer's neck, and the cleansing of the leper.",
"\"in your gates\": These are (questions concerning) leket, shikchah, and peah.",
"",
"\"then you shall arise\": from beth-din.",
"\"and go up to the place, etc.\": From here it was derived that there were three batei-din there: one at the entrance to the Temple mount, one at the entrance of the azarah (the Temple court), and one in the chamber of hewn stone (the seat of the great Sanhedrin).",
"They (the dissenting sage and his colleagues in the local court) come to the court at the entrance of the Temple mount, and he (the dissenting sage) says to them (the members of that court): Thus have I expounded, and thus have my colleagues expounded. If they (the latter) have heard (the ruling in that matter), they tell them; if not they (the dissenter and his colleagues) come to the one at the entrance of the azarah), and he (the dissenter) says (to them): Thus did I expound and thus did my colleagues expound; thus did I teach and thus did my colleagues teach. If they have heard, they tell them; if not, they all come to the great beth-din (the Sanhedrin) in the chamber of hewn stone, whence Torah goes forth to all of Israel, as it is written (Devarim, Ibid.) \"to the place which the L-rd your G-d chooses.\"",
"\"and you shall arise and you shall go up\": We are hereby taught that Eretz Yisrael is higher than all of the lands, and the Temple higher than all of Eretz Yisrael."
],
[
"(Devarim 17:9) \"And you shall come\": to include the beth-din in Yavneh.",
"\"to the Cohanim, the Levites\": It is a mitzvah that there be Cohanim and Levites in the beth-din.",
"I might think that if there are none, it is invalidated; it is, therefore, written \"and to the judge\": Though there be no Cohanim or Levites, it is a bona fide beth-din. \"and to the judge that shall be in those days\": Now would it enter your mind that one should go to a judge who is not in his days?! (The reference is to) one who was related (to the judge by marriage), and whose relationship was subsequently dissolved, in which instance he may be judged (in \"those days\" following the dissolution of the relationship).",
"Variantly: Do not say (I must have a judge) like Moses and Aaron, but (go to) \"the judge that shall be in those days.\" As it is written (Koheleth 7:10) \"Do not say: 'What has happened that the earlier days were better than these?' For it is not from wisdom that you ask this.\"",
"\"and they shall tell you the things of the judgment\": the fine points."
],
[
"(Devarim 17:11) \"And you shall do according to the thing that they tell you from that place which the L-rd chooses\": By the ruling of the great beth-din in Jerusalem (i.e., the Sanhedrin) the death penalty obtains, and not by the ruling of the beth-din in Yavneh.",
"(Ibid. 12) \"According to the Torah that they teach you\": This teaches us that (a rebellious elder) incurs the death penalty only for (controverting) words of Torah (i.e., the Written Law), but not for (controverting) the words of the scribes (i.e., the Oral Law).",
"\"and the judgment that they tell you to do\": This is a positive commandment (i.e., the rebellious elder transgresses a positive commandment).",
"\"You shall not turn aside from the thing that they tell you\": This is a negative commandment.",
"\"right or left\": Even if it seems in your eyes (that they are telling you) left is right and right is left, listen to them."
],
[
"(Devarim 17:12) \"And the man who shall do wilfully, not to listen\": to its ruling.",
"\"And the man who shall do\": (A rebellious elder is not liable) until he teaches to do (what is contrary to the ruling of the Sanhedrin, [but not if he only voices disagreement with their ruling]).",
"\"wilfully\": He (the rebellious elder) is liable only for witting and not for unwitting transgression.",
"\"not to listen to the Cohein\": (directly), but not (\"not to listen\") to one who hears it from him.",
"\"to the Cohein who stands to serve\": (Ibid. 18:5) \"to stand to serve\" tells me that the service (of the Cohein) is only \"standing.\" This tells me only that it is a mitzvah (for him to stand). Whence do I derive that it is a categorical requirement (i.e., that it is not valid unless he is standing)? \"who stands to serve\" implies that if he sits, his service is invalid.",
"\"or to the judge\": This is as we said: Even if there are no Cohanim and Levites there, it is valid.",
"\"that man shall die\": the unqualified death penalty in Scripture — strangulation.",
"\"that man\": and not one who is forced or unwitting or under some misapprehension.",
"\"and you shall remove the evil from Israel\": Remove the doer of evil from Israel."
],
[
"(Devarim 17:14) \"When you come to the land\": Do the mitzvah prescribed herein, in reward of which you will enter the land.",
"\"which the L-rd your G-d gives to you\": in your merit.",
"\"and you inherit it and you inhabit it\": As a reward for inheriting it, you will inhabit it.",
"\"and you say: I shall place over myself a king, as all the nations that are around me\": R. Nehorai says: This verse speaks in denigration of Israel, as in (I Samuel 8:7) \"For it is not you (Samuel) that they have rejected (in asking for a king), but it is Me whom they have rejected from reigning over them.\"",
"R. Yehudah said: Is it not a mitzvah of the Torah to ask for a king? viz. (Ibid. 15) \"Place shall you place over yourself a king, whom the L-rd your G-d shall choose\"? Why, then, was Israel punished for this in the days of Samuel? — Because they (the \"ignoramuses\" of that generation) preempted them (the elders) by placing \"like all the nations that are around us\" (before \"to judge us\").",
"R. Nehorai said: They sought a king only to lead them to idolatry, as it is written (I Samuel, Ibid. 20) \"And we, too, will be like all the nations, and our king will judge us and go out before us, and fight our wars.\""
],
[
"(Devarim 17:15) \"Place shall you place over yourself a king\": If he dies, appoint another in his place.",
"\"a king\": and not a queen.",
"\"whom the L-rd your G-d shall choose\": by word of a prophet.",
"\"from the midst of your brothers\": and not outside of Eretz Yisrael.",
"\"your brothers\": and not others.",
"\"shall you place over yourself a king\": But is it not already written \"Place shall you place over yourself a king\"? Why, then, \"shall you place over yourself a king\"? That his awe be over you — whence it was ruled: One is not permitted to ride on his horse or to sit on his throne or to make use of his sceptre or to see him naked or when he is having his hair cut or when he is in the bathhouse. [Variantly: \"from the midst of your brothers shall you place\": All the \"placings\" that you \"place\" shall be only from the midst of your brothers — whence it was ruled: A leader is not appointed for the congregation unless his mother is an Israelite.]",
"\"from the midst of your brothers shall you place over yourself a king\": This is a positive commandment.",
"\"You shall not be able to place over yourself a strange man, who is not your brother\": This is a negative commandment.",
"\"a strange man\": an idolator. (whence it was ruled: A leader is not appointed for the congregation unless his mother is an Israelite.)",
"\"who is not your brother\": This is a slave. When (King) Agrippas came to this verse, he would burst into tears, (his father being a non-Jew), whereupon all of Israel said to him: \"Fear not, Agrippas; you are our brother, you are our brother,\" (his mother being Jewish)."
],
[
"(Devarim 17:16) \"Only he shall not multiply for himself horses\": I might think not (even enough) for his chariot and his charioteers; it is, therefore, written \"he shall not multiply for himself\" — but he may multiply for his chariot and his charioteers.",
"How, then, is \"horses\" to be understood? As \"idle\" horses.",
"Whence is it derived that the addition of even one idle horse constitutes a transgression? From (Ibid.) \"in order to multiply a horse.\"",
"Now does this not follow a fortiori, viz.: If a mitzvah on which the covenant hinges (i.e., to go to Eretz Yisrael and not to return to Egypt [viz. Shemoth 14:12]) — a transgression (in this instance, returning there for horses,) returns them to Egypt, (this, the thrust of \"that he not return the people to Egypt in order to add a horse\"), then (returning them to the) other lands, on which the covenant does not hinge, how much more so (will a transgression return them there)!"
],
[
"(Devarim 17:17) \"And he shall not multiply for himself wives\":",
"R. Yehudah says: He may multiply (wives) for himself so long as they do not \"turn his heart,\" it being written \"that his heart not turn astray.\"",
"R. Shimon says: He should not marry even one that turns his heart astray. If so, why is it written \"he shall not multiply himself wives\" — even one (so virtuous as) Avigayil.",
"\"and silver and gold he shall not multiply for himself overmuch\": I might think, (not) even to provision the army; it is, therefore, written \"he shall not multiply for himself\" — but he may multiply it to provision the army."
],
[
"(Devarim 17:18) \"And it shall be when he shall sit on the throne of his kingdom\": If he does all that is written in this regard, he is worthy of sitting on the throne of his kingdom.",
"\"that he shall write for himself the mishneh of this Torah\": expressly for himself; he is not to \"bedizen\" himself with those of his ancestors. \"",
"mishneh\": This tells me only of mishneh Torah (\"the repetition of the Torah,\" i.e., the book of Devarim). Whence do I derive (that the mitzvah applies also) to the rest of the Torah? From (Ibid. 19) \"to heed all the words of this Torah.\" If so, why is it written \"the mishneh of this Torah\"? Because it (i.e., the script) is destined to change (viz. Ezra 4:7 and Daniel 5:8).",
"Others say: On the day of Hakhel (viz. Ibid. 21:12) only mishneh Torah (Devarim) is to be read (and it is to this Hakhel reading that our verse is alluding.)",
"\"on a scroll\": and not on a tablet and not on paper, but only on a megillah (a scroll).",
"\"before the Cohanim, the Levites\": from the scroll in the azarah (the Temple court)."
],
[
"(Devarim 17:19) \"And it shall be with him\": From here they ruled: When the king goes out to war, it is with him. When he presides in judgment, it is by him. When he sits down, it is beside him.",
"\"and he shall read in it all the days of his life\": \"the days of his life\": the days; \"all the days of his life\": the nights.",
"\"so that he learn to fear the L-rd his G-d\": We are hereby taught that study leads to fear; fear to heeding, heeding, to doing. Because we find that a commoner is like a king vis-à-vis words of Torah, we might think he is like him in other things, (too); it is, therefore, written \"to heed all the words of this Torah and these statutes\": He is like him in respect to words of Torah, but not in respect to other things,",
"whence it was ruled: A king breaches (the fence of others) to make way for himself (to go to his vineyard or his field), and he may not be held back (from doing so). He may broaden roads for himself, and he is not held back from doing so. The path of the king has no limits. And all of the people take of the spoil and place it before him, and he takes the prime portion. (He chooses first and takes half of all the spoil.)"
],
[
"(Devarim 17:20) \"So that his heart not rise above his brothers\": and not (not rise) above idolators.",
"\"and so that he not turn aside from the mitzvah\": even a \"slight\" mitzvah of a prophet. And thus is it written (I Samuel 13:13) \"And Samuel said to Saul: You have acted foolishly. You have not kept the mitzvah, etc.\" \"and so that he not turn aside from the mitzvah, right or left\": even if he (seems to be) told that right is left and left is right.",
"\"so that he prolong his days in his kingdom\": If he does as is written here, he will be worthy of prolonging days in his kingdom.",
"\"he and his sons\": If he dies, his son succeeds him. This tells me only of a king. Whence do I derive (the same for) all of Israel's leaders? From \"he and his sons in the midst of Israel\" — All who are \"in the midst of Israel\" are succeeded by their sons.",
"R. Chanina b. Gamliel says: It is written (I Kings 3:13) \"And also what you (Solomon) did not ask I have granted you — even riches and honor\": I have granted you even what is not stipulated in the Torah. Shall I not then grant you what is written in the Torah (i.e., length of days, etc.) Only on condition that you observe the Torah, viz. (Ibid. 14) \"If you (Solomon) walk in My ways to keep My statutes and My mitzvoth, as did your father David, then I shall prolong your days,\" and (Ibid. 9:4) \"And as for you, if you walk before Me as your father David did, with wholeheartedness and uprightness, to do according to all that I have commanded you, to keep My statutes and My judgments, etc.\""
],
[
"(Devarim 18:1) \"There shall not be to the Cohanim, the Levites, the entire tribe of Levi, a portion and an inheritance with Israel\" From (Ibid. 7) \"And he (a Cohein) shall minister in the name of the L-rd his G-d,\" I know only of the Cohanim. Whence do I derive (the same for) the Levites? From (Ibid. 1) \"the entire tribe of Levi.\"",
"\"a portion\": the spoils;",
"\"and an inheritance\": the land.",
"\"The fire-offerings of the L-rd and His inheritance shall they eat\": \"the fire offerings\": the Temple offerings. Whence do I derive the same for the boundary offerings (i.e., the terumoth and ma'aseroth of Eretz Yisrael) ? From \"and His inheritance shall they eat.\""
],
[
"(Devarim 18:2) \"And an inheritance he shall not have in the midst of his brothers\": This is the inheritance of the three (peoples — Keini, Kenizi, Kadmoni).",
"\"in the midst of his brothers\": This is the inheritance of the five (peoples — Canaani, Chitti, Emori, Chivi, Yevussi).",
"\"The L-rd is his inheritance as He spoke to him\": This is the rationale of the foregoing."
],
[
"(Devarim 18:3) \"And this shall be the judgment of the Cohanim\": We are hereby taught that the priestly gifts (shoulder, cheeks, and maw) are \"law\" (to the end of extracting them by court order from a thief who stole them from a Cohein who had acquired them from hefker [ownerless property]).",
"I might think that even all offerings (i.e., individual peace-offerings) were subject to priestly gifts, and that this followed a fortiori, viz.: If chullin (non-consecrated animals), which are not subject to (the giving to the Cohein of) breast and thigh, are subject to priestly gifts (of chullin), then consecrated animals, which are subject to breast and thigh, how much more so should they be subject to priestly gifts! It is, therefore, written (Vayikra 7:34) \"and I have given them (breast and thigh) to Aaron the Cohein.\" Nothing in addition to what is stated herein. I might think that chullin, too, are subject to (the giving to the Cohein of) breast and thigh, and that it follows a fortiori, viz.: If consecrated animals, which are not subject to priestly gifts (shoulder, cheeks, and maw), are subject to breast and thigh, then chullin, which are subject to priestly gifts, how much more so should they be subject to breast and thigh! It is, therefore, written \"And this (shoulder, cheeks, and maw) shall be the judgment of the Cohanim.\"",
"\"from the people\": and not from others (i.e., gentiles), and not from his fellow Cohanim.",
"\"from the slaughterers of the slaughtering\": to exclude (from priestly gifts) a treifah (an organically defective animal).",
"\"from the slaughterers of the slaughtering\": The time of the slaughtering is the criterion. From here they ruled: If a stranger converted and he had a cow — If it were slaughtered before he converted, he is exempt (from priestly gifts); if after he converted, he is liable. If the matter is in doubt (safek), he is exempt, and \"the burden of the proof is upon him who would remove (the object) from his neighbor's domain.",
"\"whether ox or sheep\": to include (in the obligation of priestly gifts) kilayim (hybrids). \"whether ox or sheep\": (Priestly gifts obtain) both in Eretz Yisrael and outside of it. (Now why is a verse needed to tell us this?) Does it not follow a fortiori, viz.: There is liability here (for priestly gifts), and there is liability for the first of the shearing. Just as the first of the shearing obtains in Eretz Yisrael and outside of it, so, the priestly gifts! Or, go in this direction: There is liability here (for priestly gifts), and there is liability for terumath reishith (i.e., terumah gedolah, which goes to the Cohein). Just as terumath reishith obtains only in Eretz Yisrael, so, the priestly gifts!",
"Let us see what it (priestly gifts) is most like. We derive something (i.e., priestly gifts) that is not land-linked and not consecrated, from something (the first of the shearing) which is not land-linked and not consecrated. And this is not to be refuted by terumath reishith, which is land-linked and consecrated.",
"Or, go in this direction: We derive something (priestly gifts), which obtains both with much and with little (produce), from something (terumath reishith), which obtains both with much and with little. And this is not to be refuted by the first shearing, which obtains only with many (and not with one sheep).",
"It is, therefore, written \"whether ox or sheep\": both in Eretz Yisrael or outside it.",
"\"and he shall give to the Cohein\": to the Cohein himself.",
"\"the shoulder\": the right shoulder.",
"\"the cheeks\": the upper and the lower cheeks.",
"\"and the maw\": as implied.",
"R. Yehudah says: The expounders of metaphors were wont to say: He (the Cohein) is given the shoulder for the hand (of Pinchas the Cohein), viz. (Bamidbar 25:7) \"and he arose from the mist of the congregation and he (Pinchas) took a spear in his hand.\" \"the cheeks\": for the prayer (of Pinchas), viz. (Psalms 106:30) \"and Pinchas arose and prayed.\" \"the maw (kevah)\": for (Bamidbar 25:8) \"and (he pierced) the woman through her belly (kavathah).\""
],
[
"(Devarim 18:4) \"The first (i.e., terumah) of your corn\": We are hereby taught that terumah is given only of the choicest. \"your corn, your wine, and your oil\": We are hereby taught that terumah is not given from one for the other. And just as we find that we do not give terumah from two of these kinds from one for the other, so, we do not give terumah from grains and from greens from one kind for the other.",
"\"and the first of the shearing\": and not the first (wool that is shed as a result) of the washing.",
"\"the first of the shearing\": and not the first of the tearing.",
"\"the first of the shearing\": both in Eretz Yisrael and outside of it.",
"\"your flock\": and not that of others (i.e., of gentiles [that you have purchased]). From here it was ruled that one who purchases the shearing of a flock belonging to gentiles is exempt from the (obligation of) the first of the shearing. The shearing of his flock (that he purchased) from his neighbor — if the seller left over (of the shearing itself) for himself, the seller is liable (for the first of the shearing); if he did not, (i.e., if he told the buyer: The first of the shearing of the Cohein is with you), the buyer is liable.",
"\"shall you give to him\": There must be enough for a gift — whence they ruled: How much does he give him? The weight of five selaim in Yehudah, which is ten in the Galil, cleansed, for the making of a small garment.",
"And how many sheep must there be for (the obligation of) the first of the shearing? Beth Shammai say: Two ewes, viz. (Isaiah 7:21) \"And it shall be on that day that each man will raise a heifer and two sheep.",
"Beth Hillel say: Five, viz. (I Samuel 25:18) \"and five prepared sheep.\"",
"R. Akiva says: \"the first of the shearing\" — two; \"your flock\" — three; \"shall you give to him\" — five."
],
[
"(Devarim 18:5) \"For in him (the Cohein) did the L-rd your G-d choose from all of your tribes to stand to serve in the name of the L-rd\": We are hereby taught that his service is valid only standing, and if he sat and served, his service is invalid.",
"\"he and his sons all of the days\": both in the time of the Temple and not in the time of the Temple; both in Eretz Yisrael and outside of it."
],
[
"(Devarim 18:6) \"And if the Levite come\": I might think that Scripture speaks of a Levite per se; it is, therefore, written (7) \"And he shall serve\" — (Scripture speaks of) those who are qualified to serve (i.e., the Cohanim, who perform the sacrificial service), to exclude the Levites, who are not thus qualified.",
"\"from all of Israel wherein he lives\": in all of the places of their dwellings\":",
"Whence is it derived that a Cohein may come and offer his (own) sacrifices whenever he wishes (though his watch not be officiating at that time)? From \"then he shall come in all the desire of his soul … (7) and he shall serve.\" Whence is it derived that a Cohein may come and lift his hands (in the priestly blessing) in a watch that is not his? From \"then he shall come in all the desire of his soul … and he shall serve in the name of the L-rd his G-d.\" Which is service in the name of the L-rd? The priestly blessing.",
"Whence is it derived that all the priestly watches share equally in the (devoted portions of the) offerings of the festival? From (6) \"then he shall come in all the desire of his soul to the place that the L-rd shall choose.\" I might think that the same holds true for all the days of the year; it is, therefore, written (6) \"from one of your gates\" — when all of Israel are assembled within one gate, i.e., during the three festivals."
],
[
"(Devarim 18:7) \"And he shall serve in the name of the L-rd his G-d, as all his brothers, the Levites, who stand there before the L-rd\": He stands upon the floor. From here they ruled: If he sat or stood upon vessels or upon a beast or upon the feet of his fellow, (his service) is invalid.",
"Whence is it derived that all of the watches share equally in the devoted portions of the offerings and in the portion of the show-bread? From (Ibid. 8) \"Portion as portion shall they eat, viz.: Just as they share in the sacrificial service, so they share in the eating (of the show-bread).",
"I might think that the same held true for (obligatory) offerings brought on the festival not for the sake of the festival (i.e., that with these, too, all watches served and shared alike); it is, therefore, written (Ibid.) \"aside from the sale of the fathers\" — what the fathers sold to each other, i.e., \"I on my Sabbath and you on your Sabbath.\""
],
[
"(Devarim 18:9) \"When you come to the land\": Perform the mitzvah stated herein, in whose reward you will enter the land.",
"\"that the L-rd your G-d gives to you\": in your merit.",
"\"you shall not learn to do as the abominations of those nations\": I might think that you are forbidden to understand and teach (the falsity of their ways); it is, therefore, written \"to do.\" You may not learn them to do them, but you may learn them to each and to understand."
],
[
"(Devarim 18:10) \"There shall not be found among you\": Beth-din is being exhorted to this end.",
"\"one who passes his son or daughter through fire\": This tells me only of his son or his daughter. Whence do I derive (the same for) the son of his son or the son of his daughter? From (Vayikra 20:3) \"for of his seed he has given to the Molech.\"",
"— But still, here it is written \"through fire,\" and there, \"the Molech.\" Whence do I derive what is written here as applying there, and what is written there as applying here? — It is written \"passing\" (here), \"passing\" (there, Vayikra 18:21) for an identity (gezeirah shavah ), viz.: Just as \"passing\" here is through fire, so, \"passing\" there is through fire. And just as \"passing\" there is to the Molech, so, \"passing\" here is to the Molech. In sum, (to be liable), he must hand over (his child) and pass him through fire to the Molech. Both verses are necessary (to tell us this); if not, we do not know it.",
"Variantly: (The verse speaks of one who passes his son or daughter (through the halves of a calf), thereby entering into a covenant (with idolatry), as it is written (Jeremiah 34:18) \"the calf which they cut in two so as to pass between its halves.\" Variantly: \"one who passes his son or daughter through fire\": (The verse speaks of) one who cohabits with an Aramite woman and begets through her a son who is a foe of the L-rd.",
"\"a diviner\": one or many.",
"\"of divinations\": to impose liability for each divination (in itself). What is a \"diviner\"? One who \"divines\" by holding his stick whether to go or not to go, viz. (Hosea 4:12) \"My people consults its stick; its rod tells it (what to do).\"",
"me'onein: R. Yishmael says: This is one who passes seven types of magic before the eye (ayin).",
"The sages say: These are deceivers of the eye. R. Akiva says: These are augurers who assign a \"time\" (onah) for a particular event, e.g., \"the eve of the shemitah year (i.e., the sixth year) is auspicious for grain\"; \"the pulling out of pulse (as opposed to its harvesting) is detrimental. \"",
"menachesh (a necromancer): (one who interprets natural happenings as signs or portents) e.g., \"His bread fell from his mouth; therefore …,\" \"his stick fell from his hand; therefore …,\" \"a snake on his right, a fox on his left, a deer crossed his path; therefore …\"",
"and one who says \"Do not begin\" (a new enterprise) — it is morning; it is the New Moon; it is the end of Shabbath.\"",
"\"mechashef\" (a sorcerer): One who performs an act is liable (under this interdict); one who (merely) deceives the eyes is not liable."
],
[
"(Devarim 18:11) \"chover chaver\" (one who gathers animals into one spot and divines through them): whether he gathers snakes or scorpions.",
"\"shoel av\": a necromancer that projects speech from his armpits.",
"\"a yidoni\": a soothsayer.",
"They themselves are liable to stoning, and those who consult them are in transgression of an exhortation. Whether he raises (a spirit) on his male member or consults a skull. What is the difference between the first and the second? When one raises (a spirit) on his male member, it does not rise naturally, and is not consulted on the Sabbath. When he consults a skull, it ascends naturally and is consulted on the Sabbath.",
"[\"and one who consults the dead\": This is one who starves himself and goes and sleeps in the cemetery so that the spirit of tumah (uncleanliness) repose itself upon him. And when R. Akiva came to this verse, he said: \"Woe unto us! If the spirit of tumah reposes upon one who cleaves to tumah, how much more so should the holy spirit repose upon one who cleaves to the Shechinah! What brought this (absence of the holy spirit) about? Your sins sundered you from your G-d!\"]"
],
[
"(Devarim 18:12) \"For the abomination of the L-rd are all who do these\": Because it is written (Ibid.) \"and because of these abominations,\" I might think that he is not liable until he transgresses all of them; it is, therefore, written \"all who do these\" — even one of these.",
"\"and because of these abominations, the L-rd your G-d drives them out before you\": R. Shimon said: We are hereby taught that the Canaanites were exhorted for all of these things, for one is not punished unless he is first exhorted. when R. Akiva came to this verse, he said: \"Woe unto us! If the spirit of tumah reposes upon one who cleaves to tumah, how much more so should the holy spirit repose upon one who cleaves to the Shechinah! What brought this (absence of the holy spirit) about? Your sins sundered you from your G-d!\"",
"(Ibid. 13) \"Whole shall you be with the L-rd your G-d\": When you are whole, your lot will be with the L-rd your G-d.\" And thus did David say (Psalms 26:11) \"And I in My wholeness will go — redeem me and be gracious unto me,\" and (Ibid. 41:13) \"And I, in my wholeness You supported me, and You placed me before You forever.\""
],
[
"(Devarim 18:14) \"For these nations that you inherit\": Do the mitzvah stated herein, in reward for which you will inherit them.",
"\"For … they hearken to the me'onenim and the diviners\": lest you say, they have whom to consult, and we do not; \"but you, not thus (to hearken to them) did the L-rd your G-d relegate you.\" It (the means of consultation) was given to you (i.e., by means of a prophet, etc.); but you forsake words of Torah and occupy yourself with these!"
],
[
"(Devarim 18:15) \"A prophet from your midst, from your brothers, such as I, the L-rd your G-d will establish for you\": \"from your midst\" — not from outside Eretz Yisrael; \"from your brothers\" — not from others (i.e., gentiles). \"will establish for you\" — and not for idolators. How, then, am I to understand (Jeremiah 1:5) \"A prophet for the nations have I made you (Jeremiah)\"? For those (Jews) who deport themselves as the nations do.",
"\"to him shall you hearken\": even if he tells you to transgress (temporarily) one of the mitzvoth of the Torah, as in the instance of Eliyahu on Mount Carmel, if (in his judgment) the time requires it, listen to him."
],
[
"(Devarim 18:16) \"As all that you asked from the L-rd your G-d in Chorev\": By this they merited that prophets arise for them, viz. (Ibid.) \"I shall not continue to hear the voice of the L-rd my G-d.\" (Ibid. 17) \"And the L-rd said to me: They have done well in speaking as they did.\": They have anticipated the \"Divine Intelligence,\" viz.",
"(Ibid. 18) \"A prophet shall I raise up for them\": We are hereby taught that as a reward for their fear (of listening to the voice of G-d) they merited that prophets arise for them.",
"(Ibid.) \"and I shall place My words in his mouth\": I shall do this, but I shall not speak to him face to face. (\"And I shall place My words in his mouth\":) From now on, realize that the holy spirit has been placed in the mouth of the prophets.",
"(Ibid.) \"and he shall speak to them (directly)\": Do not set up an interpreter for him.",
"\"all that I command him\": (He will not change the order of My words) — first things first, second things, afterwards."
],
[
"(Devarim 18:19) \"And it shall be, the man who will not heed My words\": There are three whose death is at the hands of Heaven: one who suppresses his prophecy, like Yonah the son of Amittai; one who dismisses the words of a prophet, as did the colleague of Michah (viz. I Kings 20:35), and a prophet who transgresses his own prophecy, as did Iddo, viz. (I Kings 13:21). And there are three whose death is at the hands of beth-din: one who prophesies what he did not hear (from G-d), like Tzidkiyahu ben Cna'anah (viz. I Kings 22:24); and what was not spoken to him, like Chananiah ben Azur, who heard things from the mouth of Jeremiah, who prophesied in the upper marketplace and went and prophesied in the lower marketplace (viz. Jeremiah 28); and one who prophesies in the name of idolatry, i.e., \"This is what the idol says\" — even if what he said was consistent with the halachah, to rule unclean what was unclean, and clean what was clean — it being written (Ibid. 20) \"But the prophet who shall presume, etc.\""
],
[
"(Devarim 18:20) \"then he shall be put to death\": by the unqualified \"death penalty\" of the Torah, i.e., strangulation.",
"(Ibid. 21) \"And when you say in your heart: How shall we know the thing which the L-rd has not spoken?\": Jeremiah said about the remaining (Temple) vessels (Jeremiah 27:22) \"They shall be brought to Bavel and there shall they remain.\" Chananiah (ben Azur) said (Ibid. 28:3) \"I will restore to this place all the vessels of the house of the L-rd.\" Whom shall we heed? It is, therefore, written (Devarim, Ibid. 22) \"What the prophet shall speak in the name of the L-rd and the thing not be and not come to pass, that is the thing which the L-rd has not spoken.\" \"In presumption has the prophet spoken it.\": He is liable (to the death penalty) for (willful) presumption, and not for unwittingness.",
"\"Do not hold back from him\": Do not hold yourself back from incriminating him."
],
[
"(Devarim 19:1) \"When the L-rd your G-d cuts off the nations whose land the L-rd your G-d gives to you\": in your merit.",
"\"and you inherit them and you dwell in their cities and in their houses\": Because it is written \"and you inherit them and you dwell in their cities,\" I might think that you are not permitted to add (to the existing settlement); it is, therefore, written (Ibid. 12:29) \"and you dwell in their land\" — Wherever you wish to build, build."
],
[
"(Devarim 19:2) \"Three cities\": of average size, not very small and not very large.",
"\"shall you set aside for yourself\": and not for others (i.e., gentiles).",
"\"in the midst of your land\": and not in a border city.",
"\"which the L-rd your G-d gives you to inherit\": after you conquer and inherit it.",
"(Ibid. 3) \"Prepare for yourself the way\": Make stations leading into them.",
"\"and divide in thirds the border of your land': They (the cities of refuge) are not to be (indiscriminately) scattered, but aligned (with other such cities) by threes.",
"\"that the L-rd your G-d shall cause you to inherit\": to include (the cities of refuge) across the Jordan (aligned) like two rows in a vineyard.",
"\"that every slayer may flee there\" — even the high-priest, (though he, of course, cannot leave the city of refuge, as all others do, with the death of the high-priest)."
],
[
"(Devarim 19:4) \"And this is the dvar of the slayer\": From here they ruled: If a slayer fled to his city of refuge and the people of that city wished to honor him, he must tell them: \"I am a slayer.\" If they persist, he may accept their homage, (it being written \"And this is dvar [lit., \"the word\"] of the slayer\" [i.e., he must tell them \"I am a slayer\"]).",
"(Ibid. 6) \"Lest the avenger of blood pursue the slayer\": This tells me (that he must flee them) only if there is a pursuer and a redeemer. Whence do I derive (the same for an instance) where there is a pursuer but no redeemer, a redeemer but no pursuer, or neither a pursuer or a redeemer? From (the repetition of) \"slayer\" (verse 4), \"slayer\" (here), (i.e., in any instance).",
"(Ibid. 6) \"his heart being hot\": This tells me only of one (a pursuer) whose heart is \"hot.\" Whence do I derive (the same for) a father pursuing his son or a son pursuing his father? From (the repetition of) \"slayer,\" \"slayer.\"",
"(Ibid. 4) who shall flee there\": Why is \"there\" mentioned three times (in the context of the cities of refuge)? There shall be his dwelling; there shall be his death; there shall be his burial.",
"(Ibid. 4) \"one who smites his neighbor\": Why is \"his neighbor\" mentioned three times (in the context of the cities of refuge)? \"his neighbor\" — to exclude (from the cities of refuge) others (i.e., gentiles); \"his neighbor\" — to exclude a sojourning convert; \"his neighbor\" — even \"his neighbor,\" a father (who killed) his son or a son (who killed) his father. (Ibid. 4) \"not having hated him\": But if he had hated him, he is not exiled. (\"not having hated him) mitmol shilshom\":",
"\"mitmol\": two days; \"shilshom\": three days. As R. Yehudah says: What constitutes a \"foe\"? One with whom he did not converse for three days out of hatred."
],
[
"(Devarim 19:5) \"And one who comes with his neighbor in the forest\": Just as a forest is a place that the slain and the slayer were permitted to enter, so all such places (are subsumed in the halachah) — to exclude the owner's courtyard, which the slayer had no right to enter.",
"\"to chop wood\": Abba Shaul says: Just as the chopping of wood is a (merely) \"permitted\" activity, so, all such activities are subsumed (in the halachah) — to exclude (a mitzvah activity, such as) a father beating his son (to chastise him), etc."
],
[
"(Devarim 19:5) \"and his hand swing the axe\": From here it is ruled that if he intended to chop down a tree and it fell on a man and killed him, he is exiled.",
"\"and the blade slip from the wood\": from the haft (of the axe). Rebbi says: from the wood that was being chopped.",
"\"and it find his neighbor and he die\": to exclude his presenting himself. From here R. Eliezer b. Yaakov ruled: If, after the stone left his hand, the other put out his head and was hit by it, the first is not liable.",
"\"he shall flee to one of these cities\": He may not exile himself from one city to another.",
"(Ibid. 6) \"Lest the redeemer of blood pursue the slayer\": It is a mitzvah for him to pursue him.",
"\"not having hated him\": If he had hated him, he is not exiled.",
"\"mitmol shilshom\": As R. Yehudah says: \"tmol\": two days; \"shilshom\": three days (see #181).",
"(Ibid. 7) \"Therefore, I command you, saying\": Beth-din is being exhorted to this end."
],
[
"(Devarim 19:8) \"And if the L-rd your G-d broaden your border\": Do the mitzvah stated herein, in reward for which the L-rd will broaden your border.",
"\"as He swore to your forefathers\" — all in the merit of the forefathers.",
"\"and He give you all the land that He swore to give to your forefathers\": These are (the cities of) the Keni, the Kenizi, and the Kadmoni (across the Jordan, where three cities of refuge were established)."
],
[
"(Devarim 19:9) \"If you keep all of this mitzvah to do it … then you shall add for yourself, etc.\": From here we see that Moses set aside three cities (of refuge) across the Jordan. When they came to Eretz Yisrael, they set aside another three, and in time to come, they are destined to set up another three. Three superadded to three — six, and another three — nine together.",
"R. Nehorai says: These three, added to three; \"then you shall add for yourself\" — nine; \"another three\" — twelve.",
"Abba Shaul says: Three added to three, \"another three\" — nine; \"on the three\" — twelve; \"these\" — fifteen. ..."
],
[
"(Devarim 19:10) \"And innocent blood shall not be shed in the midst of your land that the L-rd your G-d gives to you as an inheritance\": Beth-din is hereby being exhorted to this end.",
"(Ibid. 11) \"And if a man hate his neighbor, and he lie in wait for him, and he rise up against him\": From here they taught: If a man transgressed a \"light\" commandment, in the end he will transgress a grave one. If he transgressed \"You shall love your neighbor as yourself,\" he is destined to transgress \"You shall not hate,\" \"You shall not take revenge,\" \"You shall not bear a grudge,\" and, in the end, \"and your brother shall live with you\" — until he arrives at the spilling of blood."
],
[
"(Devarim 19:11) \"and he rise up against him, etc.\" (Ibid. 12) \"Then the elders of his city shall send, and they shall take him from there\": From here R. Yossi b. Yehudah says: If one slays a soul, whether unwittingly or wittingly — all proceed to the cities of refuge, and beth-din send and bring him from there.",
"One who was liable to the death penalty was killed, viz. \"Then the elders of his city shall send, and they shall take him from there.\"",
"One who was not liable to the death penalty was let go, as it is written (Bamidbar 35:25) \"then the congregation shall rescue the slayer.\"",
"One who was liable to exile would be returned to his place (in the city of refuge), viz. (Ibid.) \"then the congregation shall return him to his city of refuge.\"",
"Rebbi says: The slayer himself would exile himself to the cities of refuge, thinking that they shielded the witting as well as the unwitting.",
"(Devarim, Ibid. 12) \"and they shall place him into the hand of the avenger of blood and he shall die\": Whence is it derived that if he did not die at the hands of the avenger of blood, he is to die at the hand of any man? From \"and he shall die.\"",
"(Ibid. 13) \"Let your eye not pity him, and remove the innocent blood from Israel\": Lest you say: If one has already been killed, why should we be guilty of the blood of others? It is, therefore, written \"Let your eye not pity him.\"",
"\"and remove the innocent blood\": Remove the doers of evil from Israel."
],
[
"(Devarim 19:14) \"You shall not move back (into his own land, thus broadening your own), the boundary marker of your neighbor.\" Is it not already written (Vayikra 19:13) \"You shall not rob\"? What, then, is the intent of the above? We are hereby taught that one who removes his neighbor's boundary marker transgresses two negative commandments.",
"I might think (that the same holds true) also outside of Eretz Yisrael; it is, therefore, written \"in your inheritance that you shall inherit in the land.\" In Eretz Yisrael one transgresses two negative commandments. Outside of it he transgresses only one.",
"Whence is it derived that if one removes the bounds of the tribes he transgresses a negative commandment? From (Proverbs 22:28) \"Do not remove the long-standing boundary marker (which your forefathers have established.\") Whence is it derived that if one confuses the words of R. Eliezer with those of R. Yehoshua, and vice versa, pronouncing clean, unclean, or unclean, clean — that he transgresses a negative commandment? From \"You shall not move back the boundary marker of your neighbor.\" Whence is it derived that one who sells the burial plot of his fathers transgresses a negative commandment? From \"You shall not move back the boundary marker of your neighbor.\" I might think that this were so even if no one were ever buried there; it is, therefore, written \"in your inheritance that you shall inherit\"",
"(Ibid. 15) \"One witness shall not arise against a man\": This tells me only of capital offenses. Whence do I derive (the same for) the administration of stripes? From \"for every transgression.\"",
"Whence do I derive (the same for cases involving) sacrifices? From \"for every sin (-offering).\"",
"Whence do I derive (the same for) confirming one as a Cohein or disqualifying him from the priesthood? From \"in every fault.\"",
"Whence do I derive (the same for) monetary litigations? From \"wherein he is amiss.\"",
"This tells me only of testimony concerning a man. Whence do I derive (the same for) testimony concerning women and slaves? From \"in every\" \"and in every.\" If in the end we include a woman, why is it written \"a man\"? He (a single witness) does arise for a woman (to testify that her husband has died) to (enable her) to wed (another). These are the words of R. Yehoshua.",
"R. Yossi says: He (a single witness) does not arise for a transgression, but he does arise for an oath (i.e., If one denies a debt to which there is a single witness, he must take an oath against the claim of the witness.) R. Yossi says: Kal vachomer (a fortiori): If in a situation where one's mouth (i.e., admission) does not combine with a single witness for death (i.e., If a single witness testifies that a man had killed, and the man himself admits that he had killed, the two do not combine [like two witnesses] to make him liable to the death penalty) — If (in such a situation) he does swear by his own admission [i.e., If a single witness testifies that a man owes another a hundred, and he admits to fifty, he must take an oath on the rest] — then, in a situation where one's admission does combine (to make him liable) for money (i.e., If a single witness testifies that a man owes another a hundred, and he himself admits to it, his admission does combine with that of the witness to make him liable for money), then how much more so is he liable for an oath on the testimony of a single witness, (and why is a verse needed to tell us this?) — No, (the kal vachomer can be refuted, viz.:) Why is it that he swears by his own admission? Because he pays by his own admission. Should he then swear by (the testimony of) a single witness, when he does not pay by the testimony of a single witness! The verse is needed, then, to tell us that a single witness does not arise for a transgression, but he does arise for an oath.",
"(Ibid. 15) \"By word of two witnesses, or by word of three witnesses, shall a thing be established\": not through their script or through their interpreter. \"shall a thing be established\": From here it was stated: R. Eliezer says: He forewarns her (a suspected wife) in the presence of two witnesses (not to secrete herself with the suspect), and causes her to drink (the bitter waters of the sotah) by the word of one witness (that she secreted herself).",
"R. Yehoshua says: He forewarns her in the presence of two and causes her to drink by the word of two. For it would follow: If the latter testimony (that she had secreted herself), which forbids her universally (i.e., even to her husband), were by one witness, how much more so would the former testimony (to her forewarning), which does not forbid her universally (i.e., she is permitted to her husband) — how much more so should it be acceptable with one witness. It is, therefore, written (Devarim 24:1) \"for he has found in her a thing of nakedness.\" And it is written here \"By word of two witnesses … will a thing be established\" — Just as here, two (are required), so, there, two. How much more so (are two required for) the latter testimony (that she had secreted herself.) For if the first testimony, which does not forbid her universally (i.e., to her husband) is not valid with fewer than two, then the latter testimony, which does forbid her to her husband, how much more so is it invalid with fewer than two. This is the intent of (Bamidbar 5:13) \"and there be no witness in her\" (see there)."
],
[
"(Devarim 19:16) \"If there arise a witness chamas against a man to testify against him sarah\": \"chamas\" connotes a robber, and \"sarah,\" as in (Ibid. 13:6) \"for he has spoken sarah,\" and (Jeremiah 28:16) \"This year you shall die, for you have spoken sarah of the L-rd.\"",
"We are hereby taught that he is not liable until he falsifies himself — whence they ruled: Witnesses do not become zomemin (\"scheming witnesses\") until they falsify themselves. How so? A says: I testify that that man killed someone (on a certain day). B. says: How can you say that? That slain man (or that slayer) was with us on that day in this and this place? — These are not zomemin. But if they said: How can you testify thus? You were with us on that day in that place — These are zomemin, and they are killed for their testimony."
],
[
"(Devarim 19:17) \"Then the two men shall stand\": It is a mitzvah for the litigants to stand.",
"\"the two men\": This tells me only of men (as being required to stand). Whence do I derive (the same for) a man (contending with) a woman; a woman with a man; two women with each other? From \"who have the contention\" — in any event. If so, why is it written \"men\"?",
"Because it is written (Ibid. 15) \"By word of two witnesses, etc.\", I might think that a woman, too, may testify; it is, therefore, written here, \"two,\" and there \"two.\" Just as \"two\" here are \"men,\" and not women, so, \"two\" there.",
"\"who have the contention\": Let the owner of the (disputed) ox come and stand by his ox.",
"\"before the L-rd\": They think they are standing before flesh and blood — they are standing before the L-rd!",
"\"before the Cohanim and the judges who shall be in those days\": This is as R. Yossi Haglili said: Would it enter your mind that they (should stand before) a judge who is not in your days! (The reference is) rather, to (a judge) who had been kin (to one of the litigants [e.g., married to his sister, in which instance he would not be fit for judging his case]), and who had become \"distant\" (by her death — his present status [thus, \"in your days\"] permitting him to judge the case.) Variantly: (The reference is) to one who was certified (to judge you) in those days, in keeping with (Koheleth 7:10) \"Do not say: What has happened that the former days were better than these, etc.\"",
"(Devarim 19:18) \"And the judges shall inquire well. And elsewhere, (Ibid. 13:15) \"And you shall inquire, and you shall search out, and you shall ask well,\" and elsewhere (Ibid. 17:4) \"And it be told to you, and you hear, and you shall search it out well\" — \"well\" - \"well,\" for an identity (gezeirah shavah ). We are hereby taught that he is subject to seven inquiries (chakiroth, cross-examinations). Whence is it derived that there are also bedikoth (\"examinations,\" factual review)? From (Ibid.) \"and, behold, true and correct is the thing.\" Whence is it derived (that through his testimony) he is branded as \"false\"? From (Ibid. 19:18) \"and, behold, a false witness is the witness.\"",
"Whence is it derived that (through his testimony) he brands his neighbor (witness) as \"false\"? From (Ibid.) \"'false' has he testified against his brother.\"",
"I might think that even if their testimony has been cross-examined (and accepted) in beth-din (and other witnesses come to refute the refuters, that the latter are rendered \"edim zomemin\"); it is, therefore, written (Ibid.) \"And the judges inquire well, and behold, (i.e., the case is \"closed\") — (The first refuters are detained) only so long as beth-din needs them, and not after their testimony has been cross-examined in beth-din. \"a witness\" — two (i.e., the minimum of \"witness\" is two); \"the witness\" — even one hundred.",
"(Ibid. 19:19) \"Then you shall do to him as he schemed to do to his brother\": If money (i.e., if he schemed to make his brother liable for money), money (i.e., then he pays money); if stripes, stripes; if (other) punishments, punishments.",
"We \"hear\" the punishments (for edim zomemin.) Where do we find the exhortation (against it)? In (Shemoth 20:13) \"you shall not testify against your neighbor false testimony.\"",
"\"to do to his brother\": From here they ruled: Edim zomemin are not killed unless the verdict has been pronounced (to kill the defendant). For the Sadducees were wont to say: Scheming witnesses are not killed unless the defendant is killed, it being written (Ibid. 21) \"a soul for a soul\" — to which the sages replied: But is it not written \"Then you shall do to him as he schemed to do to his brother\" — but his brother is (still) living? If so, why is it written \"a soul for a soul\"? For I might think that they are killed as soon as their (the refuters') testimony is accepted. It is, therefore, written \"a soul for a soul\" — they are not killed unless the verdict has been pronounced (to kill the defendant).",
"R. Yossi Haglili says: What is the intent of \"Then you shall do to him as he schemed to do to his brother\"? We find in all the (capital) punishments of the Torah that the penalty of the man is like that of the woman, and that of the edim zomemin like theirs. But in the instance of one who fornicated with the daughter of a Cohein, the penalty of the man is not the same as that of the woman, that of the man being strangulation, and that of the woman, burning. But we have not heard what is to be done with their zomemin (in such an instance). It is, therefore, written \"Then you shall do to him as he schemed to do to his brother.\" As the death of his brother is his death, and not as the death of his sister.",
"And whence is it derived that one who shamed another pays money? It is written here (19:21) \"your eyes shall not pity,\" and elsewhere (in an instance of shaming) (Ibid. 25:12) \"your eyes shall not pity.\" Just as here monetary payment (is being referred to), so, there, monetary payment.",
"R. Yehudah says: It is written here (19:21) \"hand\" and \"foot,\" and elsewhere (Shemoth 21:24) \"hand\" and \"foot.\" Just as \"hand\" and \"foot\" here refer to monetary payment, so, \"hand\" and \"foot\" there.",
"R. Yossi Haglili says: Whence is it derived that one should not go out to war unless he has hands, feet, eyes, and teeth? From (the juxtaposition of (19:21) \"Your eyes shall not pity; a soul for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot\" with (20:1) \"when you go out to war against your foes.\"",
"(Devarim 20:1) \"when you go out to war against your foes\": Scripture here speaks of a non-obligatory (optional) war.",
"\"against your foes\": (Remember that) it is against your foes that you are warring.",
"\"and you see horse and chariot\": Just as they go out against you with horse and chariot, so, you go out against them with horse and chariot.",
"\"horse and chariot\": Now do they have only one horse? Is it not written \"a great host\"? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. Similarly, (Shemoth 15:1) \"Horse and its rider He has cast into the sea.\" Was there only one horse? Is it not written (Ibid. 14:7) \"And he (Pharaoh) took six hundred choice, chariots, etc.\"? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. (Devarim, Ibid.)",
"\"Do not fear them, for the L-rd your G-d is with you, who brought you up from the land of Egypt\": He who brought you up from the land of Egypt will stand up for you in a time of trouble."
],
[
"(Devarim 20:2) \"And it shall be, when you draw near to the battle\": I might think that this refers to the day of the joining of the battle; but (Ibid. 3) \"And he shall say to them: Hear, O Israel, you are drawing near today to do battle with your foes\" already refers to the day of the battle. How, then, am I to understand \"And it shall be, when you draw near to the battle\"? When they approach the boundary, the Cohein presents to them all of the conditions that follow."
],
[
"",
"(Devarim 20:3) \"And he shall say to them \"Hear, O Israel … against your foes\": and not against your brothers: not Yehudah against Shimon and not Shimon against Yehudah, in which instance if you fell into their hands they would pity you, (viz. II Chronicles 28:8-15) — It is against your foes that you are going, who, if you fall into their hands, will not pity you!",
"\"Let your hearts not faint. Do not fear, and do not tremble, and do not break before them.\" (He warned them) against the four things that the enemy did in war: clashing, trumpeting, shouting, and tramping. \"Let your hearts not faint\" at the whinnying of the horses and the flashing of the swords. \"and do not fear\" the clashing of the shields and the tramping of the shoes. \"and do not tremble\" at the blaring of the trumpets. \"and do not break\" before the cries (of battle). \"For the L-rd your G-d goes with you\": They come with the \"triumph\" of flesh and blood, and you come with the triumph of the L-rd."
],
[
"(Devarim 20:4) \"For it is the L-rd your G-d who goes with you to do battle with your foes\": He who was with you in the desert will be with you at this time.",
"\"to save you\": from snakes, scorpions, and adverse winds.",
"Thus far the Cohein anointed for war speaks; from this point on, the officers.",
"(whether he has betrothed a virgin or a widow, even one awaiting levirate marriage, and even if he has heard that his brother died in the war, he returns.)",
"All of them (the returnees) heed the words of the Cohein at the battle formation and return and supply water and food for their brothers and repair the roads.",
"Thus far the Cohein anointed for war speaks; from this point on, the officers. I might think (that they speak) their own words, but (8) \"Then the officer shall speak further\" already speaks of their own words. How, then, are we to understand \"Then the officers shall speak\"? As referring to the words of the Cohein appointed for war. How so? The Cohein spoke and an officer relayed what he said."
],
[
"(Devarim 20:5) \"Who is the man that has built a new house\": This tells me only of one who has built. Whence do I derive (the same for) one who inherited, acquired, or received it as a gift? From \"Who is the man?\" (— in any event).",
"\"a house\": Whence do I derive (the same for) a straw loft, a cattle shed, a wood hut, and a treasure store? From \"who has built\" (— any manner of building). I might think then that also included are gateways, porticos, and porches; it is, therefore, written \"house.\" Just as a house can be \"inhabited,\" so, all that can be inhabited, to exclude the above, which cannot be \"inhabited.\"",
"\"and did not inhabit it\": to exclude a (house) robber.",
"\"let him go and return to his house\": (Let him) heed the words of the Cohein at the battle formation and return,",
"\"lest he die in the war\": If he does not heed the words of the Cohein, in the end he will die in the war.",
"\"and another man will inhabit it\": I might think, his son or the son of his brother — It is written here \"another,\" and elsewhere (Ibid. 28:30) \"another.\" Just as \"another\" there is a gentile, so, \"another\" here."
],
[
"(Devarim 20:6) \"And who is the man that has planted a vineyard\": This tells me only of one who has planted a vineyard. Whence do I derive (the same for) one who inherited, acquired, or received a vineyards as a gift? From \"Who is the man\" (— any manner of man).",
"This tells me only of a vineyard. Whence do I derive (the same for a plot containing) five food plants of five (different) kinds? From \"that has planted,\" (fewer than five not being \"planting\"). I might think, even four food plants and five barren plants. It is, therefore, written \"a vineyard,\" (these not being considered \"a vineyard.\")",
"R. Eliezer b. Yaakov says: I understand the verse as applying only to a vineyard, (and not as five food plants).",
"\"and did not redeem\" (in the fourth year): to exclude (from \"returning\") one who sunk vines. \"and did not redeem it\": to exclude one who engrafted them.",
"\"let him go and return to his house\": (Let him) heed the words of the Cohein at the battle formation and return.",
"\"lest he die in the war\": If he does not heed the words of the Cohein, in the end he will die in the war.",
"\"and another man will redeem it\": I might think, his son or the son of his brother — It is written here \"another,\" and elsewhere (Ibid. 28:30) \"another.\" Just as \"another\" there is a gentile, so, \"another\" here."
],
[
"(Devarim 20:7) \"And who is the man who has betrothed a woman\": whether he has betrothed a virgin or a widow, even one awaiting levirate marriage, and even if he has heard that his brother died in the war, he returns.",
"\"and he has not taken her\": (Scripture speaks of) a woman who is (halachically) fit for him — to exclude his divorcée (who had remarried), a widow betrothed to a high-priest, a divorcée or a chalutzah (a woman awaiting levirate marriage), betrothed to any Cohein, a mamzereth (a bastard, the issue of an illicit relationship) or a nathinah (a descendant of the Giveonites) betrothed to an Israelite, or an Israelitess betrothed to a nathin or a mamzer.",
"\"let him go and return to his house\": Let him heed the words of the Cohein and return. All of them (the returnees) heed the words of the Cohein at the battle formation and return and supply water and food for their brothers and repair the roads. Why were all these things stated? So that the cities of Israel not lie waste."
],
[
"(Devarim 20:8) \"Then the officers shall speak further to the people\": their (the officers') own words (and not those of the Cohein).",
"\"Who is the man that fears and that is soft of heart?\": that fears because of his transgressions, as per the words of R. Yossi Haglili: Come and see how the L-rd was solicitous of one's dignity, Scripture attributing (his returning) to all of these (aforementioned) things to salvage the dignity of one who returns because of faint-heartedness — so that they say of him: Perhaps he (is returning because) he built a house or planted a vineyard or betrothed a woman.",
"R. Akiva said: \"that fears and that is faint of heart\" is to be taken literally — He cannot stand in the ranks of battle and behold the drawn sword. And all had to bring proof (of building a new house, etc.), except the fearer and the faint-hearted, his proof being \"with him,\" i.e., he hears the clashing of the shields and takes fright; the whinnying of the horses, and shakes; the blaring of the trumpets, and panics. R. Yossi Haglili says: \"that fears and that is soft of heart\": one who is forty (or older). If it is already written \"that fears,\" why need it be added \"and that is soft of heart\"? To teach that even the bravest of the brave and the strongest of the strong — if he is merciful (i.e., \"soft-hearted\"), he returns, as it is written \"and not melt the heart of his brothers as his own heart.\"",
"\"and not melt the heart of his brothers as his own heart.\" R. Shimon says: If one hears the words of the Cohein and (they apply to him) and he does not return, in the end, all will return because of him."
],
[
"(Devarim 20:9) \"And it shall be, when the officers finish speaking to the people, they shall appoint commanders at the head of the people,\" and at the rear of the people. Sentinels armed with iron staves are posted before and behind them with the authority to \"cripple\" all who desire to flee, for the beginning of defeat is flight, as it is written (I Samuel 4:17) \"Israel fled before the Philistines, and a great 'plague' overtook the people.\" When is this so? (that all of the aforementioned return?) In an optional war; but in a mandatory war, all go out, even a groom from his chamber and a bride from her bridal canopy."
],
[
"(Devarim 20:10) \"If you draw near to a city\": Scripture here speaks of an optional war.",
"\"to a city\": and not to a metropolis;",
"\"to a city\": and not to a village.",
"\"to do battle with it\": and not to reduce it by hunger, thirst, or plague.",
"\"then you shall call out to it for peace\": Great is peace, for even in war peace is needed. Great is peace, for even the dead need peace. Great is peace, for even the dwellers on high need peace, as it is written (Iyyov 25:1) \"He makes peace among His exalted ones.\" Great is peace, for the priestly blessing ends with \"peace.\" And even Moses was a lover of peace, as it is written (Devarim 2:26) \"And I sent messengers from the desert of Kedemoth … with words of peace.\""
],
[
"(Devarim 20:11) \"And it shall be, if it answers you for peace\": I might think, even (if) some (do so); it is, therefore, written \"and it opens itself to you\" — all of it and not part of it.",
"\"then all the people found in it\": including Canaanites within it.",
"(Even Canaanites, whom you are otherwise commanded to destroy) \"shall be tribute to you and they shall serve you\": If they said: We accept tribute but not servitude; servitude, but not tribute, they are not heeded — They must accept both.",
"\"But if it does not make peace with you, and it makes war with you\": Scripture apprises you that if it does not make peace with you (and you let it be), in the end it will make war with you.",
"\"then you shall lay siege to it\" — even to reduce it by famine, thirst, or plague.",
"(Ibid. 20:13) \"Then the L-rd your G-d will deliver it into your hands\": If you do all that has been stated, in the end, the L-rd your G-d will deliver it into your hands.",
"\"then you shall smite all of its males by the sword\": I might think, even the children; it is, therefore, written (Ibid. 14) \"but the women and the little ones … you shall take for yourself\": — But perhaps the little ones of the females are meant! — Can you say this? Now if (in the war with) Midian, where the adult women were put to death, the little ones were spared, then here, where the adult women were spared, how much more so would the little ones be spared (and no verse would be needed to tell us that). It must be, then, that \"little ones\" here refers to the little ones of the males.",
"\"all of its spoil shall you take for yourself\": I might think that their spoil should be forbidden; it is, therefore, written \"its spoil shall you take for yourself, and you shall eat the spoil of your foes.\""
],
[
"(Devarim 20:15) \"Thus shall you do to all the cities that are distant\": The distant ones (i.e., those not of the seven nations) are subsumed in this law (to spare the women and children), but those that are near (i.e., the seven nations) are not subsumed in this law.",
"(Ibid. 16) \"But from the cities of these people (the seven nations) … you shall not allow any soul to live\": (But you shall slay them) by the sword.",
"(Ibid. 17) \"But you shall utterly destroy them\": I might think that their spoil were forbidden to you; it is, therefore, written (Ibid. 6:11) \"and houses full of all good.\" \"the Chitti, the Emori, the Canaani, etc.\"",
"\"as the L-rd your G-d commanded you\": to include the Girgashi."
],
[
"(Devarim 20:18) \"So that they not teach you to do according to all their abominations\": whereby we are taught if they repented, they are not killed.",
"\"and you sin to the L-rd your G-d\": If you do not act in accordance with all that is said here you are called \"sinners to the L-rd.\""
],
[
"(Devarim 20:19) \"If you besiege a city many days\": Scripture here speaks of an optional war.",
"\"a city\": and not a metropolis;",
"\"a city\": and not a village.",
"\"many days\": \"days\" — two; \"many\" — three. We are hereby taught that peace is offered for two days, and a third day for the battle. And even though there is no proof for this, there is an intimation of it in (I Samuel 30:1) \"And David and his men came to Tziklag on the third day.\" Variantly: From here it is derived that gentile cities are not besieged fewer than three days before the Sabbath, (so that the siege not extend into the Sabbath); but if the siege began, it is not interrupted. And a sea voyage is not begun fewer than three days before the Sabbath. When is this so? For a long voyage, but for a short one, it is permissible.",
"\"to war upon it, to capture it\": and not to destroy it.",
"\"You shall not cut down its tree by wielding an axe against it\": This tells me only of iron (i.e., an axe blade). Whence do I derive (the same for destroying it by) diverting a water course from it? From \"You shall not destroy its tree\" — in any manner.",
"",
"\"For from it you shall eat\": a positive commandment;",
"\"but it you shall not cut down\": a negative commandment.",
"Variantly: \"for from it shall you eat\": a tree providing life for a man. R. Yishmael reasoned hence: If the L-rd is so solicitous of the fruits of a tree, how much more so of the tree itself! And if Scripture exhorts against (cutting down) a tree, which only produces fruit, how much more so (does it exhort against destroying) fruit itself!"
],
[
"(Devarim 20:20) \"Only a tree that you know\": This is a fruitful tree. (Ibid. 19) \"to come before you into the siege\": Cut it down.",
"(Ibid. 20) \"that it is not a fruitful tree\": This is a barren tree. If in the end we include (to be cut down for the siege even) a fruitful tree, what is the intent of \"that it is not a fruitful tree\"? We are hereby taught that a barren tree takes precedence (to being cut down) to a fruitful tree (if only one is needed for the siege). I might think that this holds true even if the barren tree is worth more, as per the words of R. Elazar b. R. Shimon; it is, therefore, written \"Only\" (to exclude such an instance).",
"\"and you shall cut\": Make of it barriers and siegeworks.",
"\"and build the siege\": Make siege engines for it.",
"\"against the city\": Bring up catapults against it.",
"\"until it is subdued\": even on the Sabbath. This is one of the things expounded by Shammai the elder."
],
[
"(Devarim 21:1) \"If there be found a slain one on the earth\": \"If there be found\": and not if there were generally found\" — to exclude (its being found) near the border or near a city inhabited mostly by gentiles — where it was stated: When murderers proliferated, the breaking of the heifer's neck was abolished. When R. Elazar b. Dinai came, (otherwise known as Techinah b. Prishah), they began to call him \"the son of the murderer.\"",
"\"slain\" (connoting: by the sword), and not strangled. \"slain\": and not convulsing.",
"\"on the earth\": and not hidden in a heap.",
"\"fallen\": and not hanging on a tree.",
"\"in the field\": and not floating on the waters.",
"\"which the L-rd your G-d gives to you\": to include (the land of the Jews) across the Jordan.",
"R. Eliezer says: In all (of these instances) if he were slain (by the sword), they would break the neck (of the heifer). R. Yossi b. R. Yehudah said to R. Eliezer: If he were strangled or cast in the refuse, would they break the neck? So, in all of these instances, they would not break the neck.",
"\"it was not known who killed him\": But if it were known who killed him — even if one person in the end of the world had slain him, (though normally two witnesses are required) they would not break the neck.",
"R. Akiva says: Whence is it derived that if beth-din saw him killing but did not recognize him, they would not break the neck? From (Ibid. 7) \"And they shall answer and say … our eyes have not seen\" (But in that instance their eyes did see.)",
"(Ibid. 2) \"Then your elders shall go out\": \"your elders\" — two; \"and your judges\" — two. And since a beth-din cannot be evenly balanced, an additional one is added, making five. These are the words of R. Yehudah. R. Shimon says: \"Your elders and your judges\" — two. And since a beth-din cannot be evenly balanced, an additional one is added, making three.",
"\"and they shall measure to the cities that are around the slain one\": (They measure) from the slain one to the cities, and not from the cities to the slain one. If his head was found in one place, and his body in another, the head is brought to the body. These are the words of R. Eliezer. R. Akiva says: The body (is brought) to the head."
],
[
"(Devarim 21:3) \"And it shall be, the city closest to the slain one\": the nearest and not the near ones — whence they ruled: If it were found equi-distant between the two cities, both bring two (distinct heifers [and not one heifer jointly]). These are the words of R. Eliezer. The sages say: One city brings, and two cities do not bring.",
"\"the elders of that city shall take a heifer that has not been worked\": and not the elders of Jerusalem. And Jerusalem does not bring an eglah arufah (the heifer of the broken neck).",
"\"they shall take a heifer\" (\"eglath bakar\"): R. Eliezer says: \"eglath\" — (up to) one year old; \"parah\" (a cow, the parah adumah [viz. Bamidbar 19:12]) — two years old. The sages say: \"eglah\" — (even one that is) two years old; \"parah\" — three or four years old — it being written (in respect to the former) \"eglath bakar.\" How is this to be implemented? A two-year old satisfies both, \"eglah\" and \"bakar.\"",
"Similarly, (Ibid. 5) \"Then there shall draw near the Cohanim … (6) and all the elders of that city.\" How so? The elders for washing; the Cohanim for atonement.",
"(Devarim, Ibid. 3) \"that has not drawn under the yoke\": This tells me only of the yoke. Whence are other labors derived (as disqualifying factors)? From \"that has not been worked\" (— in any manner). If so, why is \"yoke\" specifically mentioned? The yoke disqualifies whether or not the animal works; the other labors disqualify only if the animal works."
],
[
"(Devarim 21:4) \"And the elders of that city shall bring the heifer down\": I might think that this is (only) a mitzvah, (but not a categorical requirement); it is, therefore, written again \"the elders of that city,\" after having been written before (verse 3), to make it a categorical requirement. From here they ruled: If the body were found near the border or near a city inhabited mostly by gentiles or near a city lacking a beth-din, they would not measure.",
"(\"And they shall bring the heifer down) to a hard river-bed\": And whence is it derived that it is valid even if it is not hard? From (Ibid.) \"in the river bed\" — even if it is not hard.",
"(\"a hard river-bed) which shall not be worked\": I might think that it is forbidden to comb flax there and to chisel stones there; it is, therefore, written \"and which shall not be sowed.\" Sowing was included in all (labor). Why was it singled out? To make it a paradigm, viz.: Just as sowing is distinctly in the soil, so, all (such labors are forbidden), to exclude those which are not labors of the soil.",
"\"and they shall break there the neck of the heifer\": It is written here \"breaking,\" and elsewhere (Vayikra 5:18) \"breaking.\" Just as there, he breaks the neck with a hatchet from behind, so, here. \"and they shall break there the neck\": It is written here \"there,\" and, elsewhere, \"there.\" Just as there, he buries it and it is forbidden to derive benefit from it, so, here. [(\"a hard river-bed) which shall not be worked\": I might think that it is forbidden to comb flax there and to chisel stones there; it is, therefore, written \"and which shall not be sowed.\" Sowing was included in all (labor). Why was it singled out? To make it a paradigm, viz.: Just as sowing is distinctly in the soil, so, all (such labors are forbidden), to exclude those which are not labors of the soil.]",
"\"in the river bed\" — even if it is not hard."
],
[
"(Devarim 21:5) \"Then there shall draw near the Cohanim, the sons of Levi\": What is the intent of this? (i.e., Don't we know that the Cohanim are the sons of Levi?) — Because it is written (Ibid.) \"for them did the L-rd your G-d choose to serve Him,\" I might think that only unblemished Cohanim are eligible (for this rite); it is, therefore, written \"the sons of Levi\" — to teach that blemished Cohanim are eligible for the breaking of the neck of the heifer.",
"\"to serve Him and to pronounce the benediction in the name of the L-rd\": The (priestly) benediction is being likened to the (priestly) service. Just as the latter is performed, standing, so, the former.",
"\"and by their word shall every contention and every plague-spot be (ruled upon.\"): Contentions are being compared to plague-spots, and plague-spots to contentions. Just as plague-spots are (ruled upon) only in the daytime, so, contentions. And just as contentions are not (ruled upon) by kin, so, plague-spots. If so, why not say: Just as contentions require three (judges), so, plague-spots.",
"And it would follow a fortiori, viz.: If his money requires three, how much more so, his body! It is, therefore, written (re plague-spots, Vayikra 13:3) \"… or to one of his sons, the Cohanim\" — One Cohein rules on a plague-spot."
],
[
"(Devarim 21:6) \"And all the elders of that city\": Even if they are a hundred. Because we said above ([21:2] re the measuring), three or five, I might think that this is so here, too. (in respect to the washing of the hands); it is, therefore, written \"and all the judges of that city\" — even if they are a hundred.",
"\"they shall wash their hands over the heifer of the broken neck in the river-bed\": on the spot where its neck was broken. I might think that they may go up from the river-bed; it is, therefore, written \"in the river-bed.\" (Ibid. 7) \"And they shall answer and they shall say\": Their washing and their saying must be in the river-bed."
],
[
"(Devarim 21:7) \"And they shall answer and say\": in the holy tongue.",
"\"Our hands have not spilled\": Now would it enter our minds that the elders of beth-din are spillers of blood! (The intent is:) He (the slain one) was not \"in our hands\" and dismissed without a meal; and we did not see him, (corresponding to \"our eyes have not seen\") and let him go without an escort.",
"And the Cohanim say (Ibid. 8) \"Forgive Your people, Israel, which You have redeemed, O L-rd.\"",
"\"which You have redeemed \": This teaches that this atonement atones for those that left Egypt.",
"\"Forgive Your people\": These are the living;",
"These are the dead, whereby we are taught that the dead, too, require atonement, and that this atonement atones until the exodus from Egypt, and that the spiller of blood sins (retroactively) until the exodus from Egypt.",
"\"which You have redeemed\": It is to this end that You redeemed us — that there be no spillers of blood among us. Variantly: It is to this end that You redeemed us — that if we sinned You would make atonement for us. \"and the blood will be atoned unto them\":",
"The Holy Spirit says this: \"If you do as prescribed herein, the blood will be atoned unto you.\"",
"(Ibid. 9) \"And you shall remove the innocent blood from your midst.\": Remove the doers of evil from Israel."
],
[
"(Devarim 21:10) \"If you go out to war\": Scripture speaks of an optional war (as opposed to a war of mitzvah).",
"\"al your foes\": against your foes.",
"\"and the L-rd your G-d delivers him into your hand\": If you do as stated herein, in the end, the L-rd your G-d will deliver him into your hand.",
"\"and you capture its captivity\": including Canaanites in their midst (even if they be of the seven nations).",
"(Ibid. 11) \"and you see in the captivity\": at the time of the captivity.",
"\"a woman\": even a married woman.",
"\"of beautiful form\": This tells me only of a woman of beautiful form. Whence do I derive that the same applies to an ugly woman? From \"and you desire her\": even if she is not beautiful. If so, why is it written of beautiful form\"? Scripture speaks of the common instance.",
"\"then you may take her for yourself as a wife\": and not for his father and not for his son."
],
[
"(Devarim 21:12): \"then you shall bring her inside your house\": and not that of another.",
"\"and she shall shave her head and she shall do her nails\": R. Eliezer says: She shall cut them. R. Akiva says: She shall let them grow long.",
"R. Eliezer says: \"doing\" (i.e., an action) is mentioned in respect to \"head,\" and \"doing\" is mentioned in respect to \"nails.\" Just as the \"doing\" in respect to head (i.e., shaving) is removing, so, the \"doing\" in respect to nails is removing (i.e., cutting).",
"R. Akiva says: \"doing\" (i.e., an action) is mentioned in respect to head, and \"doing\" is mentioned in respect to nails. Just as the \"doing\" in respect to head (i.e., shaving) makes her unsightly, so, the \"doing\" in respect to nails (must be something that) makes her unsightly (viz., letting them grow long.) A proof for this: (II Samuel 19:25) \"And Mefibosheth the son of Saul came down towards the king. He had not done his feet and he had not done (i.e., trimmed) his mustache.\""
],
[
"(Devarim 21:13) \"And she shall remove the garment of her captivity from her\": We are hereby taught that he removes her alluring clothing and dresses her in widows' weeds; for the Canaanites would dress their daughters enticingly to cause others to stray after them.",
"\"and she shall sit in your house\": the house that he frequents, so that he \"stumbles\" upon her coming and going, and sees her in her ungainliness, and she becomes repulsive to him.",
"\"and she shall mourn her father and her mother\": This is to be taken literally. These are the words of R. Eliezer. R. Akiva says: \"her father and her mother\" are idolatry, as it is written (Jeremiah 2:27) \"They say to the wood 'You are my father,' and to the stone 'You bore me.'\"",
"\"a month of days\": thirty days. R. Shimon b. Elazar says: \"a month\": one (month). \"days\": two (months). \"and after that\": three (months, all together), for the \"amendment\" of the child, to distinguish between the seed of the first and the seed of the second (i.e., It is possible that she was already pregnant by some other man, and we do not know whether this is a nine-month child of the first or a seven-month child of the second. But if he waits three months, this doubt does not exist.)",
"And why all this? (i.e., Why this separation from cohabitation?) So that the Jewish daughter (i.e., his first wife) rejoice, and this one weep; this one, adorn herself, and this one abase herself.",
"\"and after, you shall come to her\": But if he does not do all of the foregoing and he cohabits with her, this is a cohabitation of harlotry.",
"\"and you shall cohabit with her\": You have only the mitzvah of cohabitation with her.",
"\"and she shall be to you as a wife\": as it is written (Shemoth 21:10) \"her food, her clothing, and her (conjugal) time he shall not diminish.\""
],
[
"(Devarim, Ibid. 14) \"And it shall be, when you do not desire her\": Scripture apprises you that you are destined to hate her.",
"\"then you shall send her on her own\": but not to the house of her god.",
"\"then you shall send her\": with a divorce (a \"get\"), as per R. Yochanan. \"on her own\": If she were sick, he must wait until she recovers — a fortiori, for Jewish daughters, who are holy and pure.",
"\"you shall not sell her for money\": This tells me only that he may not sell her for money. Whence do I derive that he may not give her away as a gift or as a gratuity? From (the superfluous) \"and sell you shall not sell.\"",
"\"lo tithamer bah\": You shall not use her. Variantly: This is an exhortation for (the observance of) everything mentioned in this section.",
"\"after you have afflicted her\": even after one act (of cohabitation)."
],
[
"(Devarim 21:15) \"If there be to a man two wives\": Scripture speaks of women in whom there is \"being\" (i.e., being as a wife) — to exclude a maidservant and a Canaanite woman, in whom there is no \"being\" (i.e., with whom marriage does not \"take\"). The implication is that excluded (from this halachah) are these (above) and those whom he has ravished or seduced, (where there is no \"marriage\"). It is, therefore, written \"loved\" and \"hated.\" Is there such a thing as \"loved\" or \"hated\" before the L-rd (i.e., as affecting marital status)? It must be (that \"hated,\" then,) refers to ravished or seduced (i.e., \"hated\" by the L-rd), not in the manner of all the wives (as opposed to \"loved,\" connoting halachically permitted union, [the halachah of non-favoritism obtaining also with sons of rape or seduction]). Whence do we derive (for inclusion in this halachah) (the sons of) a widow (wed) to a high-priest and (the sons of) a divorcée or a chalutzah (a levirate-refused woman, wed) to a regular Cohein (even though these unions are halachically interdicted)? From (the repetition of) \"hated\" \"hated.\" (I might think that only) these are included, these unions being forbidden by negative commandment (only); but I would not include unions liable to kareth (cutting-off) at the hands of heaven; it is, therefore, written, to negate this assumption, \"hated\" \"hated.\" I might then think (that also included in the halachah of non-favoritism) are a maidservant and a Canaanite woman; it is, therefore, written \"If there be to a man … and they bear to him sons\" — Wherever there is \"being\" (see above), the sons are his (and the halachah of non-favoritism obtains) — excluding the above, where the sons are not (halachically) his, (but the mother's).",
"R. Shimon says (on \"the loved one and the hated one\"): Scripture hereby apprises us that he is destined to hate her (the captive woman) and love another.",
"\"and they bear him sons\": to exclude (from the halachah of bechor) an instance where we are in doubt (as to whether the son is a nine-month birth to the [possible] first [man who cohabited with her]), or a seven-month birth to the second.",
"\"and they bear\": I might think, from the place of \"bearing,\" to exclude a (son born by) Caesarean section; it is, therefore, written \"sons\" (in any event).",
"\"two wives\": This tells me only of two. Whence do I derive (that the same applies) even if they are more? From \"wives\" (in any event).",
"This tells me that the double share of the bechor (the first-born) applies only if there are many wives, some loved and some hated. Whence do I derive (that the same applies) even if all are loved or all hated? From \"and they bear him sons, the loved one and the hated one,\" (the implication being) even if all are loved or all hated.",
"",
"Whence do I derive (that the same applies) even if there is only one wife (who bears two sons) and she is loved or hated? From (the repetition) \"loved\" \"loved,\" \"hated\" \"hated.\"",
"Is there such a thing as \"loved\" or \"hated\" before the L-rd (i.e., as affecting marital status)? It must be (that \"hated,\" then,) refers to ravished or seduced (i.e., \"hated\" by the L-rd), not in the manner of all the wives (as opposed to \"loved,\" connoting halachically permitted union, [the halachah of non-favoritism obtaining also with sons of rape or seduction]). Whence do we derive (for inclusion in this halachah) (the sons of) a widow (wed) to a high-priest and (the sons of) a divorcée or a chalutzah (a levirate-refused woman, wed) to a regular Cohein (even though these unions are halachically interdicted)? From (the repetition of) \"hated\" \"hated.\"",
"(I might think that only) these are included, these unions being forbidden by negative commandment (only); but I would not include unions liable to kareth (cutting-off) at the hands of heaven; it is, therefore, written, to negate this assumption, \"hated\" \"hated.\"",
"I might then think (that also included in the halachah of non-favoritism) are a maidservant and a Canaanite woman; it is, therefore, written \"If there be to a man … and they bear to him sons\" — Wherever there is \"being\" (see above), the sons are his (and the halachah of non-favoritism obtains) — excluding the above, where the sons are not (halachically) his, (but the mother's).",
"",
"Variantly: \"and they bear him sons\": Sons come under this ordinance (of bechor) and not daughters. Because we find that daughters divide the inheritance where there are no brothers, (viz. Bamidbar 27:8), we might think that this ordinance obtains with them (as well as with sons); it is, therefore, written \"and they bear him sons\" — Sons come under this ordinance and not daughters.",
"\"and the first-born son be the hated one's\": and not a tumtum (one whose sex is concealed) or a hermaphrodite.",
"\"and the first-born\": and not one whose first-born status is in doubt.",
"\"the hated one's\": i.e., even though the first-born son be the hated one's. Variantly: Scripture apprises you that the first-born son shall be the hated one's."
],
[
"(Devarim 21:16) \"Then it shall be on the day that he causes his sons to inherit\": Inheritances are adjudicated in the daytime and not at night.",
"\"what there shall be to him\": We are hereby taught that the son inherits what is anticipated as well as what is on hand.",
"\"he shall not grant primogeniture\": We are hereby taught that he is not permitted to grant it. I might think that he is not permitted to do so, but if he did so, it stands; it is, therefore, written \"he shall not be able to grant primogeniture,\" (the implication being that) if he does, it shall not stand.",
"\"… over the face of the son of the hated one\": We are hereby taught that if his head or most of it emerged live (from the womb), he negates the next birth as a first-born.",
"\"...in disregard of the son of the unloved one who is older\": Although the older is of the unloved one."
],
[
"(Devarim 21:17) \"But the first-born, the son of the hated one, shall he recognize\": He shall cause him to be recognized by others — whence R. Yehudah ruled: A man is believed to say: This is my first-born son. And just as he is believed to say: This is my first-born son, he is believed to say: This is the son of a chalutzah (a woman taken in levirate marriage); this is the son of a divorcée. The sages say: He is not believed.",
"\"to give him a double portion\": A double portion of what each brother receives? Or a double portion of the entire property? You reason thus: Just as he inherits with one brother, and he inherits with five, then just as when he inherits with one he inherits a double portion of one, so, when he inherits with five, he inherits a double portion of one.",
"Or, go in this direction: Since he inherits with one and he inherits with five, then just as when he inherits with one, he inherits a double portion of all the property, so, when he inherits with five, he inherits a double portion of all the property. It is, therefore, written \"then it shall be on the day that he causes his sons to inherit.\" \"inheritance to sons\" (and not \"inheritance of property\") is repeated.",
"After we learn that inheritance to sons is to be emphasized, we perforce must follow the first approach, viz.: Since he inherits with one (son) and he inherits with five, then just as when he inherits with one, he receives a double portion of one, so, when he inherits with five, he receives a double portion of one. And it is written (I Chronicles 5:1) \"And the sons of Reuven, the first-born of Israel (i.e., Jacob). For he was the bechor, but when he defiled his father's bed, his birthright was given to the sons of Joseph.\" And it is written (Ibid. 2) \"For Judah prevailed over his brothers (to inherit the kingship) and the ruler was to come from him, and the bechorah (the status of first-born) was given to Joseph.\" And it is written (Bereshith 48:22) \"And I (Jacob) have given to you (Joseph) an additional portion over your brothers.\"",
"Since we find that the bechorah went to Joseph, and the bechorah is for all generations, then just as we find that the bechorah for Joseph was a double portion of one (son), so, the bechorah for all generations is a double portion of one.",
"\"a double portion\" in all that is found with him\": We are hereby taught the bechor does not take a double portion of what is anticipated as he does of what is on hand.",
"\"for he is the first of his (the father's) strength\": and (the criterion for bechorah is) not the first of her (the mother's) strength.",
"\"his is the judgment of the bechorah\": We are hereby taught that the double portion of the bechorah can (if necessary) be appropriated by the courts."
],
[
"(Devarim 21:18) \"If there be to a man a son (who goes astray\"): and not if there be to a son (one who has not reached the state of manhood) a son.",
"\"a son\": and not a daughter.",
"\"a son\": and not a man (one who has reached the state of manhood.) A minor is exempt, for he is not obligated in (the observance of) mitzvoth.",
"\"sorer\" (\"who turns astray\") \"umoreh\" (\"and who teaches\"): two times. He turns astray from the Torah, and he teaches himself a \"different way\" (viz. Ibid. 20) \"he gluts and he guzzles.\"",
"",
"Variantly: \"sorer\": against the words of his father, \"umoreh\": against the words of his mother. \"sorer\": against the words of the Torah; \"umoreh\": against the words of the prophets. \"sorer\": against the words of witnesses; \"umoreh\": against the words of judges.",
"R. Yashiah said: Three things were told to me by R. Zeira in the name of the men of Jerusalem: A sotah (a woman suspected of infidelity) — if her husband wishes to forgive her, he may do so. A sorer umoreh — if his father and mother wish to forgive him, they may do so. An elder who rebels against beth-din — if his colleagues wish to forgive him, they may do so.",
"And when I came and presented this to R. Yehudah b. Betheira, with two he agreed, and with one he did not agree. With (what was stated concerning) sorer umoreh, and with sotah, he agreed. With a rebellious elder, he did not agree — so as not to multiply dissension in Israel.",
"\"not heeding the voice of his father and the voice of his mother\": I might think (that this applies) even if his father and mother told him to light a candle and he refused; it is, therefore, written \"not heeding\" here —\"not heeding\" elsewhere (Ibid. 20) as an identity (gezeirah shavah). Just as \"not heeding\" there — \"sorer umoreh … glutting and guzzling,\" so, \"not heeding\" here\" — \"sorer umoreh,\" glutting and guzzling. \"glutting and guzzling\": R. Yossi b. R. Yehudah says: He is not liable (for this) until he steals (what he consumes) from his father and from his mother.",
"\"and they chastise him\": by stripes."
],
[
"(Devarim 21:19) \"Then his father and mother shall take hold of him\": We are hereby taught that he is not liable unless he has a father and a mother. These are the words of R. Meir. R. Yehudah says: If his mother were not fit for (i.e., similar to) his father, he does not become a sorer umoreh.",
"\"and they shall take him out to the elders of his city and to the gate of his place\": This is a mitzvah, (but not categorical).",
"\"This, our son,\" who received stripes before you — whereby we are taught that if one of them died, he is not stoned.",
"(Ibid. 20) \"And they shall say to the elders of his city\": If one of them (either his father or his mother) had a severed hand, or were lame or mute of deaf or blind, he does not become a sorer umoreh, it being written \"and they shall seize him\" — and not if their hand were severed; \"and they shall take him out\" — and not if they were lame; \"and they shall say\" — and not if they were mute; \"this, our son\" — and not if they were blind;\" \"not heeding our voice\" — and not if they were deaf, (in which case they could not hear his refusal to heed them.) They warn him before three (judges) and administer stripes. If he reverted to his wrong, he is judged by twenty-three, but he is not stoned unless there be among them the first three, it being written \"This, our son,\" who received stripes before you — whereby we are taught that if one of them died, he is not stoned. \"glutting and guzzling\": glutting flesh and guzzling wine. Even though there is no proof for this, there is intimation of it in (Proverbs 23:20) \"Do not be among the guzzlers of wine, among the glutters of flesh for themselves\" and in (Ibid. 21) \"For the guzzler and the glutter will be poor, and the slumberer will wear tatters.\""
],
[
"(Devarim 21:21) \"Then all the people of his city shall stone him\": Now do all the people of his city stone him? The intent is, rather, in the presence of all the people of his city.",
"\"with stones\": I might think, with many stones; it is, therefore, written \"with a stone.\" I might think with one stone; it is, therefore, written \"with stones.\" How so? If he does not die with the first stone, he is dispatched with a second.",
"R. Yossi said: Now is this one stoned because he ate a tartimar of flesh and drank half a log of wine? Rather, the Torah probed to the \"end\" of this one, and said: \"Let him die innocent, and let him not die guilty.\" For the death of the wicked is beneficial for them and beneficial for the world. What is bad for the righteous is bad for them and bad for the world. Wine and sleep for the wicked is good for them and good for the world; for the wicked, bad for them and bad for the world. Quiet for the wicked is bad for them and bad for the world; for the righteous, good for them and good for the world. The father of this one desired a yefath toar (a woman of beautiful form), and he brought the Satan into his house and his son became a sorer umoreh, whose end is to die a violent death, it being written (following) \"And if there be in a man a sin whose judgment is death, then he shall be put to death.\"",
"\"and you shall remove the evil\": Remove the doers of evil from Israel."
],
[
"(Devarim 21:22) \"And if there be in a man a sin whose judgment is death, then he shall be put to death, and you shall hang him on a tree.\": A man is hanged (i.e., suspended after death) and not a woman. R. Eliezer says: A woman, too, is hanged.",
"R. Eliezer said to them: Didn't Shimon b. Shetach hang women in Ashkelon? They answered; He hanged eighty women and (even though) two are not to be judged on one day, but \"the times required it.\" (Here, too, [vis-à-vis hanging] the times required it.) [A man is stoned naked, but a woman is not stoned naked. R. Yehudah says: Both a man and a woman (are stoned naked.) But a man is hanged with his face towards the people and his back towards the tree; and a woman, with her face towards the tree and her back towards the people. A man is covered one section (his genitals) in front, and a woman, two sections — one in front and one behind, because she is all ervah (illicit nakedness).]",
"\"and you shall hang him\": I might think that all who are stoned are hanged (i.e., suspended thereafter); it is, therefore, written (Ibid. 21:23) \"for (the penalty for) the cursing of G-d is hanging\" (after stoning). After Scripture included (all capital offenses) and then excluded (i.e., limited it to the cursing of G-d [megadef]), we derive it (the exclusion) from megadef, viz.: Just as megadef is distinct in that it constitutes rebellion against G-d, and it is subject to hanging, so, all who rebel against G-d are hanged. R. Eliezer says: Just as megadef is distinct in that he is stoned, so, all who are stoned are hanged (afterwards). I might think that he is to be hanged while alive; it is, therefore, written \"then he shall be put to death\" (and, only afterwards, \"and you shall hang him.\").",
"\"and you shall hang him\": \"him,\" without his garments (i.e., naked). \"him,\" and not scheming witnesses against him (viz. Devarim 19:19). \"him\": We are hereby taught that two are not judged (for such an offense) on one day.",
"\"and you shall hang him on eitz\" [(\"eitz\" can mean either wood or tree)]: \"eitz\" that is not rooted (i.e., wood), and not \"eitz\" that is rooted (i.e., a tree). — But perhaps it means \"eitz\" that is rooted! — It is, therefore, (to negate this) written (Ibid. 23) \"but you shall bury it\" — what lacks only burial, to exclude that (a rooted eitz), which lacks cutting and burial.",
"Whence is it derived that if one allows his dead one (i.e., one that he must bury) to remain overnight, he transgresses a negative commandment? From (Ibid.) \"You shall not leave his body overnight on eitz.\" If he left it overnight for his honor, i.e., to bring a casket or shrouds, I might think he transgresses; it is, therefore, written \"on the eitz\" — Just as the eitz is demeaning to him, so, all that is demeaning to him (is forbidden, to exclude the above).",
"\"You shall not leave his body overnight on the eitz\" — a negative commandment. \"but bury shall you bury it\" — a positive commandment. What is to be done? We wait until it gets dark; then he is suspended from the eitz and then he is taken down. If not, he is in transgression of \"You shall not leave his body overnight on the eitz.\"",
"\"for the cursing of G-d is suspended\": That is, why is he being suspended? Because he cursed the L-rd and desecrated the Name.",
"A man is stoned naked, but a woman is not stoned naked. R. Yehudah says: Both a man and a woman (are stoned naked.) But a man is hanged with his face towards the people and his back towards the tree; and a woman, with her face towards the tree and her back towards the people. A man is covered one section (his genitals) in front, and a woman, two sections — one in front and one behind, because she is all ervah (illicit nakedness).",
"\"and you shall not make unclean your earth, which the L-rd your G-d gives you as an inheritance\": Beth-din is being exhorted hereby."
],
[
"(Devarim 22:1) \"You shall not see (the ox of your brothers or his lamb straying and [you shall] ignore them. Return shall you return them to your brother.\" \"You shall not see\": I might think, even if he were a mil away; it is, therefore, written (Shemoth 23:4) \"If you encounter (the ox of your foe, etc.\") If \"If you encounter,\" I might think, literally; it is, therefore, written \"You shall not see.\" How is this to be resolved? The sages estimated one-seventh of a mil, a ris.",
"",
"",
"\"You shall not see the ox of your brother\": a negative commandment. And elsewhere it is written \"If you encounter\" — a positive commandment — whence we derive that (in the event of non-compliance) he transgresses a positive and a negative commandment.",
"\"the ox of your brother\": This tells me only of \"the ox of your brother.\" Whence do I derive (as included in the mitzvah) the ox of your foe? From (Ibid.) \"the ox of your foe\" (i.e., in any event). If so, why is it written (here) \"your brother\"? Scripture (there) speaks only anent the evil inclination (i.e., Restore not only the ox of your brother, but even the ox of your foe — above the protestations of your evil inclination.)",
"\"or his lamb straying\": in the manner of strays. From here it was ruled; What is considered a lost object? If one found an ass or a cow grazing on the road, this is not a lost object. If he found an ox with its load overturned or a cow running in the vineyards, that is a lost object.",
"\"and (you shall) ignore\": Sometimes you do ignore (a lost object), and sometimes you do not ignore. How so? If he were a Cohein and the object were in the cemetery, (which a Cohein is forbidden to enter), or if he were an elder (i.e., a Torah scholar) and it were beneath his dignity (to retrieve it), or if his labor (to retrieve it) were greater than that of his neighbor, he is exempt (from retrieving it). This is the intent of \"and you ignore\" — Sometimes you do ignore and sometimes you do not.",
"\"return shall you return them\": If he returned it (the animal), and it ran away; returned it and it ran away — even four or five times — he must continue returning it, it being written \"Return shall you return them.\" If he returned it to a place where it could be seen (by the owner), he need not deal with it. If it were stolen or lost, he is responsible for it — until he returns it to his (the owner's) domain, it being written \"to your brother.\""
],
[
"(Devarim 22:2) \"And if your brother is not near to you, and you do not know him, etc.\" \"And if your brother is not near\": I might think (that the halachah obtains) only if he is not near. Whence do I derive (that it obtains even) if he is far? From \"And if your brother is not near to you.\" This tells me only of one who is far or near, when he knows. Whence do we derive (that the same obtains with) one whom he does not know? From \"and you do not know him.\"",
"\"then you shall gather it\": a lost object which is \"gathered\": to include what is broken. \"and it shall be with you\": in your domain.",
"\"until your brother inquires concerning it\": Would it enter your mind to give it to him without his giving identifying signs? Why, then, is it written \"until your brother inquires concerning it\"? (The meaning must be, then,) \"until you make inquiry concerning your brother\" (to ascertain) whether or not he is a deceiver, (this being a possible construction of the words in the Hebrew.)",
"\"and you shall return it to him\": Consider how to return it to him. He may not feed \"a calf to a calf, a foal to a foal\" (i.e., he may not sell one of the animals in his keeping to feed the others.) And any animal which can work and eat (i.e., an animal whose work is worth the cost of its food), such as an ass or a cow, let it work and eat. \"and you shall return it (also readable as \"him\") to him\": He himself must be returned to him (if he is lost)."
],
[
"(Devarim 22:3) \"And thus shall you do with his ass\": It works and it eats.",
"\"and thus shall you do with his garment\": A garment is shaken out once in thirty days. He spreads it out for its need (i.e., to preserve it), but not for his honor.",
"Vessels of silver and copper — he uses them for their need, but (he must take care) not to rub them out.",
"Vessels of wood — he uses them so that they do not mold.",
"\"And thus shall you do with his ass and thus shall you do with his garment\": This tells me of these only. Whence do I derive (the same for) other lost objects? From (Ibid.) \"and thus shall you do with every lost object of your brother.\" If so, why is \"garment\" singled out? Is it not included with all the rest? To serve as the basis for a comparison, viz.: Just as a garment is characterized by possessing (identifying) signs and claimants, thus all objects that are thus characterized (must, if found, be publicized for the owners to come forward).",
"\"which shall go lost from him\": to exclude (an object worth) less than a perutah, (whose loss he is not conscious of.) R. Yehudah says: \"and you find it\": to exclude (an object worth) less than a perutah.",
"\"You shall not be able to ignore\": This renders \"ignoring\" transgression of a negative commandment."
],
[
"(Devarim 22:4) \"You shall not see the ass of your brother or his ox fallen on the way and ignore them; lift up shall you lift up with him.\" \"You shall not see the ass of your brother\": This is a negative commandment. And elsewhere it is written (Shemoth 23:5) \"If you see, etc.\": That is a positive commandment.",
"This tells me only of \"the ass of your brother.\" Whence do I derive (the same for) the ass of your foe? From (Shemoth 23:5) \"the ass of your foe.\" If so, why is it written (here) \"your brother\"? Scripture (there) speaks anent the evil inclination (i.e., Assist not only the ass of your brother, but even the ass of your foe — against the protestations of your evil inclination.)",
"\"fallen\": and not standing.",
"\"on the way\": and not in the stall — whence it was ruled: If it were found (fallen) in the stall, the obligation does not obtain; if in the public thoroughfare, it does.",
"\"and (you shall) ignore them\": Sometimes you do ignore them and sometimes you do not ignore them. How so? If he were a Cohein and it were in the cemetery, (which a Cohein is forbidden to enter), or if he were an elder and it were beneath his dignity, or if his labor were greater than that of his neighbor, he is exempt, it being written \"and you ignore\": Sometimes you do ignore and sometimes you do not. (See #222).",
"\"lift up shall you lift up\": If he righted it, and it fell; righted it, and it fell — even four or five times — he must continue righting it, it being written \"lift up shall you lift up.\" If the owner left (his fallen animal), sat down, and said to him: Since you have a mitzvah to unload, unload, he is exempt from doing so, it being written with him\" (the owner). I might think that this were so even if he (the owner) were old or afflicted with boils; it is, therefore, written \"lift up shall you lift up\" (i.e., even in the latter instance)."
],
[
"(Devarim 22:5) \"A man's vestment shall not be upon a woman\": What does Scripture come to teach us? If that she should not wear colored clothing, is it not written (Ibid.) \"for the abomination, etc.\"? And this is not an abomination. It means, rather, that a woman should not wear what a man wears and go among the men (for licentious purposes), and a man should not wear colored clothing and go among the women.",
"R. Eliezer b. Yaakov says: Whence is it derived that a woman may not go out with armor to war? From \"A man's vestment shall not be upon a woman.\" And whence is it derived that a man may not adorn himself with the adornments of women? From (Ibid.) \"and a man shall not wear a woman's garment.\" For the abomination of the L-rd your G-d are all who do these\"",
"\"It goes by five epithets: \"cherem\" (banned), \"toevah\" (abomination), \"sanui (detested), \"meshukatz\" (revolting), \"avel\" (wrong)."
],
[
"(Devarim 22:6) \"If there chance before you a bird's nest\": to exclude what is normally found there.",
"From \"fledglings or eggs,\" I would understand: the minimum of \"fledglings\" — two; the minimum of eggs — two. If there were only one fledgling or one egg, whence do I derive that he must still send away the mother bird? From \"nest\" — in any event.",
"\"bird\": Scripture speaks of a clean bird. — But perhaps it speaks of an unclean bird too? It is, therefore, written (Ibid. 14:11) \"Every clean bird you may eat\": This is a prototype, viz.: Wherever \"bird\" is mentioned in Scripture, a clean bird is understood (unless specified otherwise). … I might think to exclude (from the mitzvah) geese or hens that nested in an orchard; it is, therefore, written \"before you,\" (and these are considered \"before you\").",
"This tells me (that the mitzvah obtains) only in the private domain. Whence do I derive (the same for) the public domain? From \"on the way.\"",
"Whence do I derive (that the mitzvah obtains with a nest found) on trees? From \"on any tree.\"",
"Whence do I derive (the same for a nest found) on the ground? From \"or on the ground.\" \"on the way\": What is the intent of this? Just as the \"way\" is not \"in your hand\" (i.e., at your disposal), so (the mitzvah obtains with) all that is not \"in your hand\" — whence they ruled: Doves of a dove-cote and doves of a loft and birds that nested in jars or in towers, and geese and hens that nested in an orchard and rebelled (i.e., flew away) are subject to the mitzvah of sending away. (Birds that) nested in the house and Herodian doves, which are thoroughly domesticated, are not subject to the mitzvah, (being considered \"in your hand.\")",
"\"and the mother-bird lying on the fledglings\": Just as fledglings are alive, so the eggs must be viable — to exclude winnowed (non-viable) eggs. And just as eggs require the mother-bird, so, fledglings (to be subsumed in the mitzvah) must require the mother-bird, to exclude those that are able to fly.",
"\"and the mother-bird lying\": when she is lying on them — to exclude her flying over them. I might think (that the mitzvah does not obtain) even if her wings (in her flying) touch them; it is, therefore, written \"and the mother-bird lying on the fledglings — even if she is not (in \"tight\" bodily contact) with them.",
"I might think that an unclean bird lying on the eggs of a clean bird, or a clean bird lying on the eggs of an unclean bird were subject to the mitzvah; it is, therefore, written \"the mother-bird lying on the fledglings — all must be of the same kind (i.e., clean birds).",
"\"You shall not take the mother-bird together with the young\": From (Vayikra 14:4) \"And he (the Cohein) shall take for the one (i.e., the leper) to be cleansed two live clean birds,\" I might think that he should take them to cleanse a leper; it is, therefore, written \"You shall not take\" — even to cleanse the leper.",
"\"You shall not take the mother-bird\": a negative commandment. \"Send, shall you send away the mother-bird\": This is a positive commandment. If he sent her away and she returned — even four or five times — he is obligated to continue sending her, it being written \"Send shall you send.\" But if he sent her and she returned to his hand, he is exempt from sending her again...."
],
[
"(Devarim 22:7) \"Send, shall you send away the mother-bird\": This is a positive commandment. If he sent her away and she returned — even four or five times — he is obligated to continue sending her, it being written \"Send shall you send.\" But if he sent her and she returned to his hand, he is exempt from sending her again. \"Send shall you send the mother-bird\": Scripture speaks of (sending away) females and not males.",
"A male partridge (which is wont to hatch the eggs of other birds) — R. Eliezer says: It is subject to being sent away, it being written \"Send shall you send.\" The sages say: It is exempt, it being written \"the mother-bird\" — to exclude the male partridge.",
"If one takes the mother-bird together with the young, (transgressing a negative commandment) — R. Yehudah says: He is lashed and does not send it away. The sages say: He sends it away and does not get lashes. This is the rule: All negative commandments annexed to positive commandments are not liable to stripes, (awaiting the fulfillment of the positive commandment). \"You shall not take\" — even to cleanse the leper. (Ibid. 7) \"so that it shall be good for you and you prolong days\": Now does this not follow a fortiori, viz.: If of a (monetarily) negligible mitzvah, (the expense involved in its performance) being no more than an issar, the Torah writes \"so that it shall be good for you and you shall prolong days,\" how much more so is this true of the \"formidable\" mitzvoth of the Torah! (Ibid. 8)."
],
[
"\"If you build a new house, you shall make a railing for your roof\": This tells me only of \"building.\" Whence do I derive (the same for) acquiring, inheriting, and receiving as a gift? From (Ibid.) \"and you shall not place blood in your house\" — in any event.",
"\"a house\": This tells me only of a house. Whence do I derive (the same for) a straw-bin, a cattle-shed, and a store-house? From \"If you build.\"",
"In that case I might think (that also included) is the building of a gateway, a portico, or a porch; it is, therefore, written \"a house.\" Just as a \"house\" is characterized by being subject to occupancy (so, all that are similarly characterized are subsumed in the halachah) — to exclude the aforementioned, which are not thus characterized.",
"\"you shall make a railing for your roof\": This tells me only of a roof. Whence do I derive the same (i.e., the need for protective safeguards) for holes, pits, caves, and ditches? From \"and you shall not place blood in your house\" (i.e., in the domain of your house. If so, why is \"roof\" mentioned? To exclude a ramp (and the like).",
"\"a new house\": Rebbi says: From the time of its \"newness\" (i.e., even before it is inhabited), make a railing for it. \"a house\": to exclude an ulam (an entrance hall). How (high a railing is required for) a place (where one keeps) his rolling machine? Three hand-breadths. For the part used for walking about? Ten hand-breadths.",
"\"you shall make a railing for your roof\": a positive commandment. \"and you shall not place blood in your house\": a negative commandment.",
"(Ibid.) \"when the faller falls from it\": He was destined to fall from the six days of creation, but \"merit is channeled (via the Heavenly ordinance) through the meritorious, and guilt through the guilty\" (so that he who is guilty of not building the railing bears the guilt of the fall).",
"\"when the faller falls from it\": \"from it,\" and not within it. (How so?) If the public thoroughfare were ten hand-breadths above his roof, (and he fell from there upon it, the owner of the house is) not liable, it being written \"from it (the roof), and not within it.",
"R. Yishmael says: Scripture comes to teach you how he is judged, viz. (Koheleth 9:12) \"For a man does not know his time, like fishes that are caught in a flimsy net and like birds that are caught in the snare. Like them men are snared in a time of evil (i.e., when their evil is visited upon them), when it falls upon them suddenly.\"",
"A house which is not four by four hand-breadths (because it is not considered \"a house\") is exempt from a railing, a mezuzah and an eruv (a halachic device of \"amalgamation\" for Sabbaths and festivals); and it is not made an ibbur (an \"outskirt\") of a city (for purposes of such amalgamation), and it does not render food tevel (untithed) for purposes of tithing, and it is not allocated four ells (in a courtyard.) If one makes a vow (not to benefit) from a house, he may sit in it, and it is not subject to plague-spot uncleanliness, and it is not irredeemably sold vis-à-vis the Jubilee year, and he is not returned to from the battlefield (viz. Devarim 20:5)."
],
[
"(Devarim 22:9) \"You shall not sow your vineyard with mixed seed\": [I might think that he may not sow one (variety) by itself and another by itself; it is, therefore, written \"kilayim\" (mixed seed), but each by itself is permitted. Variantly:] \"kilayim\": Why is this needed? Is it not already written (Vayikra 19:19) \"You shall not sow your field kilayim\"? To impose liability for both \"vineyard\" and \"field.\" We are hereby taught that one who sows kilayim in a vineyard transgresses two negative commandments.",
"This tells me only of a full-grown vineyard. Whence do I derive (the same for) one with a few fruitful vines? From (\"the produce of) the vineyard\" — any vineyard. If one trains a grapevine onto seeds, even for (a distance of) one hundred ells, the grapevine is forbidden. This (verse) tells me (that it is forbidden) only in a fruitful vineyard. Whence do I derive (the same for) one that is not fruitful? From \"the vineyard\" — in any event. This tells me only of your vineyard. Whence do I derive (the same for) the vineyard of others? According to R. Yossi, from \"the vineyard\" — in any event. \"lest tikdash the fullness of the seed\": lest there be forbidden.",
"And whence is it derived that it is forbidden to benefit from vineyard kilayim? It is written here \"kodesh\" (i.e., \"tikdash\"), and elsewhere, \"kodesh,\" (Vayikra 5:15 \"and he sin unwittingly [by deriving benefit] from the holy tings [\"kodshei\"] of the L-rd.\") Just as there, derivation of benefit is being forbidden, here, too, derivation of benefit is being forbidden.",
"\"lest there be rejected the fullness of the seed … and the produce of the vineyard.\" When is the produce rejected? When it takes root. And grapes? When they become like the 'white (egyptian) bean'. \"which you shall sow\": This tells me only of what he himself sows. Whence do I derive (as likewise interdicted) what his neighbor sows (in the former's field) and which he would like to sustain? From \"the seed\" — in any event.",
"\"which you shall sow\": to exclude seed which entered (unintentionally) along with fertilizer or with water, or seed which he sowed and which was blown in by the wind. I might think that also excluded is seed blown in by the help of the wind, (the sower intending this to happen); it is, therefore, written \"the seed,\" (in which the aforementioned instance is subsumed).",
"If one sustains thorns in a vineyard, R. Eliezer says he is in transgression of kilayim, it being written \"which you sow.\" The sages say: \"the seed\" excludes the sustaining of thorns in a vineyard.",
"\"and produce of the vineyard\": When is the produce rejected? When it takes root. And grapes? When they become like the 'white (egyptian) bean'.",
"This (verse) tells me (that it is forbidden) only in a fruitful vineyard. Whence do I derive (the same for) one that is not fruitful? From \"the vineyard\" — in any event. This tells me only of your vineyard. Whence do I derive (the same for) the vineyard of others? According to R. Yossi, from \"the vineyard\" — in any event.",
"If one trains a grapevine onto seeds, even for (a distance of) one one square ell, the grapevine is forbidden.",
"I might think that he may not sow one (variety) by itself and another by itself; it is, therefore, written \"together\", but each by itself is permitted.",
"(Variantly:) \"Kilayim\":To impose liability for both \"vineyard\" and \"field.\"",
"Variantly: \"lest tikdash the fullness of the seed\": lest there be forbidden, as R' Yehuda has said.",
"\"which you shall sow\": This tells me only of what he himself sows. Whence do I derive what his neighbor sows (in the former's field) and which he would like to sustain? From \"which you shall sow\" — in any event."
],
[
"(Devarim 22:10) \"You shall not plow with an ox and an ass together\": I might think, never, but (Shemoth 23:12) \"so that there rest (from labor) your ox and your ass\" indicates that labor is being referred to. If so, why is \"together\" written? For I might think that only ox and ass are intended. Whence do I derive (the same for) other beasts and for animals and birds? From \"together\" — in any event (i.e., it is not the type of animal, but labor that is the criterion). If so, why is it written \"with an ox and an ass\"? To teach that you may not plow with an ox and an ass, but you may plow with a man and an ass (i.e., by some arrangement where the man directs the animal in its plowing.)",
"Variantly: \"You shall not plow\": This tells me only of plowing. Whence do I derive (the same for) threshing and sitting in a wagon (to which they are attached) and going out and directing (them)? It is, therefore, written \"together\" — in any event. R. Meir exempts sitting in a wagon, (for in that instance he is not doing anything).",
"Variantly: \"together\": to exclude a mule. Variantly: \"together\": to exclude tying a horse to a side or the back of a wagon (to which oxen are hitched)."
],
[
"(Devarim 22:11) \"You shall not wear shatnez (a mixture), wool and linen together\": I might think, he must not wear shorn wool and flax stalks; it is, therefore, written \"shatnez,\" something that is fulled, spun, and twisted (or woven) (shua, tavi, venoz [acronym of \"shatnez\"]). R. Shimon b. Elazar says: (He who wears shatnez) is perverse (\"naloz\") and estranges (\"meiliz\") his Father in heaven [play on \"noz\" (woven)]. Felt cloaks (of mixed materials) are forbidden as kilayim (intermixtures). Even though they do not come under \"weaving,\" they do come under \"spinning.\"",
"\"You shall not wear\": This tells me only of wearing. Whence do I derive that he may not cover himself with it! From (Vayikra 14:19) \"and a garment kilayim shatnez shall not come upon you.\" I might think that he may not throw a bundle (containing shatnez) over his shoulder (to carry it); it is, therefore, written \"You shall not wear.\" Wearing was included in the general interdict (against shatnez). Why was it singled out (for special mention)? To use it as the basis for a comparison, viz.: Just as \"wearing\" is distinctive in that it is of benefit to the body, so, all that is distinctive (is forbidden by reason of shatnez, to exclude throwing it over one's shoulder).",
"I might think he may not wear a garment of wool over one of flax, and one of flax over one of wool; it is, therefore, written (woven) \"together,\" but each by itself is permitted.",
"R. Chananiah b. Gamliel says: Whence is it derived that one may not hatchel strips of wool with strips of flax to belt his thighs even though there is a band of leather separating them? From \"together.\" This is to say that a sack and a basket (joining wool and linen) are considered a union in respect to kilayim."
],
[
"(Devarim 22:12) \"Fringes (wool and linen together) shall you make for yourself\" and \"You shall not wear shatnez\" were both stated in one pronouncement. (Shemoth 20:8) \"Remember (the Sabbath day\") and (Devarim 5:12) \"Keep (the Sabbath day) were both stated in one pronouncement.",
"(Shemoth 31:14) \"Those who desecrate it (the Sabbath) shall be put to death\" and (Bamidbar 28:9) \"And on the Sabbath day (you shall sacrifice) two yearling lambs\" were both stated in one pronouncement.",
"(Vayikra 18:11) \"The nakedness of your brother's wife you shall not uncover\" and (Devarim 25:5) \"Her levir (her husband's brother) shall come upon her\" were both stated in one pronouncement.",
"(Bamidbar 36;8) \"And every daughter who inherits a portion (in any tribe of the children of Israel\") and (Ibid. 9) \"And an inheritance shall not revert from one tribe to another\" were both stated in one pronouncement",
"— something that flesh and blood cannot do. And this is the intent of (Psalms 62:12) \"One thing has G-d spoken; two things have I heard!\""
],
[
"(Devarim 22:12) \"Fringes shall you make for yourself\": What is the intent of this? Because it is written (Bamidbar 15:38) \"and they shall make for themselves tzitzith,\" I might think that one strand by itself suffices; it is, therefore, written \"gedilim\" (fringes). How many fringes? Not fewer than three, three fingers long, as per Beth Hilell. Beth Shammai say: Three strands of white and a fourth of tcheleth (purple-blue), four fingers long. \"gedilim\" are white. Whence do I derive that I add a fourth of tcheleth? From (Ibid.) \"and they shall put on the tzitzith of the corner a thread of tcheleth.\"",
"The halachah is in accordance with Beth Shammai. When is this so? (that a length of three or four fingers is required)? Ab initio (i.e., when the tzitzith are first inserted), but its remnants and lopped off (threads) may be of any (length).",
"(\"on the four corners of your garment\": to exclude a garment of three, five, six, seven, or eight corners. Variantly: \"gedilim\" are white. Whence do I derive that I add a fourth of tcheleth? From (Ibid.) \"and they shall put on the tzitzith of the corner a thread of tcheleth.\")",
"(Devarim, Ibid.) \"shall you make\": and not from what is already made. He may not take threads from the garment and make tzitzith of them. \"on the four corners of your garment\": to exclude a garment of three, five, six, seven, or eight corners. \"corners\" to exclude yaga, tichla, tavletikim, takarkim, sadasim, and laburdisim, which are not squared.",
"R. Elliezer b. Yaakov says: Whence is it derived that one should not place tzitzith in the middle of the garment, but on the edge? From \"on the four corners of your garment.\"",
"\"your garment\": to exclude a head-scarf.",
"\"wherewith you cover yourself\": to exclude a duster, which does not cover his head and most of his body."
],
[
"(Devarim 22:13) \"If a man take a wife, and he come upon her, and he hate her\": R. Yehudah says: If he cohabits with her, he receives stripes (for libeling her [viz. Devarim 22:14]); if not, he does not receive stripes.",
"R. Yishmael says: Come and see what hatred causes. It leads to slander (viz. Ibid. 14, \"And he libel her and give out about her an evil name.\")",
"From here it is derived: If a man transgresses a \"light\" mitzvah, he is destined to transgress a \"grave\" mitzvah. If he transgresses (Vayikra 19:18) \"and you shall love your neighbor as yourself,\" he is destined to transgress (Ibid.) \"You shall not take revenge … and you shall not bear a grudge,\" and (Ibid. 17) \"You shall not hate your brother\" and (Ibid. 25:36) \"And your brother shall live with you\" — until he comes to the spilling of blood. This is the intent of \"If a man take a wife, etc.\"",
"(Ibid.) \"If he libel her\": I might think, even if he said to her \"You spoiled my meal,\" when she did not; it is, therefore, written (here) \"libel,\" and further, (Ibid. 17) \"libel,\" as an identity (gezeirah shavah). Just as \"libel\" there is a claim of (non-) virginity, so, \"libel\" here is a claim of (non-) virginity. — But perhaps just as \"libel\" there involves the site of virginity, so, here, too, it involves the site of virginity. Whence do I derive (the same for) a different act of coitus (i.e., not in the site of virginity)? From \"and he give out above her an evil name.\"",
"(Ibid.) \"and he say\": We are hereby taught that the plaintiff has the first word.",
"\"This woman\": We are hereby taught that he states his case only while she is standing. (\"This woman) I took and I drew near to her\": and there are witnesses that she was adulterous in her father's house (i.e., during her betrothal).",
"What is the intent of this? Because it is written (Vayikra 20:10) \"If a man commits adultery with another man's wife\" — whether witnesses testify in the house of her husband that she committed adultery (while yet) in her father's house (i.e., while she was betrothed), or whether they testified in her father's house that she committed adultery in her father's house, I would think that she is executed at the gate of that city (viz. Devarim 22:24), Scripture (here) excludes (from \"the gate of the city\") the instance of witnesses testifying in the house of her husband that she committed adultery in the house of her father, (and indicates [viz. Ibid. 21]) that she is executed at \"the door of her father's house.\" This is the intent of \"If a man take a wife.\"",
"(R. Yishmael says: Come and see what hatred causes. It leads to slander.)",
"(Ibid. 15) \"Then the father of the maiden and her mother shall take (and they shall bring out the virgin signs of the maiden\"): This tells me only of one who has a father and a mother. Whence do I derive (the same for) one who has a father but not a mother, or one who has a mother but no father, or one who has neither father nor mother? From \"and they shall bring out the virgin signs of the maiden\" — in any event. If so, why is it written \"the father of the maiden and her mother\"? \"They (in the event of her being found guilty) who nurtured evil growths, let them come and be shown their growths!\"",
"(Ibid. 16) \"And the father of the maiden shall say to the elders\": We are hereby taught that the woman (herself) is not permitted to speak (in refutation) before her husband.",
"\"My daughter did I give to this man as a wife\": We are hereby taught that the father has a right to betroth his daughter (who is) a minor."
],
[],
[
"(Devarim 22:17) \"And they shall spread the garment before the elders of the city\": They must clarify the matter as a (new) garment. The witnesses for both husband and father must clarify the matter before the elders of the city. This is one of the things that R. Yishmael was wont to expound as a mashal (a metaphor). Similarly, (Shemoth 22:2) \"If the sun shone upon him\": Now is it upon him alone that the sun shines? What, then, is the intent of \"If the sun shone upon him\"? Just as the sun is \"peace\" for the world, here, too, if he (the one threatened with robbery) knows that he (the robber) is \"at peace\" with him (and will not kill him if he resists, [as in the instance of a father robbing a son]) and he (the son) kills him, he is liable (for murder). Similarly, (Ibid. 21:19) \"If he arise and walk outside on his crutch\" — on his own power.",
"And thus: \"And they shall spread the garment before the elders of the city\" — If the witnesses of the husband were (clearly) found to be zomemin (scheming witnesses), etc.",
"R. Eliezer says: The words (\"and they shall spread the garment\") are to be taken literally (as signifying the nuptial garment)."
],
[
"(Devarim 22:18) \"Then the elders of the city shall take the man and chastise him.\": \"the man\": and not a minor.",
"\"and chastise him\": with stripes.",
"(Ibid. 19) \"And they shall punish him\": with money (i.e., they shall fine him)",
"\"a hundred silver\": Tyrian shekels.",
"\"and they shall give it to the father of the na'arah (a maiden, from twelve to twelve and a half), and not to the father of the bogereth (a mature maid, after twelve and a half).",
"\"and they shall give it to the father of the na'arah\": and not to the father of a convert, whose conception was not in holiness and whose birth was in holiness, (there being no \"fatherhood\" to a gentile). She does not receive the hundred shekels.",
"\"for he has given out an evil name about a virgin of Israel\": He has given out an evil name not only about her alone, but about all the virgins of Israel.",
"\"and to him shall she be as a wife.\" We are hereby taught that he must \"quaff his bitter cup\" — even if she be lame or blind or covered with boils. If there were in her a thing of zimah (obscenity) or if she were not fit to marry into Israel, I might think that he were permitted to keep her as a wife; it is, therefore, written \"and to him shall she be as a wife\" — (connoting) a woman who is (halachically) fit for him (as a wife).",
"\"He shall not be able to send her away all of his days\": even after a long passage of time."
],
[
"(Devarim 22:20) \"And if the matter were true — if virginity were not found in the maiden\": This tells me only of natural coitus. Whence do I derive the same for unnatural coitus? From \"And if the matter were true.\"",
"\"if virginity were not found in the maiden\": i.e., if there were no witnesses to refute the witnesses of the husband.",
"(Ibid. 21) \"Then they shall take out the maiden to the door of her father's house.\" This tells me only of her having a father and a door of her father's house. Whence do I derive (the same for) a maiden who lacks either one? From \"Then they shall take out the maiden\" (to be stoned) — in any event."
],
[
"(Devarim 22:21) \"and the men of her city shall stone her\": Now do all the men of her city stone her? (The intent is that she shall be stoned) in the presence of all the men of her city.",
"\"with stones\": I might think with many stones; it is, therefore, written (Vayikra 20:27) \"with a stone.\" If \"with a stone,\" I might think even with one stone. It is, therefore, written \"with stones.\" Say, then, (that the meaning is) if she does not die with the first stone, she dies with the second.",
"\"for she has done a vile thing in Israel\": She has vilified not only herself, but all the virgins of Israel.",
"\"to harlotize the house of her father.\" It is written here, \"her father,\" and, elsewhere (Ibid. 21:9), \"And the (betrothed or married) daughter of a Cohein, if she profane herself through fornication, she profanes her father\": Just as there, (Scripture speaks of) harlotry in the context of marriage (and not in that of a single girl); here, too, harlotry in the context of marriage."
],
[
"(Devarim 22:22) \"If there be found (by witnesses) a man lying with a woman cohabited with by a husband\": including one who was cohabited with in her father's house\": i.e., while betrothed (and not yet married). Variantly: \"cohabited with by a husband\": R. Yishmael says: Scripture comes to teach us about a yevamah (a woman awaiting levirate marriage) that one who lives with her is not liable (to the death penalty) until he (the yavam) cohabits with her.",
"\"then they shall die\": by the unqualified death penalty of the Torah — strangulation.",
"\"also both of them\": and not one who performs acts of arousal (without intercourse).",
"\"also both of them\": to include those who (might) cohabit with her after them.",
"\"the man who lay with the woman\" — though she be a minor;",
"\"and the woman\": even though she cohabited with a minor.",
"\"and you shall remove the evil\": Remove the doers of evil from Israel."
],
[
"(Devarim 22:23) \"If there be a na'arah, a virgin, betrothed\": We are hereby taught that he is not liable (to stoning) unless she be a na'arah (and not a bogereth [viz. #238]), a virgin, and betrothed to a man (and not married).",
"\"and a man find her in the city\": If she had not gone about in the city, this would not have befallen her",
"— \"The breach beckons to the thief.\" \"and lie with her\": any kind of intercourse (natural or unnatural).",
"(Ibid. 24) \"Then you shall take out both of them to the gate of that city\": to the gate where she was found and not to the gate where she was judged.",
"\"and you shall stone them with stones\": I might think with many stones; it is, therefore, written (Vayikra 20:27) \"with a stone.\" If \"with a stone,\" I might think even with one stone. It is, therefore, written \"with stones.\" Say, then (that the meaning is) if they do not die with the first stone, they die with the second.",
"\"the maiden because (lit., \"by word of\") she did not cry out\": What is the intent of \"by word of\": to include her who transgressed willfully as requiring (for stoning) the forewarning of witnesses (i.e., because of her violation of the word of warning).",
"\"and the man, because (i.e., \"by word of\") he afflicted his neighbor's wife\": What is the intent of \"by word of\"? By forewarning.",
"",
"(Ibid. 25) \"And if in the field the man find the betrothed maiden and lie with her\": to exclude an instance where one holds her and the other lies with her, (in which instance there is no death penalty.) These are the words of R. Yehudah.",
"\"then the man who lay with her shall be put to death (by stoning) alone: the first, by stoning, (because he violated a virgin); the second, (if there is one,) by strangulation. These are the words of Rebbi."
],
[
"(Devarim 22:26) \"But to the maiden you shall not do a thing. The maiden does not have a sin of death\": We are hereby taught that Scripture exempts her from the death penalty. Whence is it derived that it exempts her from an offering as well? From \"a sin (of death\"). Whence is it derived that she is exempt from stripes as well? From \"a sin of death,\" (stripes being in place of death.) We are hereby taught that she is exempt from all the punishments in the Torah. \"For as a man would rise up against his neighbor and slay him, so is this thing\": Now what do we learn from (this comparison to) a slayer? It (the instance of the slayer) comes (seemingly) to teach (us something about the betrothed maiden), but emerges as \"learning\" (something from that instance), viz.: Slayer is hereby being likened to betrothed maiden, viz.: Just as a betrothed maiden may be saved by killing the pursuer, so a man may be saved by killing the one who would slay him.",
"This tells me only of such an instance. Whence do I derive (the same for) one pursuing a male (to sodomize him) or pursuing one of those (cohabitation with whom is) punishable by kareth (cutting-off) or judicial death penalty? From \"so is this thing.\" I might think (that the same applies to one pursuing a beast (to sodomize it) or one who would desecrate the Sabbath or serve idolatry; it is, therefore written \"this (thing\"). This is subject to stoning, but not the aforementioned.",
"(Ibid. 27) \"For in the field did he find her\": I might think that in the city she is liable, and in the field, not; it is, therefore, written \"she cried out and no one could save her,\" (the implication being that if one could save her and she did not cry out she is liable.) If she has no (potential) \"savers,\" both in the city and in the field, she is not liable; if she has \"savers,\" both in the city and in the field, she is liable.",
"\"she cried out\": to exclude her saying \"Let him be (i.e., do not kill him).\" These are the words of R. Yehudah. \"and no one could save her\": The implication is that if he could save her, he does so in any manner that he can, (including killing him.)"
],
[
"Version 1: (See translator's note below))
Version 2:
(Devarim 22:28) \"If a man find a maiden, a virgin\":
(Translator's note: The Zera Avraham writes: \"Anyone who looks into this section will conclude with justice that it (the transcription) is extremely corrupt and cannot be explained at all.\" I humbly and respectfully submit. My translation resumes after the dots.)
… \"a virgin\": to exclude one who has been cohabited with, whom he gives nothing. This tells me only of one who has been cohabited with. Whence do I derive (the same for) one who has lost her virginity through some accident? From (Shemoth 22:16) \"the virgins\" — to exclude the above. (Devarim, Ibid.) \"who was not betrothed\": to exclude one who was betrothed and divorced (i.e., A maiden who was betrothed and divorced receives the fine, and it belongs to her and not to her father, it being written \"who was not betrothed … then he shall give to her father,\" the implication being that if she had been betrothed and divorced it belongs to her.) R. Akiva says: (The fine belongs to her father) even if she were widowed or divorced. And this follows, viz.: Since her betrothal money and her penalty money revert to her father, just as her betrothal money (reverts to him) even if she were betrothed and divorced, so, her penalty money (reverts to him) even if she were betrothed and divorced. If so, what is the intent of \"who was not betrothed\"? It is mufneh (free for interpretation) for purposes of comparison and identity (gezeirah shavah), viz.: It is written here \"who was not betrothed\" and elsewhere (Shemoth 22:15) \"who was not betrothed.\" Just as here fifty, so, there, fifty; and just as there, shekels, so, here, shekels.",
"\"and he lie with her\": any lying, (natural or unnatural).",
"\"and they are found\": by witnesses."
],
[
"(Devarim 22:29) \"Then the man who lies with her\": \"the man,\" and not the minor.",
"\"who lies\": any lying, (natural or unnatural).",
"\"to the father of the na'arah\" (and not to the father of the bogereth).",
"\"fifty silver\": Tyrian silver.",
"\"and to him shall she be as a wife\": We are hereby taught that he must \"quaff his bitter cup\" — even if she be lame or blind or covered with boils. If there were in her a thing of zimah (obscenity) or if she were not fit to marry into Israel, I might think that he were permitted to keep her as a wife; it is, therefore, written \"and to him shall she be as a wife\" — (connoting) a woman who is (halachically) fit for him (as a wife).",
"\"because he afflicted her\": to include an orphaned girl (as receiving the fine). From here they ruled: An orphaned girl who was widowed or divorced, the ravisher is liable (for the penalty); the enticer is exempt.",
"\"he shall not be able to send her away all of his days\": but she may be released from the levirate bond."
],
[
"(Devarim 23:1) \"A man shall not take the wife of his father\": From here they ruled: A man may marry the ravished of one's father and the enticed of his father. R. Yehudah forbids the ravished of his father and the enticed of his father, it being written \"A man shall not take the wife of his father.\""
],
[
"(Devarim 23:2) \"A petzua dakah and a kruth shafchah shall not come into the congregation of the L-rd.\": What is a \"petzua dakah\"? One whose testicles have been injured (\"niftzeu\") — even one of them. This tells me only of the whole of it. Whence do I derive (the same for) even part of it? From dakah (lit., \"crushed,\" but not entirely).",
"\"and a kruth shafchah\": wherever the organ is cut.",
"R. Yishmael the son of R. Yochanan b. Beroka said: I heard in Kerem Beyavneh that a man who has only one (testicle) is a saris chamah (a eunuch from the time of seeing the sun. i.e., one born without visible testicles. [This has various halachic implications.]) What is the difference between a petzua dakah and a kruth shafchah? A petzuah dakah can recover (from the injury); a kruth shafchah cannot. This is one of the \"halachoth\" of doctors.",
"\"into the congregation of the L-rd\": the congregation of Cohanim, the congregation of Levites, the congregation of Israelites, and the congregation of proselytes.",
"The sages say: There are only three. (He omits the congregation of proselytes.)"
],
[
"(Devarim 23:3) \"A mamzer may not come into the congregation of the L-rd.\" (\"mamzer\" =) \"mum zar\" (\"a foreign blemish\" [i.e., a blemish resulting from \"foreign\" (i.e., non-permitted) relationships]), whether a man or a woman.",
"Who is a \"mamzer\"? All kin who are subsumed in \"may not come.\" These are the words of R. Akiva. For it is written (Ibid. 1) \"A man shall not take the wife of his father and he shall not uncover the lap of his father … (3) \"A mamzer may not come, etc.\" Just as \"the wife of his father\" is distinct in being kin and subsumed in \"may not come,\" and the child is a mamzer, so, in all who are thus characterized, the child is a mamzer.",
"Shimon Hatemani says: All who are liable to kareth (cutting-off) at the hands of heaven — the child is a mamzer, it being written \"A man shall not take the wife of his father … A mamzer may not come, etc.\" Just as \"the wife of his father\" is distinct in being liable to kareth at the hands of heaven and the child is a mamzer, so, in all who are thus characterized, the child is a mamzer.",
"R. Yehoshua says: All who are liable to judicial death penalty — the child is a mamzer, it being written \"A man shall not take the wife of his father … A mamzer may not come, etc.\" Just as \"the wife of his father\" is distinct in being subject to judicial death penalty and the child is a mamzer, so, in all who are thus characterized, the child is a mamzer.",
"\"even the tenth generation\": It is written here \"the tenth generation,\" and below (4) (in respect to an Amoni and a Moavi) \"the tenth generation.\" Just as \"the tenth generation\" there is for all time, so, \"the tenth generation\" here."
],
[
"(Devarim 23:4) \"An Amoni and a Moavi shall not come into the congregation of the L-rd\": Scripture speaks of males and not of females, it being written \"Amoni\" (masculine), and not \"Amonith\" (feminine); \"Moavi,\" and not \"Moavith.\"",
"For it would follow: If (in the instance of) \"mamzer,\" whereof it is not stated \"for all time,\" women are equated with men, then Amonim and Moavim, whereof it is stated \"for all time,\" how much more so should men be equated with women! Or, conversely: If Amonim and Moavim, whereof it is stated \"for all time,\" women are not equated with men, then mamzer, whereof it is not stated \"for all time,\" how much more so should women not be equated with men! It is, therefore, written \"mamzer\" — \"mum zar,\" both men and women.",
"Now that Scripture has included and excluded, you must revert to the first line of reasoning, viz.: If \"mamzer,\" whereof it is not stated \"for all time,\" women are equated with men, then Amonim and Moavim, whereof it is stated \"for all time,\" how much more so should men be equated with women! It is, therefore, written \"Amoni,\" and not \"Amonith.\" These are the words of R. Yehudah. R. Shimon says (Ibid. 23:5) \"Because they did not greet you with bread and with water.\" Whose custom is it to greet? Men and not women, (women normally being in the home.)",
"(Ibid. 4) \"even the tenth generation shall not come\": If it is written \"for all time,\" why need it be written \"the tenth generation\"? It is mufneh (free for interpretation) for purposes of comparison and identity (gezeirah shavah), viz.: It is written here (in respect to Amoni and Moavi) \"the tenth generation,\" and there (in respect to mamzer) \"the tenth generation.\" Just as here, \"for all time,\" so, there, for all time."
],
[
"(Devarim 23:5) \"Because they did not greet you with bread and with water\": Not only because of this, but also because of the counsel (of hiring Bilaam against you [Ibid.]), viz. (Michah 6:5) \"My people, hear now, what Balak king of Moav counseled, etc.\"",
"(Devarim, Ibid.) \"on the way\": at the time of your being tossed about.",
"\"when you came out of Egypt\": at the time of your redemption.",
"\"and that he hired against you Bilaam the son of Be'or\": (this being the \"Because\" of Bilaam).",
"(Devarim, Ibid. 6) \"And the L-rd your G-d did not desire to heed Bilaam … and He turned the curse into a blessing for you\" — whereby we are taught that the curser is cursed. Why? \"For the L-rd your G-d loved you.\""
],
[
"(Devarim 23:7) \"Do not seek their peace and their good all of your days, forever\": Because it is written (Ibid. 20:10) \"and you shall call out to it (a besieged city) for peace,\" I might think that the same should be done with them (Amon and Moav); it is, therefore, written \"Do not seek their peace.\"",
"And because it is written (Ibid. 23:17) \"… where it is good for him (an escaped servant); you shall not oppress him,\" I might think that the same holds true with them; it is, therefore, written \"and (do not seek) their good.\"",
"\"all of your days, forever\": for ever and ever."
],
[
"(Devarim 23:8) \"You shall not despise an Edomi\": Why? (Ibid.) \"because he is your brother\": Great is brotherhood.",
"\"You shall not despise an Egyptian\": Why? (Ibid.) \"because you were a stranger in his land.\" R. Elazar b. Azaryah said: The Egyptians accepted Israel only for their own benefit, notwithstanding which the L-rd stipulated reward for them (here). Now does this not follow a fortiori, viz.: If one did not intend another's benefit and benefited him nonetheless, Scripture considers it as if he had benefited him, then one who intends to benefit him, how much more so!",
"R. Shimon says: The Egyptians drowned Israel in the sea, and the Edomites accosted Israel with the sword, yet Scripture forbade their entrance (into Israel) only until three generations. The Amonites and the Moavites, because they took counsel to cause Israel to sin, Scripture forbade their entry forever! — to teach that it is worse to cause a man to sin than to kill him. For one who kills a man removes him only from this world, whereas one who causes him to sin removes him from both this world and the world to come."
],
[
"(Devarim 23:9) \"The banim which will be born to them, the third generation shall come for them into the congregation of the L-rd\": \"banim\" (lit.,) \"sons,\" and not daughters. These are the words of R. Shimon. And the sages say: \"which will be born to them\": to include the daughters.",
"R. Shimon said (to them:) What I am saying follows a fortiori, viz. If where Scripture forbade the males (from entry) forever (i.e., in the instance of Amon and Moav), it permitted the daughters immediately, then, where it forbade the males only until three generations (i.e., in the instance of an Edomi), how much more so should the females be permitted immediately! They responded: If you are stating a halachah, we will accept it; if you are ratiocinating, we can answer you. R. Shimon: I am stating a halachah, and the verse supports me — \"banim\" (sons), and not \"banoth\" (daughters).",
"\"the third generation\": I might think that both the second and the third generation are forbidden; it is, therefore, written \"the third generation (shall come for them into the congregation of the L-rd.\") R. Yehudah said: Minyamin, an Egyptian proselyte, was a friend of mine of the disciples of R. Akiva, and he said to me: I am an Egyptian proselyte married to an Egyptian proselytess, and I am going to marry my son to the daughter of an Egyptian proselytess, so that my grandson will be fit to enter the congregation (of Israel) in fulfillment of \"the third generation shall come, etc.\""
],
[
"(Devarim 23:10) \"When you go out, an encampment against your enemies, then you shall guard yourself against every evil thing.\" \"when you go out, an encampment\": When you go out, go out in an encampment (i.e., en masse).",
"\"against your enemies\": (Keep it in mind that you are going out) against your enemies, (and act accordingly).",
"\"then you shall guard yourself against every evil thing\": I might think that this refers to (the need for circumspection vis-à-vis) cleanliness, uncleanliness, and tithes; it is, therefore, written (Ibid. 15) \"and He shall not see in you a thing of nakedness\" (ervah). This tells me only of \"ervah.\" Whence is included (in the need for circumspection) idolatry, bloodshed, and blasphemy? From \"then you shall guard yourself against every evil thing.\" Just as \"ervah\" is distinct in that it is something for which the Canaanites were exiled and because of which the Shechinah is removed, so, all such things (are included).",
"\"evil thing\" (\"davar\") includes even slander (\"dibbur ra\")."
],
[
"(Devarim 23:11) \"If there be among you\": and not among gentiles;",
"\"a man,\" and not a minor;",
"\"who shall not be clean because of a nocturnal accident\": This tells me only of a nocturnal accident (i.e., emission). Whence do I derive (the same for) a diurnal accident? From \"who shall not be clean\" — in any event. Why, then, is it written \"a nocturnal accident\"? Scripture speaks of the common instance.",
"\"then he shall go outside the camp\" — this is a positive commandment;",
"\"he shall not come into the midst of the camp\" — this is a negative commandment. R. Shimon Hatemani says: \"then he shall go outside the camp\" — this is the Levite camp; \"he shall not come into the midst of the camp\" — this is the camp of the Shechinah."
],
[
"(Devarim 21:12) \"And it shall be towards evening that he shall wash himself with water\": This teaches us that a seminal emission exempts a zivah (seminal) discharge within the same twenty-four hour period (from the requirement of cleansing, the verse implying that whatever intervenes, he will be clean in the evening.)",
"\"and when the sun sets\": The (non-) setting of the sun prevents him from entering the camp."
],
[
"(Devarim 23:13) \"And a yad shall there be for you outside the camp\": \"yad\" signifies a place, as it is written (I Samuel 15:12) \"and he has set himself up a yad,\" and (Bamidbar 2:17) \"every man in his yad by their flags.\"",
"\"and you shall go out there outside\": and not in the camp.",
"(Ibid. 14) \"And a spade shall there be for you among your implements (azenecha)\": \"azenecha\" is the place of your weapons (\"zaynecha\").",
"\"and it shall be when you sit outside\": (One should ease himself) sitting, not standing.",
"\"and you shall dig with it\": I might think he digs with one and covers with another; it is, therefore, written \"and you shall turn back and you shall cover, etc.\": (which implies that he covers with the same spade).",
"R. Yishmael says: Whence is it derived that one should not turn his back towards the encampment (in easing himself)? From \"and you shall turn back and cover your excrement,\" (which indicates that he was facing the encampment beforehand)."
],
[
"(Devarim 23:15) \"For the L-rd your G-d walks in the midst of your camp … And let your camp be holy\": Make it holy — whence it was ruled: One should not recite the Shema near the washers' dippings, nor should he enter a bathhouse or a tannery with scrolls or tefillin in his hand.",
"\"to save you and to deliver your foes before you\": If you do all that is stated herein, in the end He will save you and deliver your foes into your hand.",
"",
"\"that He not see in you a thing of nakedness and turn away from you\" — whence it is seen that ervah (illicit relations) causes the Shechinah to depart."
],
[
"(Devarim 23:16) \"Do not deliver a servant to his master\": From here they ruled: If one sells his servant to an idolator or to one outside of Eretz Yisrael, he goes free.",
"\"who shall escape to you from his master\": to include a ger toshav (\"a sojourning stranger,\" a gentile who takes it upon himself not to serve idolatry and to heed the seen Noachide laws)",
"[If he leaves the gentiles and comes to Eretz Yisrael, do not return him to them.] (Ibid. 17) \"With you shall he dwell\" — in the city itself.",
"\"in your midst\" — and not in an outlying district. \"in the place that he chooses\" — where he can find sustenance.",
"\"in your gates\" — and not in Jerusalem. \"in one of your gates\" — and not in exile from city to city.",
"\"where it is good for him\" — from an inferior location to a superior one.",
"\"you shall not oppress him\" — verbal oppression."
],
[
"(Devarim 23:18) \"There shall be no harlot from the daughters of Israel\": You (beth-din) are exhorted (to keep harlotry) from the daughters of Israel, but you are not thus exhorted vis-à-vis gentile women. \"and there shall be no harlot form the sons of Israel\": You are exhorted vis-à-vis the sons of Israel, but not vis-à-vis Canaanite men. Why mention both kadesh (a male harlot [homosexuality]) and kedeshah (a female harlot). If you (beth-din) are exhorted vis-à-vis a kedeshah — of lesser stringency — in Israel; how much more so are you thus exhorted vis-à-vis a kadesh, (who is subject to the death penalty)! Or, conversely, if you are not exhorted vis-à-vis a Canaanite kadesh — of greater stringency, then how much more so are you not thus exhorted vis-à-vis a Canaanite kedeshah! (Why, then, must both be mentioned?) Both are necessary. For if only kedeshah were mentioned and not kadesh, I would say: You are exhorted vis-à-vis a kadesh — of greater stringency — in Israel; but you are not thus exhorted vis-à-vis a kedeshah — of lesser stringency. Or, you are not exhorted vis-à-vis a kedeshah — of lesser stringency — among the Canaanites; but you are exhorted vis-à-vis a kadesh — of greater stringency among the Canaanites. It is, therefore, written \"There shall be no harlots from the daughters of Israel, and there shall be no harlots from the sons of Israel\" — and you are not thus exhorted vis-à-vis the Canaanites."
],
[
"(Devarim 23:19) \"You shall not bring the hire of a prostitute and the exchange of a dog into the house of the L-rd your G-d for every vow\": \"You shall not bring the hire of a prostitute\": This tells me of the hire of a prostitute. Whence do we derive (the same for) the hire of all of the arayoth (illicit relations)? From \"for the abomination\" — in any event. And which is \"the hire of a prostitute\"? Saying to a prostitute \"Take this (lamb) for your hire\" — even (if he sent her) one hundred, they are all forbidden. If one says to his neighbor: Take this lamb and let your (Canaanite) maidservant lie with my (unmarried Hebrew) manservant — Rebbi says: This is not hire; the sages say: It is hire.",
"\"and the exchange of a dog\": What is \"the exchange of a dog\"? Saying to one's neighbor: Take this lamb for this dog, (in which instance the lamb may not be dedicated to the Temple). I might think that if he walked it (i.e., the beast given as a harlot's hire) into the azarah (the Temple court), he is liable, it is, therefore written \"for the abomination of the L-rd.\" It is written here \"abomination,\" and elsewhere (relative to the interdict against sacrificing blemished animals) (Ibid. 17:1) \"abomination.\" Just as there, sacrifice (is interdicted), so, here, sacrifice (and not merely entry is interdicted).",
"\"for every vow\": to exclude what has already been vowed. \"for every vow\": to include (the harlot's hire as interdicted even for) a bamah (a temporary altar).",
"\"into the house of the L-rd your G-d\" to exclude (from the interdict) the bullock of the sin-offering, (i.e., the red heifer, which is not brought into the Temple, but is slaughtered outside the encampment [viz. Bamidbar 19:3]). These are the words of R. Eliezer. The sages say: to include (as interdicted) gold-foil (for the Temple).",
"\"for every vow\": to include (as interdicted) (even) a bird. For I would think: If sacrificial offerings, which are invalidated by blemishes, are not subject to \"hire\" and \"exchange,\" then birds, which are not invalidated by blemishes — how much more so should they not be subject to \"hire\" and \"exchange.\" It is, therefore, written \"for every vow,\" to include birds. I might think that (also interdicted is) the hire (that he gives the harlot) for abstention (from remunerative labor for the time period required for the act); it is, therefore, written \"for the abomination of the L-rd\" (i.e., the hire forbidden is that for the act itself).",
"\"the very two (the hire of a prostitute and the exchange of a dog)\": two and not four (i.e., the hire of a dog and the exchange of a prostitute are permitted) \"the very two of them\" — they (are interdicted) and not their offspring."
],
[
"(Devarim 23:20) \"You shall not give interest to your brother\": This tells me only of the borrower (that he should not give interest.) Whence do I derive (the same for) the lender (that he should not take interest)? From (Vayikra 25:36) \"You shall not take from him interest.\"",
"(Vayikra 25:37: \"Your money you shall not give him on interest, and on increase you shall not give your food.\"): From \"your money,\" I derive: your money, but not that of others (i.e., gentiles); \"your food,\" but not that of others. — But perhaps (the inference should be) \"your money,\" but not that of ma'aser (the tithe); \"your food,\" but not that of beasts! — (No, for \"interest of money\" (Devarim, Ibid.) includes money of ma'aser (as interdicted); \"interest of food\" includes food of beasts. This tells me only of interest of money and interest of food (as interdicted). Whence do I derive the same for any kind of interest? From (Ibid.) \"interest of anything that can be (construed as) interest.\"",
"R. Shimon says: Whence is it derived that he (the lender) should not tell him (the borrower): Go and greet that man, or: Find out if that man has come from his place? From \"interest of any thing (\"devar,\" like \"dibbur\" [speech])."
],
[
"(Devarim 23:21) \"To the stranger shall you give interest, but to your brother shall you not give interest\": \"to the stranger shall you give interest\" — a positive commandment; \"but to your brother shall you not give interest — a negative commandment.",
"R. Gamliel says: What is the intent of \"but to your brother shall you not give interest\"? It is already written (Ibid. 20) \"You shall not give interest to your brother\" — There is antecedent interest and supervening interest. How so? If he thought to borrow from him and sent him (a gift), thinking \"So that he lend me,\" this is antecedent interest. If he borrowed from him and returned his money and sent him (a gift), thinking \"For his money that was 'idle' with me,\" this is supervening interest.",
"\"so that the L-rd your G-d will bless you in all to which you put your hands\": Scripture \"established\" for him a blessing in all the sending forth of his hands.",
"\"on the land whither you are coming to inherit it\": in reward for your coming, you will inherit."
],
[
"(Devarim 23:22) \"If you make a vow to the L-rd, you shall not delay to pay it\": It is written here \"a vow,\" and elsewhere (Vayikra 7:16) \"a vow.\" Just as there, \"a vow or a pledge (nedavah),\" so, here, a vow or a pledge. And just as with the vow here, \"you shall not delay to pay it,\" so, with the vow there, you shall not delay to pay it.",
"\"for the L-rd your G-d\": This refers to monies, assessments, devotions, and consecrations, (in respect to all of which it is written \"to the L-rd.\")",
"\"to pay it\": it and not its substitute (i.e., if the original were lost, he does not transgress \"You shall not delay\" with its substitute until three festivals have passed for the substitute.)",
"\"for require shall He require it\": These are sin-offerings, guilt-offerings, burnt-offerings, and peace-offerings.",
"\"the L-rd your G-d\": These are charities, tithes, first-born (bechor), and the Pesach offering.",
"\"of you\": This refers to leket, shikchah, and peah.",
"\"and it will be a sin in you\": \"in you,\" and not in your offering (i.e., the offering is kasher even if delayed.)"
],
[
"(Devarim 23:23) \"But if you forbear to vow, it will not be a sin in you\": R. Meir says: It is better not to vow than to vow and pay. Better than both (i.e., to vow and not to pay and to vow and to pay) is not to vow at all. R. Yehudah says: Better than both (i.e., to vow and not to pay and not to vow at all) is to vow and to pay. (Ibid. 24) \"What issues from your lips shall you keep and you shall do\":",
"\"What issues from your lips\" — a positive commandment.",
"\"shall you keep\" — a negative commandment.",
"\"and you shall do\": This is an exhortation to beth-din to make you do (what you have vowed).",
"\"as you have vowed\": This is a vow;",
"\"to the L-rd your G-d\": These are sin-offerings, guilt-offerings, burnt-offerings, and peace-offerings;",
"\"the pledge\": as implied;",
"\"that you spoke\": These are consecrations for Temple maintenance;",
"\"with you mouth\": This is charity."
],
[
"(Devarim 23:25) \"If you come into the vineyard of your neighbor, you may eat grapes so as to satisfy your soul\": \"If you come into the vineyard of your neighbor\": I might think (that the verse speaks of) any man (who enters the vineyard); it is, therefore, written (Ibid.) \"but into your vessel you shall not pace them.\" (You shall place them, however,) into the vessels of the owner, (for whom you are working).",
"\"your neighbor\": but not a gentile. \"your neighbor\": but not the Temple.",
"\"you may eat,\" but not suck (out the wine and discard the rest, [for this would result in his eating a greater number of grapes]).",
"\"grapes\": and not figs — whence it was ruled: If he were working with (i.e., picking) grapes, he should not eat figs; if he were working with figs, he should not eat grapes. But he should restrain himself until he reaches the choice ones (and then eat).",
"R. Elazar b. Chasma says: Whence is it derived that a worker may not eat more than his wage? From \"so as to sate your soul.\" And the sages say: \"so as to sate,\" which implies that a worker may eat even more than his wage.",
"\"but into your vessel you may not place them\": when you are placing them into the vessel of the owner."
],
[
"(Devarim 23:6) \"If you come into the standing corn of your neighbor\": I might think (that the verse speaks of) any man (who passes the standing corn); it is, therefore, written (Ibid.) \"but you shall not lift a sickle\" — when you are lifting a sickle (as a worker) upon your neighbor's standing corn.",
"\"your neighbor\": but not a gentile. \"your neighbor\": but not the Temple.",
"\"you may pluck the ears with your hand\": but you may not cut them with the sickle.",
"\"but you shall not lift a sickle\" (for yourself, even) when you lift a sickle upon the standing corn of your neighbor."
],
[
"(Devarim 24:1) \"If a man take a woman\": We are hereby taught that a woman is acquired (as a wife) by money. For (without this verse) it would follow otherwise, viz.: If a Hebrew handmaid, who is not acquired by cohabitation is acquired by money, then a woman, who is acquired by cohabitation, how much more so should she be acquired by money! — (No,) this is refuted by the instance of a yevamah (leviratess), who is acquired by cohabitation, but is not acquired by money. Do not wonder, then, if a woman, who, though she is acquired by cohabitation were not to be acquired by money. It must, therefore, be written \"If a man take a woman,\" to teach that a woman is acquired by money.",
"\"and he cohabit with her.\" We are hereby taught that a woman is acquired by cohabitation. For (without this verse) it would follow otherwise, viz.: If a yevamah, who is not acquired by money, is acquired by cohabitation, then a woman, who is acquired by money, how much more so should she be acquired by cohabitation! — (No,) this is refuted by the instance of a Hebrew handmaid, who is acquired by money, but is not acquired by cohabitation. Do not wonder, then, if a woman, who, though she is acquired by money, were not to be acquired by cohabitation. It must, therefore, be written \"and he cohabit with her,\" to teach that a woman is acquired by cohabitation.",
"And whence is it derived that she is also acquired by a writ (shtar)? It follows, viz.: If money, which does not release (a woman from marriage), acquires, then shtar (a writ [of divorce]), which does release a woman, how much more so should it acquire! (No,) this may be true of money, which acquires hekdesh (consecrated property) and second tithe, but not with shtar, which does not acquire hekdesh and second tithe. It must, therefore, be written (Ibid.) \"then he shall write for her a scroll of divorce, and he shall place it into her hand, and he shall send her from his house. This one's coming in (to marriage) is compared to her going out (viz. Ibid. 2). Just as her going out is with a shtar (i.e., a get), so, her coming in."
],
[
"(Devarim 24:1) \"and it shall be, if she does not find favor in his eyes, for he found in her a thing of nakedness, (then he shall write her a scroll of divorce.\") Beth Shammai say: A man should not divorce his wife unless he find in her a thing of nakedness (i.e., that she had fornicated). And Beth Hillel say: Even if she spoiled his meal, it being written \"for he found in her a thing of nakedness.\"",
"Said Beth Hillel to Beth Shammai: But is it not written \"a thing\"? Beth Shammai: But is it not written \"nakedness\"? Beth Hillel: If it were written \"nakedness,\" but not \"a thing,\" I would say, because of nakedness she is divorced, but because of \"a thing\" she is not divorced. It is, therefore, written \"a thing … (2) and she shall go out of his house.\" And if it were written \"a thing,\" and it were not written \"nakedness,\" I would say: If she is divorced because of \"a thing,\" she is permitted to remarry, but if she is divorced because of nakedness, she is not permitted to remarry. And do not wonder at this, for if she is forbidden (by the divorce) from one who was permitted to her, should she not be forbidden to one (i.e., a new husband), who was forbidden to her? It must, therefore, be written \"… nakedness … and she shall go out of his house and she may be to another man.\"",
"R. Akiva says: (He may divorce her) even if he finds another more beautiful than she, it being written \"if she does not find favor in his eyes.\"",
"\"then he shall write to her\": in her name — whence they ruled. Any get not written in the name of that woman is invalid. How so? If one passed by in the marketplace and heard a scribe saying \"This man divorces this woman from this place,\" and he said \"That's my name and that's the name of my wife,\" it is invalid as a get. More so — If he wrote (a get) to divorce his wife, and he changed his mind, and a man of his city found it and said \"That's my name and that's the name of my wife,\" it is invalid as a get. More so, if he had two wives with the same name, if he wrote it to divorce the tall one, he may not use it to divorce the short one. More so, if he told the scribe to write it, thinking \"I will use it to divorce whichever I wish,\" it is invalid as a get.",
"\"then he shall write\": This tells me only of ink. Whence do I derive (as also permitted) dye, rock-lichen, resin, and vitriol? From \"then he shall write\" — with anything.",
"\"a scroll\": This tells me only of a scroll. Whence do I derive (as also permitted) reed, nut, olive, and carob stalks? From \"and he shall place it into her hand\" — in any event. If so, why is it written \"a scroll\"? Just as a scroll is characterized by (relative) permanence, so, all things that are thus characterized (are permitted for the writing of a get) — to exclude those things which are not thus characterized. R. Yehudah b. Betheira says: Just as a scroll is characterized by being unrooted to the ground, so, all things that are thus characterized (are permitted for the writing of a get) — to exclude those things which are not thus characterized.",
"\"a scroll of 'krithuth'\": something that cuts off completely — whence it is ruled: If one says to his wife: Here is your get on condition that you never again go to your father's house; on condition that you never again drink wine — this is not krithuth (in that there is no stage in which complete severance is effected.) (If he says:) on condition that you do not go to your father's house until thirty days from now; on condition that you do not drink wine, until thirty days from now — it is krithuth. If one divorces his wife and says \"You are permitted to everyone except so-and-so\" — R. Eliezer permits it and the sages forbid it. After the death of R. Eliezer, four elders entered to dispute his words: R. Tarfon, R. Yossi Haglili, R. Elazar b. Azaryah, and R. Akiva.",
"R. Tarfon opened and said: If she went and married the brother of the man to whom she had been forbidden (by the get), and he died without children, how could she become the yevamah of his brother? Would he (her first husband) not be making a condition against what is written in the Torah (i.e., the mitzvah of yibum)? And if anyone makes a condition against what is written in the Torah, his condition is not valid — so that this is not krithuth.",
"R. Yossi Haglili said: Where do we find in the Torah that she is permitted to one and forbidden to another? But if she is permitted to one, she is permitted to all men, and if she is forbidden to one, she is forbidden to all men — so that this is not krithuth.",
"R. Elazar b. Azaryah says: \"Krithuth\" — something that severs (completely) between himself and her. R. Yossi said: I subscribe to the words of R. Elazar b. Azaryah.",
"R. Akiva says: On what basis was the Torah stringent vis-à-vis (forbidding) a divorcée to a Cohein or a married woman to all men? (It must be that the ban against) a married woman is more stringent than that of a divorcée (to a Cohein). Now if a divorcée, of lesser stringency, is forbidden (to one who was once permitted to her), then a married woman, of greater stringency, how much more so should she be forbidden (to one who was once permitted to her [if her divorce is only conditional])? — so that this is not krithuth.",
"Variantly: If she went and married another and he had children from her, and then she were widowed or divorced and married this one (to whom she was prohibited by the conditional divorce), would her children by the first not be found to be mamzerim (bastards, the divorce being retroactively invalidated)? — so that this is not krithuth.",
"\"into her hand\": This tells me only of \"her hand.\" Whence do I derive (the same for) her garden, her courtyard, and her enclosure? From \"and he shall place\" — anywhere. If so, why is it written \"her hand\"? Just as her hand is distinct in being her domain, so all that is thus characterized (is valid for the placing of the get).",
"\"and he shall send her away from his house\": He must tell her \"This is your get.\" From here they ruled: If one threw a get to his wife and said \"Pick up this writ,\" or if she found it behind him and read it and found it to be her get, it is not a (valid) get until he says to her \"This is your get.\""
],
[
"(Devarim 24:2) \"And she shall go out of his house\": We are hereby taught that the woman leaves the presence of the man (i.e., she leaves the house, not he.)",
"\"and she shall go and she may be to another man\": She should not marry in his (the first's) neighborhood.",
"\"another man\": Scripture calls him \"another,\" (demonstrating that he is not on a par [morally] with the first, the first having banished \"a thing of nakedness\" from his home; the second, having admitted her.)",
"(Ibid. 3) \"And if the last man hate her\": Scripture apprises us that he is destined to hate her.",
"\"or if the last man die\": Scripture apprises us that she is destined to bury him.",
"If a divorcée (from the second husband) is mentioned (as forbidden to the first,), why mention a widow (as being forbidden to him)? For a divorcée is forbidden to the levir (her second husband's brother [in the event of her second husband's dying without children]) whereas a widow is permitted to the levir (in the above instance).",
"I might think that even if she had illicit relations with another after she were divorced, she is forbidden to return to him; it is, therefore, written (Ibid. 2) \"and he shall write her … (3) and she shall go out, etc.\": (Only) one who goes out with a get (from a second husband) is forbidden to return to the first, but not one who had illicit relations with another.",
"And whence is it derived that if one gives a get to his yevamah (in advance of levirate marriage) she may not return to him? From (Ibid. 4) \"Her first husband shall not be able, etc.\" And whence is it derived that if a woman's husband went abroad, and she was told that he died, and she married another — after which he returned (Whence is it derived) that she needs a get from both? From \"Her first husband shall not be able … to return to take her to be to him as a wife.\"",
"(Ibid.) \"after she had been defiled\": This tells me only (that this is so) from marriage (with the first) to marriage (with the second). Whence do I derive (the same for) from betrothal to marriage, from marriage to betrothal, from betrothal to betrothal? From \"Her first husband shall not be able to take her; \"her first to take her,\" \"who had sent her away to take her,\" \"to return to take her.\"",
"R. Yossi b. Kipper says in the name of R. Elazar b. Azaryah: From betrothal (to the second) she is permitted (to return to the first); from marriage she is forbidden, it being written \"after she has been defiled\" (i.e., cohabited with). And the sages say: Both from betrothal and marriage she is forbidden. Why, then, is it written \"after she has been defiled\"? To include (as forbidden to return to him) a sotah (a woman suspected of adultery) who had secreted herself (with the one she was warned against.)",
"\"for she (a returned divorcée) is an abomination before the L-rd\": As it is written (Jeremiah 3:1) \"If a man divorces his wife, and she goes and marries another man, can he return to her again?\"",
"\"for she is an abomination\": R. Yehudah said: She is an abomination, but her child (of the renewed union) is not an abomination.",
"\"And you shall not make sinful the land\": Beth-din is hereby being exhorted (to insure that this does not happen)."
],
[
"(Devarim 24:5) \"If a man take a new wife\": This tells me only of a virgin. Whence do I derive (the same for) a widow and a divorcée? From (Ibid.) \"and he shall rejoice his wife\" — in any event. If so, why is it written \"new\"? One who is \"new\" to him — to exclude a returned divorcée.",
"\"he shall not go out in the army\": I might think that he does not go out into the army, but he supplies to it weapons, food, and water; it is, therefore, written \"and it shall not impose upon him for any thing.\" I might think (that it may not impose upon him) even if he built a house and inaugurated it, planted a vineyard and redeemed it, betrothed a woman and took her (viz. Ibid. 20:5-6); it is, therefore, written \"upon him.\" It does not impose upon him, but it does impose upon the aforementioned.",
"\"Free shall he be for his house\" — his house;",
"\"shall he be\" — his vineyard;",
"\"and he shall rejoice his wife\" — a (new) wife;",
"\"whom he has taken\" — to include his yevamah."
],
[
"(Devarim 24:6) \"One shall not take as a pledge the nether millstone nor the upper millstone\": Whence do we derive (the same for) all things (that process food)? From \"for it is a soul (i.e., a life) that he takes as a pledge.\" If so, why mention (only) nether millstone and upper millstone? Just as these are distinct in being implements performing one task, for each of which in itself one is liable, so, one is liable for all such implements.",
"\"for it is a soul that he takes as a pledge\": This is the basis (of the prohibition)."
],
[
"(Devarim 24:7) \"If there be found\": by witnesses;",
"\"a man\": and not a minor;",
"\"who steals a soul of his brothers\": and not of gentiles;",
"\"of the children of Israel\": to exclude one who is half-slave-half-free.",
"\"and he exploits him\": He is not liable until he brings him into his domain. R. Yehudah says: (He is not liable) until he brings him into his domain and uses him, as it is written (Ibid.) \"and he exploits him and sells him.\"",
"\"then he shall die\": by the unqualified \"execution\" of the Torah — strangulation.",
"",
"\"the thief\": to include as liable one who steals his son and sells him. These are the words of R. Yochanan b. Beroka. And the sages say: One who steals his son and sells him is not liable.",
"\"and you shall remove the evil from your midst\": Remove the doers of evil from Israel."
],
[
"(Devarim 24:8) \"Be heedful of the plague-spot of leprosy\": This is a negative commandment.",
"\"of the plague-spot\": This refers to (tearing out) the white hair.",
"\"of leprosy\": This refers to the michyah (viz. Vayikra 13:24). This tells me (that he is liable) only for (cutting) all of them. Whence do I derive (the same for) some of them? From \"to heed it exceedingly and to do.\"",
"This tells me only of plague-spots of men. Whence do I derive (the same for) plague-spots of garments and plague-spots of houses? From \"according to all that the Cohanim, the Levites, teach you.\"",
"This tells me (of liability) only in the instance of confirmation (of the plague-spot). Whence do I derive (the same for the instance of) quarantine and non-designation of \"uncleanliness\" (tumah)? From \"as I have commanded them.\"",
"\"so shall you observe to do\": You may not do so (i.e., you may not remove a plague-spot deliberately), but you may tie the (shoe) thong around your foot, and you may place the (carrying) pole on your back, and if it is thereby removed, it is removed (and there is no liability)."
],
[
"(Devarim 24:9) \"Remember what the L-rd your G-d did to Miriam\": What does this have to do with what precedes (i.e., plague-spots)? To teach that plague-spots come only because of slander, (Miriam having slandered Moses regarding the \"Kushite woman\" that he had taken). Now does this not follow a fortiori, viz.: If Miriam, who had not spoken in public of Moses, and only for his benefit, and in praise of the L-rd, and to the end of the propagation of the world, was thus punished (with leprosy), then all who speak in denigration of their neighbor in public, how much more so!",
"\"on the way\": when you were tossed about.",
"\"when you left Egypt\": the time of your redemption, and all was stopped because of her, whereby we are apprised that all of that time when the standards of the tribes traveled, they did so only when Miriam preceded them, viz. (Michah 6:4) \"And I sent before you Moses, Aaron, and Miriam.\""
],
[
"(Devarim 24:10) \"When your neighbor is indebted to you, any kind of debt, do not enter his house to claim his pledge.\" \"When your neighbor is indebted to you\": This tells me only of a loan. Whence do I derive (the same for) a laborer's wages and store-credit? From \"any kind of debt.\"",
"\"do not enter his house\": I might think that he could not take a pledge from inside (his house), but that he may do so from (the debtor's possessions) outside; it is, therefore, written (Ibid. 11) \"and the man who is indebted to you shall bring out to you the pledge outside. I might think that he could enter inside (and wait for the debtor to give him the pledge); it is, therefore, written \"Outside shall you stand.\"",
"\"Outside shall you stand and the man\" includes the messenger of beth-din."
],
[
"(Devarim 24:12) \"And if he is a poor man, you shall not lie down with his pledge.\" This tells me only of a poor man. Whence do I derive (the same for) a rich man? From \"And if a man\" (— any man). If so, why is it written \"poor\"? I hasten to exact payment for (such abuse of) a poor man more than for that of a rich man.",
"\"you shall not lie down with his pledge\": You shall not lie down with his pledge in your possession.",
"(Ibid. 13) \"Return shall you return to him the pledge when the sun sets\": And elsewhere (Shemoth 22:25) \"until the sun sets (in the daytime) shall you return it to him.\" We are hereby taught that he returns to him what is used during the day in the daytime, and what is used at night, in the evening — a mattress in the evening and a plow in the daytime, and not the reverse.",
"\"and he shall bless you\": We are hereby taught that he is commanded to bless you. I might think that if he blessed you, you will be blessed; and if not, not. It is, therefore, written \"and for you it will be righteousness before the L-rd your G-d.\"",
"We are hereby taught that righteousness ascends before the throne of glory, as it is written (Psalms 85:14) \"His righteousness shall go before Him and shall set his steps on the path.\""
],
[
"(Devarim 24:14) \"You shall not oppress a hired laborer\": But it is already written (Vayikra 19:13) \"You shall not oppress your neighbor and you shall not rob, etc.\" We are hereby taught that one who holds back the wages of a hired man transgresses five negative commandments (including the two above) and one positive commandment: (Vayikra 19:13) \"There shall not abide with you the wages of a hired man,\" (Devarim, Ibid.) \"You shall not oppress a poor hired laborer,\" (Ibid. 15) \"In his day shall you give his wage\" (the positive commandment), and (Ibid.) \"and the sun shall not go down upon it.\"",
"\"for he is poor and to it he lifts his soul.\" This tells me only of one who is poor. Whence do I derive (the same for) one who is rich? This tells me only of labor that he does \"with his soul\" (i.e., in which he risks his life). Whence do I derive the same for labor that he does not do \"with his soul,\" such as that of a weaver or a carder? From (Vayikra 19:13) \"You shall not oppress your neighbor … and \"there shall not abide with you overnight the wages of a hired man\" — in any event. If so, why is it written (Devarim, Ibid. 14) \"poor and impoverished\"? I hasten to exact payment for (such abuse of) one who is poor and impoverished more than for that of other men.",
"(Ibid.) \"of your brothers\": and not of others (i.e., gentiles).",
"\"or of your stranger\": a righteous proselyte.",
"\"in your gates\": a ger toshav (a \"sojourning\" proselyte). This tells me only of the hire of a man. Whence do I derive (the same for) the hire of beasts and utensils? From \"in your land\" — all that is in your land. We are hereby taught that all are subject to the above interdicts. R. Yossi b. R. Judah says: A ger toshav is subsumed in \"In his day shall you give his wage,\" but not in \"There shall not abide with you.\" Beasts and utensils are subsumed only in \"You shall not hold back.\""
],
[
"(Devarim 24:15) \"In his day shall you give his wage\": Whence is it derived that a hired day-laborer claims (his wages) the entire night, and a hired night-laborer claims the entire day? From (respectively) \"The wage of a hired (day-) laborer shall not abide with you until morning,\" and \"the sun shall not go down upon it\" (the wage of a hired night-laborer).",
"\"for he is poor and to it he lifts his soul\": to exclude (from the interdict) an instance in which it was mutually agreed (that he be paid later).",
"\"and to it he lifts his soul\": For why did he ascend the incline and risk his life if not that you should give him his wage in the daytime? If so, why is it written (lit.,) \"and to it he 'takes' his soul\"? To teach that if one holds back a hired laborer's wage, it is reckoned to him as if he took his soul.",
"\"that he not call against you to the L-rd\": I might think that he is commanded not to call; it is, therefore, written (Ibid. 15:9) \"and he shall call out against you\" I might then think that he is commanded to call; it is, therefore, written (here) \"that he not call out against you to the L-rd.\" I might think that if he calls, \"there will be in you a sin,\" and if not, not; it is, therefore, written \"and there will be in you a sin\" — in any event. If so, why is it written \"and he shall call out against you\"? I hasten to exact payment for one who calls more than for one who does not call."
],
[
"(Devarim 24:16) \"Fathers shall not be put to death by cause of sons\": What is Scripture coming to teach us? That fathers shall not be put to death because of (the sins of) the sons, and sons, because of (the sins of) the fathers? This is written (Ibid.) \"Every man for his own sin shall be put to death.\" The intent is rather that fathers shall not be put to death by the testimony of sons, and sons, by the testimony of fathers.",
"\"and sons\": to include the kin (as invalid for such testimony.) They are: his brothers, the brothers of his father and the brothers of his mother, the husband of his sister, the husband of his father's sister, the husband of his mother's sister, his father-in-law, and his brother-in-law.",
"\"Every man for his own sin shall be put to death (by beth-din)\": Adults die for their own sins; minors (sometimes) die (at the hands of Heaven) for the sins of their fathers."
],
[
"(Devarim 24:17) \"You shall not pervert the judgment of a stranger and an orphan\": What is the intent of this? Is it not already written (Ibid. 16:19) \"You shall not pervert judgment\"? Its intent is to teach that one who perverts the judgment of a stranger transgresses two negative commandments.",
"\"and you shall not take as a pledge the garment of a widow\": whether poor or rich. And even (if she were as rich) as Marta b. Baithus.",
"R. Shimon says: The things that you take as a pledge and return (at given times), you may not take from a widow, so that you not frequent her house and impute a bad name to her."
],
[
"(Devarim 24:19) \"When you reap your harvest in the field, if you forget a sheaf in the field, do not return to take it\": to exclude its being reaped by robbers, ravaged by ants, or broken by the wind or by beasts.",
"\"your harvest\": to exclude that which appertains to the Temple and to gentiles — whence they ruled: A gentile who reaped his field and then became a convert is exempt from leket, shikchah, and peah. R. Yehudah makes him liable for shikchah; for shikchah obtains only at the time of sheaving, (at which time he was a Jew.)",
"R. Yossi Haglili says: (It is written) \"When you reap your harvest in your field and you forget a sheaf\": Wherever your reaping obtains, shikchah (\"forgetting\") obtains in the sheaves; wherever your reaping does not obtain, shikchah does not obtain in the sheaves — which is to say that if the Temple reaped (the field) and an Israelite bought it, he is exempt (from shikchah); if a gentile reaped (the field) and an Israelite bought it, he is exempt.",
"\"in your field\": excluding (from shikchah) one who makes sheaves in his neighbor's field. These are the words of R. Meir; the sages rule it liable (for shikchah)."
],
[
"(Devarim 24:19) \"if you forget a sheaf in the field\": and not a heap of sheaves. I might think (that shikchah obtains) even if he forgot more than two sheaves; it is, therefore, written \"to the stranger, (one), to the orphan and to the widow shall it be,\" (orphan and widow being regarded as one unit). From here they ruled: Two sheaves are shikchah; three are not shikchah. Two piles of olives and carobs are shikchah; three are not shikchah. Two berries (fallen at a time) are peret (viz. Vayikra 19:10); three are not peret.",
"\"in the field\": to exclude (from shikchah) what is hidden (in the ground). These are the words of R. Yehudah. The sages say: \"in the field\": to include (as shikchah) what is hidden. \"in the field\": to include standing grain. For (if it were not written \"in the field\") it would follow (that standing grain was not shikchah), viz.: If a sheaf, where the \"power\" of the poor man is wanting (i.e., he does not receive a sheaf), he does receive shikchah (i.e., if it is forgotten, it belongs to the poor man), then standing grain, where the \"power\" of the poor man is strong, (i.e., he does receive leket and peah from it), how much more so should he receive shikchah from it! — (No,) this (i.e., that it is subject to shikchah) may be so with a (remembered) sheaf, which does not \"save\" (from shikchah) a (forgotten) sheaf (lying near it) or (forgotten) standing grain. But would you say the same (that it is subject to shikchah) for (remembered) standing grain, which does \"save\" (from shikchah) a (forgotten) sheaf and forgotten standing grain (that are near it)? (It must, therefore, be written \"in the field\" to include standing grain as subject to shikchah.)",
"\"do not return to take it\": to exclude (from shikchah) the heads of rows. From here they ruled: The heads of rows — the sheaf adjoining it indicates their status (vis-à-vis shikchah). And if he forgot a sheaf that he had taken hold of to take to the city, they agree that this is not shikchah. If a sheaf were forgotten by the owner, but not by the workers, or vice versa; or if the poor stood before it or covered it with straw, it is not shikchah.",
"\"do not return to take it\": all as one. And what capacity must it have (to render it subject to shikchah)? The sages estimated: less than two sa'ah. From here they ruled: If they forgot a sheaf of two sa'ah, this is not shikchah. (If they forgot), two sheaves containing two sa'ah between them, R. Gamliel said: They are the owner's; the sages say they belong to the poor. R. Gamliel asked them: If there are more sheaves, is the power of the owner increased or decreased? They: It is increased. R. Gamliel: If they forgot one sheaf containing two sa'ah, it is not shikchah, how much more so, if they forgot two sheaves containing two sa'ah! They: No, this is so for one sa'ah, which is like a pile. Would you say the same for two, which are like bunches!",
"\"do not return to take it\": From here R. Yishmael ruled: An ear of the harvest whose head reaches up to the standing grain — If it were harvested together with the standing grain, it belongs to the owner, (the fact of its being thus harvested indicating it not to have been forgotten), and if not, it belongs to the poor (as shikchah). And if it is in doubt (safek [as to whether it was harvested together with the standing grain]), it belongs to the owner. For the burden of the proof is upon him who would remove it from the owner's domain. And whence is it derived that a safek of leket is leket, a safek of shikchah is shikchah, a safek of peah is peah? From \"to the stranger, to the orphan, and to the widow shall it be.\"",
"R. Elazar b. Azaryah said: Whence is it derived that if one dropped a sela from his hand and a poor man found it and fed himself with it, it is accounted by Scripture as if he had given it to him? From \"to the stranger, to the orphan, and to the widow shall it be, so that the L-rd your G-d will bless you.\" Now does this not follow a fortiori, viz.: If one did not give, but gave (through shikchah), Scripture accounts it to him as if he had (intentionally) given, (to wit: \"so that the L-rd your G-d will bless you\"), then one who intends to give and does give, how great must be his reward!"
],
[
"(Devarim 24:20) \"When you beat your olive tree, you shall not cut off (lo tefa'er) after you\": The early settlers would beat their olive trees and act magnanimously (with what was left on them). \"your olive trees\": to exclude (from peah) those of gentiles.",
"\"your olive trees\": to exclude those of the Temple. \"",
"lo tefa'er\": You shall not \"lord it\" over the poor man — whence they ruled: One who does not allow the poor to pick (the gleanings) or allows one but not another, or helps one of them (to pick) is robbing from the poor. And concerning such as this it is written (Proverbs 22:28) \"Do not remove the bounds of yore.\"",
"\"after you\": We are hereby taught that shikchah obtains with an olive tree.",
"\"after you\": We are hereby taught that peah obtains with an olive tree.",
"\"to the stranger, to the orphan and to the widow shall it be\": It is written here \"stranger, orphan,\" and above (19) \"stranger, orphan.\" Just as there (to render it subject to shikchah) its capacity must be less than two sa'ah, so, here. From here it was ruled: An olive tree which contains two sa'ah and which was forgotten is not subject to shikchah. An olive tree standing between (any two of) three rows (of olive trees) separated by a plot of two malbenim (six hand-breadths) from one another is not shikchah."
],
[
"(Devarim 24:21) \"When you cut your vineyard, do not glean it after you\": From here R. Eliezer ruled: A vineyard which is all oleloth (gleanings) belongs to the owner. R. Akiva says: It belongs to the poor, it being written (Vayikra 19:10) \"And you shall not glean your vineyard.\"",
"\"do not glean it\": Which are \"gleanings\"? Those which have neither \"arm\" nor \"dripping.\" If they have \"arm\" but not \"dripping\" or \"dripping,\" but not \"arm,\" they belong to the owner; if not, they belong to the poor. (\"do not glean it) after you\": whence we derive that they are subject to shikchah.",
"\"after you\": whence we derive that they are subject to peah. From here they ruled: What is shikchah in an arbor? All that he cannot stretch out his hand for and take. And in runners (grapes growing in a row on isolated vines), whatever he passes by.",
"\"to the stranger, to the orphan, and to the widow shall it be\": It is written here \"stranger,\" \"orphan,\" and elsewhere (Ibid. 19) \"stranger,\" \"orphan.\" Just as there (it is shikchah) only when it contains less than two sa'ah, so, here."
],
[
"(Devarim 25:1) \"If there be a quarrel among men\": Peace cannot result from a quarrel. And thus is it written (Bereshith 13:17) \"And there was a quarrel between the herdsmen of Abraham's cattle and those of Lot's cattle.\" What is it that caused Lot to separate from that tzaddik (Abraham)? A quarrel. Here, too, what is it that caused this one to receive stripes (in beth-din)? [see verse 2]) A quarrel.",
"\"among men\": Whence do I derive (the same for) women (quarreling with each other), or a woman quarreling with a man? From \"and they (men or women) shall draw near to judgment.\"",
"\"and they judge them\": (even) against their will.",
"\"and they vindicate the righteous one and incriminate the wicked one\": I might think that all the wicked receive stripes; it is, therefore, written (verse 2) \"Then it shall be, if liable to stripes is the wicked one\" — Sometimes he does receive stripes; sometimes not. But I still would not know which acts receive stripes; it is, therefore, written (verse 4) \"You shall not muzzle an ox in its threshing.\" Just as muzzling is distinct in being a negative commandment, transgression of which is subject to stripes, so, transgression of all negative commandments is subject to stripes. I might then think that all negative commandments linked to (remedial) positive commandments are (also) subject to stripes. It is, therefore, written \"You shall not muzzle an ox in its threshing.\" Just as muzzling is distinct in being unlinked to a (remedial) positive commandment, transgression of which is subject to stripes, so transgression of all negative commandments unlinked to (remedial) positive commandments is subject to stripes. R. Shimon says: \"and they vindicate the righteous one\": Vindicate him so that he not receive stripes.",
"(Ibid. 2) \"then the judge shall bend him down\": whence we derive that he is not smitten standing.",
"\"and he shall smite him before him according to his wickedness in number.\": one-third (the number of stripes) in front, and two-thirds on his back.",
"\"before him\": He smites him with his eyes upon him and not upon something else. I might think that he is smitten and put to death or that he is smitten and pays; it is, therefore, written \"according to his (one) wickedness\" — he is not (both) smitten and put to death; he is not smitten and made to pay.",
"(Ibid. 3) \"Forty shall he smite him\": I might think \"forty,\" literally; it is, therefore, written \"in number. Forty\" — a number that is close to forty (i.e., thirty-nine). R. Yehudah says: Forty, literally. And where is he smitten (the other two-thirds)? Between his shoulders. \"shall he smite him\": and not the ground (together with him).",
"\"shall he smite him\": and not his garment. \"shall he smite him\": Two are not smitten as one.",
"\"and not more\": If he does smite more, he transgresses a negative commandment. This tells me only of his going beyond the Torah's number (i.e., thirty-nine). Whence do we derive (the same for his going beyond) the court's assessment (of how many he can bear)? From \"and not more. Lest he smite him more\" — in any event.",
"\"a great blow\": This tells me only of a great blow (as being forbidden). Whence do I derive (the same for) a negligible one? From (\"lest he smite him more) than these.\" If so, why is it written \"a great blow\"? To teach that the first ones are great blows (i.e., given with all his strength.)",
"\"and he be demeaned\" — whence they ruled that if he was soiled either by excrement or urine (while being smitten), he is exempt (from the remaining stripes). R. Yehudah said: a man, by excrement; a woman, by urine.",
"\"your brother\": We are hereby taught that all those liable to kareth (cutting off), who receive stripes, are absolved from their kareth, it being written \"and your brother be demeaned before your eyes\" — Once he has been smitten,\" regard him as your brother.",
"R. Chanina b. Gamla says: The entire day Scripture calls him \"wicked,\" viz. (Ibid. 2) \"Then it shall be, if liable to stripes is the wicked one.\" But once he has been smitten Scripture calls him \"your brother,\" viz.: \"and your brother be demeaned.\" Now if a man commits one transgression, his soul is taken from him (i.e., he receives kareth), then, if he does one mitzvah (after being smitten), how much more so (is it to be inferred that) his soul is restored to him.",
"R. Shimon says: From its place (i.e., from the place where Scripture makes him liable to kareth), it is to be inferred (that once he is smitten he is exempt from kareth), it being written (Vayikra 18:29) \"For all who commit any of these abominations (in illicit relations) — the souls that do it are to be cut off (i.e., kareth) from their people,\" and (Ibid. 18:5) \"And you shall keep My statutes and My judgments, which, if a man do, he shall live by them,\" (— followed by (6) \"A man, a man, to all the kin of his flesh you shall not come near to uncover nakedness.\") From this (\"he shall live by them\") we infer that if one sits (passively) and does not commit transgression, (in this instance, the kareth transgression of illicit relations), he receives the reward of one who (actively) performs a mitzvah ([How much more so is the smitten one exempt from kareth!)].",
"(R. Shimon Berebbi says: If one who keeps from (eating) blood, which a man's soul despises, is rewarded — then, if he separates himself from theft and illicit relations, for which he lusts and which he desires — how much more so will he merit reward for himself and for his succeeding generations until the end of all the generations!)",
"R. Yehudah says: It is written (Psalms 18:1-5) \"Who will sojourn in Your tent? —- one who walks in innocence and works righteousness … who has no slander on his tongue … who despises the shameful one … who does not lend his money on interest.\" And elsewhere it is written (Ezekiel 18:15) \"And if a man would be a tzaddik — he did not eat of (the idolatries of) the mountains, and he did not lift his eyes to the idols of the house of Israel, and he did not defile his neighbor's wife, and he did not come near a niddah, etc. … (Ibid. 9) he is a tzaddik; he will live!\" Now what did this man do, (aside from what he did not do)? We are hereby apprised that if one sits (passively) and does not transgress, he is given the reward of the doer of a mitzvah. R. Shimon Berebbi says: If one who keeps from (eating) blood, which a man's soul despises, is rewarded — then, if he separates himself from theft and illicit relations, for which he lusts and which he desires — how much more so will he merit (reward) for himself and for his (succeeding) generations until the end of all the generations!"
],
[
"(Devarim 25:4) \"You shall not muzzle an ox in its threshing\": This tells me only of an ox. Whence do I derive (the same for) an animal and a bird? From \"in its threshing\" (i.e., the threshing is the critical factor). If so, why is it written \"ox\"? You may not muzzle an ox, but you may \"muzzle\" a man (i.e., if you keep him from eating while working, you do not receive stripes, as you do for muzzling an ox.)",
"\"in its threshing\": This tells me only of its threshing. Whence do I derive (the same for) other labors? From \"you shall not muzzle\" — in any event. If so, why is it written \"in its threshing\"? Just as threshing is distinct in appertaining to what is the growth of the soil, uprooted from the ground, at the end of its processing, from which a laborer may eat while working in it — so, all thus characterized (is subsumed.)",
"R. Yossi b. R. Yehudah says: Just as threshing is distinct in that one works at it with his hands and feet, (so, all thus characterized is subsumed) — to exclude what is worked at with his hands and not with his feet or vice versa."
],
[
"(Devarim 25:5) \"When brothers dwell together and one of them dies, and he has no son, the wife of the dead one shall not be outside to a strange man. Her levir (her husband's brother) shall come upon her and he shall take her for himself as a wife, and he shall have her in levirate marriage (yibum).\"",
"\"When brothers dwell together\": to exclude a brother who was not in his world (i.e., who was not concurrently alive). From here they ruled: If there were two brothers and one of them died and another one was born, after which the second brother performed yibum with the wife of the first, after which he died, then the first wife (i.e., the wife of the brother who died first) is exempt (from yibum) by reason of her being \"the wife of his brother who was not in his world,\" and the second wife (i.e., the wife of the second brother) by reason of her being her (the first wife's) tzarah (co-wife). \"together\": in inheritance — to exclude maternal brothers. Because we find in arayoth (illicit relations) that a maternal brother is equated with a paternal brother, I might think that here, too, this is so. It is, therefore, written \"together\" (in inheritance), to exclude his maternal brother.",
"\"and one of them dies\": This tells me (that yibum obtains) only where there are two brothers and one of them dies. Whence do I derive (that yibum obtains) even if they are many and they die (that yibum obtains with the remaining brothers)? From \"and if there die … of them.\" If so, why is it written \"one\"? Yibum obtains with the wife of one of them and not with the \"wife\" of two (see what follows). From here they ruled: If three brothers were married to three unrelated women, and one of them died, and the second made a ma'amar (betrothal of his yevamah by writ or money — short of cohabitation), and he, too, died, then she (the yevamah of the first,) receives chalitzah (yibum release), but not yibum, it being written \"and one of them dies\" — She who is linked to only one yavam (undergoes yibum), but not she who is linked to two, (as in the above instance, where the woman is linked to the remaining brother by the yibum tie and to the ma'amar brother by the ma'amar tie.)",
"\"the wife of the dead one shall not be outside to a strange man\": What is the intent of this? Because it was ruled: Yibum obtains with the wife of one but not with the \"wife\" of two (see above), I might think that she (the woman in the above instance) is (entirely) exempt. It is, therefore, written \"the wife of the dead one shall not be outside to a strange man.\" What is to be done? She undergoes chalitzah (yibum release) but not yibum. If one gives a get (to his yevamah), he forbids her to himself and to his brothers. I might think that she is (entirely) exempt, and that this follows, viz.: If chalitzah, which does not exempt a woman (from the marriage tie) exempts her from the yibum tie, then get, which does exempt a woman (from the marriage tie), how much more so should it exempt her from the yibum tie! It is, therefore, written \"the wife of the dead one shall not be outside to a strange man\" — except by chalitzah. If one makes a ma'amar in his yevamah, he acquires her for himself and forbids her to the brothers. I might think that the ma'amar consummates the union. It is, therefore, written \"her yavam shall come upon her\" — Cohabitation consummates, and not ma'amar.",
"\"her yavam shall come upon her\": whether unwittingly, (thinking her to be a different woman), wantonly, (intending illicit intercourse), constrainedly, or wittingly — even if she is unwitting and he wanton or he unwitting and she wanton, (he acquires her as a wife).",
"(Instead bf being written) \"and he shall take\" (it is written) \"and he shall take her\"; (instead of) \"and he shall perform yibum,\" (it is written) \"and he shall perform yibum (with) her\" — to exclude (from yibum) co-wives (tzaroth) and arayoth (illicit relations) — whence it was ruled: Fifteen women exempt (from yibum) their co-wives and the co-wives of their co-wives, etc."
],
[
"(Devarim 25:6) \"And it shall be, the first-born that she bears shall be invested in the name of his dead brother\": I might think that if his (the dead brother's) name were Yossi, he (the child) should be called Yossi, or (if his name were) Yochanan, the child should be called Yochanan; it is, therefore, written \"in the name of his (the yavam's) dead brother\" and not \"in the name of the dead brother of his (the child's) father.\" [(The \"first-born,\" then, in this instance, is an epithet for the yavam.)] If so, why is it written \"the first-born\" (instead of \"the yavam\")? To indicate that it is a mitzvah for the oldest brother to perform the yibum.",
"\"that she bears\": to exclude (from yibum) a woman who cannot bear.",
"(The yavam) \"shall be invested in the name of his dead brother\": for inheritance (i.e., he receives his dead brother's share as well as his own.) It is written here \"in the name of his brother,\" and, elsewhere (Bereshith 48:6) \"in the name of their brothers (Ephraim and Menasheh) shall they be called in (taking) their inheritance.\" Just as there, the reference is to taking inheritance, so, here.",
"\"his dead brother\": Because it is stated elsewhere that the wife of one undergoes yibum and not the wife of two, whence do I derive that if the first brother died, the second performs yibum; if the second died, the third performs yibum? From (the repetition of) \"dead\" (verse 5) - \"dead\" (here).",
"\"and his name will not be wiped out in Israel\": to exclude (from yibum) the wife of one who is impotent, whose name is already \"wiped out.\"",
"(Ibid. 7) \"And if the man shall not desire to take his yevamah\": and not \"if the L-rd shall not desire her.\": (From this) I would exclude (from chalitzah [yibum release]) those arayoth which are liable to judicial death penalties, but I would not exclude those which are liable (only) to kareth; it is, therefore, written \"He does not desire to have me in yibum,\" and not \"the L-rd does not desire her.\"",
"\"to take his yevamah\": What is the intent of this? (Why not just \"to take her\"?) Because it is written (6) \"and it shall be the bechor that she shall bear,\" I might think to exclude (from chalitzah) a woman who can no longer bear, and an old woman, and (the tzarah of) a woman incapable of conception, and a minor who is not yet able to bear; it is, therefore, written (here, twice) \"his yevamah,\" \"his yevamah\" to include (the above as requiring chalitzah).",
"\"then his yevamah shall go up to the gate (of beth-din) and to the elders\": It is a mitzvah for the beth-din to preside in the heights of the city and to be composed of elders.\"",
"\"My yavam does not desire to invest for his brother a name in Israel\": R. Yehudah says: It is written here \"name,\" and elsewhere (in connection with the daughters of Tzelafchad, Bamidbar 27:4) \"name.\" Just as \"name\" there refers to seed, so, \"name\" here — to exclude (from chalitzah) a castrate, who, even if he wanted to perpetuate a \"name\" for his brother, could not.",
"\"in Israel\": and not among converts — whence it was ruled: Two brothers, converts, whose conception was not in holiness and whose birth was in holiness, are exempt from chalitzah and from yibum, it being written \"in Israel,\" and not among converts.",
"\"My yavam does not desire,\" and not \"the L-rd does not desire\" (by reason of arayoth)."
],
[
"(Devarim 25:18) \"Then the elders of his city shall call to him\": It is a mitzvah for the elders of his city and not for their messengers.",
"\"and they shall speak to him\": as befits him. So that if he were young, and she, old, or he, old, and she, young, they tell him: \"What do you want with a young girl?\" or \"What do you want with an old woman? Find someone like yourself and don't bring strife into your household!\"",
"\"then he shall stand up and he shall say: I did not desire to take her\": We are hereby apprised that he says his words only while standing.",
"\"I did not desire to take her\": and not that the L-rd did not desire her (by reason of arayoth)."
],
[
"(Devarim 25:9) \"Then his yevamah shall draw near to him before the eyes of the elders\": We are hereby taught that she goes after him to the elders. \"before the eyes of the elders … and she shall spit\": spittle that is visible to the eyes of the elders.",
"\"and she shall remove his shoe\": This tells me only of his shoe (i.e., a shoe that he owns). Whence do I derive (that chalitzah is valid with) anyone's shoe? From (the repetition of) \"shoe\" (here), \"shoe\" (verse 10) — in any event. If so, why is it written \"and she shall remove his shoe\"? To exclude as valid for chalitzah (a shoe) so large that he cannot walk in it or one so small that it does not cover most of his foot, or one that lacks a heel.",
"\"from his foot\": From here they ruled: (If she removed the shoe) from the knee-joint down (in the case of one whose foot was amputated), the chalitzah is valid. \"his foot\": It is written here \"his foot,\" and elsewhere (Vayikra 14:18). Just as there the right (foot is specifically indicated), here, too, the right (foot is intended).",
"\"and she shall spit in his face\": I might think \"in his face,\" literally; it is, therefore, written \"before the eyes of the elders\" (so that \"in his face\" is understood as \"before him.\")",
"\"and she shall answer and she shall say\": \"answering\" is written here and elsewhere (Ibid. 27:14) . Just as there, in the holy tongue, so, here.",
"\"Thus shall it be done with the man\": From here it was ruled: If she removed the shoe and spat, but did not recite (the prescribed formula), the chalitzah is valid. If she recited and spat but did not remove the shoe, the chalitzah is invalid. If she removed the shoe and recited but did not spit — R. Eliezer says: The chalitzah is invalid; R. Akiva says: The chalitzah is valid. R. Eliezer said to him. (It is written) \"Thus shall it be done\" — Everything which is an act is a categorical requirement. R. Akiva: Is that a proof? It is written \"with the man\" — Everything that is done with the man (such as the removal of the shoe) is a categorical requirement.",
"\"who would not build the house of his brother\" — who would not build and who is not destined to build (i.e., Once he did not build it, he may build it no more.) (Ibid. 25:10) \"And his name shall be called in Israel 'the house (of him) chalutz hana'al' ('whose shoe was removed')\":",
"\"in Israel\": Why is this written here? Is it not already written elsewhere? (Ibid. 7) — That excludes converts (from yibum), this excludes a beth-din of converts (from officiating at chalitzah.)",
"",
"\"the house chalutz hana'al\": It is a mitzvah for the judges (to say this), and not for the disciples. R. Yehudah says: It is a mitzvah for all those standing there to say \"chalutz hana'al, chalutz hana'al.\" R. Yehudah said: Once we were sitting before R. Tarfon (at a chalitzah) and he said to us: All of your answer \"chalutz hana'al, chalutz hana'al.\""
],
[
"(Devarim 25:11) \"If men strive together\": Peace does not proceed from strife, as it is written (Bereshith 13:7) \"And there was a quarrel between the herdsmen of Avram's cattle and the herdsmen of Lot's cattle.\" What is it that caused Lot to part from Avram? A quarrel. And thus is it written (Ibid. 1) \"If there be a quarrel among men, etc.\" What caused this one to receive stripes (viz. Ibid. 2)? A quarrel.",
"\"If men strive together\": This tells me only of (a quarrel between)men. Whence do I derive (the same for) (a quarrel between) a man and a woman or (between) one woman and another? From \"together\" — in any event.",
"\"a man and his brother\": to exclude slaves, who have no \"brotherhood.\" These are the words of R. Yehudah.",
"\"and the wife of the one draw near to rescue her husband … and she send forth her hand and seize his privy parts\": Rebbi says: Because we find among the mazzikin (those who cause injury) in the Torah that non-intent (to injure) is equated with intent (vis-à-vis liability for payment), I might think that here, too, it is so; it is, therefore, written \"and the wife of one draw near, etc.\" (connoting intent). I might think that (she is not liable) unless her intent is to shame him; it is, therefore, written \"and she seize.\" From \"and she send forth her hand,\" do I not know that she seizes? What, then, is the intent of \"and she seize\"? To teach that if her intent were to injure and not to shame she is likewise liable.",
"\"his privy parts\": This tells me only of his privy parts. Whence do I derive (the same for her seizing) anything which places his life in danger? From \"and she seize\" — in any event."
],
[
"(Devarim 25:12) \"Then you shall cut off her hand\": We are hereby taught that you are obligated to rescue him (from her). Whence is it derived that if you are not able to rescue him by (cutting off) her hand, you must rescue him by her soul (i.e., by killing her)? From \"you shall have no pity.\"",
"R. Yehudah says: It is written here \"you shall have no pity,\" and elsewhere (Ibid. 19:21) \"You shall have no pity.\" Just as there, monetary compensation (is indicated), here, too, monetary compensation (is understood)."
],
[
"(Devarim 25:13) \"There shall not be unto you in your pocket a stone and a stone, great and small\": I might think that one should not make a litra, a half-litra, or a quarter-litra weight; it is, therefore, written \"great and small\" — a great weight which \"falsifies\" the small, i.e., he should not take with the great weight and return with the small, (giving the impression that he is using the same weight).",
"R. Akiva says: Whence is it derived that one should not keep a sela less than (the value of a shekel, or a dinar less than (the value of) a tarfik? From \"There shall not be unto you.\" (Ibid. 14) \"There shall not be unto you in your house a measure and a measure, great and small\":",
"R. Yossi Berebbi says: If you have fulfilled (Ibid. 15) \"A whole and just stone,\" then (Ibid.) \"there shall be unto you\" (i.e., you will prosper). And if you have transgressed (Ibid. 13) \"A stone and a stone,\" then (Ibid.) \"there shall not be unto you.\"",
"(Ibid. 14) \"There shall not be unto you in your house a measure and a measure\": I might think that one should not make a measure of a kav, a tarkav, a half-tarkav, and a quarter tarkav; it is, therefore, written \"great and small\" — a great which \"falsifies\" the small, i.e., he should not take (merchandise) with the great and return with the small, (giving the impression that he is using the same measure).",
"R. Akiva says: Whence is it derived that one should not keep an imperfect measure for use in his own home? From \"There shall not be unto you in your house.\"",
"And whence is it derived that one should not be precise (in weighing) in a place where an \"extra\" is generally given (to the customer), and that one should not give an \"extra\" in a place where it is customary to be precise? From (Ibid. 15) \"a just stone shall there be unto you.\"",
"And whence is it derived that if one said, in a place where it is customary to give an extra: I shall be precise (and deduct the amount of the \"extra\" from the price); or, in a place where it is customary to be precise: I shall give him an \"extra\" and deduct something from the price or add something to the price — Whence is it derived that he is not heeded? From \"A whole and just stone shall there be unto you.\" And whence is it derived that (grain) is not heaped where it is the practice to strike it, and that it is not struck where it is the practice to heap it? From \"a just ephah (measure) shall there be unto you.\" And whence is it derived that if one said, in a place where it is generally struck: I shall heap it and add to the price; or, in a place where it is generally heaped: I shall strike it and deduct from the price — Whence is it derived that he is not heeded? From \"a whole and just measure shall there be unto you.\"",
"Variantly: \"and just shall there be unto you\": From here it was ruled: The wholesaler should clean the vessels once in thirty days, and the private person, once a year, (so that past adhesions not falsify the weight.) R. Shimon b. Gamliel says: Just the opposite. A shopkeeper cleans his measure twice a week (For a shopkeeper is not required to \"drip\" three drops as a wholesaler and a homemaker are, and residue remains in the vessel and sticks to it), and he wipes his weights (i.e., he cleans the stones of his scales with which he measures wet things) once a week. And he cleans his scales for every weighing.",
"\"shall there be unto you\": Appoint a market commissioner to this end. R. Elazar b. Chananiah b. Chizkiah b. Gurion says: It is written (Ezekiel 46:11) (\"the meal-offering,) an ephah (measure) for a bull and an ephah for a ram.\" Now is the measure for a bull and a ram and a sheep the same? We are hereby apprised that both the large ephah and the small ephah are called \"ephah.\""
],
[
"(Devarim 21:15) \"so that your days be prolonged\": This is one of all the mitzvoth of the Torah, whose reward is \"at its side.\" Now does this not follow a fortiori, viz.: If (honesty in the weighing of) a dried fig, a hundred of which can easily be bought for an Italian issar, is rewarded by length of days, then other mitzvoth, which entail far greater cost, how much more so!",
"(Ibid. 16) \"For the abomination of the L-rd your G-d, etc.\" I might think that he is not liable until he transgresses all of them; it is, therefore, written \"all who do these,\" (connoting) even one of them.",
"\"all who do wrong\": From here they ruled: Fruits should not be intermixed, not even new ones with old ones, not even (to be sold) a sa'ah for a dinar when they are worth a dinar and a treisith. He should not intermix them and sell them a sa'ah for a dinar.",
"\"all who do wrong\": It goes by five appellations: \"wrong,\" \"hated,\" \"abhorrent,\" \"banned,\" \"abomination.\""
],
[
"(Devarim 25:17) \"Remember what Amalek did to you on the way when you went out of Egypt.\" \"Remember\": I might think (that remembrance) with the heart (is intended). But (19) \"Do not forget\" speaks of heart-forgetfulness. How, then, am I to understand \"Remember\"? (As referring to \"remembrance\") with the mouth.",
"\"on the way\": at the time of your being tossed about.",
"\"when you went out of Egypt\": at the time of your redemption. What is said (of that time)? (Shemoth 15:14) \"Peoples heard and they trembled,\" but this one (Amalek) — (Devarim, Ibid. 18) \"and he did not fear G-d.\"",
"(Ibid.) \"who met you upon the way\": This connotes: He waylaid you.",
"\"and he cut off from you all who straggled behind you\": We are hereby taught that he killed only those who dropped off from the ways of the L-rd and dropped from under the wings of the Shechinah.",
"\"and you were faint and weary\": Israel; \"and did not fear the L-rd\": Amalek.",
"(Ibid. 19) \"And it shall be, when the L-rd your G-d gives you repose from all your enemies roundabout\": so that they no longer band against you.",
"\"in the land that the L-rd your G-d gives to you as an inheritance\": In reward for this mitzvah, you will inherit the land.",
"\"Wipe out the remembrance of Amalek from under the heavens\": And thus is it written (Shemoth 17:14) \"For I shall utterly blot out the remembrance of Amalek from under the heavens.\" That there be neither child nor grandchild (left of) Amalek under the heavens. And (Ibid. 16) \"For a hand (in oath) upon the throne of the L-rd — The L-rd will war against Amalek from generation to generation!\" The L-rd had sworn upon His throne of glory: He will leave over neither child or grandchild of Amalek, neither camel not ass — so that they not say: \"This is a camel of Amalek.\" \"Do not forget\"\" in your heart."
],
[
"(Devarim 26:1) \"And it shall be when you come to the land\": Perform the mitzvah mentioned herein, in whose merit you are entering the land.",
"\"the land which the L-rd your G-d gives to you\": R. Shimon says: This excludes (from the mitzvah of bikkurim) the land across the Jordan, which they took for themselves.",
"\"and you shall inherit it and dwell in it: As a reward for inheriting it (by driving out the nations) you shall dwell in it.",
"(Ibid. 2) \"Then you shall take of the first of all the fruits of the earth\": I might think that all the fruits are subject to the mitzvah of bikkurim; it is, therefore, written \"of the first,\" and not all of the first. And I still would not know which are subject and which are not. I, therefore, reason: Communal bikkurim (the omer and the two breads) are mentioned elsewhere (viz. Vayikra 23:17), and individual bikkurim are mentioned here. Just as the communal meal-offerings, mentioned elsewhere (wheat and barley) are from the seven species, so, the individual offerings, mentioned here, are from the seven species. — But why not say: Just as there, (only) wheat and barley (are mentioned), here, too, wheat and barley! Whence are the others (of the seven species) to be derived? It is, therefore, written (Shemoth 34:26) \"the bikkurim of your land,\" to include (all of the seven species mentioned in praise of your land). Since Scripture includes (i.e., all of the seven species) and excludes (five of them [in the instance of communal bikkurim]), you revert to the original (reasoning), viz.: Individual bikkurim are mentioned here, and communal bikkurim are mentioned elsewhere. Just as the communal bikkurim (wheat and barley) are of the seven species mentioned in praise of the land, so, the individual bikkurim are of the seven species mentioned in praise of the land. And they are (Ibid. 8:8) (\"a land of) wheat, barley, grapevine, fig, and pomegranate, a land of olive-oil and honey.\"",
"\"olive\": the egori (medium-size) olive.",
"\"honey\": date-honey.",
"\"of the first\": even one cluster, even one fig, (there being no minimum requirement.)",
"\"of all the fruits\": You bring fruits as bikkurim, but not wine and oil. It he brought grapes and trod them (into wine), whence is it derived that it is valid? From \"that you bring\" (in any event).",
"\"that you bring from your land\": so long as they are found on the face of the land. I might think he may bring them before Shavuoth, it is, therefore, written (Shemoth 23:16) \"And the feast of the harvest (Shavuoth) of the first-fruits of your work.\" From when do you bring? From Shavuoth until Channukah. I might think that you recite (the bikkurim formula) whenever you bring them; it is, therefore, written (Devarim 26:11) \"and you shall rejoice\": There is recitation only at the time of rejoicing, which implies: From Shavuoth until Succoth, one brings and recites; from Succoth until Channukah, one brings but does not recite. R. Yehudah b. Betheira says: He brings and recites.",
"If \"from your land,\" I might think (that he may bring bikkurim) even if he plants in his (field) and engrafts into (another) individual's (field); or if (he plants) in a public field and engrafts from a public field; or from an individual's (field) into his own; or if he plants in his own and he engrafts into his own, with a public road or a private road intervening. It is, therefore, written (Shemoth 23:19) \"the first-fruits or your soil\" — All of the growths must be from your soil. For the same reason tenant-farmers, renters, holders of confiscated land, and robbers (of land) do not bring first-fruits."
],
[
"(Devarim 26:2) \"And you shall put (them) in a basket\": We are hereby apprised that they require (being handed to the Cohein in) a vessel.",
"\"and you shall go to the place wherein the L-rd your G-d chooses to repose His name\": This refers to (the sanctuary of) Shiloh and to the Temple. From here it was ruled: If the bikkurim were stolen or lost (on the way to the Temple), he must make restoration (for he has not yet \"gone to the place\"). If they became unclean in the azarah (the Temple court), he scatters them and does not recite the formula, (not being obliged to make restoration, for he has \"gone to the place.\")",
"(Ibid. 3) \"And you shall come to the Cohein that shall be in those days\": R. Yossi said: Would it enter your mind that you should go to a Cohein that is not \"in your days\"! — (The intent is) to apprise us that the only criterion is a Cohein in your days (i.e., do not attempt to recapture the Cohanim of the past). And thus is it written (Koheleth 7:10) \"Do not say: 'How was it that former times were better than these?'\""
],
[
"(Devarim 26:2) \"and you shall say to him\": that you are not ungrateful for (His) good.",
"\"I have professed this day\": You recite (the bikkurim formula) once a year and not twice.",
"\"that I have come to the land which the L-rd swore to our forefathers\": excluding proselytes and slaves;",
"\"to give to us\": excluding women."
],
[
"(Devarim 26:4) \"And the Cohein shall take the basket from your hand\": From here it was ruled: The rich bring (bikkurim) in baskets of silver and gold, and the poor, in wicker baskets of peeled willow, and the baskets are given to the Cohanim in order to favor the poor.",
"\"from your hand\": We are hereby apprised that the bikkurim require \"lifting.\" (viz. Vayikra 7:30). These are the words of R. Eliezer b. Yaakov. \"and he shall place it before the altar of the L-rd your G-d\": So long as there is an altar (i.e., a Temple), there are bikkurim; where there is no altar, there are no bikkurim."
],
[
"(Devarim 26:5) \"And you shall answer\": \"answer\" is written here, and elsewhere (Ibid. 27:14): Just as there, in the holy tongue; here, too, in the holy tongue. \"And you shall answer and you shall say\":",
"From here they said: In the beginning, whoever could recite the formula (by himself) did so, whoever could not, recited after another — whereupon they stopped bringing bikkurim (to avoid embarrassment). It was, therefore, ordained to have one who knew how (to recite it) do so; and for those who did not know how to recite it, they relied on \"and you shall answer\" — \"answering\" is in response to another.",
"\"and you shall say before the L-rd your G-d: 'An Aramean would destroy my father'\": We are hereby apprised that Jacob went down to Aram to his own destruction, and Scripture accounts it to Lavan the Aramite as if he had destroyed him, (this having been his intention).",
"\"and he went down to Egypt\": Lest you say he went down to receive the crown of kingdom; it is, therefore, written \"vayagar sham\": We are hereby apprised that he went down there only to sojourn (\"lagur\") there. And thus is it written (Bereshith 47:4) \"And they said to Pharaoh: 'To sojourn in the land did we come. For there is no pasture for your servants' flocks. For the famine is sore in the land of Canaan. And now, let your servants abide in the land of Goshen.'\" I might think, in great numbers; it is, therefore, written \"in scant number,\" viz. (Devarim 10:22) \"With seventy souls did your fathers go down to Egypt.\"",
"\"and he became there a nation\": We are hereby apprised that Israel was distinctive there.",
"",
"",
"\"great and mighty\": as it is written (Shemoth 1:7) \"And the children of Israel were fruitful and teemed and multiplied and became exceedingly strong, and the land was filled with them.\"",
"\"and populous\": as it is written (Ezekiel 16:7) \"I made you as numerous as the plants of the field; you increased and grew, and you entered the prime, etc.\"",
"(Devarim, Ibid. 6) \"And Egypt wrought evil unto us\": as it is written (Shemoth 1:10) \"Come, let us outsmart it, lest it become numerous, and it be, that if a war break out, etc.\"",
"\"and they afflicted us\": as it is written (Ibid. 11) \"And they appointed taskmasters over it in order to afflict it with their toils, and they built treasure cities for Pharaoh.\"",
"\"and they placed us under hard labor\": as it is written (Ibid. 1:13-14) \"And Egypt worked the children of Israel with (back-) breaking labor. And they embittered their lives with hard toil: with mortar, and with brick, and with all the labor of the field; all of the labor with which they worked them was (back-) breaking.\"",
"(Devarim, Ibid. 7) \"And we cried out to the L-rd, the G-d of our fathers\": as it is written (Shemoth 2:23) \"And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out, etc.\"",
"\"and the L-rd heard our voices\": as it is written (Shemoth, Ibid. 24) \"And G-d heard their outcry.\"",
"\"And He saw our affliction\": This refers to (enforced) separation from conjugal relations, as it is written (Shemoth, Ibid. 25) \"… and G-d saw the children of Israel, and G-d knew (i.e., He \"took it to heart.\")",
"\"and our toil\": the children, viz. (Shemoth 1:22) \"Every son that is born, into the Nile shall you throw him, and every daughter shall you keep alive.\"",
"\"and our lachatz\": This is oppression, viz. (Shemoth 3:9): \"and I have also seen the oppression wherewith the Egyptians oppress them.\"",
"(Devarim, Ibid. 8) \"And the L-rd took us out\": not through an angel, and not through a seraph, and not through a messenger, as it is written (Shemoth 12:12) \"And I shall pass through the land of Egypt in this night, and I shall smite, etc.\": \"And I shall pass through the land of Egypt\" — I, and not an angel. \"and I shall smite every first-born\" — I, and not a seraph. \"and upon all the gods of Egypt I shall wreak judgments\" — I, and not a messenger, \"I am the L-rd.\"",
"(Devarim, Ibid.) \"with a strong hand\": This is the pestilence, as it is written (Shemoth 9:3) \"Behold, the hand of the L-rd is in your cattle in the field … a very sore pestilence.\"",
"\"and with an outstretched arm\": This is the sword, as it is written (Joshua 5:13) \"with his sword sh'lufah in his hand\": (\"sh'lufah\" =) outstretched.",
"\"and with great fear\": This is revelation of the Shechinah, as it is written (Devarim 4:34) \"Or has a god ever done miracles to come and take for himself a nation with trials, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with great fears, before your eyes?\"",
"\"and with signs\": This is the staff, as it is written (Shemoth 4:17) \"And this staff you shall take in your hand, wherewith you shall do the signs.\"",
"\"and with wonders\": This is the blood: as it is written (Joel 3:3) \"And I will set wonders in heaven and earth: blood and fire and pillars of smoke.\"",
"Variantly: \"with a strong hand\": two. \"with an outstretched arm: two. \"and with great fears\": two. \"and with signs\": two. \"and with wonders\": two. These are the ten plagues that the Holy One Blessed be He brought upon the Egyptians.",
"R. Yehudah would give them (the ten plagues) signs: d tz ach (dam [blood] tzfardea [frogs] kinim [lice]; a d a sh (arov [mixed multitude] dever [pestilence] shchin [boils]); b a cha v (barad [hail] choshech [darkness] arbeh [locusts] v (=b) [(the plague of) bechoroth (the first-born)].",
"(Devarim, Ibid. 9) \"And He brought us to this place\": the Temple — But perhaps it refers to Eretz Yisrael? — (No, for) \"and He gave us this land already refers to Eretz Yisrael. How, then, am I to understand \"And he brought us to this place\"? As the Temple. \"And He brought us to this place and He gave us this land\": As a reward for our coming to this place, we were given this land.",
"\"a land flowing with milk and honey\": It is written here \"a land flowing with milk and honey,\" and elsewhere (Shemoth 13:1) \"a land flowing with milk and honey.\" Just as there, the land of the five nations (is being referred to), so, here. From here R. Yossi Haglili ruled: Bikkurim are not brought from across the Jordan, it not flowing with milk and honey.",
"(Devarim, Ibid. 10) \"And now\": Immediately upon harvesting.",
"\"behold\": with joy.",
"\"I have brought\": what is mine.",
"\"the first of the fruit of the land\": From here they ruled: One goes down to his field, and seeing a fig or a cluster or a pomegranate of the fruit ripening, he ties them with a reed rope over them and says \"These are bikkurim.\"",
"\"which you have given me, O L-rd\": From here it was ruled: A caretaker, a bondsman, a messenger, a woman, a tumtum (one whose sex is in doubt) and a hermaphrodite bring bikkurim, but do not recite the formula, for \"which You have given me\" does not obtain with them.",
"\"Then you shall place it before the L-rd your G-d and you shall bow down before the L-rd your G-d\": This (the repetition of \"placing\" [viz. 4]) teaches us that two \"placings\" are necessary,\" one while reciting the formula, and one while bowing.",
"",
"\"And you shall rejoice in all the good\": This refers to the (accompanying) song (of the Levites).",
"\"that the L-rd your G-d gave to you and to your household\": We are hereby taught that a man brings bikkurim of his wife's property and recites for her.",
"(Ibid. 11) \"You and the Levite\": Wherever he finds a Levite, he gives him of his portion. If he has nothing left of his portion, he gives him second-tithe. If he does not have that, he gives him poor-tithe. If he does not have that, he gives him peace-offerings. If he does not have that he feeds him from charity. This is the intent of \"and the Levite and the stranger that is in your midst.\""
],
[
"(Devarim, Ibid. 12) \"When you finish tithing\": I might think on Channukah; it is, therefore, written here (Ibid. 14:28) \"at the end,\" and elsewhere (Ibid. 31:10) \"at the end.\" Just as \"at the end\" there signifies a festival, so, \"at the end\" here signifies a festival. — But why not say, then: Just as \"at the end\" there signifies the festival of Succoth, so, here, the festival of Succoth is signified! It is, therefore, written (Ibid. 26:12) \"When you finish tithing\" — the festival when all the tithes have been finished — Pesach. From here they ruled: On the eve of the last day of Pesach of the fourth year and the seventh year, there took place the removal (from the house [biur] of the tithes): on the fourth year, by reason of the poor-tithe of the third year; and on the seventh year, by reason of the poor-tithe of the sixth year. I might think that the (produce of) the seventh year (shemitah), too, is subject to removal; it is, therefore, written (Ibid.) \"in the third year,\" a year which is subject to tithing, excluding the seventh year, which is not subject to tithing. I might think that two tithes both first-tithe and second-tithe (along with poor-tithe) obtain on it (the third year); it is, therefore, written (of the third year), (Ibid.) \"the year of the (one) tithe.\" One tithe obtains on it and not two. I might think that only the poor-tithe, of which the verse speaks, is signified. Whence do I derive the other tithes (for inclusion)? From \"all the tithe of your produce.\""
],
[
"(Devarim 26:12) \"then you shall give to the Levite, the stranger, the orphan, and the widow\": Give each one his (specific) share.",
"\"and they shall eat it in your gates and be sated\": Give them as much as they need to satiate them — whence it was ruled: The poor man is given no less in the (allocation of the poor-tithe in the) threshing floor than half a kav of wheat or a kav of barley. These are the words of R. Yehudah. R. Meir says: a kav.",
"\"in your gates\": We are hereby apprised that it is not to be taken outside of Eretz Yisrael. They said: There was a family of the house of Navtalah in Jerusalem, who were given six hundred talents of gold by the sages, and who would not take them outside of Jerusalem.",
"(Ibid. 13) \"And you shall say\": in any language.",
"\"before the L-rd your G-d\": This is the ma'aser (tithe) confession.",
"\"I have removed the holy thing\": This is second-tithe (viz. Vayikra 27:30) and neta revai (fruit of the fourth year [viz. Vayikra 19:24]).",
"\"I have given it to the Levite\": This is first-tithe. \"And I have also given it\": This is terumah and terumath ma'aser.",
"\"to the stranger, to the orphan, and to the widow\": This is second-tithe, leket, shikchah, and peah, even though their omission in the confession does not invalidate it.",
"\"from the house\": This is challah.",
"(Bamidbar 15:20) Variantly: \"from the house\": Once it has been removed from the house, nothing further is required.",
"\"according to all of your mitzvah\": So that if he gave the second-tithe before the first, he cannot make the confession.",
"\"as You commanded me\": I have not given it to one unfit for it.",
"\"I did not depart from Your mitzvoth\": I did not tithe from one species for another, nor from the detached (from the ground) to the unattached, nor from the unattached for the attached, nor from the new for the old, nor from the old for the new.",
"\"I did not forget\": to bless You and to mention Your name upon it.",
"(Devarim, Ibid. 14) \"I did not eat in my mourning of it\": If he had eaten it in mourning, he could not make the confession.",
"\"and I did not consume of it in uncleanliness (tumah)\": whether it (the tithe) were unclean and I, clean; or it, clean and I, unclean.",
"\"and I did not give of it for the dead\": I did not take of it for the making of casket and shrouds for the dead. These are the words of R. Eliezer. R. Akiva said: It is forbidden to a living person, how much more so for a dead one! What, then, is the intent of \"for the dead\"? That I did not exchange it even for something clean (to be used for the dead).",
"\"I have hearkened to the voice of the L-rd my G-d\": I have brought it to the Temple. \"I have done according to all that You commanded me\": I rejoiced and I rejoiced others therewith. (Ibid. 15) \"Look down from Your holy abode\":",
"We have done (with respect to the tithes) what you decreed upon us — You do what you have promised us.",
"\"Look down from Your holy abode, from the heavens and bless your people, Israel\" (with sons and with daughters. \"and the land which You have given us\" (with dew and rain and offspring of beasts\". \"just as You swore unto our fathers a land flowing with milk and honey\": so that it impart a flavor to the fruits. From here it was ruled: Israelites and mamzerim confess (over the tithes) and not freed slaves, for they have no portion in the land. R. Meir says: Neither do Cohanim and Levites confess, for they took no portion in the land. R. Yossi says: They have cities with open spaces."
],
[
"(Devarim 29:9) \"You are standing this day, all of you\": (Ibid. 31:14) \"And the L-rd said to Moses: Behold, your days have drawn near to die.\" R. Shimon b. Yochai says: Blessed is the true Judge, before whom there is no wrong or partiality, viz. (Ibid. 32:4) \"He is a G-d of trust without wrong. Righteous and just is He.\"",
"Moses appealed to the Holy One Blessed be He: L-rd of the universe, since I am departing from the world in such exaltation, show me a trustworthy man, who will go forth before them in peace, as it is written (Bamidbar 29:17) \"who will go out before them and who will come in before them, and who will take them out and who will bring them back. And let the congregation of the L-rd not be as sheep without a shepherd.\" And this is expounded in the tradition (Song of Songs 1:7) \"Tell me, O You whom my soul loves: Where will You graze (Your flock)? Where will you lay (them down) in the afternoon? For why should I be like (a woman) veiled (in mourning) among the flocks of Your neighbors?\" What did the Holy One Blessed be He answer? (Ibid. 8) \"If you do not know, O fairest of the women (i.e., \"greatest of the prophets\"), go out in the footsteps of the sheep\" (i.e.,) what I am destined to do with them in the future. Israel passed through four exiles — without a shepherd, without a prophet, without a sage. And thus is it written of the days of Achav (II Chronicles 18:16) \"I have seen all of Israel scattered on the mountains like sheep that have no shepherd.\""
],
[
"(Bamidbar 27:18) \"And the L-rd said to Moses: Take (\"kach) for yourself Joshua the son of Nun\": \"kach\" connotes \"seizing,\" for a friend is acquired only with great difficulty — whence they ruled: One should acquire a friend for himself to learn Scripture with him, to learn Mishnah with him, to eat with him, to drink with him, and to tell his secrets to him. And thus is it written (Koheleth 4:9) \"Two are better than one … (12) and the three-fold cord is not soon sundered.\" The Holy Spirit responded to Moses: Set up an interpreter for Joshua, and have him ask, expound, and teach rulings in your lifetime, so that Israel not say to him: \"In the lifetime of your teacher you did not speak, and now you (suddenly) speak?\" Others say: he (Moses) lifted him from the ground and placed him between his knees, and Moses and Israel would lift their heads to hear the voice of Joshua. And this is what it said: \"Blessed is the L-rd, who gave Torah to Israel by the hand of Moses our teacher.\"",
"R. Nathan says: Moses was saddened that one of his sons did not stand (in his place) — whereupon the L-rd said to him: Are the sons of your brother Aaron not like your sons? He, too, that I appoint over Israel will go and stand at Elazar's door (to learn from him). To what may this be compared? A king had a son fit for royalty and he took the (governance of the) kingdom from him and gave it to his lover, telling him: Though I gave you greatness, go and stand at my son's door. Likewise, the Holy One Blessed be He said to Joshua: Go and stand at the door of the sons of Elazar, viz. (Bamidbar 27:21) \"And before Elazar the Cohein shall he (Joshua) stand.\" At that time the strength of Moses increased and he strengthened Joshua before the eyes of all of Israel, as it is written (Devarim 31:7) \"And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm!'\" Behold, the people that I am giving you are still kids, still infants. Do not be censorious of what they do, for neither was their Master, viz. (Hoshea 11:1) \"For Israel was a youth and I loved him,\" and (Song of Songs 1:8) \"And graze your kids by the dwellings of the shepherds\" — Take them into the shepherds' tents. Variantly: (Ibid.) \"beikvei hatzon\" — They were trodden down by the heel (ekev). \"And graze your kids\".",
"R. Yochanan b. Zakkai was once riding a donkey, his disciples walking behind, when he noticed a young girl gleaning barley-corn from under the hooves of the beasts of the Arabs. When she saw him, she covered herself with her hair, stood before him, and said to him: \"My master, feed me.\" He asked: \"Whose daughter are you?\" She answered: \"I am the daughter of Nakdimon ben Gurion. Do you not remember that you signed my kethubah?\" R. Yochanan to his disciples: \"I signed this one's kethubah, and I read 'one million golden dinars from her father's house, aside form those of her father-in-law.' Her entire household would not enter the Temple mount to bow down until they spread out soft sheets for them, after which they entered, bowed down, and returned to their houses, whereupon the paupers came and rolled them up (for themselves). All of my days I had read this verse — 'If you do not know, O fairest of the women, then go out in the footsteps of the sheep, and graze your kids (\"gediyothayich\") by the dwellers of the shepherds' — Read it not \"gediyothayich,\" but \"geviyothayich\" (\"your cadavers\"). For as long as Israel does G-d's will, no nation can dominate them. But when they do not do G-d's will they are delivered into the hands of a lowly nation. And not that alone — but under the hooves of their beasts!\"",
"In one year, three tzaddikim died — Moses, Aaron and Miriam, viz. (Zechariah 11:8) \"And I lost the three shepherds in one month.\" Now did they die in one month? Did they not die in one year? But (the resolution is:) When Miriam died, the well was removed, and it returned in the merit of Moses and Aaron. When Aaron died, the pillar of cloud was removed, and both returned in the merit of Moses. When Moses died, the three were removed and did not return. At that time Israel was \"naked\" of everything,\" viz. (Song of Songs 8:8) \"We have a little sister and she has no breasts.\" After Moses, there was no consolation for Israel. When Aaron died, all of Israel gathered to Moses and said to him \"Where is Aaron your brother?\" He answered: \"G-d has secreted him for eternal life.\" They did not believe him and said to him: \"We know you to be brusque. Maybe he said something objectionable and you imposed death upon him.\" What did the Holy One Blessed be He do? He took Aaron's litter and suspended it in the heaven of heavens, and the Holy One Blessed be He eulogized him, and the ministering angels answered after Him. And what did they say (Malachi 2:6) \"The Torah of truth was in his mouth, and wrong was not found on his lips. In peace and uprightness did he walk with Me and many did he turn from sin.\"",
"When Moses died, the Holy One Blessed be He said to the angel of death: \"Go and bring Me Moses' soul.\" He went and stood before him, whereupon Moses said: Where I sit, you have no right to stand, and you say \"Give me your soul!\" He rebuked him and he left scorned. The angel of death went and repeated Moses' words to the Almighty, who again said to the angel of death: \"Go and bring Me Moses' soul.\" He went to his place and sought him, but he could not find him. He went to the Red Sea and said to it: Have you seen Moses? It answered: From the day that Israel crossed in my midst, I have not seen him. He went to the mountains and valley, and said to them: Have you seen Moses? They answered (Iyyov 28:23) \"G-d understands its way\" — G-d has secreted him for life in the world to come, and no one knows of him, viz. (Devarim 34:6) \"And He (Himself) buried him in the valley, etc.\"",
"When Moses died, Joshua cried and screamed and mourned for him many days, until the Holy One Blessed be He said to him: Joshua, how long will you mourn him? Has he died only unto you alone? Has he not also died unto Me? For I have been in mourning from the day he died, viz. (Isaiah 22:12) \"And the L-rd G-d called for crying and lamenting, etc.\" And, what is more, he is assured of life in the world to come, viz. (Devarim 31:16) \"Behold, you shall lie down with your fathers.\""
],
[
"R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) \"And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses.\" When they went astray, viz. (Hoshea 12:1) \"Ephraim has surrounded Me with falsehood, and the house of Israel with deceit,\" the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) \"And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?\" When the tribe of Judah went astray, viz. (Malachi 2:11) \"Judah has been faithless, etc.\", He had the prophets bear witness against them, viz. (II Kings 17:13) \"The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc.\" When they went astray with the prophets, viz. (II Chronicles 36:16) \"And they mocked the messengers of G-d and despised His prophets,\" He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) \"I call to bear witness against you this day, the heavens.\" When they went astray with the heavens, viz. (Jeremiah 7:17) \"Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!\" — He had the earth bear witness against them, viz. (Ibid. 6:19) \"Hear, O earth, I will bring evil upon this people.\" When they went astray with the earth, viz. (Hoshea 12:12) \"Their altars, too, are like heaps upon the furrows of he field,\" He had the ways bear witness against them, viz. (Jeremiah 6:16) \"Place yourself on the ways and see, etc.\" When they went astray with the ways, viz. (Ezekiel 16:25) \"At every crossroad you built your lofty place,\" He had the mountains bear witness against them, viz. (Michah 6:2) \"Hear, O mountains, the quarrel of the L-rd.\" When they went astray with the mountains, viz. (Hoshea 4:13) \"They slaughter offerings upon the mountaintops,\" He had the nations bear witness against them, viz. (Jeremiah 6:18) \"Therefore, hear, O nations, etc.\" When they went astray with the nations, viz. (Psalms 106:35) \"and they mingled with the nations and learned their deeds,\" He had a beast bear witness against them, viz. (Isaiah 1:3) \"The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc.\" When they went astray with the beast, viz. (Psalms 106:20) \"They exchanged their glory for the likeness of an ass, eating grass,\" He had the animal bear witness against them, viz. (Jeremiah 8:7) \"Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd.\" When they went astray with the animal, viz. (Ezekiel 8:10) \"And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.\", He had the fish bear testimony against them, viz. (Iyyov 12:8) \"Or speak to the earth and it will teach you; the fish of the sea will report to you, etc.\" When they went astray with the fish, viz. (Tzephaniah 1:3) \"… and the fish of the sea and the stumbling blocks of the wicked,\" He had the ant bear witness against them, viz. (Proverbs 6:6-8) \"Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc.\" R. Shimon b. Elazar says: \"Wretched is man, who must learn from the ant!\" If he learned and acted (accordingly) would he be \"wretched\"? Rather, he should learn from its ways, but does not.",
"The congregation of Israel is destined to say before the Holy One Blessed be He: L-rd of the universe, (there is no hope for me, for) my witnesses (for the prosecution) remain (and are testifying against me), viz. (Devarim 4:26, 30:19) \"I call to bear witness against you this day the heavens and the earth.\" He will respond: I will remove them, viz. (Isaiah 65:17) \"For, behold, I am creating new heavens and a new earth.\" Israel will then say: L-rd of the universe, I see places where I went astray and acted shamefully, viz. (Jeremiah 2:23) \"See your way in the valley, know what you have done, etc.\", and He will respond: I will remove them, viz. (Isaiah 40:4) \"Every valley will be raised, etc.\" Israel will then say: L-rd of the universe, but my name remains! And He will respond: \"I will remove it,\" viz. (Ibid. 62:2) \"And you will be called by a new name.\" Israel: But L-rd of the universe, Your name is linked with that of the ba'alim. He: I will remove it, viz. (Hoshea 2:19) \"And I will remove the names of ba'alim from her mouth.\" Israel: Still, those of my household use them. He (Ibid.): \"They will not be mentioned again by their name.\" Afterwards Israel is destined to say: But You have already written (Jeremiah 3:1) \"If a man divorces his wife and she leaves him and marries another man, can he return to her again?\" He: Did I not write \"a man\"? And have I not already told you (Hoshea 11:9) \"for I am G-d, and not a man!\" And have I divorced you, house of Israel? Is it not already written (Isaiah 50:1) \"Where is your mother's bill of divorce by which I sent her away, or to which of My creditors have I sold you!\"",
"Variantly (Devarim 32:1) \"Listen, O heavens\": An analogy: A king hands his son over to a pedagogue to sit and take care of him. The son says: Does father really think that this will help? Now I will \"take care\" of him! Let him eat and drink and sleep, and I will do as I wish! The father: I have handed you over to a pedagogue, who will not budge from you! Thus, Moses to Israel: Do you think to flee from the wings of the Shechinah or to move from off the earth? And, what is more, the heavens write!, viz. (Iyyov 20:17) \"The heavens will reveal his sin.\" And whence is it derived that the earth, too, informs against him? From (Ibid.) \"and the earth will rise up against him.\" Israel is destined to stand up in judgment before G-d and to tell him: L-rd of the universe, I do not know who was remiss with whom or who changed (in his conduct) to whom — whether Israel was remiss with the L-rd or whether the L-rd changed with Israel. From (Psalms 50:6) \"And the heavens will tell His righteousness\" (we know that) it is Israel who was remiss with the L-rd. And the L-rd did not change (in His conduct) to Israel, viz. (Malachi 3:6) \"for I, the L-rd, have not changed.\"",
"Variantly: \"Listen, O heavens\": R. Yehudah was wont to say: An analogy: A king had caretakers in the land, to whom he entrusted what was his. Giving them his son, he said to them: So long as my son does my will, indulge him and pamper him and give him food and drink; but if he does not do my will, let him taste nothing that is mine. Similarly, when Israel do G-d's will, what is written of them? (Devarim 28:12) \"The L-rd shall open for you His goodly treasure trove, the heavens, to give to you the rain of your land in its time, etc.\" And when Israel do not do G-d's will, what is written of them? (Ibid. 11:17) \"And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain, and the ground will not yield its produce, etc.\"",
"Variantly: \"Listen, O heavens\": An analogy: a father, whose son has corrupted his ways. First he complains to his brothers, then to his companions, then to his neighbors, then to his kin. He does not leave off complaining until he says: \"To whom shall I complain? — to the heavens!\" This is the intent of \"Listen, O heavens.\"",
"Variantly: \"Listen, O heavens\": Not only are the righteous righteous, but they \"broaden\" the world in which they live. For when Israel do G-d's will, what is written of them? (Devarim 28:12) \"The L-rd shall open for you His goodly treasure trove, the heavens,\" \"opening\" connoting \"broadening,\" as in (Bereshith 29:31) \"and the L-rd opened her womb.\" And not only are the wicked wicked, but they \"constrict\" the world in which they live. For when they do not do G-d's will, what is written of them? (Ibid. 11:17) \"and He will hold back the heavens,\" connoting \"constricting,\" as in (Bereshith 20:18) \"and the L-rd held back every womb.\"",
"Variantly: \"Listen, O heavens, and I will speak\": The Holy One Blessed be He said to Moses: Tell Israel: Look at the heavens that I have created to serve you. Have they changed their courses? Does the solar orb ever cease from rising in the east and lighting the entire world, viz. (Koheleth 1:15) \"and the sun rises and the sun sets\"? And, what is more, it revels in doing My will, viz. (Psalms 19:6) \"He is like a groom emerging from his bridal canopy, rejoicing like a hero to run the course!\"",
"(Devarim, Ibid.) \"and hear, O earth, the words of My mouth\": Look at the earth that I have created to serve you. Has it ever changed its ways? Have you ever sowed and it has not sprouted? Have you ever sowed wheat and it sprouted barley? Or is there an ox that does not thresh or plow today, or an ass that is not laden and does not go? And thus of the sea it is written (Jeremiah 5:22) \"Will you not fear Me? says the L-rd. Will you not tremble before Me? For I have set sand as a bound against the sea, etc.\" Has it ever changed its ways and said I will rise up and flood the world? No! As it is written (Iyyov 38:10-11) \"… and I imposed My law upon it … and I said: Until here shall you go and no further!\" Not only that, but it grieves and can do nothing, viz. (Jeremiah, Ibid.) \"Its waves rage but cannot cross it.\" Now does this not follow a fortiori? If these (waves), which were created neither for reward nor punishment — if they are meritorious, they are not rewarded, and if they sin, they are not punished, and they do not pity their sons and daughters — if these have not changed their ways — then you, who, if you are meritorious, are rewarded, and who, if you sin, are punished, and you do pity your sons and daughters — how much more so should you not change your ways!",
"Variantly: \"Listen, O heavens\": R. Bana'ah was wont to say: When a man is found liable (by bet-din), only the witnesses initiate the death penalty, viz. (Devarim 17:7) \"The hand of the witnesses shall be against him first to put him to death,\" and only afterwards do others consummate it, viz. (Ibid.) \"and the hand of all the people afterwards.\" When Israel do not do G-d's will, what is written of them? (Ibid. 11:17) \"And the wrath of the L-rd will burn against you, and He will hold back the heavens … and the ground (i.e., the \"witnesses), etc.\", only after which the punishment is consummated, viz. (Ibid.) \"and you will go lost quickly.\" And when Israel do G-d's will, what is written of them? (Hoshea 2:23-25) \"And it will be on that day, I will answer, says the L-rd. I will answer the heavens, and they will answer the earth … and I will sow her (Israel) for Myself in the earth, etc.\"",
"Variantly: \"Listen, O heavens, and I shall speak\": R. Yehudah b. Chananiah was wont to say: When Moses said \"Listen, O heavens, the heavens and the heavens of the heavens stood still, and when he said \"and hear, O earth, the words of my mouth,\" the earth and all that was on it stood still. And if this seems strange to you, go and see what is written of Joshua, viz. (Joshua 10:12-14) \"And he said before the eyes of Israel: 'Sun in Givon, stand still, and moon in the valley of Ayalon.' And the sun stood still and the moon stopped … and there was no day like that…\" We are hereby taught that the righteous rule in the entire universe.",
"Variantly: \"Listen, O heavens\": Because Moses was close to the heavens, he said \"Listen, O heavens\"; and because he was far from the earth, he said \"and hear, O earth, the words of my mouth.\" Isaiah came and followed suit, saying (Isaiah 1:2) \"Hear, O heavens, and listen, earth,\" being far from the heavens and close to the earth.",
"Variantly: Because the heavens are many, he (Moses) opened in the plural (\"ha'azinu\"); and because the earth is one, he opened with the singular (\"tishma\"). Isaiah came and followed suit, saying \"Hear ('shimu'), O heavens, and listen ('ha'azini'), earth,\" matching the many with the plural and the one, with the singular. The sages say: This is not so; but when the witnesses testify, if their testimony is consistent, one with the other, it stands; if not, it does not stand. Therefore, if Moses had said \"Listen, O heavens\" (and nothing more), the heavens (in their defense) could say \"We heard only by 'listening'\" (and not by 'hearing'). And if he had said \"and hear, O earth\" (and nothing more), the earth (in its defense) could say \"I heard only by 'hearing'\" (and not by 'listening') — wherefore Isaiah came and followed suit, saying \"Hear, O heavens,\" and \"Listen, O earth,\" (in sum) attributing (both) listening and hearing to heaven, and listening and hearing to earth.",
"Variantly: \"Listen, O heavens,\" Torah having been given from the heavens, viz. (Shemoth 20:19) \"You have seen that from the heavens I spoke to you\" — and \"and hear, O earth, the words of My mouth,\" Israel standing upon the earth and saying (Ibid. 24:7) \"All that the L-rd has spoken, we shall do and we shall hear.\"",
"Variantly: \"Listen, O heavens\": because they had not observed mitzvoth pertaining to the heavens, viz.: Intercalation of years and determinations of New Moons, viz. (Bereshith 1:19) \"And let them (the luminaries) serve for signs, and for festivals, and for days, and for years.\" \"and hear, O earth\": because they had not observed mitzvoth pertaining to the earth, viz.: leket, shikchah, peah, terumoth, ma'aseroth, shemittim, and yovloth.",
"Variantly: \"Hear, O heavens, etc.\": Moses appointed over Israel two witnesses (heaven and earth) that live forever, telling them: I am flesh and blood; tomorrow I will die. If they wish to say that they never received the Torah, who will come and refute them? Therefore, He appointed for them two witnesses that live forever. And the Holy One Blessed be He made this (Ha'azinu) song a witness, viz. (Devarim 31:19) \"so that this song be for Me a witness in the children of Israel.\" He said: The sun will be witness for them below, and I, above. And whence is it derived that G-d is called \"a swift witness\"? From (Malachi 3:5) \"And I will draw near to you in judgment, and I will be a swift witness,\" and (Jeremiah 29:23) \"and I am the one who knows and bears witness,\" and (Michah 1:2) \"and the L-rd G-d will be a witness against you.\"",
"(Devarim, Ibid. 2) \"My taking shall drip as the rain\": \"Taking\" is Torah, viz. (Proverbs 4:2) \"For a goodly taking have I given to you; do not forsake My Torah\"; and (Ibid. 8:10) \"Take My mussar (chastisement), and not silver,\" and \"mussar\" is nothing other than words of Torah, viz. (Ibid. 1:8) \"Hear, my son, the mussar of your Father,\" and (Ibid. 8:33) \"Hear mussar and grow wise,\" and (Ibid. 4:13) \"Hold fast to mussar; do not let it go.\" And it is written (Hoshea 14:3) \"Take words with you and return to the L-rd,\" and \"words\" is nothing other than words of Torah, viz. (Devarim 5:19) \"These words the L-rd spoke to all of your congregation.\"",
"\"as the rain\": Just as rain is life for the world, so, words of Torah. — But then (why not say:) Just as with rain, part of the world is happy (with it) and part, sad (e.g., One whose pit and vat is full of wine, and his vat and threshing floor is exposed to the rain, is grieved by it) so, words of Torah! It is, therefore, written (Ibid.) \"My word shall flow as the dew\": Just as with dew, all the world is happy with it, so, words of Torah.",
"\"as winds upon the herbage\": Just as winds raise the grass and make it flourish, so, words of Torah raise their disciples and make them flourish, viz. (Proverbs 4:8) \"Caress it (Torah) and it will uplift you.\"",
"\"and as showers upon the grass\": Just as showers descend upon the grass and beautify and preen it, so, words of Torah beautify and preen their disciples. And thus is it written (Proverbs 1:9): \"For they (words of Torah) are a chaplet of grace to your head,\" and (Ibid. 4:9) \"It (Torah) will set a chaplet of grace upon your head.\"",
"Variantly: R. Yehudah was wont to say: One should acquire words of Torah as (general) principles and \"expend\" (i.e., \"implement\" them as particulars, it being written \"My taking (Torah) ya'arof as rain,\" \"ya'arof\" connoting acquisition. An analogy: One does not say to his neighbor \"P'rot\" (\"break\") this sela (a coin) for me, but \"arof\" (acquire) this sela for me. Similarly, one acquires words of Torah as (general) principles and implements them in small drops, like dew, and not in large drops like rain.",
"\"as winds upon herbage\": Just as winds descend upon herbage and enter into it so that it does not become wormy, you, too, \"enter into\" words of Torah so that you not forget them. Thus did R. Yaakov b. R. Chaninah say to Rebbi: Let us \"enter into\" the halachoth, so that they not become mouldy. ...",
"\"and as showers upon the grass\": Just as showers descend upon (blades of) grass, and cleanse them, and scour them, and expand them, so, expand words of Torah — a second time and a third time and a fourth time.",
"Variantly: \"Ya'arof\": R. Eliezer the son of R. Yossi Haglili says: \"Ya'arof\" connotes \"killing,\" as it is written (Devarim 21:4) \"And they shall break there the neck (ve'arfu) of the heifer in the river-bed.\" Just as the heifer (of the broken neck) atones for the spilling of blood, so, words of Torah.",
"\"as se'irim on the herbage\": Just as se'irim (he-goats) are brought for transgressions and atone for them, so, words of Torah.",
"Variantly: \"Let my taking (i.e., Torah) break (ya'arof) as the rain\": Moses (hereby) said to Israel: Do you know how much suffering (i.e., \"breaking\") I expended on Torah, how much I toiled in it, how much I wearied myself in it — viz. (Shemoth 34:28) \"and he remained there (on Mount Sinai) forty days and forty nights.\" And I entered there among the angels, and among the heavenly creatures, and among the seraphs — one of whom can incinerate the entire world, viz. (Isaiah 6:2) \"Seraphs were standing above Him\" — I gave my life for it; I gave my blood for it. Just as I learned it in travail, so, you learn it (even) in travail. — But perhaps, just as you learned it in travail, so, shall you teach it in travail! It is, therefore, written \"My word shall flow (tizal) as the dew\" — See it (Torah) as \"zol,\" (\"cheap\") a third or a fourth of a sela (i.e., \"part with it easily\" [to your disciples]).",
"\"as se'irim upon the herbage\": as one who first begins to learn Torah. At first it falls upon him like a demon, viz. (Isaiah 13:21) \"and se'irim will dance there.\"",
"Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are \"life\" for you, as it is written (Proverbs 4:22) \"For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written \"My taking (i.e., Torah) ya'arof as the rain,\" arifah\" being killing, viz. (Devarim 21:4) \"And they shall break (ve'arfu) there the neck of the heifer in the river-bed.\" And it is written (Proverbs 7:26) \"For she (Torah) has taken many lives; the number of its victims is legion.\"",
"Variantly \"ya'arof like rain my taking\": R. Dostai, b. R. Yehudah says: If you have gathered words of Torah in the manner of those who gather rain into a pit, in the end you will \"stream\" it (menazel [as in \"tizal,\" Devarim 32:2]). As it is written (Proverbs 5:15-16) \"Drink water from your pit and nozlim (liquids) from the midst of your well. Then your springs will spread outwards.\"",
"Variantly \"ya'arof like rain My taking\": R. Yehudah was wont to say: One should gather words of Torah as (general) principles; for if he gathers them as particulars, they weary him and he is at a loss. An analogy: One going to Caesarea and requiring one hundred or two hundred zuzim for expenses — If he takes them in perutoth (small coin), they weary him and he is at a loss; but if he melts them into selaim (large coin), he can change them wherever he wishes. One going to a fair and requiring one hundred maneh or two ribo — if he takes them as selaim, they weary him, and he is at a loss; but if he melts them into golden dinars, he can change them wherever he wishes.",
"\"as se'irim upon the herbage and as showers\": A man who starts learning Torah does not know how to proceed until he has learned two orders or two books, after which it \"pursues\" him, \"as showers on the grass.\"",
"Variantly: \"My taking shall drip as the rain\": Just as rain is one, and it descends on the trees and imparts to each a distinct flavor: to the grapevine, in accordance with its nature, to the olive tree, in accordance with its nature; and to the fig tree, in accordance with its nature — so words of Torah are all one, and they \"impart the flavors\" of Scripture, Mishnah, halachoth, and aggadoth.",
"Variantly: \"as se'irim upon the herbage\": Just as se'irim descend upon the grass and cause it to grow, producing (all varieties:) red, black, and white, so, words of Torah (produce all varieties of men:) rabbis, pious laymen, sages, tzaddikim (righteous ones) and chassidim (saintly ones).",
"Variantly: \"My taking shall drip as the rain\": Just as the rain is not seen until it comes, viz. (I Kings 18:45) \"It happened in the meantime that the heavens had darkened with clouds and (filled) with wind, and there was a great rain\" — so Torah scholars are not known until they teach Mishnah, halachoth, and aggadoth, or until they are appointed community leaders.",
"Variantly: \"My taking shall drip as the rain\": not as the rain that comes from the south, which is all for blast, mildew, and curse; but as the rain which comes from the west, which is all for blessing. R. Simai was wont to say: Whence is it derived that just as Moses called heaven and earth to bear witness over Israel, so, he called the four winds of heaven? From \"ya'arof as rain, etc.\" — This refers to the west wind, which is at the \"back (oref [west]) of the world, and which is entirely a blessing; \"My word shall flow as the dew\" — This refers to the north wind, which renders the firmament pure as gold; \"as winds (se'irim) upon the herbage\" — This refers to the east wind, which stirs up (\"mesa'ereth\") the world as a demon (sair); \"as showers upon the grass\" — This refers to the south wind, which brings showers.",
"Variantly: \"My taking shall drip as the rain\": R. Simai was wont to say: These four winds correspond to the four corners of heaven: The east (wind) is always propitious; the west, always detrimental; the north, propitious for wheat when it is one-third grown, and detrimental to olive trees when they blossom; the south, detrimental to wheat when it is one-third grown, and propitious for olives when they blossom. And R. Simai was wont to say: All the creatures created from the earth — their spirit and their body are from the earth (except for men, whose spirit [soul] is from heaven and his body from the earth.) Therefore, If a man learns Torah and does the will of his Father in heaven, he is like the celestial creatures, viz. (Psalms 82:6) \"I said that you are gods, and all, children of the Most High.\" If he does not learn Torah and do the will of his Father in heaven, he is like the lower creatures, viz. (Ibid. 7) \"But you shall die like Adam.\" And it is written (Ibid. 50:4) \"And He shall call to the heavens from above and to the earth for din with him.\" \"He shall call to the heavens from above\": This refers to the soul; \"and to the earth\": This refers to the body. \"for din with him\" — \"ledayein\" (to deliberate) with him (in judgment). Thus, \"Listen, O heavens (the soul), and hear, O earth\" (the body). And whence is it derived that this speaks of the resurrection? From \"My taking shall drip as the rain\" (see \"the four winds\" above), it being written (Ezekiel 37:9) \"From the four corners, come, O spirit, and blow into these slain ones that they may live!\" And thus was R. Simai wont to say: There is no section in the Torah that does not deal with the resurrection, but we lack the strength to expound it.",
"(Devarim 32:3) \"When I call out the name (shem) of the L-rd, ascribe greatness to our G-d.\": We find, then, that Moses (in awe of the L-rd) did not mention the name of the L-rd (yod-keh-vav-keh) until after twenty-one words (from \"Ha'azinu\" until shem\"). From whom did he learn to do this? From the ministering angels, who do not mention the name of the L-rd until after three \"holies,\" viz. (Isaiah 6:3) \"And one would call to the other and say 'Holy, holy, holy is the L-rd of hosts.'\" Moses reasoned: It suffices that I place fewer than seven (words before the name of the L-rd) to be like [i.e., to emulate the awe of]) the ministering angels. Now does this not follow a fortiori, viz.: If Moses, the wisest of the sages, the greatest of the great, did not mention the name of the L-rd until after twenty-one words, then one who mentions the name of the L-rd in vain, how great (is his sin)! R. Shimon b. Yochai says: Whence is it derived that one should not say \"to the L-rd a burnt-offering,\" \"to the L-rd a meal-offering,\" \"to the L-rd peace-offerings,\" but \"a burnt-offering to the L-rd,\" \"a meal-offering to the L-rd,\" \"peace-offerings to the L-rd\"? From (Vayikra 1:2) \"an offering to the L-rd\" (rather than \"to the L-rd an offering.\") Now does this not follow a fortiori, viz.: If (in respect to) these (offerings) which are consecrated to Heaven, the L-rd says: Let My name not be ascribed to them until they have been consecrated, then one who mentions the name of the L-rd in vain, and in an inappropriate place, how great (is his sin)!",
"Variantly: \"When I call out the name of the L-rd\": R. Yossi says: Whence is it derived that when those standing in the synagogue hear (from the prayer leader) \"Bless the blessed Yod-keh-vav-keh\" that they respond \"Blessed is the blessed yod-keh-vav-keh forever\"? From \"When I call out the name of yod-keh-vav-keh, ascribe greatness to our G-d.\" Greater is he who answers \"Amen\" (to a blessing) than the blesser (himself). R. Nehorai said to him: This is the natural order of things: The common soldiers wage the war, and the heroes triumph! And whence is it derived that grace is recited with three? From \"When I (1) call out the name of the L-rd, you (2) ascribe greatness to our G-d.\" And whence is it derived that when the grace leader says \"Let us bless,\" that they respond after him \"Blessed is He of whose we have eaten, etc.\" From \"When I call out the name of the L-rd, ascribe greatness to our G-d.\" And whence is it derived that when one says (in the kaddish) \"Let the great name be blessed,\" the response is \"for ever and ever\"? From \"ascribe greatness to our G-d.\" And whence is it derived that our fathers went down to Egypt only so that the Holy One Blessed be He do wonders to sanctify His great name in the world? From (Shemoth 2:23-24) \"And it was in the course of those many days … and G-d heard their outcry,\" and \"When I call out the name of the L-rd.\" And whence is it derived that the L-rd brought the ten plagues upon Pharaoh and Egypt only because they had not sanctified His great name in the world? For in the beginning it is written (Ibid. 5:2) \"Who is the L-rd that I should hearken to His voice?\" and in the end, (Ibid. 9:27) \"The L-rd is the righteous one, and I and my people are the wicked ones.\" And whence is it derived that the L-rd performed wonders for our fathers at the Red Sea and the Jordan and the streams of Arnon only to sanctify His name in the world? viz. (Joshua 1:5) \"And it was, when all the kings of the Emori on the western side of the Jordan, etc.\" and Rachav said to the messengers of Joshua (Ibid. 2:10) \"For we have heard that the L-rd dried up the waters of the Red Sea before you, etc.\" From \"When I call out the name of the L-rd.\" And whence is it derived that Daniel descended into the lions' den only so that the L-rd do wonders with him to sanctify His name in the world? From \"When I call out the name of the L-rd.\" And it is written (Daniel 6:27) \"An order is hereby issued by me that in all the dominion of my kingdom men shall tremble and fear before the G-d of Daniel.\" And whence is it derived that Chananiah, Mishael and Azaryah descended into the fiery furnace only so that the L-rd do wonders with them to sanctify His great name in the world? From (Ibid. 3:32-33) \"It behooves me (Nevuchadnezzar) to relate the signs and wonders that the great G-d has performed for me. How great are His signs and how mighty are His wonders!\" And whence is it derived that the ministering angels do not mention His exalted name until Israel mention His name below — \"Hear, O Israel, the L-rd our G-d, the L-rd is one\"? From (Iyyov 38:7) \"when there sang together the stars of morning,\" followed by \"and all the sons of G-d shouted.\" \"the stars of morning\" — Israel, who are compared to stars, viz. (Bereshith 22:17) \"and I shall multiply your seed like the stars of the heaven.\" \"the sons of G-d\" — the ministering angels, viz. (Iyyov 1:6) \"and the sons of G-d came, etc.\""
],
[
"(Devarim 32:4) \"The rock (hatzur), perfect is His work\": \"hatzur\" — \"hatzayar\" (the artist). He formed the world and formed the man in it, viz. (Bereshith 2:7) \"And the L-rd G-d formed the man.\"",
"\"Perfect is His work\": His work is whole with all creatures, and His ways are not to be brought into question. The slightest variation is not to be entertained regarding them — \"If I had three eyes,\" \"If I had three hands\" \"If I had three feet,\" \"If I could walk on my head,\" \"If my face faced backwards\" — \"how wonderful it would be!\" This is the intent of \"Perfect is His work.\"",
"\"for all of His ways are justice\": He sits in judgment with everyone and gives him what he deserves. \"a faithful G-d\": He believed in the world and created it.",
"\"without wrong\": He did not create men to be wicked, but to be righteous, as it is written (Koheleth 7:29) \"G-d made man just, but they sought many devices.\"",
"\"Righteous and just is He\": He deals justly with all of His creations.",
"Variantly: \"The Rock\": \"the Resolute.\" \"Perfect is His work\": His work is whole with all creatures, and His ways are not to be brought into question. The slightest variation is not to be entertained regarding any of them — \"What did the men of the generation of the flood see that brought the deluge upon them?\" \"What did the men of the Tower (of Bavel) see that caused them to be scattered from one end of the world to the other?\" \"What did the men of Sodom and Amorah see to be swept away by fire and brimstone?\" \"What did Aaron see that accorded him the priesthood?\" \"What did David see that accorded him kingdom?\" \"What did Korach and his congregation see to be swallowed up by the earth?\"",
"Thus: \"For all of His works are justice\": He sits in judgment with everyone and gives him what he deserves. \"a faithful G-d\": trustworthy.",
"\"without wrong\": claiming what is His in the end. For not as His way is the way of flesh and blood. The way of flesh and blood: One deposits two hundred with his neighbor, and owes him one hundred. When he comes to claim his deposit, the neighbor says: Deduct the hundred that you owe me and here is the rest. But He who spoke and brought the world into being is not so; but He is \"a faithful G-d without wrong\" — He claims what is His in the end.",
"\"Righteous and just is He\": as it is written (Psalms 11:7) \"For the L-rd is righteous and loves righteousness.\"",
"Variantly: \"The Rock\": the resolute one. \"Perfect is His work\": The work of His creatures is \"whole\" before Him. He delays the reward of the righteous and He delays the punishment of the wicked. The former take nothing (of their reward) in this world, and the latter take nothing (of their reward) in the world to come, as it is written (Devarim 32:34) \"Is it (My reward) not laid up with Me, sealed in My stores (in the world to come)?\" When do both receive (their punishment)?",
"In the future, when He sits on the seat of justice, viz. \"for all of His ways are justice.\" In the future, when He sits in judgment with each one, He gives him what he deserves. \"He is a G-d of trust\": Just as He rewards an absolute tzaddik in the world to come for the \"lightest\" mitzvah that he performed in this world, so, He \"rewards\" an absolute evildoer in this world for the lightest mitzvah that he has performed. And just as He punishes an absolute evildoer in the world to come for a transgression that he performed in this world, so, He punishes in this world an absolute tzaddik for a transgression that he has performed.",
"\"without wrong\": When a man departs from the world, all his deeds come and present themselves to him one by one, saying: \"This is what you did on this and this day. Do you believe it?\" The man: \"Yes, I do.\" The deed: \"Sign!\" — and he signs, viz. (Iyyov 37:7): \"He makes the hand of every man sign.\"",
"\"Righteous and just is He.\" He (the man) vindicates His judgment (of him), saying: \"Correctly did You judge me,\" viz. (Psalms 51:6) \"So that You are (found) righteous in Your words, vindicated in Your judgments.\"",
"When they seized R. Chanina b. Teradyon, it was decreed upon him to be burned together with his Torah scroll. They said to him: It was decreed upon you to be burned together with your Torah scroll — whereupon he recited \"The Rock, perfect is His work.\" They said to his wife: It was decreed upon your husband to be burned together with his Torah scroll, and upon you to be executed — whereupon she recited \"He is a G-d of trust, without wrong.\" They said to his daughter: It was decreed upon your father to be burned together with his Torah scroll, upon your mother to be executed, and upon you to sit in a hovel of harlots — whereupon she recited (Jeremiah 32:19) \"Great in counsel and mighty in deed, Your eyes are open to all the ways of men to give to a man according to his ways and according to the fruit of his deeds.\" Rebbi said: How great are these righteous ones, who were presented in the time of their affliction with these three verses of vindication of (G-d's) justice (tzidduk hadin), (the likes of) which are not to be found in all of the writings! All of them directed their hearts (to Heaven) and vindicated His judgment upon them — whereupon a philosopher stood up against his consul, (who had issued the decree, and said to him: Don't let your head swell over having burned the Torah scroll. As soon as you left, it (the Torah) returned to its Father's house. The consul: Tomorrow, your fate will be as theirs. The philosopher: Glad tidings! — Tomorrow, let my portion be with those in the world to come!",
"Variantly: \"The Rock, perfect is His work\": When Moses descended from Mount Sinai, all of Israel came to him and said: Moses, our teacher, what is the attribute of justice like on high? He answered: Not only does He not exculpate the guilty and inculpate the innocent, but even vis-à-vis \"exchanging\" (i.e., deducting one from the other), \"He is a G-d of trust, without wrong.\""
],
[
"(Devarim 32:5) \"Shicheth lo lo. Banav mumam\": Even though they are full of blemishes, they are still called sons (banim). These are the words of R. Meir. And thus was R. Meir wont to say: If when they are full of blemishes they are called \"banim,\" if they are unblemished, how much more so! Similarly (Isaiah 1:4) \"evil seed, corrupt sons\": If when they are corrupt they are called \"sons,\" if they were not corrupt, how much more so! Similarly, (Jeremiah 4:22) \"They are wise to do evil\": Now does this not follow a fortiori? If they do evil they are called \"wise,\" how much more so, if they do good! Similarly, (Ibid.) \"They are foolish sons, and not understanding\": Does this not follow a fortiori? If when they are foolish, they are called \"sons,\" how much more so, if they were understanding! Similarly, (Ezekiel 23:31) \"And they come to you as a people comes, and My people sit before you and hear your words\": I might think, they hear and fulfill; it is, therefore, written (Ibid.) \"but they do not fulfill them.\" Now does this not follow a fortiori? If when they hear and do not fulfill they are called \"My people,\" how much more so, when they hear and fulfill!",
"They said in the name of Abba the expounder: \"shicheth lo\": Israel has corrupted itself; (and) \"not\" its Father in heaven. And why all this? So as not to give a pretext to the wicked to say: \"If we sin against Him, we distress Him\" (for which reason He has forbidden us to sin). An analogy: A man is taken out to be crucified. His father cries over him and his mother cries and beats her breast over him. He says: \"Woe unto me!\" and she says: \"Woe unto me!\" But there is woe only unto him who is taken out to be crucified! And thus does Scripture state (Isaiah 3:9) \"Woe unto their souls, for they have brought evil upon themselves!\"",
"(Devarim, Ibid.) \"a crooked and twisted generation\": Moses hereby says to Israel: You are crooked and twisted. You are fit only for the flame! An analogy: One has a twisted staff in his hand. He gives it to a craftsman to repair. (If he can) he repairs it by hand. If not, he straightens it with a press; if not, he shapes it with an adze; if not — he consigns it to the flames! And thus does Scripture state (Ezekiel 21:36-37) \"I will place you in the hands of brutish men, artisans of destruction. You will be consigned to the flames!\"",
"Variantly: \"a crooked and twisted generation\": Moses hereby says to Israel: \"With the measure that you have measured I have measured you.\" And thus is it written (II Samuel 22:27) \"With the pure You are pure, and with the crooked You are crafty.\""
],
[
"(Devarim 32:6) \"Would you thus requite the L-rd?\" An analogy: A man was standing and taunting a bliustus (a senator) in the market. The bystanders: You fool, do you stand and taunt a bliustus! What if he wanted to beat you, to tear your garment, to imprison you! Could you do anything about it? If he were a kitron, (of higher station), how much more so! If he were an afarkos, (greater than both), even more so!",
"Variantly: \"Would you thus requite the L-rd?\" An analogy: one is standing and taunting his father. A bystander: Who are you taunting? Your father? How much toil did he expend on you! How much strength! If you did not honor him in the past, (at least) you should honor him now, so that he not write over all of his holdings to others! Similarly, Moses said to Israel: If you do not remember the miracles and mighty acts that the L-rd performed for you in Egypt, (at least) be mindful all the good that He is destined to bestow upon you in the world to come (if you heed His word).",
"\"a people ignorant\": of the past; \"and not wise\": to (foresee) the future. Similarly, (Isaiah 1:3) \"Israel did not know; My people did not understand\": \"Israel did not know\": of the past; \"My people did not understand\": to (foresee) the future. Variantly: \"a people ignorant and not wise\": What caused Israel to be ignorant and foolish? Their not reflecting upon words of Torah. And thus is it written (Iyyov 4:21) \"Has not their preeminence fled? They will die for lack of wisdom.\"",
"\"Is He not your Father, your Owner?\" R. Shimon b. Chalafta says: If the weaker (i.e., you) were above and the stronger below, could you defeat him? How much more so that the Stronger is above and the weaker below. And thus is it written (Koheleth 5:1) \"Be not rash with your mouth, and let your heart not hasten to utter a thing before G-d. For G-d is in the heavens and you are on earth, etc.\"",
"Variantly: \"Is He not your Father, your Owner?\": Moses said to Israel: You are beloved of Me. You are My acquisition, and not My inheritance. An analogy: A man inherited ten fields from his father, and he arose and acquired one of his own — which he loved more than all the fields that his father bequeathed him. Similarly: A man inherited ten country seats from his father, and he arose and acquired one of his own — which he loved more than all the country seats that his father bequeathed him. Thus, Moses said to Israel: You are beloved of Me. You are My acquisitions, and not My inheritance.",
"\"your Owner (kanecha)\": This (Israel) is one of the four that are called acquisitions (kinyan) of the L-rd: Torah, Israel, the Temple, and heaven and earth. Torah — (Proverbs 8:22) \"The L-rd acquired me (Torah), the beginning of His way.\" Israel — \"Your Father, your Owner.\" The Temple — (Psalms 78:54) \"this mountain (the Temple mount), which His right hand acquired.\"",
"\"He made you, and He established you (vayechonanecha)\": R. Meir says: (Israel is) a city that has everything: its Cohanim, from its midst; its prophets, from its midst; its scribes, from its midst. And thus is it written (Zechariah 10:4) \"from him, the cornerstone; from him, the peg, etc.\" R. Yehudah says (on \"vayechonanecha\" above): He made you with apertures (chevayin [as in \"vayechonanecha\"]). R. Shimon b. Yehudah says (on \" vayechonanecha\"): He settled you on your foundation: He fed you of the spoils of the seven nations; He gave you what He swore to you; and he caused you to inherit what He promised. R. Dostai b. Yehudah says: He made you with internal chambers (\"kinunim, kinunim) in such manner that if one of them rises above the other, you will not be able to stand."
],
[
"(Devarim 32:7) \"Remember the days of yore\": Remember what I did with the first generations: what I did with the men of the generation of the flood; what I did with the men of the generation of hapalagah (the tower of Bavel); what I did with the men of the generation of Sodom and Amorah.",
"\"Reflect upon the years of generation upon generation\": There is no generation where there are no men like those of the generations of the men of the flood; where there are no men like those of the generation of hapalagah and the men of Sodom — but each is judged according to his acts.",
"\"Ask your father and he will tell you\": These are the prophets, viz. (II Kings 2:12) \"And Elisha saw (Eliyahu the prophet) and cried 'My father! My father!'\"",
"\"your elders and they will tell you\": These are the elders, viz. (Bamidbar 11:16) \"Gather unto Me seventy men from the elders of Israel.\"",
"Variantly: \"Remember the days of the world\": He said to them: Whenever the L-rd brings afflictions upon you, remember how many benefactions and consolations He is destined to accord you in the world to come.",
"\"Reflect upon the years of generation upon generation\": This is the generation of the Messiah, which contains three generations, viz. (Psalms 72:5) \"They (Israel, in the days of the Messiah) will fear You before the sun and the moon, generation (1) generations (2).\"",
"\"Ask your Father and He will tell you\": In the future, Israel are destined to see and hear from the mouth of the Holy One Blessed be He, viz. (Isaiah 30:21) \"And your ears will hear a word from behind you ([in context: from the mouth of the L-rd]), saying, etc.\" And (Isaiah, Ibid. 20) \"And your Teacher will no longer be hidden behind His garment, and your eyes will see your Teacher.\"",
"\"your elders, and they shall say it to you\": what I showed the elders in the mountain,\" (Sinai, at the giving of the Torah), viz. (Shemoth 24:1) \"And to Moses He said: Go up to the L-rd, you and Aaron, Nadav and Avihu, and seventy from the elders of Israel… (Ibid. 10) And they saw the G-d of Israel\" (and so, in time to come.)"
],
[
"(Devarim 32:8) :When the Most High caused nations to inherit\": Before the advent of our father Abraham, the L-rd judged the world with severity: The men of the flood sinned — He flooded them like sparks on the face of the waters. The men of the tower of Bavel sinned — He scattered them from one end of the world to the other. The men of Sodom sinned — He swept them away with fire and brimstone. But when our father Abraham came to the world, afflictions materialized (in place of destruction), viz. (Bereshith 12:9) \"And there was a famine in the land, and Avram went down to Egypt.\" And if you would ask \"Why are there afflictions?\" (the answer is) Because of His love for Israel (i.e., to avoid destroying them!)",
"\"When the Most High caused nations to inherit, when He separated the sons of man, He set the bounds of the peoples according to the number of the children of Israel\": When the Holy One Blessed be He divided the world for inheritance by the nations of the world, He specified the boundary of each nation so that they not become intermixed. He sent the sons of Gomer to (the territory of Gomer; the sons of Magog to Magog; the sons of Madai to Madai; the sons of Greece to Greece; the sons of Tuval to Tuval. He specified the boundaries of the nations so that they not enter Eretz Yisrael.",
"Variantly: \"When the Most High caused nations to inherit\": When the L-rd gave Torah to Israel, He arose and looked and considered, viz. (Habakkuk 3:6) \"He arose and measured the land. He saw and released the nations\" (from the rule of Torah.) There was no nation but Israel which was worthy of accepting the Torah, viz. \"He set the bounds of the peoples\" (apart from those of Israel.)",
"",
"Variantly: \"When the Most High caused nations to inherit\": When the L-rd caused the fearers of sin and the virtuous among the nations to inherit, \"when He separated the sons of man\": an allusion to Lot, viz. (Bereshith 13:11) \"And they separated themselves, the one (Lot) from the other\" (Abraham). \"He set the bounds of the peoples\": R. Eliezer, the son of R. Yossi Haglili, says: It is written (Song of Songs) 6:8) \"Sixty are the 'queens' (Abraham and his descendants), and eighty, the 'concubines'\" (Noach and his sons until Abraham). Sixty and eighty are 140 — yet our forefathers descended to Egypt with only seventy souls. \"He set the bounds of the peoples\": It is not written \"the bound of the peoples,\" but the bounds of \"the peoples.\" The peoples merited taking twice the portions (140) of \"the number of the children of Israel\" (70)."
],
[
"(Devarim 32:9) \"For the portion of the L-rd is His people\": An analogy: A king had a field and gave it to tenant-farmers, who began to steal from it — upon which he gave it to their sons — who began to be worse than the first. When a son was born to him, he said to them: Get out of what is mine. You cannot remain there. Give me my portion so that I can recognize it. Similarly, when our father Abraham came to the world, there issued from him base matter — Ishmael and the sons of Keturah. When our father Isaac came to the world, there issued from him base matter — Esav and the chiefs of Edom, who became worse than the first. When Jacob came, no base matter issued from him, but all of his sons were born kasher, as he was, as it is written (Bereshith 21:27) \"And Jacob was a whole (i.e., \"unalloyed\") man, a dweller of tents\" (the tents of Torah). From where does the L-rd recognize His portion? From Yaakov, as it is written (Psalms 135:4) \"For Yaakov did G-d choose; Israel, as His select ones,\" and (Devarim, Ibid.) \"For the portion of the L-rd is His people, Jacob the cord of His inheritance.\" And we still do not know whether the L-rd chose Israel as His inheritance, or Israel chose the L-rd, (both readings being possible). It is, therefore, written (Ibid. 7:6) \"You (Israel) has the L-rd your G-d chosen to be unto Him a select people.\" And whence do we derive that Jacob, likewise, chose the Holy One Blessed be He? From (Jeremiah 10:16) \"Not as those is the portion of Jacob, for He is the Former of all, and Israel is the tribe of His inheritance; the L-rd of hosts is His name.\"",
"\"Jacob is the chevel of His inheritance\": \"chevel\" is a lot, as it is written (Psalms 16:5) \"chavalim have fallen to me in pleasant places,\" and (Joshua 17:5) \"And the lots of Menasheh fell — ten.\" (Ibid. 19:9) \"From the chevel of the children of Judah was the inheritance of the children of Shimon\": Just as a chevel (a rope) is three-fold, so Jacob was the third of the fathers, and he received reward over and against all of them. When Abraham was born, what is written? (Proverbs 17:17) \"And a brother (Abraham) is born for affliction\" (see beginning of # 311). When Israel was born, what is written? (Koheleth 4:9) \"Better the two than the one.\" When Jacob was born, what is written (Ibid. 4:12) \"And the three-fold cord is not soon sundered.\""
],
[
"(Devarim 32:10) \"He found him in a desert land\": This refers to our father Abraham. An analogy: A king and his soldiers go out to the wilderness, whereupon his soldiers bring him to a place of afflictions, invaders, and marauders, and they abandon him — whereupon there joins him a hero, who says to him: King, do not despair; fear nothing. I swear not to leave you until you return to your palace and sleep in your bed, as it is written (in respect to Abraham, Bereshith 15:7) \"I am the L-rd, who brought you out of Ur Kasdim, etc.\"",
"\"He surrounded him\": viz. (Ibid. 12:1) \"And the L-rd said to Avram: Go for your sake, etc.\"",
"\"He built Him\": Before Abraham came to the world, it seemed (as it were) as if the Holy One Blessed be He were king of the heavens alone, viz. (Ibid. 24:7) \"O L-rd, G-d of the heavens, who took me, etc.\" But when Abraham came to the world, he enthroned Him over heaven and earth, viz. (Ibid. 3) \"And I will have you swear by the L-rd, G-d of heaven and G-d of earth.\"",
"\"He guarded Him like the apple of his eye\": Even if the L-rd asked Abraham for his eyeball, he would give it to Him. And not his eyeball alone, but he would give Him even his most beloved, his soul, viz. (Ibid. 22:2) \"Take, now, your son, your special one, whom you love, Isaac.\" Is it not known that Isaac is his \"special one\"? (Why, then, need it be stated?) It must be that his special one, in this instance, refers to his soul, which is thus called elsewhere, viz. (Psalms 22:21) \"Save my soul from the sword; from the dog, 'yechidathi'\" (my special one).",
"Variantly: \"He found them in a desert land\": This refers to Israel, as it is written (Hoshea 9:10) \"As grapes in the desert, I found Israel.\"",
"\"and in a wasteland, howling and desolate\": in a place of afflictions, invaders, and marauders.",
"\"He surrounded them\": before Mount Sinai, viz. (Shemoth 19:12) \"And you shall set bounds to the people roundabout, saying, etc.\"",
"\"He invested them with understanding\": with the ten commandments. We are hereby taught that the Word left the mouth of the Holy One Blessed be He, and Israel perceived it and knew how many midrashim it contained, how many halachoth it contained, how many leniencies and stringencies it contained and how many gezeiroth shavoth (identities) it contained.",
"They went forward twelve mil and recoiled ten mil at each commandment, and they were not deterred, neither by the sound of the (shofar) blasts, nor by the \"sound\" of the flashes.",
"Variantly: \"He found them in a desert land\": Everything was provided for them in the desert: The well rose up for them; the manna descended for them; the quail was available for them; the clouds of glory surrounded them. \"and in a waste land, howling and desolate\": in a place of afflictions, invaders, and marauders.",
"\"He surrounded them\": with flags: three from the north, three from the south, three from the east, three from the west.",
"\"He built them up\": with two gifts. We are hereby taught that when one of the nations stretched out its hand to receive the manna, it ended up with nothing; to fill up (its vessels) with water from the well, it ended up with nothing.",
"\"He protected them like the pupil of His eye\": As it is written (Bamidbar 10:35) \"Arise, O L-rd, and let Your foes be scattered, and let your foes flee before You!\"",
"\"He found them in a desert land\": As it is written (Hoshea 2:16) \"Behold, I will entice her and lead her into the wilderness.\"",
"\"and in a wasteland, howling and desolate\": These are the four exiles, viz. (Devarim 8:15) \"Who led you in the great, awesome desert of snake (1), serpent (2), scorpion (3) and waterless drought (4).\"",
"\"He surrounded them\": with the elders. \"He guarded them like the pupil of His eye\": He protected them from harm by mazzikim (adverse elements), viz. (Zechariah 2:12) \"For he that touches you touches the pupil of His eye.\""
],
[
"(Devarim, Ibid. 11) \"As an eagle wakes its nest\": Just as an eagle does not enter its nest immediately until it flutters its wings between one tree and another, between one booth and another, until its young awake and have the strength to mount it, so, when the L-rd revealed Himself to give the Torah to Israel, He did not reveal Himself to them (suddenly) from one side, but from four, as it is written (Ibid. 33:2) \"The L-rd came from Sinai and shone forth from Seir to them. He appeared from Mount Paran.\" And which is the fourth side? (Habakkuk 3:3) \"G-d came from Teman.\"",
"\"spreading its wings and taking them\" (upon them): as it is written (Devarim 1:31) \"and in the desert, where you saw how the L-rd your G-d bore you.\"",
"\"bearing them on its pinion\": as it is written (Shemoth 19:4) \"and I bore you on eagles' wings.\"",
"Variantly: \"as an eagle wakes its nest\": in time to come, viz. (Song of Songs 2:8) \"The voice of my Beloved — behold He is coming\" (to redeem me).",
"\"spreading its wings\": viz. (Isaiah 43:6) \"I will say to the North \"Give (My exiles) etc.\"",
"\"bearing them on its pinion\": (Ibid. 49:22) \"and they will bring your sons in (their) bosom.\""
],
[
"(Devarim 32:12) \"The L-rd led him, alone\": The L-rd said to Israel: Just as you sat alone in the world and derived no benefit whatsoever from the nations, so I am destined to seat you in the world to come, the nations deriving no benefit whatsoever from you.",
"\"and there was no strange god against them\": None of the nations will be permitted to come and rule over you, as it is written (Daniel 10:20) \"Then I will depart. And, behold, the (tutelary) power of Greece approaches\" (Ibid. 10) \"But the power of Persia stood opposed to me,\" (Ibid. 21) \"But I will tell you what is inscribed in truthful writing, etc.\"",
"Variantly: \"The L-rd alone will lead him\": The L-rd is destined to cause you to inherit from one end of the world to the other, as it is written (Ezekiel 48:2-4) \"Next to Dan's border, from the eastern side to the western side — Asher, one portion. Next to Asher's border, from the eastern side to the western side — Naftali, one (portion).\" What is the intent of \"Yehudah, one (portion),\" \"Asher, one (portion),\" \"Dan, one (portion)\"? That Israel is destined to take from east to west until the length of twenty-five thousand kanim, the extent of seventy-five mil.",
"\"and there will not be with him a strange god\": There will be none among you who serve idolatry. And thus is it written (Isaiah 27:9) \"With this shall Jacob's sin be atoned for … and asherah trees and sun idols shall arise no more.\"",
"Variantly: \"The L-rd shall lead him alone\": I am destined to settle you at peace in the world.",
"\"and there shall not be with him a strange god\": There shall be none among you engaging in any kind of commerce whatsoever, (but all shall be free for Torah study). As it is written (Psalms 72:16) \"There will be an abundance (pisath) of grain in the land\": The wheat will bring forth gluskaoth (delicacies) the fulness of the palm (\"pas,\" as in \"pisath\") of a hand. (Ibid.) \"Its fruit will rustle like (the trees of) Levanon.\": The wheat (stalks) will rub against each other and shed their meal on the ground, and you will come and take of it a full palmful, sufficient for your livelihood."
],
[
"(Devarim, 32:13) \"He made him ride on the high places of the earth\": This is Eretz Yisrael, which is higher than all the lands, as it is written (Bamidbar 13:30) \"Let us go up and inherit it,\" (Ibid. 21) \"and they went up and spied out the land,\" (Ibid. 22) \"and they went up in the south.\"",
"\"and he ate the shoots of the field\": These are the fruits of Eretz Yisrael, which are easier to eat than the fruits of all of the lands.",
"\"and He gave him to suck (fig-) honey from the rock\": such as (is found in Sichni and its neighbors. Once R. Yehudah said to his son in Sichni: \"Go and bring me figs from the barrel.\" The son: \"Father, but it is (a barrel) of honey!\" The father: \"My son, stick your hand into it and you will bring up figs from it.\"",
"\"And oil from the flint of the rock\": These are the olives of Gush Chalav. Once R. Yossi said to his son in Sepphoris: Go up and bring us olives from the attic.\" He went and found the attic flooded with oil."
],
[
"(Devarim 32:14) \"Cream from the herd and milk from he flock\": as in the days of Solomon, viz. (I Kings 5:3) \"ten fattened oxen, twenty oxen from the pasture, and a hundred sheep, etc.\" \"with fat of lambs, and rams of the breed of Bashan and he-goats\": as in the days of the ten tribes, viz. (Amos 6:4) \"eating the fattened sheep of the flock and calves from inside the stall.\" \"with wheat (as fat as) the fat of kidneys\": as in the days of Solomon, viz. (I Kings 5:2) \"And Solomon's provision for one day was, etc.\" \"and the blood of the grape did you drink (as choice) wine\": as in the days of the ten tribes, viz. (Amos 6:6) \"who drink wine out of bowls.\"",
"Variantly: \"He made him ride on the high places of the earth\": This refers to the Temple, which is higher than the rest of the world, viz. (Devarim 17:8) \"then you shall arise and go up to the place\" (the Temple), and (Isaiah 2:3) \"And many peoples will go and say: 'Come, let us go up to the mountain of the L-rd, to the Temple of the G-d of Jacob.\" \"and he ate the shoots of the field\": the baskets of bikkurim (the first-fruits). \"and He gave him to seek honey from the rock\": the oil libations. \"Cream from the herd and milk from the flock with fat of lambs and rams of the breed of Bashan and he-goats\": the sin-offering, the burnt-offering, peace-offerings, the guilt-offering, the thank-offering, and lower order offerings. \"with wheat (as fat as) the fat of kidneys\": the meal-offerings. \"and the blood of the grape did you drink (as choice) wine\": the wine libations.",
"Variantly: \"He made him ride on the high places of the earth\": Torah, viz. (Proverbs 5:22) \"The L-rd acquired me (Torah) the beginning of His way.\" \"and he ate the shoots of the field\": Scripture. \"and He gave him to seek honey from the rock\": Mishnah. \"and oil from the flint of the rock\": Talmud. \"cream from the herd and milk from the flock with fat of rams and rams of the breed of Bashan and he-goats\": a fortiori arguments, gezeiroth shavoth (identities), intercalations, and gematrioth (numerical equivalents). \"with wheat (as fat as) the wheat of kidneys\": halachoth, the essence of Torah. \"and blood of the grape did you drink (as choice) wine\": aggadoth, which \"pull\" a man's heart, like wine.",
"Variantly: \"He made him ride on the high places of the earth\": this world. \"and he ate the shoots of the field\": the four exiles. \"and He gave him to suck honey from the rock\": as it is written (Psalms 20:14) \"The boar of the forest ravages it\" (Israel). \"and oil from the flint of the rock\": The reference is to the \"oppressors,\" who have seized upon Eretz Yisrael and from whom it is as difficult to extract a perutah (small coin) as from a rock, viz. (Ibid.) \"and the crawler of the field feeds on it.\" In the future, Israel will inherit their possessions, which will be as sweet to it as honey and oil.",
"Variantly: \"cream of the herd\": These are their (the nations') nobles and generals. \"with fat of lambs\": their officers. \"and rams\": their atheists. \"of the breed of Bashan\": their centurions, that \"attack\" between their teeth. \"and he-goats\": their assessors. \"with wheat (as fat as) the fat of kidneys\": their matrons. \"and He gave him to suck honey from the rock, and oil from the flint of the rock.\": Israel, who in the future will inherit their possessions, which will be as sweet to it as oil and honey.",
"Variantly: \"with wheat (as fat as) the fat of kidneys\": Each wheat (stalk in Eretz Yisrael is destined to produce (the quantity of) two kidneys of a large ox, fourteen litras by the litra of Sepphoris. And do not wonder at that. Look at the turnip heads. A fox once denned in the head of a turnip, which when it (the turnip) was weighed, was found to be sixty litra by the litra of Sepphoris. And it once happened in Shichin (near Sepphoris) with a mustard stalk of three shoots, that (the bast of) one shoot, when it was stripped, sufficed to roof a potter's hut, and which, when pounded, was found to contain nine measures of mustard. R. Shimon b. Chalafta said: There was a cabbage stalk in our field, which I would ascend and descend as I would a ladder.",
"Variantly: \"and the blood of the grape will you drink as wine\": You will not weary yourself with treading and harvesting, but you will bring it in a wagon and stand it in a corner and drink from it as one would drink from a nipple."
],
[
"(Devarim 32:15) \"And Yeshurun grew fat and it kicked\": Satiety breeds rebellion. And thus we find with the men of the generation of the flood — that they rebelled against the L-rd only from (a superabundance of) food and drink and tranquility. What is written of them? (Iyyov 21:9) \"Their houses are at peace, without fear. The rod of G-d is not upon them.\" (see #43 above). And thus we find with the men of the generation of the desert, that they rebelled against the L-rd only from (a superabundance of) food and drink, viz. (Shemoth 32:6) \"and the people sat down to eat and drink.\" What follows? (Ibid. 8) \"They have turned quickly from the way that I have commanded them, etc.\" The Holy One Blessed be He said to Moses: When Israel enters the land, they are destined to rebel from (a superabundance of) food and drink and tranquility, (viz. Devarim 31:20) \"For I shall bring them to the land that I have sworn to their fathers, flowing milk and honey, and they shall eat and be sated and grow fat, and they shall turn to other gods, etc.\" Moses said to Israel: When you enter the land, see to it that you do not rebel against the L-rd through eating, drinking, and tranquility, viz. (Ibid. 8:12-13) \"Lest you eat and be sated … and your herds and your flocks increase, etc.\" What follows? (Ibid. 14) \"and your heart be lifted and you forget the L-rd your G-d.\"",
"And thus do we find with the sons and daughters of Iyyov, that they were punished only through eating, drinking, and tranquility, viz. (Iyyov 1:18-19) \"This one was still speaking when another came and said, 'Your sons were eating and drinking wine, when suddenly a mighty wind came from the wilderness. It struck the four corners of the house, etc.'\" And thus do we find with the twelve tribes, that they were exiled only through eating, drinking and tranquility, viz. (Amos 6:4-7) \"They lie on ivory beds … they drink (straight) from the wine bowls … therefore, they shall now be exiled at the head of the exiles.\" And thus do we find before the days of the Messiah, that they are destined to rebel only out of eating, drinking, and tranquility. What is written of them? \"And Yeshurun grew fat and it kicked.\"",
"An analogy: A man had a calf, which he groomed, curried, and fed vetch — to groom him for plowing! When the calf was grown, his master placed the yoke upon it — at which it bolted, broke the yoke, and snapped its ends, viz. (Jeremiah 28:13) \"You broke yokes of wood, etc.\"",
"(Devarim, Ibid.) \"You grew fat\": in the days of Yeravam. \"you grew thick\": in the days of Achav. \"you were covered (with fat)\" — all in the days of Yehu.",
"Variantly: \"you grew fat\": in the days of Achaz. \"you grew thick\": in the days of Menasheh. \"you were covered (with fat)\" — all in the days of Yehoyakim.",
"Variantly: \"you grew fat; you grew thick; you were covered with fat\": as one who is fat within and forms fat on the groins, as in (Iyyov 15:27) \"when he covers his face with fat and forms roils of blubber on his groins.\"",
"Variantly: \"you grew fat (1)\"; \"you grew thick\" (2); \"you were covered with fat (3)\" — three generations before the days of the Messiah, as it is written (Isaiah 2:7-8) \"And his land was filled with silver (1)\"; \"and his land was filled with horses (2)\"; \"and his land was filled with idols (3).\"",
"\"and he forsook the G-d who made him\": as in (Isaiah 51:13) \"And you have forgotten the L-rd who made you, who spread out the heavens and founded the earth.\" And (Jeremiah 2:13) \"For two evils have My people committed\": The Holy One Blessed be He said to them: As you have meted it out to Me have I meted it out to you (Ibid. 12:7) \"I have abandoned My house (the Temple); I have forsaken My inheritance,\" (Psalms 78:60) \"and He abandoned the tabernacle of Shiloh,\" (Isaiah 2:6) \"For you have forsaken your people, house of Jacob.\"",
"(Devarim, Ibid.) \"and he abased the Rock of his salvation\": as in (Ezekiel 8:16) \"And He brought me to the inner courtyard of the Temple of the L-rd, and behold, at the entrance of the sanctuary of the L-rd … twenty-five men, their backs to the sanctuary of the L-rd, etc.\"",
"R. Dostai b. R. Yehudah says: Read if not \"vayenabel\" (\"and he abased\"), but \"veyinavel\" (\"and there be abased\"), as in (Jeremiah 14:21) \"Do not reject us, for the sake of Your name; let there not be abased the throne of Your glory.\"",
"(Devarim, Ibid. 16) \"They provoked Him with 'strange'\": They went and did \"strange\" things, viz. (I Kings 15:13) \"And (even) Ma'achah, his (grand) mother, he (Asa) removed (from the throne) because she had made an abomination for the asheirah.\"",
"(Devarim, Ibid.) \"They angered Him with abominations\": homosexuality, viz. (Vayikra 18:22) \"And with a male you shall not lie the lyings of a woman; it is an abomination,\" and (I Kings, Ibid. 14:24) \"There was also prostitution in the land; they did all the abominations of the nations, etc.\"",
"(Devarim, Ibid.) \"They sacrificed to demons, which availed naught\": If they served the sun, the moon, the stars, the constellations — things which are of need and benefit to the world, His anger would not be \"doubled,\" (as it is now), but they serve others which are of no benefit to them, but are detrimental to them. \"to demons\" (sheidim): a shed enters a man and overmasters him.",
"\"gods they had not known\": the nations did not know them. \"new ones, newly come': Whenever a gentile saw it he would say \"This is a Jewish image.\" As it is written (Isaiah 10:10) \"Just as my hand has overpowered the kingdoms of the false god — and their graven images are from Jerusalem and Shomron\" — whereby we are taught that Jerusalem and Shomron would supply moulds (for images) to all comers.",
"\"your fathers had not dreaded them\" (lo se'arum): The hair (sa'aroth) of your forefathers did not stand on end in dread of them, i.e., even though they sacrificed and smoked incense to them, they did not fear them.",
"Variantly: \"Your forefathers lo se'arum\": Read it not \"lo se'arum,\" but \"lo sha'um\" (They had no regard for them, as in (Bereshith 4:5) \"But to Cain and his offering lo sha'ah\" (\"He did not pay heed.\")"
],
[
"(Devarim 32:18) \"The Rock of your birth you have weakened\": The Holy One Blessed be He said to them: You rendered Me (comparable to) a male who sought to give birth (viz.): If a woman were sitting on the mashber (the birth-stone, and she could not deliver), would she not be in great pain? viz. (I Kings 19:3) \"For the sons have come to the mashber (i.e., they are at the point of being born), and she has no strength to bear them\" (i.e., to eject them from the womb). And if she were sick and having her first child, would she not be in great pain? viz. (Jeremiah 4:31) \"For I have heard an outcry like that of a woman sick (in labor), in pain as with her first child.\" And if there were two in her womb, would she not be in great pain? viz. (Bereshith 25:22) \"And the sons wrangled within her\" — And if it were a male, who cannot give birth, that sought to bear, would his agony not be compounded? viz. (Jeremiah 30:6) \"Ask now and see if a male has ever given birth!\" (Thus: \"The Rock of your birth you have weakened.\")",
"Variantly: \"The rock of your birth you have forgotten\": You have forgotten the acts of your forefathers, viz. (Isaiah 51:1-2) \"Look to the rock from which you were hewn and to the hollow of the pit from which you were dug. Look to Abraham your forefather and to Sarah who bore you.\"",
"Variantly: \"You have weakened the Rock of your birth\": Whenever I sought to confer good upon you, you \"weakened the celestial power\" (i.e., Me): You stood at the Red Sea and said (Shemoth 15:2) \"This is my G-d and I will extol Him,\" and I sought to confer good upon you, when you turned around and said (Ibid. 17:3) \"Why did You bring us up from Egypt, etc.\" You stood at Sinai and said (Ibid. 29:7) \"All that the L-rd spoke we will do and we will hear,\" and I sought to confer good upon you, when you turned around and said of the golden calf (Ibid. 32:4) \"These are your gods, O Israel\" — Whenever I sought to confer good upon you, you \"weakened the celestial power.\" (Devarim, Ibid.) \"And you forgot the G-d mecholalecha\":",
"The G-d who conferred \"hacheil\" His name upon you — what He did with no other nation (— you forgot Him), viz. (Shemoth 20:2) \"I am the L-rd, your G-d.\" R. Meir says: The G-d shechechil (\"who suffered pangs [chil]\") over you, as in (Psalms 48:7) \"chil, as a woman in labor.\" And (Ibid. 29:3) \"The voice of the L-rd is upon the water ... (Ibid. 9) The voice of the L-rd yecholel [lit., \"brings pangs\"] upon the hinds.\" R. Yehudah says: He made you mechilin, mechilin (i.e., with many natural openings).",
"R. Nechemiah says: The G-d who made you \"profane\" (chullin) in the eyes of all men, when you do not occupy yourselves with Torah, viz. (Isaiah 47:6) \"I have profaned (chillati) My inheritance.\"",
"Variantly: \"and you have forgotten the G-d mecholalecha\": the G-d who forgives you (mochel lecha) for all of your sins."
],
[
"(Devarim 32:19) \"And the L-rd saw and thrust away\": R. Yehudah says: At the (very) time that they are seen (favorably) by Him, they thrust Him away! \"in anger at His sons and daughters.\"",
"R. Meir says: Now does this not follow a fortiori? If (even) when they anger Him they are called \"sons,\" if they did not anger Him, how much more so!",
"(Ibid. 20) \"And He said: I shall hide My face from them\": The Holy One Blessed be He said: I shall remove My Shechinah from among you.\" I shall see mah acharitham\": I shall know what their end will be.",
"Variantly: I shall relegate them to servitude in four exiles.",
"\"for they are a generation of tahpuchoth\" It is not written \"tahfoch,\" but \"tahpuchoth.\"",
"They are \"turncoats\" (hafachpechanim), they are \"runabouts.\" \"sons without emun\": You are sons without emunah (faith). You stood before Mount Sinai and said (Shemoth 24:7) \"All that the L-rd spoke we will do and we will hear.\" I, too, said to you (Psalms 82:6) \"You are angels.\" But since they said of the golden calf (Shemoth 32:4) \"These are your gods, O Israel,\" I, too, said of you (Psalms, Ibid. 7) \"but like men will you die.\" I brought you into the land of your forefathers and I gave you the Temple. I said to you: You will never be exiled from it. But since you said (II Samuel 20:1) 'We have no part in David,\" I, likewise, said to you (Amos 7:17) \"And Israel will be exiled from its land.\" R. Dostai says: Read it not (\"sons) without emun; but \"without 'Amen.'\" They did not want to answer \"Amen\" after the prophets when they blessed them. And thus is it written (Jeremiah 11:5) \"in order to fulfill the oath that I swore to your forefathers to give them a land flowing with milk and honey, as this very day.\" And not one of them opened his mouth and answered Amen, until Jeremiah came and answered Amen, as it is written (Ibid.) \"And I answered and said: 'Amen, O L-rd!'\"",
"(Devarim, Ibid. 21) \"They incited Me with a no-god; they angered Me with their vanities': There are men who serve images, things that can be seen (in themselves), but they serve reflections of things, and not these alone, but (they serve) vapors that rise from pots, viz. \"They angered Me with their vanities\" (lit., \"their vapors\").",
"\"And I will anger them with a no-people.\" Read it not \"belo am\" (\"with a no-people\"), but \"balui am\" (\"the dregs of the people\"), who are cast out of their houses.",
"Variantly: Those who come from Barbaria, Tunos, and Mauritania, who walk naked in the marketplace, there being nothing more despicable to the L-rd.",
"\"With a nation, naval, I shall anger them\": These are the heretics, viz. (Psalms 14:1) \"The naval says in his heart: 'There is no G-d.'\"",
"(Devarim, Ibid. 22) \"For a fire has been kindled in My wrath\": When punishment emerges from the world, it does so only through wrath. Whence is it derived (that it descends) even into Gehinnom? From \"and it shall burn to the nethermost pit.\"",
"\"and it shall consume the land and its produce\": Eretz Yisrael. \"and it shall set ablaze the foundations of the mountains\": Jerusalem, as it is written (Psalms 125:2) \"Jerusalem — mountains surround it, and the L-rd surrounds His people.\"",
"Variantly: \"and it shall consume the land and its produce\": the world. \"and it shall set ablaze the foundations of the mountains\": the four exiles, viz. (Zechariah 6:1) \"And I raised my eyes and I saw. And, behold, four chariots emerging from between the two mountains. And the mountains were mountains of copper.\""
],
[
"(Devarim 32:23) \"I will join evils upon them\": I will gather together and bring upon them all of the evils at once.",
"Variantly: It is not written \"asuf ('join') upon them evils,\" but \"asfah ('end') upon them evils\" — all of the punishments will end, but they (Israel) will not end. And thus is it written (Ibid.) \"My arrows achaleh ('I will end') in them.\" It is not written \"My arrows 'yichlu' ('will end') them, but \"My arrows I will end in them\" — My arrows will end, but they (Israel) will not end.",
"Variantly: \"My arrows achaleh in them\" — these are arrows of famine, as it is written (Ezekiel 5:16) \"when I send the evil arrows of famine against them.\"",
"(Devarim, Ibid. 24) \"mezei with hunger and embattled by reshef\": They will be hairy with hunger and strewn about the streets, as it is written (Jeremiah 14:16) \"And the people to whom they prophesy will be strewn about in the streets of Jerusalem.\"",
"\"and cut down by Meriri\" (a demon) — whence it is derived that whoever is invested by a demon becomes rebellious (\"mored\").",
"\"And the tooth of beasts I will send against them\": His beast will bite and raise (in the victim) a fatal ulcer. Indeed, we have been witnesses to sheep biting and killing.",
"Variantly: Read it not \"And the tooth of beasts (behemoth) I will send against them,\" but \"and 'a tooth' — 'death' — will I send in them\" (bam).",
"\"with chamath\": One of them will become heated (mithchamem), bite himself, raise an ulcer, and die. Variantly: They heated themselves and committed all the sins of illicit relations.",
"\"the crawlers in the dust\": They crawled in the dust. Variantly: The crawlers in the dust are the serpents, whose \"realm\" is the dust.",
"(Ibid. 25) \"On the outside (of the city) the sword (of legions) shall devour (them) \"— whence they derived: \"In time of war, 'gather in' your legs\" (i.e., stay at home); \"in time of famine, 'spread out' your legs (and leave).\" And thus is it written (Jeremiah 19:18) \"If I go out to the field, there are the slain of the sword! And if I enter the city, there are the sick with famine!\" And (Ezekiel 7:15) \"Whoever is in the field will die by the sword, and whoever is in the city, famine and plague will consume him.\"",
"\"and in the chambers, fright\": If he saw the sword entering the marketplace, if he could flee from it, then the chambers of his heart would pound with fright, which would kill him.",
"Variantly: \"On the outside the sword shall devour\": because of what they did in the thoroughfares (i.e., idolatry), viz. (Jeremiah 11:13) \"For (as) the number of your cities was (the number of) your gods, O Judah, and (as) the number of streets in Jerusalem have you made altars to the shame — altars to sacrifice to the ba'al.\" \"and in the chambers, fright\": what they do in their secret chambers, viz. (Ezekiel 8:12) \"what the elders of the house of Israel do in the darkness … For they say: 'The L-rd does not see us; the L-rd has left the land.\"",
"\"both young man and virgin\": and not these alone, but even \"suckling and the man of grey hairs.\" And thus is it written (Jeremiah 6:11) \"Also man and woman are ensnared; the elder with the full of years (and near death).\"",
"Variantly: \"both young man (bachur)\": You have caused Me to send My hand against My chosen ones (\"bechirai\"), as in (Bamidbar 11:28) \"And Joshua the son of Nun answered, the servant of Moses, of his chosen ones ('mibachurav').\"",
"\"both virgin\": They were clean of sin, as a virgin, who had never tasted the taste of sin. \"suckling\": They sucked words of Torah as a babe sucks milk from its mother's breasts. \"with the man of grey hairs\": Read it not \"ish seva\" (\"the man of grey hairs\"), but \"ish yeshivah,\" being fit to sit in \"yeshivah\" (a consortium of Torah scholars). And thus is it written (of the exiles, II Kings 24:16) \"and the charash and the masger, one thousand, all heroes, waging war.\" Now what feats of strength are performed by men going into exile? What war is waged by men bound in chains? Rather, (the meaning is that they were) \"heroic\" in the war of Torah. As it is written (Psalms 103:20) \"Bless the L-rd, O His angels, heroic in power, doing His word to hear the voice of His word.\" (II Kings, Ibid.) \"waging war\": \"giving and taking\" in the \"war\" of Torah, viz. (Bamidbar 21:14) \"Therefore, it is said in the Book of the wars of the L-rd, etc.\" (II Kings, Ibid.) \"the charash\" (lit., \"mute\"): One (of these scholars) speaks and the rest remain silent. \"and 'the masger'\" (lit., the \"closer\": All sit before him and learn from him. After he \"closes,\" no one \"opens,\" and after he \"opens,\" no one \"closes,\" in fulfilment of (Isaiah 22:22) \"And he (David) will open, and none will close; and he will close, and none will open.\""
],
[
"(Devarim 32:26) \"I said 'afeihem'\": I said in My \"wrath\" ('api') \"Where are they?\" ('ayei hem') ['api-ayei-hem' (acronymic of 'afeihem')]",
"(Devarim, Ibid.) \"I will wipe their memory from mankind\": They will no longer be in the world. But what can I do to them?",
"\"Lulei\": (\"Were it not\") (Psalms 124:1-2) \"'Lulei ('Were it not') for the L-rd who was with us,' let Israel now say. 'Lulei for the L-rd who was with us when (evil) men assailed us…'\"",
"Variantly: \"Lulei\" (Psalms 106:23) \"And He thought to destroy them lulei Moses, His chosen one…\"",
"(Devarim, Ibid.) \"Were it not (\"lulei\") that the anger of the foe was stored up (agur)\": What caused them to be punished by these nations? The fact that their anger was stored up (i.e., concealed) within them (behind a façade of friendliness).",
"\"agur\": \"gathered together,\" as in (Proverbs 30:1) \"the words of \"agur bin yakeh\" (Solomon) the gatherer of wisdom.\" And (Psalms 55:16) \"Let Him incite death against them; let them go down alive into Sheol. For evils are stored up ('b'meguram') in their midst.\"",
"(Devarim, Ibid.) \"lest their oppressors estrange them\": When Israel is in distress, the nations estrange them, as if they did not exist in the world. And thus we find that when Israel wanted to flee to the north they handed them over (to their foes), viz. (Amos 1:9) \"Thus said the L-rd: For three transgressions of Tyre, etc.\" When they wanted to flee to the south, they handed them over, viz. (Ibid. 6) \"Thus said the L-rd: For three transgressions of Azza, etc.\" When they wanted to flee to the east, they handed them over, viz. \"Thus said the L-rd: For the three transgressions of Damascus, etc.\" When they wanted to flee to the west, they handed them over, viz. (Isaiah 21:13) \"The prophecy for Arav: In the forest, in Arav shall you lodge, O caravans of the Dedanites, etc.\"",
"And when Israel prospers, the nations dissimulate, presenting themselves as \"brothers.\" As Esav said to Jacob (Bereshith 33:9) \"My brother, let there be yours what is yours.\" And thus did Chiram say to Solomon (I Kings 9:13) \"What are these cities that you have given me, my brother?\" (Devarim, Ibid.) \"Lest they say: 'Our hand is exalted, etc.'\" as in (Amos 6:13) \"Behold, with our strength we have taken power for ourselves.\"",
"(Devarim, Ibid. 28) \"For it is a nation devoid of counsel\": R. Yehoshua expounded it in connection with Israel; R. Nechemiah, in connection with the nations. R. Yehoshua — Israel has lost goodly counsel that was given to them, \"counsel\" being Torah, as in (Proverbs 8:14) \"With me (Torah) is counsel and wisdom.\"",
"(Devarim, Ibid.) \"and there is no understanding in them\" — There is not one among them who reflects and says (viz. Ibid. 30) \"Last night one of us pursued a thousand of the nations, and two, ten thousand; and now one of them pursues a thousand of us; and two of them, ten thousand of us! (This could not have happened) if their Rock had not delivered them.\"",
"R. Nechemiah — The nations have lost the seven mitzvoth that I gave them.",
"\"and there is no understanding in them\": There is not one among them who reflects and says \"Now one of us pursues a thousand; and two, ten thousand. But in the days of the Messiah, one of Israel will pursue a thousand of us; and two, ten thousand.\" (This could not have happened) \"if their Rock had not delivered them.\" And it once happened with the (Roman) army in Yehudah that a decurio (a commander of ten horsemen) rode after a Jew to kill him, but could not catch up with him — whereupon a serpent wound itself around his (the Jew's) ankle, (but did him no harm) — at which he (the Jew) said to a bystander: Tell that man one thing: Do not say to yourself \"We are strong and they are weak.\" (But say to yourself: This [our subjugation of the Jews] could not have happened) \"if their Rock had not sold them, and the L-rd had not delivered them\" (into our hands)."
],
[
"(Devarim 32:29) \"If they were wise, they would understand this\": If Israel looked into the words of the Torah, no nation could dominate them. And what did I say to them: Take upon yourselves the yoke of the kingdom of Heaven, and strengthen each other in fear of Heaven, and treat each other with lovingkindness.",
"\"How could one pursue a thousand\": If you did not observe the Torah, how could I observe My assurance to you? I would desire that one of you pursue a thousand; and two, ten thousand. But now, one of them will pursue a thousand of you; and two, ten thousand.",
"\"if their Rock had not sold them, and the L-rd (had not) delivered them (into their hands)\": I do not deliver you into their hands of Myself, but through others. (And it already happened that the flies delivered them in Yehudah [by revealing their whereabouts]). R. Yehudah of Tivim says: Not as one says to his neighbor: \"I am selling you a slave to be delivered at a certain time.\" But I am not like that. I sell and deliver (at once), as the unclean into the hands of the clean. And whence is it derived that only the unclean are \"delivered\" (\"masgirim\")? From (Leviticus 13:4) \"And the Cohein shall 'deliver' ('hisgir', lit., 'close off') the plague-spot.",
"\"For not as our rock is their rock\": Not as the authority you give us is the authority you give them. When you give authority to them, they treat us with cruelty: they kill us, burn us, and crucify us.",
"\"and our foes are judges\": You wrote in our Torah that a foe does not judge and does not testify, viz. (Bamidbar 35:23) \"And one who is not his foe\" (shall testify against him), \"and one who does not seek his evil\" (shall judge him). And You have placed over us foes as witnesses and judges!",
"(Devarim, Ibid. 32) \"For of the wine of Sodom is their wine\": R. Yehudah expounds this as referring to Israel; and R. Nechemiah, as referring to the nations.",
"R. Yehudah understands this as meaning: Are you of the vine of Sodom or the planting of Amorah! Are you not of a holy planting? But they turned into (the opposite). As it is written (Jeremiah 2:21) \"I had planted you from a choice vine, entirely of the seed of truth. How, then, have you turned yourself into an alien vine before Me!\"",
"(Devarim, Ibid.) \"Their grapes are grapes of gall ('rosh')\": You are sons of the first man (\"rishon,\" as in \"rosh\"), who decreed death upon all his descendants who came after him, until the end of all the generations.",
"\"Bitter clusters ('ashkeloth') are theirs\": your great men, whose awe \"hangs\" over you as a cluster. (\"eshkol\" connotes \"greatness,\" as in (Michah 7:21) \"There is no eshkol to eat, no 'ripe one' that my soul desires. The saint is vanished from the land, etc.\"",
"(Devarim, Ibid. 33) \"The venom of snakes is their wine\": The saintly and upright among you — their venom (of retribution) is as that of snakes. \"and the cruel gall ('rosh') of asps\" (is their cup of retribution): Your heads (\"roshim\", as in \"rosh\") (will be \"bitten\" by the cruel foe).",
"Variantly: \"the venom of snakes is their wine\": Your \"moderate\" ones, the fearers of sin among you — their venom will be as that of snakes. \"and the cruel gall ('rosh') of asps\": Your heads (roshim) will be like cruel asps (to you).",
"R. Nechemiah expounded it as referring to the nations, viz.: Most certainly you are of the wine of Sodom and of the planting of Amorah, disciples of the primal serpent, who deceived Adam and Eve.",
"\"Bitter clusters are theirs\": Your (the nations') great ones — their fear hangs over them (the Jews) as (the venom of) a snake. (\"eshkol\" connotes \"greatness,\" as in (Michah 7:1-2) \"There is no eshkol to eat, etc.\""
],
[
"[(Psalms 75:9) \"For the (poisoned) cup is in the hand of the L-rd — strong wine, fully admixed (for all of the nations). And from this He poured. Only (the wicked) will drain its dregs. All the wicked of the earth will drink (of it.)\"] (Devarim 32:34) \"Is it (this cup of retribution) not laid up with Me?\" R. Yossi Haglili says: A cup that was \"laid up\" and lacking (its full strength) — I might think it \"weakened\" (in potency); it is, therefore, written \"strong wine.\" I might think that only half of it remains; it is, therefore, written \"fully admixed.\" I might think that it never lacked even one drop; it is, therefore, written \"and from this He poured from this.\" From that drop there drank: the men of the generation of the flood, the men of the generation of the tower of Bavel, the men of Sodom and Amorah, Pharaoh and all his army, Sisra and all his host, Nevuchadnezzar and all his army, Sancheriv and all his ranks. And from that drop there are destined to drink all the (wicked) comers to the world until the end of all the generations. And thus is it written (Isaiah 25:6) \"And the L-rd of hosts will make — for all the peoples (who come to war) in this mountain (Mount Zion, who thought to have) a feast of oils (i.e., an easy victory) — a feast of lees. (He will convert an intended feast of) marrowed oils (into one of) drained dregs.\" (All this in the war of Gog and Magog). I might think (that they would drink) lees which serve some purpose; it is, therefore, written \"drained dregs\" — lees which are nothing but empty froth. And thus is it written (Jeremiah 51:7) \"A golden cup was Bavel in the hand of the L-rd.\" And (Ezekiel 23:32) \"The cup of your sister will you drink, the deep and the wide. You will be (the object of) laughter and scorn, too much to contain (i.e., to bear).\" Just as with gold, after it breaks, it can be \"healed,\" so, when punishment curses the nations, it is destined to return to them. But, with respect to Israel, what is written (Ibid. 34) \"And you will drink it and drain it, and its shards will you crunch.\" Just as with earthenware, after it breaks, it cannot be healed, so, when punishment ceases from Israel, it is not destined to return to them.",
"(Devarim, Ibid.) \"sealed in My stores\": Just as a treasure chest is sealed and does not grow fruits, so, the deeds of the wicked do not grow fruits; for if they did, the world would be destroyed. And thus is it written (Isaiah 3:11) \"Woe to the wicked one, (who does) evil; for the recompense of his hands (but not the fruits thereof) will be dealt to him.\" But the deeds of the righteous grow fruits, and fruits of fruits, viz. (Ibid. 10) \"Tell the tzaddik that it (righteousness) is good, for the fruits of their deeds shall they eat.\" Variantly: \"Is it not laid up with Me?\" It lacks nothing. The wicked do not take aught of what is theirs in this world, viz. (see Psalms above) \"fully admixed.\"",
"\"sealed in My stores\": Sealed and lacking nothing. The righteous take nothing of what is theirs in this world, viz. (Proverbs 8:21) \"And I shall fill their ('My lovers') stores,\" and (Psalms 31:20) \"How abundant is Your good that You have stored away for those who fear You.\" When do both take (what is due them)? \"Tomorrow,\" at the redemption, viz. (Devarim, Ibid. 35) \"Mine is revenge and payment!\""
],
[
"\"Mine is revenge and payment!\": I, Myself exact payment of them, and I do so not through an angel and not through a messenger. As it is written (Shemoth 3:10) \"Go and I shall send you to Pharaoh, etc.,\" and (II Kings 19:35) \"And an angel of the L-rd went out and smote in the camp of Ashur, etc.\"",
"It is not written \"Mine is revenge and I shall pay,\" but \"Mine is revenge and payment.\" I pay for their deeds and for the deeds of their fathers before Me, as it is written (Isaiah 65:6-7) \"I will repay into their bosom, your sins and the sins of your fathers together … and I will mete out (payment for) their deeds first into their bosom.\"",
"\"at the time their foot gives way\": viz. (Isaiah 26:6) \"The foot will tread it down, the foot of the poor one (the Messiah), the soles of the (heretofore) impoverished ones (Israel).\" (Devarim, Ibid.) \"For near is the day of their calamity\": R. Yossi said: If of those of whom it is written \"For near is the day of their calamity\" — their punishment is being delayed, then of those of whom it is written (Isaiah 24:22) \"and after many days they (their sins) will be remembered,\" how much more so!",
"(Devarim, Ibid.) \"and what is destined (for them) shall quickly befall them\": When the L-rd brings punishment upon the nations, He \"quickens\" it upon them viz. (Habakkuk 1:8) \"They (the avengers) will fly like an eagle, hastening to eat,\" and (Isaiah 5:19) \"… who say: Let Him hasten, 'quicken' His act, so that we may see it. Let it approach and come near, etc.\" But when He brings afflictions upon Israel, they come gradually. How so? He relegated them to four exiles of subjugation. And, (in this connection, Jeremiah 1:8) \"Do not fear … for I am with you.\""
],
[
"(Devarim 32:36) \"For the L-rd will judge His people, and over His servants yithnecham\": When the L-rd judges (i.e., punishes) the nations, it is \"joy\" to Him, viz. (Proverbs 11:10) \"and in the destruction of the wicked is rejoicing.\" And when the L-rd judges the righteous, there is \"bethinking\" before Him, as it is written \"and over His servants, yithnecham,\" \"nechamah\" connoting \"bethinking,\" viz. (Genesis 6:7) \"for I (the L-rd) have bethought Myself (nichamti) for having made them,\" and (I Samuel 15:11) \"I have bethought myself (nichamti) for having made Saul king.\"",
"(Devarim, Ibid.) \"when He sees the hand going\": when He sees one's strength waning in the exile, as in (Daniel 12:7) \"and at the climax of the breaking of the hand (i.e., the strength) of the holy people,\" (the exile will come to an end).",
"Variantly: when they despair of salvation, when a perutah (small coin) \"ends\" from the pocket.",
"Variantly: \"when He sees the hand going\": when He sees that there is no one who implores mercy for them as Moses had done, viz. (Psalms 106:23) \"He would have destroyed them had not Moses His chosen one stood in the breach before Him, etc.\"",
"Variantly: \"when He sees\": when He sees that there is no one who implores mercy for them as Aaron had done, viz. (Bamidbar 17:13) \"and he stood between the dead and the living.\"",
"Variantly: when He sees that there is no one who implores mercy for them as Pinchas had done, viz. (Psalms 106:30) \"And Pinchas arose and prayed, and the plague ceased.\"",
"\"and there is no one who is restrained (from coming to harm) or strengthened, as in (II Kings 14:26) \"For the L-rd saw the affliction of Israel … with none restrained and none strengthened, and no help for Israel,\" and (Isaiah 59:16) \"And He saw that there was no man, and He was astonished that there was no intercessor.\""
],
[
"(Devarim 32:37) \"And he will say: Where is their god?\" R. Yehudah expounds this (\"he\") as referring to Israel. R. Nechemiah expounds it as referring to the nations.",
"R. Yehudah says: Israel will say to the nations: Where are your consuls and your commanders?"
],
[
"\"who ate the fat of their sacrifices\": they gave them recruits, and officers, and taxes.",
"R. Nechemiah expounds this (\"he\") as referring to the nations, viz. \"And he (Titus) will say.\" Titus, the son of the wife of Vespasian, went into the holy of holies, tore the curtain with a knife, and said \"Where is their G-d? If he is G-d, let Him come and fight with me!\"",
"\"who ate the fat of their sacrifices.\" He said: These (Jews) were swindled by Moses, who said to them: Build an altar, sacrifice burnt-offerings upon it, and pour libations upon it, as it is written (Bamidbar 29:4) \"The one lamb shall you make in the morning, etc.\" (all for his own delectation!)",
"\"Let them arise and help you\": It is not written \"Let them arise veya'azru ethchem,\" but \"Let them arise veya'azruchem\" (implying that they cannot even help themselves!) For all (transgressions) the Holy One Blessed be He withholds His wrath, except for desecration of the Name, for which He exacts punishment immediately, as it is written (Devarim, Ibid. 39) \"See, now, that I, I am He, and there is no god with Me!\" This is the rebuttal for those who would say: There is no Authority in heaven!"
],
[
"\"See, now, that I, I am He!\": If one says there are two Authorities in heaven, he is rebutted — \"and there is no god with Me!\" — But perhaps He cannot bring to life or put to death or bring harm or benefit; it is, therefore, written \"I put to death and I bring to life; I wound and I heal, etc.\" And it is written (Isaiah 44:6) \"Thus has said the L-rd, King of Israel, and its Redeemer, the L-rd of hosts: I am the first and I am the last, and besides Me there is no G-d.\"",
"Variantly: \"I put to death and I bring to life\": I put to death those of whom it is written (Bamidbar 23:10) \"Let my soul die the death of the just,\" and I bring to life, viz. (Devarim, Ibid. 33:6) \"Reuven shall live and he shall not die,\" (Hoshea 6:2) \"He will make us live from the two times, etc.\"",
"Variantly: \"I put to death and I bring to life\": I hear (i.e., I understand) death to one and life to another; it is, therefore, written \"I wound and I heal.\" Just as the wounding and the healing is in one, so the death and the life is in one — a proof for the resurrection from the Torah.",
"\"and there is no saving (from sin) from My hand\": Fathers do not save sons. Abraham does not save Yishmael, and Israel does not save Esav. This tells me only that fathers do not save sons. Whence do I derive that brothers do not save brothers? From (Psalms 49:8) \"A brother cannot redeem another\": Isaac cannot redeem Yishmael, and Yaakov cannot redeem Esav. Even if he gives all the money in the world, he cannot ransom him, viz.: \"A brother cannot redeem another … (9) Too costly is their souls' redemption and forever unattainable.\" How precious is this soul! When one sins, there is no payment for it!"
],
[
"(Devarim 32:40) \"For I shall raise My hand (in oath) to heaven\": When the Holy One Blessed be He created man, He did so by pronouncement (ma'amar) and not by oath. And who caused Him to swear? Those lacking in faith. As it is written (Psalms 106:26-27) \"And He lifted up His hand to cast them down in the desert and to cast down their seed among the nations.\"",
"(see Bamidbar 14:21). \"I said: I live forever\": For not as the measure of the Holy One Blessed be He is the measure of man. The measure of man: A noble enters his province (to exact vengeance). If he can exact from the living, he does so; if not, he does not. But not so with Him who spoke and caused the world to come into being. If He does not exact it from the living, He exacts it from the dead. If He does not exact it in this world, He exacts it in the world to come."
],
[
"(Devarim 32:41) \"When I whet the flash of My sword\": When punishment goes forth from before Me, it is light as a flash — in spite of which \"My hand takes hold of justice.\"",
"",
"\"I shall return vengeance to My foes\": These are the Cutheans, of whom it is written (Ezra 4:1) \"And the foes of Judah and Benjamin heard that the people of the exile were building a sanctuary, etc.\"",
"\"And I shall repay those who hate Me,\" viz. (Psalms 139:21-22) \"Your haters, O L-rd, do I hate, and I strive with those who rise up against You. To the ends of hatred do I hate them; they have become my foes!\""
],
[
"(Devarim 32:42) \"I will make My arrows drunk with blood\": How is it possible to make arrows drunk? (The meaning is) rather: I shall make others drunk with what My arrows do.",
"\"and My sword shall eat flesh\": How is it possible for a sword to eat flesh? (The meaning is) rather: I shall make others eat from what My sword does. As it is written (Ezekiel 39:17-20) \"Son of man, thus says the L-rd G-d: Say to every winged bird and to every beast of the field: Assemble and come, gather together from all around for the feast that I slaughter for you ... And you will eat flesh and you will drink blood. You will eat the flesh of warriors, and you will drink the blood of the princes of the land … And you will eat fats to satiety and you will drink blood to drunkenness … and you will be sated at My table,\" and (Isaiah 34:6) \"The sword of the L-rd is full of blood, greased with fats.\" Why? (Ibid.) \"For there is a sacrifice for the L-rd in Batzrah, a great slaughter in the land of Edom.\"",
"(Devarim, Ibid.) \"for the blood of the slain and its captivity\": because of what they did with the slain of My people, as it is written (Jeremiah 8:23) \"If only my head were water and my eyes a spring of tears, so that I could cry all day and night for the slain of the daughter of my people!\"",
"\"and its captivity\": for what they did with the captives of My people, viz. (Isaiah 14:2) \"and they will be captors of their captors.\"",
"(Devarim, Ibid.) \"from the beginning of the breaches of the foe\": When the Holy One Blessed be He brings punishment upon the foe, He brings it not only for what they did, but for what they and their fathers did — from (the time of) Abraham on.",
"Variantly: \"from the beginning of the breaches\" (\"peraoth,\" like \"Pharaoh\"): Why are all the punishments pinned on Pharaoh's head? Because Pharaoh was the first to subjugate Israel."
],
[
"(Devarim 32:43) \"The nations will praise His people\": In the future, when the L-rd brings redemption to Israel, the nations will be wroth before Him, viz. (Psalms 99:1) \"The L-rd has reigned; the peoples will be wroth.\" And this will not be the first time, for they were already wroth in the past, viz. (Shemoth 15:19) \"The peoples heard (of the splitting of the sea); they were wroth.\"",
"But in the end, the peoples will praise Israel (for the fulfillment of their faith in the L-rd), viz.: \"The nations will praise His people.\" And whence (do we derive the same for) heaven and earth? From (Isaiah 44:23) \"Sing, O heavens, for the L-rd has wrought; shout (for joy), foundations of the earth!\" And whence, mountains and hills? From (Ibid. 55:12) \"The mountains and hills will break out in song before You, and all the trees of the field will clap hands.\" And whence, the (fore-) fathers and mothers? From (Ibid. 42:11) \"The dwellers of the rock will sing; from the peaks of the mountains will they shout.\"",
"\"For the blood of His servants shall He avenge, and vengeances will He return to His adversaries\": two vengeances — one for the blood; one for the despoiling. And whence is it derived that every despoiling of Israel by the nations is accounted to them as having spilled innocent blood? From (Joel 4:2) \"I will gather all of the nations, and I will bring them down to the valley of Yehoshafat and I will contend with them there for My people and My inheritance, which they scattered … (Ibid. 19) Egypt will become a desolation, and Edom a desolate desert, because of the despoiling of the children of Judah, their spilling of innocent blood in their land.\" At that time (Ibid. 20-21) \"And Yehudah will dwell (secure) forever … And cleanse their blood (i.e., to forgive this bloodshed by the nations) — I will not cleanse it.\"",
"(Devarim, Ibid.) \"and His earth will atone for His people\": Whence is it derived that the killing of Israel by the nations atones for them (Israel) in the world to come? From (Psalms 79:1) \"A psalm of Asaf: O G-d, nations have entered Your inheritance … (3) They have shed their blood like water … (8) Do not remember against us (our) first sins, etc.\" R. Meir was wont to say: All who dwell in Eretz Yisrael are atoned for by the land, as it is written (Isaiah 33:24) \"The people that dwell in it (Eretz Yisrael) nesu sin.\" But I still would not know whether sin were removed from it or borne upon it, (\"nesu\" being susceptible of both meanings) — were it not written \"and His earth shall atone for His people.\" And thus was R. Meir wont to say: \"Whoever lives in Eretz Yisrael and recites the Shema morning and night, and speaks the holy tongue is a son of the world to come.\"",
"Great is \"song,\" which obtains in the past, and obtains in the future, and obtains in time to come (the time of the Messiah) and obtains in the world to come."
],
[
"(Devarim 32:44) \"And Moses came\": It is written here \"And Moses came,\" and elsewhere, (Ibid. 31:1) \"And Moses went.\" It cannot be said \"And Moses came,\" for it is already said \"And Moses went\"; and it cannot be said \"And Moses went,\" for it is already said \"And Moses came.\" It must be understood, then, as: His time came to an end and his authority was given to another (Joshua).",
"\"and he (Moses) spoke all the words of this song in the ears of the people\": We are hereby taught that he \"inserted\" the words in their ears.",
"\"He and Hoshea the son of Nun\": Is it not written (Numbers 13:16) \"And Moses called Hoshea the son of Nun 'Yehoshua'\"? Why, then, is it written here \"he and Hoshea the son of Nun\"? To teach us the righteousness of Yehoshua. I might think that his head \"swelled\" with his new-found authority; it is, therefore, written \"he and Hoshea the son of Nun\" — in his righteousness (i.e., his humility). Even though he was appointed to be the leader of the congregation, he remained \"Hoshea\" in his righteousness. Similarly, (Shemoth 1:5) \"And Yosef was in Egypt.\" Do we not know that Yosef was in Egypt? — The intent is to apprise us of Yosef's righteousness. (Bereshith 37:2) \"Yosef … grazed the sheep with his brothers,\" and even though he became a king in Egypt, he remained in his (original) righteousness. Similarly, (I Samuel 17:14) \"and David was the smallest (i.e., the youngest).\" Do we not know that David was the youngest? — The intent is to apprise us of David's righteousness. (I Samuel 16:11) (David was) \"tending the sheep\" of his father, and even though he became the king of Israel, he remained \"David\" in his smallness."
],
[
"(Devarim 32:46) \"And he said to them: Put your hearts, etc.\": We are hereby taught that one's eyes and heart and ears must be attuned to words of Torah. And thus is it written (Ezekiel 44:5) \"And the L-rd said to me: Son of man, set your heart and see with your eyes, and hear with your ears all that I am saying to you about all the laws of the Temple … and set your heart to the entrance of the Temple and to all the exits of the sanctuary.\" Now does this not follow a fortiori? If re the Temple, which can be seen by the eyes and measured by the hand, one must \"attune\" his eyes and his heart and his ears — how much more so re words of Torah, which are like mountains hanging on a hair!",
"\"which you shall command your children to keep and to do — all the words of the Torah\": Moses said to them: I must acknowledge my indebtedness to you for fulfilling the Torah after me. You, too, must acknowledge indebtedness to your children for fulfilling the Torah after you. Once, Rabbeinu came from Ludkia, and R. Yossi b. R. Yehudah and R. Elazar b. Yehudah came and sat before him. He said to them: Come closer, I must acknowledge my indebtedness to you for fulfilling the Torah after me. You, too, must acknowledge your indebtedness to your children for fulfilling the Torah after you. Moses was (undeniably) great, but if others did not come after him, his Torah would be valueless — we, how much more so! Thus, \"which you shall command, etc.\""
],
[
"(Devarim 32:47) \"For it is not an empty thing for you; for it is your life, and by this thing you shall prolong days\": There is nothing empty in the Torah, for which, if you fulfill it, you will not be rewarded in this world, with the principal remaining for the world to come. Know this to be so, for they said: Why is it written (Bereshith 36:22) \"And the sister of Lotan was Timna,\" and (Ibid. 36:12) \"And Timna was a concubine to Elifaz (the son of Esav)\"? Because she said: \"I am not worthy of being his wife; (at least) let me be his concubine.\" Why all this? To apprise us of the greatness of our father Abraham, kings and sultans [(Timna was a daughter of royalty)] desiring to marry into his family. Now does this not follow a fortiori? If Esav, who kept only one mitzvah, that of honoring his father — kings and sultans desired to marry into his family, how much more so would they run to do so with Jacob the tzaddik, who fulfilled all of the mitzvoth, viz. (Ibid. 25:27) \"And Jacob was a whole man!\"",
"(Devarim, Ibid.) \"and by this thing (Torah study) you shall prolong days.\": This is one of the things, which, by doing them, one eats their fruits in this world and \"prolongs days\" in the world to come, viz. \"for it is your life, and by this thing you shall prolong days.\" Whence do we derive (the same for) honoring father and mother? From (Devarim 5:16) \"Honor your father and mother so that your days be prolonged and so that it be good for you, etc.\" Whence do we derive (the same for) lovingkindness? From (Proverbs 21:21) \"He who pursues righteousness and lovingkindness will find life, righteousness, and honor.\" Whence do we derive (the same for) the conferring of peace (upon man and his neighbor)? From (Psalms 34:15) \"Seek peace and pursue it,\" and (Isaiah 54:13) \"and all of your children learned of the L-rd, and an abundance of peace (will be the lot of) your children.\""
],
[
"(Devarim 32:48) \"And the L-rd spoke to Moses on this very day\": In three places it is written \"on this very day\": Noach — (Bereshith 7:13) \"On this very day, Noach … entered the ark.\" Because the men of his generation said: If we see him (trying to leave on the ark), we won't let him. And, what is more, we will take axes and hatchets and break the ark, the L-rd said: I shall bring him into the ark in the middle of the day, and anyone who has the power to stop Me, let him come and do so! Egypt — (Shemoth 12:17) \"For on this very day, I have taken your hosts out of the land of Egypt.\" Because the Egyptians said: If we see them (trying to leave), we won't let them; and, what is more, we will take knives and swords and kill them, the L-rd said: I shall take them out in the middle of the day, and anyone who has the power to stop Me, let him come and do so! And here (in advance of Moses' death) — Because Israel said: If we see him (going to his death), we will not allow it — The man who took us out of Egypt, and split the sea for us, and brought down the Torah for us, and brought down the manna for us, and \"flew in\" the quail for us, and performed miracles and feats of might for us — we will not allow him (to go) — whereupon the L-rd said: I will bring him into the cave in the middle of the day, and anyone who has the power to stop Me, let him come and do so! Thus, (the intent here of) \"on this very day, saying, etc.\""
],
[
"(Devarim 32:49) \"Go up to this Mount Avarim\": It is an ascent for you and not a descent.",
"\"Mount Avarim\": It has four names: Mount Avarim, Mount Nevo, Hor Hahar, Rosh Hapisgah. And why is it called \"Mount Avarim\"? Because there are buried there three who died without transgression (\"aveirah\") — Moses, Aaron, and Miriam.",
"\"which is in the land of Moav, facing Jericho, and see\": R. Eliezer said: (The angel) Metatron pointed out all of Eretz Yisrael to Moses with his finger: \"Until here is the boundary of Ephraim\"; \"until here is the boundary of Menasheh.\" R. Yehoshua says Moses by himself saw it. How so? The L-rd placed power in Moses' eyes and he saw from one end of the world to the other."
],
[
"(Devarim 32:50) \"And die on the mountain which you are ascending\": Moses said before Him: Why should I die? Is it not better that they should say \"Moses is good\" by sight than \"Moses is good\" by hearsay? Is it not better that they say: This Moses, who took us out of Egypt and split the sea for us and brought the Torah down for us and \"flew in\" the quail for us and performed miracles and feats of might for us, than \"This and this is what he did\"? and \"This and this is what he said\"? — whereupon He said to him: Leave off, Moses, this (i.e., death) is a decree for all men, viz. (Bamidbar 19:14) \"This is the law: A man if he die in the tent.\" The ministering angels said before the Holy One Blessed be He: L-rd of the universe, Why did Adam die? He: Because he did not keep My commandments. They: But Moses kept Your commandments! He: It is a decree before Me for all men, viz. \"This is the law: A man if he die.\"",
"\"and be gathered to your people\": with Abraham, Isaac, and Jacob, your fathers; with Kehoth and Amram, your fathers; with Aaron and Miriam, your brother and sister.",
"\"as Aaron your brother died\": the kind of death that you desired. Whence did Moses desire the death of Aaron? When the L-rd said to him (Bamidbar 20:25-26) \"Take Aaron and Elazar his son … and strip Aaron of his garments,\" they stripped him of the priestly vestments and put them on Elazar … He said to him: \"Enter the cave\"; he entered. \"Lie down upon the bed\"; he did so. \"Stretch out your arms\"; he did so. \"Stretch out your legs\"; he did so. \"Close your mouth\"; he did so. \"Close your eyes\"; he did so. At that time Moses said: Happy is he who dies such a death. Thus, (here) \"as Aaron your brother died\" — the kind of death that you desired."
],
[
"(Devarim 32:51) (\"And die\") \"because of your having trespassed against Me\": i.e., you led to a trespass against Me.\" \"because of your not having sanctified Me\": i.e., you led to a transgression of My word:",
"The Holy One Blessed be He said to him: Moses, did I not tell you (Shemoth 4:17) \"And you shall take this rod in your hand, wherewith you shall do the signs\"? And you did so, and did not hold back, viz. (Ibid. 30) \"And he did the signs in the sight of the people\" — then speaking (to the rock), which is (relatively) a light matter, you should not have held back. And he did not depart from there until He \"bound him in His wings\" (i.e., until he died), viz. (Bamidbar 20:12) \"Therefore, you shall not bring this congregation into the land, etc.\""
],
[
"(Devarim, Ibid. 52) \"For from afar you shall see the land, but there you shall not come.\" It is written here \"but there you shall not come,\" and elsewhere, (Ibid. 34:4) \"but there you shall not pass through.\" The latter is not needed, for it is already written \"for there you shall not come.\" And the former is not needed, for it is already written \"but there you shall not pass through.\" What, then, is the intent of the repetition? Moses said before the Holy One Blessed be He: If I cannot come there as a king, let me come as a commoner; and if I cannot come there alive, let me come there dead. The Holy One Blessed be He responded: \"but there you shall not come,\" \"but there you shall not pass through\": neither as king nor as commoner; neither alive nor dead."
],
[
"(Devarim 33:1) \"And this is the blessing wherewith Moses, the man of G-d, blessed the children of Israel before his death:\" (Devarim 33:1) \"And this is the blessing\": Because Moses had first spoken to Israel hard words — (Ibid. 32:24-25) (They will be) \"hairy with hunger and embattled by demons… On the outside (of the city) the sword (of legions) shall devour (them), and in the chambers (of their hearts, when they flee), fright\" (will pound, eventually killing them), (Ibid. 9:8) \"And in Chorev you angered the L-rd,\" (Ibid. 7) \"You have been rebellious…\" — he reverted to words of consolation, viz.:",
"\"And this is the blessing wherewith Moses blessed, etc.\" And from him all of the prophets learned: They first spoke hard words to Israel, and then they reverted to words of consolation. There were none among all of the prophets whose words were as hard as those of Hoshea. In the beginning he said to them (Hoshea 9:14) \"Give them, O L-rd, what You will give. Give them a bereaving womb and shriveled breasts.\" And then he reverted to words of consolation — (Ibid. 14:7-8) \"His tender branches will go forth, and his glory will be like the olive tree… Those who dwell in His shade will return. They will revive like grain and blossom like the vine… (Ibid. 5-6) I will heal their backsliding; I will love them freely… I will be like the dew to Israel; it will blossom like the rose…\" And thus with Joel. (In the beginning) he said (Joel 1:2-4) \"Tell your children about it, and your children to their children, and their children to another generation: What remained from the maggot, the locust has devoured, and what remained from the locust, the cankerworm has devoured, and what remained from the cankerworm, the cricket has devoured.\" And he reverted to words of consolation — (Ibid. 2:25) \"And I shall requite for you the years which were devoured by the locust, the cankerworm, the cricket, and the maggot.\" And thus with Amos. (In the beginning) he said (Amos 4:1) \"Hear this thing, you cows of Bashan on the mountain of Shomron, who oppress the poor, who crush the destitute, who say to their lords, 'Bring, so we may drink!'\" etc. And he reverted to words of consolation — (Ibid. 9:11) \"On that day I will raise up the succah of David that is fallen, etc.\" And thus with Michah. (In the beginning) he said (Michah 1:9) \"Her wound is grievous, etc.\" And he reverted to words of consolation — (Ibid. 7:18-20) \"Who is a G-d like You, who pardons iniquity and overlooks transgression for the remnant of His heritage? He does not maintain His wrath forever, for He desires lovingkindness. He will return and grant us mercy; He will suppress our iniquities. You will cast into the depths of the sea all of their sins. Grant truth to Jacob, lovingkindness to Abraham, as You swore to our forefathers in days of old.\" And thus with Jeremiah. (In the beginning) he said (Jeremiah 7:34) \"I will cut off from the cities of Judah and from the streets of Jerusalem the sound of joy and the sound of gladness, the sound of groom and the sound of bride; for the land will become a wasteland.\" And he reverted to words of consolation — (Ibid. 31:12) \"Then the maiden shall rejoice with dance, and young men and old men together.\"",
"But, of the Babylonians, he who spoke of them words of consolation (in the beginning) — (Jeremiah 27:6) \"I have given all these lands into the hand of Nevuchadnezzar, king of Bavel, My servant; even the beasts of the field have I given him to serve him\" — He reverted to words of retribution — (Ibid. 51:64) \"And you shall say: 'Thus shall Bavel sink and it shall not rise because of the evil I am bringing upon her, and she shall grow faint.' Until here the words of Jeremiah.\" He who (in the beginning) spoke of the Babylonians words of consolation, (in the end) reverted to words of retribution.",
"Variantly: \"And this is the blessing\": This is what he (Moses) added to the first blessing, whereby they were blessed by Jacob his father, viz. (Bereshith 49:28) \"And this is what their father spoke to them and blessed them.\" We find, then, that from the place where our father Jacob concluded blessing his sons — from that place, Moses began to bless them, viz. \"And this is the blessing.\" Variantly: \"And this is the blessing\": This adds to a previous (blessing). And which is that? (Psalms 90:1) \"A prayer of Moses, the man of G-d.\" And we still do not know whether the prayer preceded the blessing or the blessing preceded the prayer. \"And this is the blessing\" indicates that the prayer preceded the blessing and not that the blessing preceded the prayer.",
"\"wherewith Moses the man of G-d blessed the children of Israel\": (Even) if others had blessed Israel their blessing would be of avail, but Moses came and blessed them — whence we learn that Moses was fit to bless Israel and that Israel was fit to be blessed by Moses.",
"\"the man of G-d\": There are ten who were called \"the man of G-d\": Moses — \"This is the blessing wherewith Moses, the man of G-d, blessed\"; Elkanah — (I Samuel 2:27) \"And the man of G-d came to Eli\"; Samuel — (Ibid. 9:6) \"Behold, there is a man of G-d in this city\"; David — (Nechemiah 12:24) \"by the command of David, the man of G-d\"; Shemayah — (I Kings 12:2) \"The word of the L-rd came to Shemayah, the man of G-d; Iddo — (Ibid. 13:1) \"And a man of G-d came from Judah by the word of the L-rd\"; Eliyahu — (II Kings 1:13) \"Man of G-d, may my soul be worthy in your eyes\"; Elisha — (Ibid. 4:9) \"He is a holy man of G-d\"; Michah — (I Kings 20:28) \"And the man of G-d came and spoke to the king of Israel\"; Amotz — (II Chronicles 25:7) \"And a man of G-d came to him.\"",
"\"before his death\"; Would it enter your mind that Moses blessed Israel after his death? What, then, is the intent of \"before his death\"? Close to his death. Similarly, (Malachi 3:23-24) \"Behold, I send you Eliyah the prophet before the coming of the great and awesome day of the L-rd, and he will return the heart of fathers to sons.\" Would it enter your mind that Eliyahu would prophesy to Israel after the coming (of that day)? What, then, is the intent of \"before the coming of the day of the L-rd\"? Close to its coming."
],
[
"(Devarim 33:2) \"And he (Moses) said: The L-rd came from Sinai, and He shone forth from Seir to them\": Scripture (hereby) relates that Moses did not open with the needs of Israel until he opened with the praise of the L-rd. To what may this be compared? To an advocate's standing upon the podium, having been hired by a man to speak in his behalf, and not opening with the needs of that man until opening with the king's praise first — \"How exalted is our king! How exalted is our master! The sun has shone upon us! The moon has shone upon us!\", all praising with him — after which he opens with the needs of that man, after which he concludes with the praise of the king. Moses, our teacher, likewise, did not open with the needs of Israel until he had opened with praise of the L-rd, viz.: \"The L-rd came from Sinai and He shone forth from Seir,\" after which he opened with the needs of Israel, viz.: (Ibid. 5) \"And He was a King in Yeshurun (Israel),\" after which he concluded with praise of the L-rd, viz. (Ibid. 26) \"There is none like the Almighty, Yeshurun.\"",
"David, king of Israel, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (Psalms 149:1) \"Hallelukah! Sing to the L-rd a new song,\" after which he opened with the needs of Israel, viz. (Ibid. 4) \"For the L-rd desires His people,\" after which he concluded with praise of the L-rd, viz. (Ibid. 6) \"The exaltations of the Almighty are in their throats.\" And Solomon, likewise, did not open with the needs of Israel, until he had opened with the praise of the L-rd, viz. (II Chronicles 6:14) \"There is none like You, O G-d, in the heavens or in the earth, preserving the covenant and the lovingkindness for Your servants, who walk before You with all their heart,\" after which he opened with the needs of Israel, viz. (Ibid. 28) \"A famine if there be in the land…\", after which he concluded with the praise of the L-rd, viz. (Ibid. 41) \"Rise, O L-rd, to Your resting place.\"",
"And, likewise, the Amidah, instituted by the early sages for Israel to pray — they did not open with the needs of Israel until they had opened with the praise of the L-rd, viz. (Nechemiah 9:32) \"the great, mighty, awesome G-d,\" \"releasing the bound,\" \"You are holy and awesome is Your name,\" followed by \"Heal us,\" and concluded with \"We thank You.\"",
"Variantly: \"And he said: The L-rd came from Sinai\": When the Holy One Blessed be He appeared to give Torah to Israel, He did so not with one language but with four languages, viz.: \"And he said: \"The L-rd came from Sinai\" — Hebrew. \"and he shone forth from Seir to them\" — Romish; \"He appeared from Mount Paran\" — Arabic; \"And He came from the myriads of the holy ones\" — Aramaic.",
"Variantly: \"And he said: The L-rd came from Sinai\": When the L-rd appeared to give Torah to Israel, He did so not from one direction, but from four, viz.: \"And the L-rd came from Sinai.\" Which (direction) is this? The fourth, as it is written (Habakkuk 3:3) \"G-d came from the south.\"",
"Variantly: \"And He said: The L-rd came from Sinai\": When the L-rd appeared to give Torah to Israel, it is not to Israel alone that He appeared, but to all of the nations. First He went to the children of Esav, and He asked them: Will you accept the Torah? They asked: What is written in it? He answered: \"You shall not kill\" (Shemoth 20:13). They answered: The entire essence of our father is murder, as it is written (Bereshith 27:22) \"And the hands are the hands of Esav.\" And it is with this that his father assured him (Ibid. 27:40) \"And by your sword shall you live.\" He then went to the children of Ammon and Moav and asked them: Will you accept the Torah? They asked: What is written in it? He answered \"You shall not commit adultery.\" They answered: L-rd of the Universe, ervah (illicit relations) is our entire essence, as it is written (Ibid. 19:36) \"And the two daughters of Lot conceived by their father.\" He then went and found the children of Yishmael and asked them: Will you accept the Torah? They asked: What is written in it? He answered: \"You shall not steal\" (Shemoth, Ibid.) They answered: L-rd of the Universe, our father's entire essence is stealing, viz. (Bereshith 16:12) \"And he (Yishmael) shall be a wild man, his hand against all.\" There was none among all of the nations to whom He did not go and speak and knock at their door, asking if they would accept the Torah, viz. (Psalms 138:4) \"All the kings of the earth will acknowledge You, O L-rd, for they heard the words of Your mouth.\" I might think they heard and accepted; it is, therefore, written (Ezekiel 33:31) \"And they did not do them (the mitzvoth).\" And (Michah 5:14) \"And with anger and wrath will I take revenge of the nations because they did not accept (the mitzvoth).\" And even the seven mitzvoth that the sons of Noach took upon themselves they could not abide by, until they divested themselves of them and ceded them to Israel. An analogy: One sent his ass and his dog to the threshing floor, loading his ass with a lethech (a dry measure) and his dog with three sa’ah. The ass went and the dog buckled, whereupon he took a sa'ah from it and put it on the ass; and so with the second (sa’ah) and so with the third. Here, too, Israel accepted the Torah with all of its explanations and inferences; but the sons of Noach could not even abide by the seven mitzvoth that they did take upon themselves, until they divested themselves of them and ceded them to Israel, wherefore it is written \"And he said: The L-rd came from Sinai, etc.\"",
"When the Holy One Blessed be He appeared to give Torah to Israel, He \"thundered\" the entire world on its inhabitants,\" as it is written (Psalms 29:3) \"The voice of the L-rd upon the waters; the G-d of glory thunders. When the nations of the world heard the thunders all of them gathered near Bilam and said to him: It seems that G-d is going to destroy His world. He answered: Is it not already written (Bereshith 9:15) \"And the waters will no more be a deluge to destroy all flesh\"? They asked: What is this sound? He answered (Psalms 29:11) \"The L-rd is giving oz to His people,\" oz being nothing other than Torah, as it is written (Iyyov 12:16) \"With Him there is oz and might\" — whereupon they responded: If so, \"let the L-rd bless His people with peace!\" (Psalms 29:11).",
"Variantly: \"And he said: The L-rd came from Sinai.\": When the L-rd is destined to exact payment of Seir, He is destined to \"thunder\" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) \"O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water.\"",
"Variantly: To what may this be compared? To one who desired to give a gift to one of his sons, but feared his brothers, his lovers, and his kinsmen. What did that son do? He arose and exposed himself and shore his hair, whereupon the king said to him: To you shall I give the gift. Similarly, when our father Abraham came to the world, a blemish issued from him — Yishmael and the sons of Keturah reverted to wickedness, more than their predecessors. When Isaac came, a blemish issued from him — Esav and all the chiefs of Edom. But in Jacob no blemish was found, as it is written (Bereshith 25:27) \"And Jacob was an upright man, a dweller of tents\" — whereupon the L-rd said to him: To you shall I give the Torah — wherefore it is written \"And he said: The L-rd came from Sinai, etc.\"",
"(Devarim 33:2) \"He appeared from Mount Paran\": There are four \"appearances.\" The first, in Egypt, viz. (Psalms 80:2) \"Shepherd of Israel, hear, who leads Joseph as a flock; Dweller among the cherubs — appear.\" The second, at the giving of the Torah, viz. \"He appeared from Mount Paran.\" The third, in the days of Gog and Magog, viz. (Psalms 94:1) \"A G-d of vengeance is the L-rd — G-d of vengeance, appear!\" The fourth, in the days of the Messiah, viz. (Ibid. 50:2) \"From Zion, the quintessence of beauty, G-d appeared.\"",
"(Devarim 33:2) \"And He came from the myriads of His holy ones\": Not as the \"measure\" of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: When one makes a (wedding) feast for his son, he rejoices at his chuppah (his marriage canopy). He shows him all of his treasures and all that he possesses. Not so, He who spoke and brought the world into being. He came \"from (i.e., with some of) the myriads of His holy ones,\" and not (with) all of them.",
"Variantly: \"And He came from the myriads of His holy ones\": A king of flesh and blood sits in the midst of his entourage. There are men comelier than he, men taller than he, and men stronger than he. With Him who spoke and brought the world into being it is not so, but \"He came (ve'atha) from the myriads of His holy ones.\" He is an oth ([like \"ve'atha\"] i.e., distinctive) in the midst of the myriads of His holy ones. And when He appeared at the red Sea, He was immediately recognized, viz. (Shemoth 15:2) \"This is My G-d and I will extol Him; the G-d of my father, and I will exalt Him.\" And thus did the nations of the world query Israel (Song of Songs 5:9) \"How does your Beloved (differ) from all others,\" that you so (readily) die for Him, that you give up your lives for Him? As it is written (Ibid. 1:3) \"Therefore \"alamoth (midrashically \"al maveth,\" \"above death\") have they loved You\" And (Psalms 44:23) \"For because of You we are killed all of the day.\" (The gentiles say:) \"You are all comely; you are all strong — come and intermarry with us.\" And Israel responds: We will tell you part of His praise and you will recognize Him (Song of Songs 5:10-16) \"My Beloved is pure and ruddy, distinctive among a myriad. His head is fine gold … His eyes are like doves … His legs are pillars of marble … His palate is sweet …\" Upon hearing (of) the beauty and the praise of the Holy One Blessed be He, they said to Israel: Let us come with you, viz. (Ibid. 6:1) \"Whither has your Beloved gone, you loveliest among the women?\" And Israel responds: You have no portion in Him, (Ibid. 3) \"I am my Beloved's and my Beloved is mine.\"",
"(Devarim 33:2) \"From His right hand (He gave) them the law of fire\": When the word left the mouth of the Omnipotent, it left by way of the right hand of the Holy One and the left of Israel and encircled the encampment of Israel, twelve mil by twelve mil, and returned by way of the right of Israel to the left of the L-rd. And the Holy One Blessed be He received it with His left hand and engraved it into the tablet. And His voice traveled from one end of the world to the other, viz. (Psalms 29:7) \"The voice of the L-rd cleaves (the tablets with) shafts of fire.\"",
"(Ibid. 33:3) \"the Law of fire to them\": Scripture (hereby) tells us that words of Torah are compared to fire. Just as fire descends from heaven, so words of Torah were given from heaven, viz. (Shemoth 6:22) \"You have seen that from the heavens I spoke to you.\" Just as fire \"lives\" forever, so words of Torah live forever. Just as fire — one who is close to it is burnt; one who is distant from it is cold and it does not afford heat, so words of Torah — if one \"handles\" them (for profane purposes) he goes lost; if he separates himself from them, he dies; if he toils in them, they give him life. And just as fire is utilized in this world and in the world to come, so, words of Torah. And just as fire leaves an \"impression\" on one's body, so Torah scholars, who toil in words of Torah are \"recognized\" by men in their walking, in their speaking, and in their deportment in the marketplace.",
"\"the law of fire to them\": If a law (for immunity from Torah's \"flames\") had not been given along with it, no man could toil in it (without being consumed by it)."
],
[
"(Devarim 33:3) \"He also loved the peoples\": We are hereby taught that the L-rd loved Israel more than He had ever loved any nation or kingdom.",
"(Ibid.) \"All of his holy ones are in Your hand\": These are the leaders of Israel, who stand over Israel and (are ready to) give up their lives for them. Of Moses it is written (Shemoth 32:32) \"And now if You will bear their sin, (good), but if not, erase me, I pray You, from Your book that You have written.\" Of David it is written (II Samuel 24:17) \"I have sinned and I have transgressed, but these sheep, what have they done?\"",
"(Devarim Ibid.) \"and they planted themselves at Your feet\": Though under constraint, though under the lash, though in captivity — (Devarim, Ibid.) \"they bore Your words\": They bore the yoke of Torah upon themselves, viz. (Shemoth 24:7): \"All that the L-rd had spoken, we shall do and we shall hear.\"",
"Variantly: \"He also loved the peoples\": We are hereby taught that the Holy One Blessed be He did not apportion love to the nations of the world in the manner that He did to Israel. Know this to be so for they said that the theft of a gentile is permitted, and, of a Jew, forbidden. And it, indeed, transpired that the monarchy once sent two commissioners, instructing them: Go and make yourselves converts and see what the Torah of Israel is like. (They did so) and they went to R. Gamliel to Usha, and studied Scripture, Mishnah, Medrash, halachoth, and aggadoth. Before dying they said: All of your Torah is beautiful and praiseworthy, except for one thing — the theft of a gentile is permitted, and that of a Jew, forbidden — but we will not reveal this to the monarchy.",
"(Devarim, Ibid.) \"And all of his holy ones are in Your hand\": These are the great ones of Israel, who make themselves hostages for Israel, as is written of Ezekiel, viz. (Ezekiel 4:4-6) \"Lie upon your left side and place the iniquity of the house of Israel upon it … and I have given you the years of their iniquity … And when you complete these, then you shall lie upon your right side a second time.\"",
"\"and they planted themselves at your feet\": Even though they bear the brunt of the (gentiles') anger, \"they bear Your words\": They take upon themselves the yoke of Your fear — (Shemoth 24:7) \"All that the L-rd has spoken, we shall do and we shall hear.\"",
"Variantly: \"He also loved the peoples\": We are hereby taught that the L-rd loved Israel more than He had ever loved any nation or kingdom. \"All of his holy ones are in Your hand\": These are the souls of the righteous which are reposited with Him in the \"treasure-trove,\" as it is written (I Samuel 25:29) \"May my lord's soul be bound up in the bond of life, with the L-rd your G-d.\" \"And they planted themselves at Your feet\": Even though (at the giving of the Torah) they recoiled twelve mil and returned twelve mil,\" they bore (the yoke of) Your words — \"All that the L-rd has spoken, we shall do and we shall hear.\""
],
[
"(Devarim 33:4) \"Torah was commanded lanu by Moses\": This command is only \"lanu,\" only for our sake. Similarly, (I Kings 8:20) \"And I have built the house for the name of the L-rd, the G-d of Israel\" — What is the purpose of this house? (Ibid. 21) \"And I have built there a place for the ark\" — This command is only lanu, only for our sake.",
"Variantly: \"Torah was commanded to us by Moses\": It is not from Moses alone that we hold the Torah; for our fathers, too, acquired it, viz. (Devarim, Ibid.) \"the inheritance of the congregation of Jacob.\" This tells me (only) of an inheritance for the sons of kings. Whence do I derive the same for the sons of non-kings? From (Devarim. 29:9) \"You are standing this day, all of you, etc.\" Variantly: Do not read it \"morashah\" (\"inheritance\"), but me'orasah\" (\"betrothed\"), the Torah being betrothed to Israel, and (it is forbidden) to the gentiiles as (is) a married woman. Similarly, (Mishlei 6:27-29) \"Will a man draw forth fire into his lap, and his clothes not be burned? Will a man walk on coals and his feet not be scorched? So, he who comes to his friend's wife. No one who touches her shall go clean.\" Thus \"the betrothed of the congregation of Jacob.\""
],
[
"(Devarim 33:5) \"And He was a King in Yeshurun\": When Israel are of one counsel below, His great name is exalted above, viz. \"And He was a King in Yeshurun\" — When? \"when the heads of the people gathered.\" And there is no \"gathering\" but that of the elders, as it is written (Bamidbar 11:16) \"Gather unto Me seventy men from the elders of Israel.\"",
"(Devarim, Ibid.) \"together, the tribes of Israel\" — when they constitute one unit, and not when they are divided into many factions, as it is written (Amos 9:6) \"Who builds His heights in the heavens and His bond on earth endures.\" — R. Shimon b. Yochai says: This is analogous to one's bringing two ships, connecting them with braces and bars, and building stately edifices upon them. So long as the ships are bound, the edifices endure; once the ships separate, the edifices no longer endure. So, with Israel: When they do the will of the L-rd, their heights are in the heavens and His bond on earth endures. Similarly, (Shemoth 15:20) \"This is my G-d and I will extol Him (\"ve'anvehu\"): When I acknowledge Him, He is \"beautiful\" (\"naveh, as in ve'anvehu\"), and (even) when I do not acknowledge Him,\" He is \"beautiful.\" Similarly, (Isaiah 43:12) \"And you are My witnesses, says the L-rd, and I am G-d (\"Kel\")\": When you are My witnesses, I am G-d, and if you are not My witnesses I am not G-d\" (i.e., I do not manifest Myself as \"Kel\"). Similarly, (Psalms 23:1) \"To You I have raised my eyes, Who dwells in Heaven.\" If not, I would not dwell in heaven. Here, too, \"together, the tribes of Israel\" — when they are one bond (agudah), and not when they are of many agudoth (factions). Thus, \"together the tribes of Israel.\""
],
[
"(Devarim 33:6) \"Reuven shall live and he shall not die\": How is this related to what precedes [(\"together, the tribes of Israel\")]? This is analogous to (the situation of) a king, who visits his sons on occasion. When he takes leave of them, they and his kinsmen come to escort him. He says to them: \"My sons, is there anything that you need? Is there anything on your mind?\" They answer: \"Father, there is nothing that we need and nothing that we desire of you but that you forgive our big brother.\" If not for the tribes' (intercession), the L-rd would not have forgiven Reuven (for the episode of Bilhah [viz. Bereshith 35:22]) — wherefore it is written (at this point) \"together, the tribes of Israel.\"",
"(Devarim, Ibid.) \"Reuven shall live and he shall not die.\" — But did he not die? What, then, is the intent of \"he shall not die\"? In the world to come.",
"Variantly: \"Reuven shall live for his act with Joseph (viz. Bereshith 37:21), and he shall (therefore,) not die for his act with Bilhah. R. Chanina b. Gamliel says: Merit is not exchanged for liability, nor liability for merit — except for the instance of Reuven (above) and that of David (viz. II Samuel 16:13) … And the sages say: Neither merit for liability nor liability for merit, but mitzvoth are rewarded and transgressions are punished. And what is the import of \"Reuven shall live and he shall not die\"? That he repented of his deed. R. Shimon b. Gamliel says: Reuven was far removed from that sin (of cohabitation with Bilhah) and he did not descend to that act. Is it possible that he would stand at the head of the tribes on Mount Eival and say (Devarim 27:20) \"Cursed be he who lives with father's wife,\" having descended to such an act! What, then, is the intent of (Bereshith 49:4) \"For you went up on your father's bed?\" He was solicitous of his mother's honor (viz. Shabbath 55b).",
"",
"(Devarim, Ibid.) \"And his men will be counted\": \"heroic\" in strength; \"heroic\" in Torah. \"heroic in strength\": viz. (Isaiah 3:25): \"Your men will fall by the sword, and your strong ones in the war.\" \"heroic\" in Torah: viz. (Psalms 103:20) \"heroic\" in strength, doing His word (Torah).\" And (I Chronicles 5:6) \"Be'erah was his son, who was exiled by Tiglath-Pilneser, king of Asher. He was the leader of the Reuvenites.\" Thus, Reuven shall live and he shall not die.\""
],
[
"(Devarim 33:7) \"And this (\"heroism\" of Reuven [ in confessing his sin]) was due to Judah, who confessed (his sin [viz. Bereshith 38:26]). Of them Scripture writes (Iyyov 15:18-19) \"Wise men have told (their sin); they did not conceal it from their fathers. To them alone the land was given; no stranger passed among them.\"",
"(Devarim, Ibid.) \"Hear, O L-rd, the voice of Judah\": We are hereby taught that Moses prayed for the tribe of Judah, saying: \"L-rd of the world, whenever the tribe of Judah is in distress and prays before You, rescue him from it.\"",
"(Ibid.) \"And to his people shall You bring him.\": He (Judah) was buried with the forefathers in the land. R. Yehudah says: Was it the bones of Judah alone that the children of Israel brought up from Egypt? The bones of all the brothers were brought up by its tribe from Egypt! What, then, is the intent of \"And to his people shall You bring him\"? He was buried together with the forefathers. R. Meir says: (But) it is written (Bereshith 50:5) \"In my grave which I (Jacob) dug for myself in the land of Canaan\" — I myself am buried in it, and no other. What is the intent, then, of \"And to his people shall you bring him\"? That he be buried in the land (of Canaan) as the forefathers were.",
"\"His hands will fight for him\": in killing Esav. \"And You shall be a help against his foes\": as in his standing up against Joseph (Bereshith 44:18).",
"Variantly: \"And this, for Judah. And he said: Hear, O L-rd, the voice of Judah\": We are hereby taught that Moses prayed for the tribe of Shimon [(Shimon not being explicitly mentioned here)], saying: \"L-rd of the world, whenever the tribe of Shimon is in distress, rescue him from it.",
"\"And to his people shall You bring him\": For he (Judah) had drawn him (Shimon) near to himself for inheritance (of the land), as it is written (Judges 1:3) \"and Judah said to Shimon his brother: \"Go up with me (in battle) for my portion.\" And sections fell (for inheritance) from the inheritance of the children of Judah to that of the children of Shimon (viz. Joshua 19:9).",
"\"His (Shimon's) hands did battle for him,\" as it is written (Bereshith 34:25) \"And there took, two sons of Jacob, Shimon and Levi, etc.\" \"And You shall be a help against his foes\": as in (Ibid. 35:5) \"And they journeyed, and the terror of G-d was on the cities around them, and they did not pursue the sons of Jacob.\"",
"Variantly: \"And this for Judah\": Moses prayed for David, saying before Him, \"L-rd of the world, whenever the kings of the house of David (descendents of Judah) are in distress and pray before You, rescue them from it.\"",
"\"And to his people shall You bring him\": This refers to Isaiah, of whom it is written (II Kings 22:20) \"Behold, I will gather you in to your forefathers.\" \"His hands will be 'profuse' (rav) for him\": This refers to Menasheh, of whom it is written (Ibid. 21:16) \"Menasheh also shed very much innocent blood, until he filled Jerusalem from end to end, aside from his sin of causing Judah to sin, to do what was evil in the eyes of the L-rd.\" In the end, what is written of him? (II Chronicles 33:13) \"And he prayed to Him, and He was entreated of him.\" (Devarim, Ibid.) \"And You shall be a help against his foes\": This refers to Yehoshafat, viz. (II Chronicles 18:31) \"And Yehoshafat cried out, and the L-rd helped him, and G-d turned them from him.\""
],
[
"(Devarim 33:8) \"And of Levi he said\": Why was this (blessing) said of him (and not of Shimon)? Shimon and Levi drank of one cup, viz. (Bereshith 49:7) \"Cursed be their wrath, for it is fierce, and their anger, for it is sore. I shall divide them in Jacob, and I shall scatter them in Israel.\" This is analogous to (the situation of) two, who borrowed from the king. One paid him back, and borrowed from him again, and the other — not only did he not pay him back, but he borrowed again. Thus, Shimon and Levi: Both \"borrowed\" in Shechem, viz. (Bereshith 34:25) \"And there took, two sons of Jacob, Shimon and Levi, each man his sword, and came upon the city (Shechem) secure, (in that the men were ailing from the circumcision), and they killed every male.\" Levi paid back what he borrowed in the desert, (in the incident of the golden calf) viz. (Shemoth 32:26) \"And Moses stood in the gate of the camp, and he said 'Whoever is for the L-rd, (let him come) to me!' And there gathered unto him all the sons of Levi, etc.\" And he returned and \"borrowed\" from the L-rd in Shittim, viz. (Bamidbar 25:11) \"Pinchas the son of Elazar the son of Aaron the Cohein turned My wrath away from the children of Israel when he raged My rage in their midst, and I did not consume the children of Israel in My wrath\" — whereas Shimon, not only did he not repay the loan, but he went and \"borrowed\" again, viz. (Ibid. 14) \"And the name of the man of Israel who was smitten, who was smitten together with the Midianite woman, was Zimri the son of Salu, chief of a father's house in the house of Shimon.\"",
"Variantly (Devarim, Ibid.): \"And of Levi, he said: \"Your tumim and your urim (are destined) for (Aaron) the man of Your lovingkindness",
"(i.e., the man who practiced lovingkindness with Your children.",
"\"whom You proved in Massah\": You proved him with many trials, and he was found \"complete\" in all of them.",
"\"You 'embattled' him at the waters of contention\" (viz. Bamidbar 20:10-13): You caught him in the toils of libel. (If) Moses said (Ibid. 10) \"Hear, now, you fractious ones,\" what did Aaron and Miriam do? (i.e., what sin did they commit which kept them from entering Eretz Yisrael?)"
],
[
"(Devarim, 33:9) (Levi) \"who said of his father and of his mother (in the incident of the golden calf) 'I have not seen them.'\": Now would it enter your mind that Levi served idolatry? Is it not already written (Shemoth 32:26) \"And Moses stood in the gate of the camp, and he said 'Whoever is for the L-rd, (let him come) to me!' And there gathered unto him all the sons of Levi\"? \"his father,\" then (is to be understood as) his mother's Israelite (i.e., non-Levite) father, (whom he killed as commanded). \"and his brothers he did not recognize\": his maternal brothers by an Israelite. \"and his sons he did not know\": The son of his daughter by an Israelite.",
"\"For they kept your commandment\": against idolatry. \"and they observed Your covenant\": of circumcision.",
"Variantly: \"For they kept Your commandment\": in Egypt. \"and they observed Your covenant\": in the desert, (the Levites, unlike the other tribes, having circumcised their sons in the desert)."
],
[
"(Devarim 33:10) \"They shall teach Your judgments to Jacob\": We are hereby taught that all rulings are by their mouths, as it is written (Ibid. 21:5) \"And by their word shall every contention and every plague-spot be (ruled upon.)\" \"contention\": These are contentions involving the (red) heifer, and sotah, and the heifer (of the broken neck). \"plague-spot\": those of men, houses, and garments.",
"\"and Your Torah to Israel\": Agnitis, the general, asked R. Gamliel: How many Toroth were given to Israel. He answered: Two, one written; the other oral.",
"\"They shall place incense before You\": This is the inner incense. \"and a burnt-offering upon your altar\": These are the limbs of the burnt-offering."
],
[
"(Devarim 33:11) \"Bless, O, L-rd, his substance\": i.e., his possessions — whence the adage: \"Most Cohanim are wealthy.\" According to Abba the exegete, the verse (Psalms 37:25) \"I have been a youth and I have also aged, but I have never seen a tzaddik forsaken nor his children begging for bread\" applies to the seed of Aaron.",
"\"and desire the work of his hands\": For he reconciles Israel to their Father in heaven.",
"\"Break the thighs of those who rise up against him\": Whoever contests his right to the priesthood immediately falls.",
"Variantly: \"Break the thighs of those who rise up against him\" refers to Korach. \"and of his foes, that they rise not\": This refers to Uzziyahu (viz. II Chronicles 29:16-23).",
"(Devarim, Ibid. 12) \"Of Benjamin he said 'Beloved (yedid) of the L-rd.'\": Benjamin is especially beloved because he is called \"yedid\" of the L-rd. For there are many \"lovers,\" but the most beloved of all is \"yedid.\" Six are called \"yedidim\": The Holy One Blessed be He,\" viz. (Isaiah 5:1) \"I will sing now of my Yedid\"; Benjamin: \"yedid of the L-rd; he shall rest securely upon Him\"; Solomon, viz. (II Samuel 12:25) \"And he called his name 'yedidyah' because of the L-rd\" (i.e., because of the L-rd's love for him.) And it is written (Ibid. 24) \"And the L-rd loved him.\" Israel, viz. (Jeremiah 12:7) \"I have delivered the yediduth of My soul into the palm of her enemies\"; the Temple, viz. (Psalms 84:2) \"How yedidoth are Your dwellings (i.e., the Temple)\"; Abraham, viz. (Jeremiah 11:15): \"What is My yedid (Abraham) doing in My house\" (viz. Menachoth 53b). Let the yedid (Solomon) come and build the yedid (the Temple) in the portion of the yedid (Benjamin) for the Yedid (the Holy One Blessed be He); and let the yedidim (Israel), the children of the yedid (Abraham) come and enter therein.",
"(Devarim, Ibid.) \"he (Benjamin) shall rest securely upon Him\": And there is no \"security\" but in \"dwelling,\" viz. (Ezekiel 34:25) \"And they will dwell securely in the desert and sleep in the forests.\"",
"(Devarim, Ibid.) \"He (the L-rd) hovers over it\": This is the first Temple. \"all the day\": This is the ultimate Temple. \"and between his (Benjamin's) shoulders (i.e., in a slight depression on the highest part of Benjamin's land) does it (the Temple) dwell\": built and finished in time to come. And thus do you find with Abraham: that he saw it built, and he saw it in ruins, and he saw it built (again), viz. (Bereshith 22:14) \"And Abraham called the name of that place 'The L-rd will see'\" — built; \"of which (place) it will be said (in future generations) 'On this day in the mountain' — in ruins; 'the L-rd shall appear'\" — built and finished in time to come. And thus do you find with Isaac: that he saw it built, and he saw it in ruins, and he saw it built (again), viz. (Ibid. 27:27) \"See, the smell of my son is like the (pleasing) smell (of the sacrifices)\" — built; \"field\" — in ruins, viz. (Michah 3:12) \"Therefore, because of you, Zion will be plowed over like a field\"; \"which the L-rd has blessed\" — built and finished in time to come, viz. (Psalms 133:3) \"For there the L-rd has commanded the blessing — life forever!\" And thus do you find with Jacob: that he saw it built, and he saw it in ruins, and he saw it built and finished in time to come, viz. (Bereshith 28:17) \"And he feared and he said: 'How awesome is this place' — built; 'This is not' — in ruins; 'other than the house of G-d'\" — built and finished in time to come.",
"(Devarim, Ibid.) \"and between his (Benjamin's) shoulders does it (the Temple) rest\": whether in ruins or not in ruins. And thus is it written (Ezra 1:2-3) \"Thus said Koresh, king of Paras … He is the G-d which (i.e., whose Temple) is in Jerusalem.\"",
"Variantly: \"and between his shoulders does it rest\": Just as with an ox, there is nothing higher than its shoulders, so, the Temple is higher than the rest of the world, viz. (Devarim 17:8) \"then you shall arise and go up to the place,\" and (Isaiah 2:3) \"Come and let us go up to the mountain of the L-rd.\" It is not written \"Gad from the east and Dan from the west, but (Ibid. 4) \"many peoples\" (i.e., all go up.) Rebbi says: Of all the boundaries it is written \"and the border curved,\" \"and the border descended,\" but here it is written (Ibid. 15:8) \"And the border ascended by the valley of Ben Hinnom to the southern shoulder of the Yevussi, which is Jerusalem.\"",
"We are hereby taught that the Temple is built in the portion of Benjamin and like the head of an ox extends from the portion of Benjamin to that of Judah, as it is written \"and between his (Benjamin's) shoulders (in a slight depression on the highest part of Benjamin's land) does it (the Temple) rest.\" As to its being written (Bereshith 49:10) \"The scepter shall not depart from Judah,\" that refers to the chamber of hewn stone (in the Temple), which is in the portion of Judah, viz. (Psalms 78:67-68) \"And He rejected the tent of Joseph and did not choose the tent of Ephraim. He chose the tribe of Judah, Mount Zion, which He loves.\" But the Temple was in the portion of Benjamin, viz. (Bereshith 35:19) \"And Rachel died, and she was buried on the way to Efrath, which is Bethlehem.\"",
"R. Meir says: She died in the portion of Benjamin, her son, as it is written (Ibid. 48:7) \"for when I came from Paden, Rachel died upon me … before Efrath, etc.\" And Efrath is none other than Bethlehem, viz. (Michah 5:1) \"And you, Bethlehem, Efrathah.\" I might think, in the portion of Joseph, her son; it is, therefore, written (Psalms 132:6) \"Behold, we heard of it in Efrath; we found it in the field of the forest\" — with him who is compared to an animal of the forest. And who is that? Benjamin, as it is written (Bereshith 49:27) \"Benjamin is a wolf that will tear.\"",
"Benjamin merited that the Shechinah reside in his portion. And thus you find that when Joshua apportioned Eretz Yisrael among the tribes, he left over of the choice land of Jericho five hundred ells by five hundred ells and gave a first portion to the sons of Yonadav ben Rechav from which they ate four hundred and forty years, as it is written (I Kings 6:1) \"And it was in the four hundred and eightieth year after the exodus of the children of Israel from the land of Egypt … he (Solomon) built the Temple for the L-rd.\" Deduct from that the forty years that Israel was in the desert, whence we find that they ate from it four hundred and forty years. And when the Shechinah reposed in the portion of Benjamin, they arose and vacated it, as it is written (Judges 1:16) \"And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms\" (Jericho), and (Bamidbar 10:29) \"And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses … it will I give to you, etc.\" Now would it enter your mind that Moses was telling Yithro: Come and we will give you a portion in Eretz Yisrael? What he was saying to him was (Ibid.) \"Come with us and we will do good with you.\" The reference is to the choice land of Jericho, which fed the descendants of Yithro before the Temple was built for the tribes. (Ibid.) \"And he said to him: 'I will not go, etc.'\", viz.: In the future, when Eretz Yisrael will be apportioned among the tribes, one of them will give me one of his vineyards or one of his furrows — \"but I will go to my land and eat the fruits of my land and drink the wine of my vineyard.\"",
"R. Shimon says: This was not his intent, but what he said was \"I will go to my land and to my kindred,\" and I will convert the people of my land and of my family. Lest you say he went and did not do so, it is written (I Chronicles 2:55) \"and the families of scribes who dwelt at Ya'abetz … These were the Kenites who descended from Chammath, the father of the house of Rechav.\" And thus is it written (Judges 1:16) \"And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms\" (Jericho.) They left a place of fruit, food, and drink, and went to the south of Arad to the desert to learn Torah with Ya'abetz. Who was Ya'abetz? Athniel ben Kenaz. And thus is it written (II Samuel 24:24) \"And David bought (on the future site of the Temple) the threshing floor and the cattle for fifty silver shekels.\" And elsewhere it is written (I Chronicles 21:25) \"And David gave Ornan for the place golden shekels, six hundred.\" It cannot mean (literally,) golden shekels, for it is written \"silver shekels.\" And it cannot mean silver shekels, for it is written \"golden shekels.\" It must mean, then, that he weighed in gold and bought in silver. And it cannot mean fifty, for it is written six hundred. And it cannot mean six hundred, for it is written fifty. It must mean, then, that when David saw the place where it was fitting to build the Temple, he collected fifty shekalim from each tribe; all together, six hundred shekalim.",
"Why did Benjamin merit the reposing of the Shechinah in his portion? This may be compared to (the situation of) a king, who visited his sons from time to time. Each one said let him stay with me. The youngest said: Is it possible that father will leave my big brothers and stay with me? — whereupon he was completely crestfallen. His father, seeing him in this state, said: I will eat by you and sleep by him. Thus, the Holy One Blessed be He said: The Temple will be in the portion of Benjamin, and sacrifices offered by all of the tribes.",
"Variantly: Why did Benjamin merit the reposing of the Shechinah in his portion? For all of the brothers were born outside of the land, and Benjamin in it.",
"Variantly: Because all of the brothers were involved in the sale of Joseph, but not Benjamin. The Holy One Blessed be He said (as it were): Shall I tell these to build the Temple? No. Let them pray before Me and I will be filled with mercy for them; but I will not repose My Shechinah in their midst, for they did not have mercy upon their brother.",
"Variantly: This may be compared to (the situation of) a king who had many sons. When they grew up, each went his own way. The youngest was beloved of his father. He ate with him, drank with him, and leaned upon him in going out and coming in. Similarly, Benjamin the tzaddik was the youngest of the tribes, and Jacob our father would eat with him and drink with him and lean upon him in going out and coming in — whereupon the Holy One Blessed be He said: The place where this tzaddik reposed his hands, there will I repose My Shechinah. Thus, \"and between his (Benjamin's) shoulders does it (the Temple) rest.\""
],
[
"(Devarim 33:13) \"And of Joseph he said: 'Blessed of the L-rd is his land'\" — whence we are taught that the land of Joseph was the most blessed of all the lands.",
"\"of the sweet things of the heaven, of the dew\" — whereby we are taught that dew was ever present there. \"and of the deep, lying below\" — whereby we are taught that it was watered by springs.",
"(Ibid. 14) \"And of the sweet things brought forth by the sun\" — whereby we are taught that it was \"open\" to the sun. And it was, similarly \"open\" to the moon, viz. (Ibid. 14) \"and of the sweet things (like melons) quickened by the moon.\"",
"(Ibid. 15) \"And of the first (ripened fruits) of the mountains of \"yore,\" and of the sweet things of the eternal (i.e., eternally fruitful) hills — whereby we are taught that the (fruits of) the mountains of Joseph are the first (to ripen) of those of Eretz Yisrael; and those of Eretz Yisrael are the first of the mountains of all the lands.",
"Variantly: \"And of the first of the mountains of yore and of the sweet things of the eternal hills\" — (the first of) the blessings of the (fore-) fathers and mothers, who are called \"mountains\" and \"hills,\" viz. (Song of Songs 4:6) \"I will go to Mount Moriah and to the hill of frankincense\"",
"(Devarim, Ibid. 16) \"And of the sweet things of the earth and its fullness\" — whereby we are taught that the land of Joseph is \"full,\" and not lacking in any blessing. R. Shimon b. Yochai says: If a man anchors his boat in the portion of Joseph, he needs nothing outside of it.",
"\"and the will of the dweller in the bush\": (Israel,) who did the will of the One who was revealed in the bush.\"",
"It (the blessing) shall come upon the head of Joseph\": He came first to Egypt, and he shall come first (for blessing) in time to come. \"upon the head of him (Joseph) \"sundered\" by his brothers\": He was \"distanced\" by his brothers.",
"(Ibid. 17) \"The grandeur of his (Joseph's) 'ox' (Joshua, the strong, who came from Joseph) is accorded (\"hadar\") him\": We are hereby taught that \"hod\" (glory) was accorded Moses, and \"hadar\" was accorded Joshua; the entire world could not withstand him.",
"(Devarim, Ibid.) \"and the horns of a re'em are his horns\": The strength of an ox is great, but its horns are not beautiful, whereas the horns of a re'em are beautiful, but its strength is not great. Joshua received the strength of an ox and the horns of a re'em.",
"\"With them he shall gore peoples as one, the ends of the earth\": How many peoples did Joshua conquer? How many lands did he conquer? (The meaning is) that all the Kings that he conquered ruled from one end of the world to the other.",
"R. Yehudah says; Now were all of the thirty-one kings that Joshua conquered in Eretz Yisrael? But just as it is with Rome now, that any king or ruler who has not acquired palaces and dependencies in Rome says \"I have done nothing!\" — so, every king or ruler who did not acquire palaces and dependencies in Eretz Yisrael said \"I have done nothing!\"",
"We are not told explicitly of the greatness of the Canaanites, but it may be readily inferred from the following (Judges 1:7) \"And Adoni-bezek (a Canaanite king) said: 'Seventy kings, their thumbs and big toes cut off used to glean under my table.'\" (Devarim, Ibid.) \"And they (the descendants of Joseph) are the thousands of Ephraim, and they are the thousands of Menasheh\": We are hereby taught that they were blessed with thousands and with ten thousands, viz. (Bamidbar 10:36) \"the ten thousands thousands of Israel.\""
],
[
"(Devarim 33:18) \"And of Zevulun he said\": Because it is written (Bereshith 47:2) \"And from the 'edge' of his brothers he (Joseph) took five men and presented them before Pharaoh,\" without specifying which men, here he does specify which (— those whose names were doubled.)",
"\"Rejoice Zevulun in your going forth\": For Zevulun was a broker, and he would take of his brothers and sell them to the Canaanites; and from the Cananites, and sell them to his brothers.",
"\"and Yissachar in your tents (of Torah).\" We are hereby taught that the tribe of Yissachar was eminent in Torah, viz. (I Chronicles 12:33) \"And from the sons of Yissachar, knowers of understanding for the times.\"",
"Variantly: \"and Yissachar in your tents\": And thus do we find his father praising him, viz. (Bereshith 49:15) \"And he saw that repose (in Torah) was good and that the land was pleasant.\"",
"(Devarim, Ibid. 19) \"Peoples at the mountain will assemble\": Where is it seen peoples and rulers would explore the commerce of Eretz Yisrael and say: Since we have troubled ourselves to come here, let us look into the business of the Jews, and they would go up to Jerusalem and see (all of) Israel serving one G-d and eating one (kind of) food (— for with the Babylonians, the god of one was not like the god of the other, nor the food of one like the food of the other —), and they would say: It is only to such a nation that it is fitting to cling — Whence is it seen that they did not depart from there until they had converted (to Judaism) and offered up sacrifices and burnt-offerings? From (Devarim, Ibid.) \"There they will sacrifice sacrifices of righteousness.\"",
"\"For the abundance of the seas will they (Yissachar and Zevulun) suck\": Two take in abundance (overflow) and give in abundance — the sea and the authorities.",
"Variantly: \"For the abundance of the seas will they suck\": This is the (abundance of) the sea of Yaffo, which is secreted for the righteous for time to come. Whence is it derived that all the ships that foundered in the Great Sea (the Mediterranean) and the stores of silver and gold and precious stones and pearls and all kinds of precious vessels, which are destined for the righteous in time to come — (Whence is it derived) that the Great Sea disgorges them into the Sea of Yaffo? From \"For the abundance of the seas will they suck.\" R. Yossi said: Once I was walking from Cheziv to Tzor, and, finding an old man and greeting him, I asked him: \"From what do you earn a living?\" He answered: From chilazon (a rare snail). I: \"Is it found?\" He: \"By Heaven, there is a place between the mountains (where it is found), and spiders bite it and it dies and is crushed in its place.\" I: \"By Heaven, that must be the one that is secreted for the righteous for the world to come!\"",
"\"and the treasures hidden in the sand\": \"treasures\" — chilazon; \"hidden\" — tarith (a valuable fish); \"sand\" — white glass. For the tribe of Zevulun protested before the L-rd, as it is written (Judges 5:18) \"Zevulun is a people that risked its life to the death, etc.\" and he said before Him: \"L-rd of the Universe, to my brothers You gave lands, and to me You gave seas and rivers.\" The L-rd: \"They will need you for the chilazon (found in your territory).\" Zevulun: \"Who shall inform me?\" (i.e., What assurance have I that they are taking chilazon and will pay me for it?) The L-rd: Let this be a sign for you: If anyone steals it, his \"merchandise\" will not prosper (i.e., the precious dye of the chilazon will not take)."
],
[
"(Devarim 33:20) \"And of Gad he said, etc.\": Why is this written? Because it is written (Bereshith 47:2) \"And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh,\" here it is specified that he took them from those whose names were doubled, and Gad was one of them.",
"\"Blessed is He that broadens Gad\": We are hereby taught that the territory of Gad broadened out eastwards.",
"\"As a lion he dwells\": We are hereby taught that he dwelt near the border, (border dwellers requiring strong defenders to repel invaders), wherefore he is compared to a lion.",
"\"and he tore the arm\" — in the past. \"together with the crown\": in time to come.",
"\"And he saw first (in the land of Eretz Yisrael) for himself\": He came first in the beginning, and he will come first in time to come.",
"\"For there the (burial) plot of the lawgiver is hidden\": This refers to the burial plot of Moses, which is found in the territory of Gad. Moses died in the territory of Reuven, viz. (Devarim 32:49) \"Go up, (Moses,) to this Mount Avarim, Mount Nevo.\" What, then, is the intent of \"For there (in the territory of Gad) the (burial) plot of the lawgiver is hidden\"? We are hereby taught that Moses was lying dead in the wings of the Shechinah four mils between the territory of Reuven and the territory of Gad, and the ministering angels were eulogizing him saying \"Let him come in first and rest in his plot.\" And this (the plot) is one of the things that was created on Sabbath eve at twilight: the rainbow, the manna, the well (of Miriam), the writ (in the Torah) and the writing (on the tablets), the tablets, the mouth of the ass (of Bilam), the burial plot of Moses, the cave in which Moses and Elijah stood, the staff of Aaron, its almonds and flowers. Some say, also the vestments of Adam, and some, also the demons. R. Yashia says in the name of his father, also the ram (of Abraham) and the shamir (a rare worm). R. Nechemiah says, also the flame and the mule. R. Yehudah says, also the tongs. If you need tongs to make tongs, then who made the first pair? You must say that it was an independent creation (by G-d). This was countered: No, it can be set in a mold and fashioned (at once) within it — so that it is not an independent creation!",
"\"And he will go out at the head of the people\": bringing the Torah a second time.",
"Variantly: We are hereby taught that Moses is destined to go out at the head of all the people by companies: at the head of the company of Torah scholars, at the head of the company of Mishnah scholars, at the head of the company of Talmud scholars, and to receive reward for each. And thus is it written (Isaiah 53:12) \"Therefore, I will give him a portion with the many, and he will divide the spoils with the mighty.\"",
"\"He did the righteousness (tzedakah) of the L-rd\": What kind of tzedakah did he do with Israel? All the forty years that Israel were in the desert, the well (of Miriam) rose up for them, and the manna descended for them, and the quail abounded for them, and the clouds of glory surrounded them! But (the tzedakah was that) he taught Torah to Israel, viz. (Devarim 6:25) \"And it shall be (accounted) tzedakah to us if we observe to do all the words of this Torah.\"",
"Variantly: \"He did the tzedakah of the L-rd and His judgments\": We are hereby taught that tzedakah is bound up with justice (mishpat) under the throne of glory, viz. (Psalms 89:15) \"Tzedek and mishpat are the foundation of Your throne.\"",
"(Devarim, Ibid. 22) \"And of Dan he said\": Why is this written? Because it is written (Bereshith 47:2) \"And from the 'edge' of his brothers he (Joseph) took five men and presented them to Pharaoh,\" here it is specified that he took them from those whose names were doubled, and Dan was one of them.",
"\"Dan is a lion's whelp\": We are hereby taught that Dan was close to the border, and all who are close to the border are compared to lions (see Ibid. 20).",
"\"he shall leap forth from the Bashan\": Just as \"leaping forth\" (zinuk) connotes leaving one place and being divided into two, so the tribe of Dan took its portion in two places, viz. (Joshua 19:47) \"And the boundary of the children of Dan went forth from them, and the sons of Dan went up and they battled, etc.\"",
"(Devarim, Ibid. 23) \"And of Naftali he said\": Why is this written? Because it is written (Bereshith 47:2, see above [\"And of Gad he said\"]).",
"\"Naftali sates the desire\": We are hereby taught Naftali was happy in his portion: in seas, in fish, and in date-berries.",
"\"and it is full of the blessing of the L-rd\": the Ginnosar valley. Rebbi says: This is the house of study of Tiberias, concerning which it is written (Psalms 145:19) \"The will of those who fear Him shall He do.\"",
"\"the sea\": the sea of Sivchi and the sea of Tiberias. \"and the south\": whereby we are taught that he was given a full rope-measure (of fishing net) in the south.",
"(Devarim, Ibid. 24) \"And of Asher he said\": Why is this written? Because it is written (Bereshith 42:2, see above).",
"\"Blessed of sons is Asher\": There is no tribe more blessed with sons than Asher.",
"\"He shall be desired of his brothers\": He was gracious to his brothers with anfiknon oil and mullets, and they were gracious to him with grain.",
"Variantly: \"He shall be desired of his brothers\": When Reuven performed that act (viz. Bereshith 35:22), Asher went and related it to his brothers, who rebuked him, saying \"Our brother, is this how you speak of our big brother?\" And when Reuven admitted his deed, they were reconciled with him (Asher) — wherefore it is written \"He shall be desired of his brothers.\"",
"Variantly: \"he shall be desired of his brothers\": When Israel reckoned its pedigree, Reuven said \"Scripture accords me the pedigree — the Levitical office is mine.\" Reuven said \"Scripture accords me the pedigree — the Levitical office is mine\" — whereupon Asher came and reconciled his brothers.\" This is the intent of \"He shall be desired of his brothers.\"",
"Variantly: \"He shall be desired of his brothers\": There is none among all the lands, which provides sustenance in the Sabbatical year as that of Asher.",
"\"and he shall dip his foot in oil\": For the land of Asher draws oil as a spring. It once happened that the men of Ludkia needed oil, and, they appointed an envoy, telling him \"Buy us oil for one hundred ten thousands.\" He went to Tzor and said to them \"I need oil for one hundred ten thousands. They said \"Go to Gush Chalav (in the territory of Asher). Coming there, he said to them \"I need oil for one hundred ten thousands.\" They said to him \"Go to that man.\" Going there and not finding him, he was told \"He is in the field.\" Going there and finding him leveling his ground under his olive trees, he said to him \"I need oil for one hundred ten thousands.\" The other: \"Wait until I finish with my trees.\" When he finished, he put his tools behind him and started clearing the ground of stones, whereupon the envoy thought \"Can it be that this one has oil for one hundred ten thousands? These Jews must be making sport of me!\" When he came to his house, his maidservant brought out a full basin of oil in which they washed their feet, in fulfilment of \"and he shall dip his foot in oil.\" He placed bread before him, after which they ate and drank. After eating, he got up and measured out for him oil for one hundred ten thousands and asked him \"Would you like more?\" The envoy: \"I don't have enough money.\" The farmer: \"Take it and I'll come with you and take my money,\" saying which he measured out (more) oil for eighteen ten thousands. It was said: \"That man did not leave over an ass or a camel in Eretz Yisrael that he did not hire\" (to transport the oil). When the men of Ludkia heard, they came out three mils before him, praising him profusely. At this, he said \"You should not be praising me, but this man, to whom everything belongs. What is more, I owe him eighteen ten thousands!\" — this, in fulfillment of (Proverbs 13:7) \"There is one who seems rich and has nothing, and one who seems poor, with great wealth!\"",
"(Devarim, Ibid. 25) \"Iron and copper are your locks\": The land of Asher was the \"lock\" of Eretz Yisrael (against invaders).",
"\"and as your days\" (of fulfilling G-d's will) will be your flow\": All of the lands will send their overflow of silver to Eretz Yisrael (to buy their produce), as it is written (Bereshith 47:14) \"And Joseph gathered all the silver, etc.\"",
"(Ibid. 26) \"There is none like the Almighty, Yeshurun\": Israel says \"There is none like G-d,\" and the Holy Spirit responds \"like the G-d of Yeshurun\" (Israel). Israel says (Shemoth 15:11) \"Who is like You among the mighty, O L-rd,\" and the Holy Spirit responds (Devarim 33:29) \"Happy are you, O Israel. Who is like you?\" Israel says (Ibid. 6:4) \"Hear, O Israel, the L-rd our G-d, the L-rd is one,\" and the Holy Spirit responds (I Chronicles 17:21) \"Who is like Your people Israel?\" Israel says (Song of Songs 2:3) \"As an apple among the trees of the forest, (so is my Beloved\"), and the Holy Spirit responds (Ibid. 2) \"As a rose among the thorns, (so is My loved one\"). Israel says (Shemoth 15:2) \"This is my G-d and I will extol Him,\" and the Holy Spirit responds (Isaiah 43:21) \"This people did I fashion for Myself.\" Israel says (Psalms 89:18) \"For You are the splendor of their strength,\" and the Holy Spirit responds (Isaiah 49:3) \"Israel, in whom I glory.\"",
"(Devarim, Ibid. 26) \"The Rider in the heavens is your help\": When Israel is upright and does G-d's will — \"the Rider in the heavens is your help\"; but if it does not do G-d's will — \"and in His pride (He inhabits) the heights.\"",
"All of Israel gathered unto Moses and said to him: \"Moses, our teacher, what is the nature of Heavenly glory?\" He answered: \"From the terrestrial realm you may fathom the celestial.\"",
"This is comparable to one's saying \"I want to see the king's countenance\" and being told \"Enter his province and you will see.\" He enters the province and sees a curtain spread over its opening studded with precious gems and pearls — whereupon he falls to the ground (in awe). At this they say to him: \"Look, you could barely feast your eyes until you fell. If you had entered the province itself and beheld the face of the king, how much more so!\" This is the intent of \"and in His pride (He inhabits) the heights!\""
],
[
"(Devarim 33:27) \"an abode (me'onah) for the G-d of yore\": Three Torah scrolls were found in the azarah (the Temple court): one, the scroll of \"me'on\"; one, the scroll of \"hi\"; one, the scroll of \"za'atutei.\" In one it was written \"me'on for the G-d of yore,\" and in two, \"me'onah for the G-d of yore.\" And the sages rejected the one and accepted the two. In one it was written (Shemoth 24:5) \"And he sent \"za'aturei the children of Israel,\" and in two, \"na'arei the children of Israel.\" They rejected the one and accepted the two. In one it was written \"hi\" (it) was ten,\" and in two, \"hi was eleven.\" They rejected the one and accepted the two.",
"(Devarim, Ibid.) \"And beneath are the (strong) arms of the world\" — whereby we are taught that Israel is the strength of the world.",
"\"And He drove out the foe before you\": those who fled to Africa. \"And he said (to you) 'Destroy them'\": those who fled to Asia.",
"(Ibid. 28) \"And Israel dwelt betach.\" \"Betach\" connotes \"security,\" (Psalms 78:52) \"And He led them lavetach and they had no fear.\"",
"(Ibid.) \"And Israel dwelt … alone\": Not \"alone\" as in (Jeremiah 15:19) \"Because of Your hand I sat alone.\" And not \"alone\" as in the words of that wicked one (Bilam, Bamidbar 23:9) \"Lo, the people (Israel) shall dwell alone\" (in the world). But as \"alone\" in the words of Moses (Devarim 32:12) \"The L-rd alone led them, no strange god with Him.\"",
"\"as Jacob\": as Jacob their father blessed them, viz. (Bereshith 48:21) \"And G-d will be with you and He will return you to the land of your fathers.\"",
"\"to a land of corn and wine\": as Isaac their father blessed them, viz.",
"(Bereshith 27:28) \"And may G-d give you of the dew of the heavens, etc.\" \"His heavens, too, shall drip dew,\" as in (Isaiah 45:8) \"Let the heavens pour from above and the heights drip righteousness.\"",
"(Ibid. 29) \"Happy are you, O Israel\": Israel says (Shemoth 15:11) \"Who is like You among the mighty, O L-rd,\" and the Holy Spirit responds \"Happy are you, O Israel! Who is like you?\" All of Israel gathered unto Moses and said to him: \"Moses, our teacher, tell us what good the Holy One Blessed be He has in store for us in the world to come.\" He will answer \"I don't know what to tell you\" — Happy are you in what is readied for you!\" An analogy: A man engages a pedagogue for his son, taking him (the pedagogue) around (his estate) and telling him \"All of these trees are yours! All of these grapevines are yours! All of these olive trees are yours!\" When he tires of showing him, he says to him \"I don't know what more to tell you — Happy are you in what is in store for you!\" Thus, Moses to Israel: \"I don't know what to tell you — Happy are you in what is in store for you — (Psalms 31:20) 'How vast is Your good that You have stored away for those who fear You.'\"",
"\"a people helped by the L-rd\": a people whose help is only in the Shechinah.",
"\"helped by the L-rd, the Shield of your salvation\": as in (II Samuel 22:3) \"G-d is my rock, in whom I take shelter, my Shield, and the horn of my salvation.\"",
"\"and the sword of your pride\": The Holy One Blessed be He said to Moses: \"I am destined to restore to Israel the adornment that He took from them at Chorev, as it is written (Shemoth 33:6) \"And the children of Israel divested themselves of their adornment (which had been bequeathed them) at Mount Chorev.\" I have taken an oath that I will restore it to you, viz. (Isaiah 49:18) \"I swear, says the L-rd, that you will clothe yourselves with all of them like adornments, and you will tie them to you like a bride.\"",
"\"And your foes will dissimulate to you\" (in fear of you): When Israel was prospering, the Babylonians dissimulated to them, deporting themselves like brothers, as Esav spoke to Jacob (Bereshith 33:9) \"My brother, let there be yours what is yours,\" and as Chiram to Solomon, (I Kings 9:13) \"What are these cities that you have given me, my brother?\"",
"\"and you will tread on their high places\": as in (Joshua 10:24) \"And Joshua called to all the men of Israel and said to the officers, etc.\""
],
[
"(Devarim 34:1) \"And Moses went up from the plains of Moav\": It was an ascent for him and not a descent.",
"\"from the plains of Moav\": We are hereby taught that the Holy One Blessed be He showed him the chain of kings that was destined to arise from Ruth the Moabitess — David and his seed.",
"\"to Mount Nevo, the top of the height (pisgah)\": Just as the branch (pisgah) is separate from the trunk, yet not detached (from it), so the grave of Moses was separate from the mountain, yet not detached from it, the valley intervening.",
"\"which faces Jericho\": We are hereby taught that He showed him Eretz Yisrael, settled in its tranquility, and then, belabored by its oppressors.",
"\"the Gilead\": We are hereby taught that He showed him the Temple (area) settled in its tranquility and then, its destroyers, \"Gilead\" being the Temple, viz. (Jeremiah 22:6) \"Gilead are you (the Temple) to Me, the summit of the Levanon.\"",
"\"until Dan\": We are hereby taught He showed him the land of Dan, settled in its tranquility, and then its oppressors.",
"Variantly: \"until Dan\": We are hereby taught that He showed him the seed of Dan, serving idolatry, viz. (Judges 18:30) \"And the children of Dan set up for themselves the carved image, etc.\", and then, the redeemer destined to arise from him — Samson.",
"(Devarim 34:2) \"And all of Naftali\": We are hereby taught that He showed him the land of Naftali, etc. (see above).",
"Variantly: We are hereby taught that He showed him Barak the son of Avinoam warring with Sisra and his hosts, (it being written here \"and all of Naftali, and elsewhere, (Judges 4:6) \"And she sent and summoned Barak son of Avinoam of Kedesh-Naftali.\")",
"\"and the land of Ephraim and Menasheh\": We are hereby taught that He showed him the land, etc.",
"Variantly: \"and the land of Ephraim\": We are hereby taught He showed him Joshua warring with the Canaanites, it being written here \"and the land of Ephraim,\" and elsewhere, (Bamidbar 13:8) \"For the tribe of Ephraim, Hoshea (Joshua) the son of Nun.\"",
"\"and Menasheh\": We are hereby taught that He showed him the land of Menasheh, etc. (see above). Because he was Menasheh's brother, he is juxtaposed with him (in this verse).",
"Variantly: \"And Menasheh\": We are hereby taught that He showed him Gideon ben Yoash (of Menasheh) warring with Midian and Amalek,",
"viz. (Judges 6:15) \"My (Gideon's) thousand is the most impoverished of Menasheh.\"",
"\"and all the land of Yehudah\": We are hereby taught that He showed him the land, etc. (see above).",
"Variantly: \"and all the land of Yehudah\": We are hereby taught that He showed him David in his reign, (it being written here \"and all the land of Yehudah,\" and elsewhere, (I Chronicles 28:4) \"And the G-d of Israel chose me (David) from all my father's house … For He chose Yehudah to be the ruler, and of the house of Yehudah, my father's house, etc.\")",
"\"until the western sea\": We are hereby taught that He showed him all of the west settled in its tranquility, and then its oppressors.",
"Variantly: Read it not \"hayam ha'acharon\" (\"the western sea\"), but \"hayom ha'acharon\" (\"the final day\"). We are hereby taught He showed him the entire world, from the day it was created until the day of the resurrection.",
"(Ibid. 3) \"and the southland\": We are hereby taught that He showed him the southland settled in its tranquility, and then, its oppressors.",
"Variantly: \"and the southland\": We are hereby taught that He showed him the Machpelah cave, where the forefathers are buried, it being written here \"and the southland,\" and elsewhere (Bamidbar 13:22) \"They ascended to the south and he arrived in Chevron\" (the site of the Machpelah cave).",
"[\"and the plain\": We are hereby taught that He showed him the overturning of Sodom and Amorah, (it being written here \"and the plain,\" and elsewhere, (Bereshith 19:25) \"And He overturned those cities and the entire plain.\")] Variantly: We are hereby taught that He showed him Solomon the son of David fashioning vessels for the Temple, it being written (I Kings 7:46) \"In the plain of the Jordan the king cast them.\"",
"\"the valley of Jericho\": We are hereby taught that he showed him Gog and all his hosts, who are destined to fall in the valley of Jericho.",
"Variantly: \"the valley of Jericho\": Cannot anyone see the valley of Jericho? But just as in a plain one can see this field full of wheat and that field sown with barley, so he showed him all of Eretz Yisrael as (He would) the valley of Jericho.",
"\"the city of palms\": We are hereby taught that He showed him Devorah, (it being written here, \"the city of palms, and elsewhere, (Judges 4:5) \"and she would sit under the date-palm of Devorah.\" Variantly: \"the city of palms\": He showed him Gan Eden and the righteous strolling in it, viz. (Psalms 92:13) \"The righteous one will flourish like a date-palm.\"",
"[Variantly: \"until Tzoar\": He showed him the wife of Lot, (who had been turned into a pillar of salt), it being written here \"until Tzoar,\" and elsewhere (Bereshith 19:23) \"and Lot came to Tzoar\" [followed by (Ibid. 26) \"and she was turned into a pillar of salt\"]) Variantly: \"until Tzoar\": He showed him Gehinnom near her, which is narrow above and wide below, as it is written (Iyyov 36:16) \"And He has also led you from a mouth narrow-wide, with no constriction beneath it.\"] Variantly: \"until Tzoar\": He showed him the oppressors of Israel, like the tax-gougers, who lived with the exiles and were destined to go lost with them.",
"(Devarim, Ibid. 4) \"And the L-rd said to him: 'This is the land that I swore to Abraham, etc.'\" He said to him: \"To the fathers I swore it with an oath; to you I show it before your eyes.\"",
"\"and there you shall not pass\": Here it is written \"and there you shall not pass,\" and elsewhere (Ibid. 32:12) \"and there you shall not come.\" Moses said before Him: If I cannot enter as a king, let me enter as a commoner, to which He replied \"and there you shall not come\" (at all!) Moses: If I cannot enter alive, let me enter dead, to which He replied \"and there you shall not pass\" — not as a king and not as a commoner, neither alive nor dead.",
"(Ibid. 5) \"And Moses died there\": Is it possible that Moses died and wrote \"And Moses died there!\" But up to this point, Moses wrote; from this point on, Joshua wrote. These are the words of R. Yehudah. (Others say, R. Nehemiah) R. Shimon said to him: Is it not written (Ibid. 31:26) \"Take this Torah scroll and place it at the side of the ark, etc.\"? It must be, then, that Moses wrote in tears what the Holy One Blessed be He told him to write, as in (Jeremiah 36:18) \"And Baruch said to them: With his mouth did he utter to me all of these words, and I wrote them in the book in ink.\" R. Eliezer says: A Heavenly voice called out (for a distance of) twelve mils by twelve mils \"And Moses died.\" S'malyon said (It called out) \"And Moses died there, the great scribe of Israel.\" Whence is it derived that a tunnel issues from the grave of Moses to that of the patriarchs? It is written here \"and Moses died there,\" and elsewhere, (Bereshith 49:31) \"There they buried Abraham and Sarah his wife.\" Others say: \"Moses did not die, but he stands and serves, it being written here \"there,\" and elsewhere (Shemoth 34:28) \"And he (Moses) remained there with the L-rd.\" Just as there, standing and serving, so, here, standing and serving.",
"\"the servant of the L-rd\": Scripture speaks not in denigration of Moses, but in praise of him. For thus do we find with the first prophets that they were called (in praise) \"servants,\" viz. (Amos 3:7) \"For the L-rd G-d will not do anything unless He reveals His secret to His servants, the prophets.\"",
"\"by the word of the L-rd.\": When G-d takes the souls of the righteous, He does so gently. To what may this be compared? To a trustworthy man in a city, with whom everyone deposited their pledges. When one of them would come to claim it, he would (immediately) take it out and hand it to him, knowing exactly where it was. But when he came to send it through his son, or servant, or messenger, they would turn things topsy-turvy, not knowing their locations. Similarly, when G-d takes the souls of the righteous, He does so gently, and when He takes the souls of the wicked, He relegates (the task) to cruel, evil angels, who wrest out their souls. And thus is it written (Proverbs 13:11) \"and a cruel angel will be sent against him,\" and (Iyyov 36:14) \"Their souls will die amidst turmoil.\"",
"(Devarim, Ibid. 6) \"And He buried him in the valley, in the land of Moav\": If \"in the valley,\" why \"in the land of Moav\"? And if \"in the land of Moav,\" why \"in the valley\"? To teach that Moses died within the inheritance of Reuven and was buried in a field in the inheritance of Gad.",
"\"and no man knew his grave\": Some say that even Moses did not know the place of his burial, it being written \"and no man knew his grave,\" \"man\" signifying Moses, as in (Bamidbar 12:3) \"And the man, Moses, was exceedingly humble.\" And it once happened that the emperor's house sent (a deputation, telling them) \"Seek out the grave of Moses.\" They went. When they stood above, it (his grave) seemed to be below. When they stood below, it seemed to be above. They then divided themselves into two groups (one above, and one below), but to those who stood above, it seemed to be below; and to those who stood below, it seemed to be above — this in keeping with \"and no man knew his grave.\"",
"(Ibid. 7) \"And Moses was one hundred and twenty years old when he died\": He was one of the four who died at the age of one hundred and twenty: Moses, Hillel the Elder, R. Yochanan b. Zakkai, and R. Akiva. Moses was in Egypt for forty years, in Midian for forty years, and led Israel for forty years. Hillel the Elder went up from Bavel (to Eretz Yisrael) at the age of forty, attended upon the sages for forty years, and led Israel for forty years. R. Yochanan b. Zakkai was in business for forty years, attended upon the sages for forty years, and led Israel for forty years. R. Akiva was a shepherd for forty years, learned (Torah) for forty years, and led Israel for forty years. Six \"pairs\" whose years (of life) were the same: Rivka and Kehoth; Levi and Amram; Joseph and Joshua; Samuel and Solomon; Moses and Hillel the Elder; R. Yochanan b. Zakkai and R. Akiva.",
"\"his eye did not dim\": This teaches us that the eye of the dead (with the exception of that of Moses) does dim.",
"\"and his moisture lo nas\": R. Eliezer b. Yaakov says: Read it not \"his moisture did not depart, but \"his moisture does not depart\" — even now, (\"lo nas\" being susceptible of both readings). If one touched Moses' flesh (today), moisture would \"blossom\" from it.",
"(Ibid. 8) \"And the children of Israel mourned Moses in the plains of Moav thirty days: and \"and the days of the weeping of the mourning of Moses ended\": \"the days of weeping\": two; \"mourning\": three.",
"\"thirty days\": What is the nature of these (thirty days)? We are hereby taught that they mourned him for thirty days before his death. And whence is it derived that the days of Naziritism are thirty? It is written here \"days\" and elsewhere, (in respect to Naziritism, Bamidbar 6:4) \"days.\" Just as \"days\" here is thirty, so, \"days\" there is thirty.",
"(Ibid. 9) \"And Joshua the son of Nun was full of the spirit of wisdom\": Why? \"for Moses had placed his hands upon him\": There is no obedience greater than this.",
"\"and they did as the L-rd had commanded Moses\": But He had not yet placed his fear upon them, it being written (Joshua 4:14) \"On that day the L-rd exalted Joshua\" — On that day He placed his fear upon them.",
"(Devarim, Ibid. 10) \"And there shall not arise in Israel again a prophet such as Moses\": But among the nations, there did arise. And who was he? Bilam the son of Beor. But there is a difference between the prophecy of Moses and the prophecy of Bilam. Moses did not know who was speaking to him, and Bilam did know, viz. (Bamidbar 24:16) \"The speech of the hearer (Bilam) of the words of the Almighty.\" Moses did not know when He would speak to him until He did so. Bilam did know, viz. \"and the knower of the knowledge of the Most High.\" Moses did not speak with Him unless he was standing, viz. (Devarim 5:28) \"And you, here, stand with Me.\" And Bilam spoke with Him when he was fallen, viz. (Bamidbar 24:4) \"The vision of the Almighty shall he see, fallen and his eyes uncovered.\" To whom may he be compared? To the king's cook, who knows the expenses of the royal table.",
"\"whom the L-rd knew face to face\": Because it is written (Shemoth 33:18) \"And he said: Show me, I pray, Your glory,\" He said to him: In this world you cannot see it, it being compared to a \"face,\" viz. (Ibid. 20) \"You shall not be permitted to see My face.\" But you will see it in the world to come, where it is compared to a \"back,\" viz. (Ibid. 23) \"Then I shall remove My palm, and you shall see My back.\" When did He show it to him? Close to his death — whence we derive that close to death it can be seen.",
"(Devarim, Ibid. 11) \"In all the signs and the wonders which the L-rd sent him to do in the land of Egypt, to Pharaoh, and to all of his servants, and to all of his land.\": \"to Egypt\": by itself; \"to Pharaoh\": by himself; \"and to all of his servants\": by themselves.",
"(Ibid. 12) \"and of all the mighty hand\": This is the plague of the first-born. \"and of all the great awe\": This is the splitting of the Red Sea.",
"R. Elazar says: \"in all the signs and the wonders\": In Egypt and at the Red Sea. And whence do we derive (what occurred at) Mount Sinai? From \"and in all the strong hand.\" And whence do we derive even (what occurred in) the desert? From \"and in all the great awe.\" And whence do we derive even the breaking of the tablets? It is written elsewhere (Ibid. 9:17) \"and I broke them before your eyes,\" and here, \"that Moses wrought before the eyes of all of Israel.\""
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