Midrasch zu Dewarim 23:5

“Cast your bread on the surface of the water, for after many days you will find it (Ecclesiastes 11:1).
“Cast your bread on the surface of the water” – Rabbi Beivai said: If you sought to perform charity, perform it with those who toil in Torah study, as water stated here is nothing other than words of Torah, as it is stated: “Anyone thirsty, go to water” (Isaiah 55:1).¹This verse is interpreted as using the term water to refer to Torah, as implied by the continuation: “Incline your ear and come to Me, hear and your soul shall live” (Isaiah 55:3). Rabbi Akiva said: When I was coming by sea, I saw a ship that sank in the sea, and I was very sorry about a certain Torah scholar who was on it and [must have] drowned. When I arrived at the province of Kapotkeya, I saw him, that he was sitting before me and asking questions. I said to him: ‘My son, how did you ascend from the sea?’ He said: ‘Rabbi, due to your prayer, each wave cast me to another, and another to another until they caused me to reach dry land.’ I said to him: ‘My son, what deeds do you have to your credit?’ He said: ‘When I boarded the ship, a certain unfortunate man encountered me. He said to me: Perform charity for me, and I gave him a loaf. He said to me: Just as you gave me my life with your gift, so may your life be given to you.’ I read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain large ship that set sail in the Mediterranean Sea. The wind took hold of it and brought it to a place where there was no flowing water.²The water currents in that location swirled in such a way that the ship was unable to progress. When they realized that they were in serious trouble, they said: Let us share our supplies. If we die, all of us will die. If we live, all of us will live. The Omnipresent enlightened their eyes and they took a goat, roasted it, and suspended it on the west side of the ship. A great beast came after its aroma and began dragging [the ship] until it cast it into flowing water and they traveled on. When they arrived and entered Rome, they recounted the incident to Rabbi Eliezer and Rabbi Yehoshua. They read in their regard: “Cast your bread on the surface of the water.”
Bar Kappara was digging³Some commentaries contend that the text should read: Bar Kappara was strolling (Matnot Kehuna; Etz Yosef). on the coast at Caesarea. He saw a ship that had sunk in the sea and a governor ascending from it unclothed. When [bar Kappara] saw him, he approached him, inquired after his welfare, and gave him two sela. What [else] did he do? He took him into his house, fed him, gave him to drink, and gave him an additional three sela. He said to him: ‘A prominent man like you will [need to] spend an additional three sela.’ Sometime later, Jews were incarcerated in Safefasa. They said: ‘Who will go and appease [the authorities] on our behalf?’ They said to each other: ‘Bar Kappara, as he is esteemed by the government.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are five hundred dinars here; take them and appease them on our behalf.’ He took five hundred dinars and ascended to the governmental authorities. When the governor saw him, [the governor] stood on his feet and inquired after his welfare. [The governor] said to him: ‘Why did the Rabbi trouble himself to come here?’ [Bar Kappara] said to him: ‘I am requesting from you that you have mercy on these Jews.’ [The governor] said to him: ‘You know that this kingdom does nothing for free.’ [Bar Kappara] said to him: ‘I have with me five hundred dinars. Take them and be appeased in our regard.’ [The governor] said to him: ‘Let these dinars be payment to you for the five sela that you gave me, and [the members of] your nation will be freed in exchange for the food and the drink that you fed me and gave me to drink in your house, and go you in peace, with great honor.’ They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Shamua was strolling on the coast of the Mediterranean Sea. He saw a ship that was being tossed in the sea, and in an instant, it sank along with everything that was on it. He saw one man who was sitting on one of the planks of the ship. [His plank was tossed] from one wave to another; he ascended to dry land when he was naked, and he hid on the seacoast. It was the season when Jews ascend to Jerusalem for the pilgrimage festival. He said to them: ‘I am from the descendants of Esau your brother. Give me some minimal garments, and I will cover my nakedness, as the sea stripped me bare and I was left with nothing.’ They said to him: ‘May your entire nation be stripped bare in this manner.’ He lifted his eyes and saw Rabbi Elazar ben Shamua strolling among them. He said: ‘I see that you are an elderly and respected man in your nation, and you are wise in the ways of the dignity of people. Perform charity for me and give me a covering, for the sea stripped me bare.’ Rabbi Elazar ben Shamua had on him seven cloaks. He removed one and gave it to him. He led him to his house, fed him, gave him to drink, gave him two hundred dinars, transported him fourteen parasangs, and accorded him great honor until he brought him into his [own] house.
Sometime later, the evil emperor died, and they appointed a king in his place. He decreed on that province that all the men were to be executed and all the women to be plundered.⁴The new king was the man who had been saved from the ship. He issued the decree because the Jews of that province had treated him so poorly in his time of need. They said to Rabbi Elazar ben Shamua: ‘Go and appease them on our behalf.’ He said to them: ‘You know that this kingdom does nothing for free.’ They said to him: ‘There are four thousand dinars here; take them and appease them on our behalf.’ He took them and ascended, and stood at the gate of the royal palace.
He said to them: ‘Go and say to the king: One Jewish man is standing at the gate and he wishes to ask after the welfare of the king.’ [The king] said: ‘Bring him in.’ When the king saw him, he threw himself off his throne and fell on his face. He said: ‘What business does my master have here, and why did my master trouble himself to come here?’ [Rabbi Elazar ben Shamua] said: ‘It is so you will have mercy on that province and abrogate that decree.’ He said to him: ‘Is there any untruth written in the Torah?’ He said to him: ‘No.’ He said to him: ‘Is it not written in your Torah: “An Amonite and a Moavite shall not enter into the assembly of the Lord” (Deuteronomy 23:4)? Why? “Because they did not greet you with bread and with water” (Deuteronomy 23:5). And it is written: “Do not despise an Edomite, as he is your brother” (Deuteronomy 23:8). Am I not a descendant of Esau your brother?⁵The Edomites were descendants of Esau. This man was Roman, and the Sages identified Rome as descendants of the Edomites. But they did not treat me with kindness. One who violates the Torah incurs liability to be executed.’
Rabbi Elazar ben Shamua said to him: ‘Even though they have incurred liability toward you, pardon them and have mercy on them.’ He said to him: ‘You know that this kingdom does nothing for free.’ He said to him: ‘I have with me four thousand dinars. Take them and have mercy on them.’ He said to him: ‘Let these four thousand be given to you in exchange for the two hundred that you gave me, and the entire province will be pardoned because of you, in exchange for the food and the drink that you fed me and gave me to drink. Go into my treasury and take for yourself seven cloaks of garments in exchange for the cloak that you gave to me. Go in peace to your people, and I will pardon them because of you.’ They read in his regard: “Cast your bread on the surface of the water.”
There was an incident involving a certain man who each day would take one loaf and cast it into the Mediterranean Sea. One day he went and purchased a fish. He cut it open and found a jewel in it. They said to him: This is the man who received a return for his loaves. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Yitzḥak said: There was an incident involving a merchant who was walking along the way along with a certain soldier. As they were walking together they developed a fondness for one another. When they entered the city, [the merchant] brought him in with him, fed him, and gave him to drink. Sometime later this merchant was arrested for selling garments stained with blood.⁶The suspicion was that he had attacked travelers and stolen their garments. That soldier heard, and he came to him. He said to [the merchant]: ‘What are you doing here?’ [The merchant] recounted the incident to him. [The soldier] said to him: ‘When you go out to be tried, say to them that so-and-so knows to speak in my favor.’ When he went out to be tried, he said: ‘So-and-so knows to speak in my favor.’ They said to [the soldier]: ‘What favorable [considerations] do you know about this [individual]?’ He said to them: ‘The brother of someone who was killed owed me [money], but he did not have anything to give. He gave me his⁷The garments of his dead brother. garments, and I gave them to this one to sell them for me.’ They said: ‘A trustworthy one received it from a trustworthy one,’ and he was freed. They read in his regard: “Cast your bread on the surface of the water.”
Rabbi Elazar ben Rabbi Simai interpreted it regarding Abraham our patriarch. The Holy One blessed be He said to him: You said: “I will take a loaf of bread [and you shall sustain your heart]” (Genesis 18:5); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Behold I will rain bread down to you from the heavens” (Exodus 16:4). In the settlement, as it is stated: “A land of wheat and barley” (Deuteronomy 8:8). And in the future as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16).
You said: “And wash your feet” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “I will wash you in water…” (Ezekiel 16:9).⁸The verse means that God cleansed them of the impurity of Egypt. In the settlement, as it is stated: “Wash and be purified” (Isaiah 1:16). And in the future as it is stated: “When the Lord will have washed away the excrement of the daughters of Zion” (Isaiah 4:4).
You said: “Please let a little water be taken” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “Arise, well, [give voice for it]” (Numbers 21:17).⁹Israel recited this expression of praise and gratitude for the miraculous well that provided water for them in the wilderness. In the settlement, as it is stated: “A land of streams of water…” (Deuteronomy 8:7). And in the future as it is stated: “It will be on that day, the mountains will drip nectar and the hills will flow with milk; all the streams of Judah will flow with water…” (Joel 4:18).
You said: “Recline under the tree” (Genesis 18:4); by your life, I will repay your descendants in the wilderness, in the settlement, and in the future. In the wilderness, as it is stated: “He spread a cloud for a screen” (Psalms 105:39). In the settlement, as it is stated: “You shall dwell in booths seven days; every native in Israel shall dwell in booths” (Leviticus 23:42). And in the future as it is stated: “It will be a shelter for shade by day…” (Isaiah 4:6).

“Boaz said to his servant who was appointed over the reapers: Whose is this young woman?” (Ruth 2:5).
“Boaz said to his servant who was appointed over the reapers” – over how many was he appointed? Rabbi Eliezer bar Miriam said: He was appointed over forty-two, [as evident] from this [verse]: “Solomon counted all the strangers who were in the land of Israel…[and they were found to be one hundred fifty-three thousand, six hundred]. He set from them seventy thousand porters [and eighty thousand hewers in the mountains, and three thousand six hundred overseers to set the people at work]” (II Chronicles 2:16–17).¹⁶²Having 3,600 overseers for 150,000 workers yields a ratio of one overseer for approximately forty-two workers. One who does so can sustain it and know what each of them is doing.
“Whose is this young woman?” – did he not know who she was? Rather, once he saw that she was pleasant and her actions were fine, he began asking about her. All the women would bend at the waist and gather, and this one would sit and gather. All the women would raise their skirts, and she would lower her skirts. All the women would jest with the reapers, while she would conduct herself modestly. All the women would gather between the sheaves, and she would gather from what had been abandoned.
Similarly, “When Saul saw David emerge against the Philistine [he said to Avner, commander of the army: Avner, whose son is this lad?]” (I Samuel 17:55); did he not know who he was? The day before, he had sent to Yishai saying: “Please let David stand before me, as he has found favor in my eyes” (I Samuel 16:22), and now he is asking about him? Rather, when Saul saw the head of the Philistine in his hand, he began asking about him: If he descends from Peretz, he is a king. If he descends from Zeraḥ, he is a judge.¹⁶³Saul knew that David was from the tribe of Judah but did not know from which of Judah’s sons he descended, from Peretz or Zeraḥ. Apparently, there was a tradition that kings would descend form Peretz. Doeg the Edomite was there at that time, and said to him: Even if he descends from Peretz, is he not disqualified? Is he not of disqualified lineage; does he not descend from Ruth the Moavite? Avner said to him: Has the halakha of: An Amonite and not an Amonite woman, not been introduced? He said to him: If so, an Edomite and not an Edomite woman, an Egyptian and not an Egyptian woman.¹⁶⁴It is forbidden to marry an Edomite or Egyptian convert or his descendants, for three generations since his conversion (Deuteronomy 23:8–9). This is understood to apply to both male and female converts. Why were [Amonite and Moavite converts] barred? Was it not “because they did not meet you with bread and with water; [and they hired against you Bilam son of Beor from Petor, Aram Naharayim, to curse you]” (Deuteronomy 23:5)? The women should have gone out to the women [with bread and water]. Avner temporarily forgot the [reason for this] halakha. Saul said to him: The halakha that you forgot, go and ask Samuel and his court. When he came to Samuel in his court, he said to him: From where did you get this, was it not from Doeg? Doeg is a heretic and will not leave this world in peace. To send you away with nothing¹⁶⁵With no response to Doeg’s argument. is not possible. Rather, it is written: “All the glory of the king’s daughter is inside” (Psalms 45:14); it is not for a woman to go out, it is for a man to go out. “And they hired against you” (Deuteronomy 23:5) – it is for a man to pay wages and not for a woman.
“The servant that was appointed over the reapers answered and said: She is a Moavite young woman who returned with Naomi from the field of Moav” (Ruth 2:6).
“The servant that was appointed over the reapers answered and said: She is a Moavite young woman”; and you said her actions are fine and pleasant? Rather, her mentor cured her.¹⁶⁶Naomi cured her of her Moavite ways. This is derived from the continuation of the verse, “who returned with Naomi from the field of Moav” (Matnot Kehuna). The word returned [shava] can also mean “repented.”

At the end of the persecution,⁶⁰After the death of Hadrian, emperor of Rome, who had outlawed Torah study and made other repressive decrees, and who had crushed the Bar Kokhva revolt. our Rabbis assembled in Usha; they were: Rabbi Yehuda, Rabbi Neḥemya, Rabbi Meir, Rabbi Yosei, Rabbi Shimon ben Yoḥai, Rabbi Eliezer son of Rabbi Yosei HaGelili, and Rabbi Eliezer ben Yaakov. They sent to the elders of the Galilee and said: ‘Anyone who is learned, let him come and teach, and anyone who is not learned, let him come and study.’ They assembled, studied, and did everything that they needed to do. When the time arrived to take their leave, they said: ‘Are we to leave empty the place in which we were received?’⁶¹Will we leave without honoring and expressing our appreciation for the residents of the host city? They accorded honor to Rabbi Yehuda, who was a resident of the city; not that he was greater than they were in Torah, but rather because a person’s place entitles him to honor.
Rabbi Yehuda entered and expounded: “Moses would take the Tent and pitch it outside the camp at a distance from the camp… [and anyone who would seek the Lord would go out to the Tent of Meeting outside the camp]” (Exodus 33:7). “At a distance” is stated here, and there it is stated: “There shall be a distance between you and it a measure of approximately two thousand cubits” (Joshua 3:4). Just as “distance” that is stated here is two thousand cubits, so “distance” stated there is two thousand cubits. “And anyone who would seek Moses” is not written here, but rather, “who would seek the Lord.” From here we have learned that anyone who welcomes Torah scholars, it is as though he received the Divine Presence. You, our brethren, our Rabbis, Torah luminaries, those of you who suffered [by traveling] ten mil, or twenty, or thirty, or forty, in order to hear matters of Torah, all the more so that the Holy One blessed be He will not withhold your reward in this [world] and in the [World] to Come.
Rabbi Neḥemya entered and expounded: “An Amonite or Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4). It is taught: Two great nations were denied entrance into the congregation of the Lord. Why? “Due to the fact that they did not greet you with bread and water” (Deuteronomy 23:5). Did Israel need it at that time? Is it not so, that all forty years that Israel was in the wilderness, the spring would rise for them, the manna would fall for them, quail was available for them, the clouds of glory enveloped them, and the cloud pillar traveled before them, and you say: “that they did not greet you with bread and water”? Rabbi Elazar said: Proper etiquette is that when one comes from travel one greets him with food and drink. Come and see what the Holy One blessed be He repaid these two nations: “An Amonite or Moavite shall not enter the congregation of the Lord.” You, residents of Usha, who welcomed our Rabbis with your food, your drink, and your beds, the Holy One blessed be He will repay you a fine reward.
Rabbi Meir entered and expounded: “A certain elderly prophet was residing in Beit El” (I Kings 13:11). Who was this? This was Amatzya, the priest of Beit El. Rabbi Yosei said: 'Meir, there is much confusion here. Who was this? This was Yonatan ben Gershom ben Moses [Moshe]. That is what is written: “Yehonatan ben Gershom ben Menashe” (Judges 18:30). The nun in Menashe is suspended.⁶²It is written in a suspended manner, smaller than the other letters and not extending to the bottom of the line. If he merited, “ben Moshe”; if not, “ben Menashe.”⁶³If he were to repent, he would merit to be called the son of Moses, or Moshe; if the letter nun is removed from the name Menashe, what is left is Moshe. If he did not repent, he would be referred to as the son of Menashe. This is a prophetical reference to Menashe son of Hezekiah, who was a notoriously wicked king of Judah.
The students raised a question before Rabbi Shmuel bar Naḥman, they said to him: A priest to idol worship lived all those years?⁶⁴The Yehonatan mentioned in Judges was a priest to idol worship. If he was the grandson of Moses, and also the priest of Beit El mentioned in Kings, by what merit would he have lived from the time of Judges until the time of the events in Kings? He said to them: Yes, because he was discouraging vis-à-vis idol worship. How so? A person would come to worship, and he would say to him: ‘How old are you?’ He would say to him: Forty years old, or fifty, or sixty, or seventy years old, or however old he was. He would say to him: ‘How old are you, forty years old, or fifty, or sixty, or seventy, or eighty years, and this idol was crafted only five or twelve years ago, and you seek to forsake your God and worship it? That is contemptible.’ [The visitor] would then become embarrassed and would leave. A certain contemptible individual came, and [Yehonatan] said this to him. He said to [Yehonatan]: ‘Why are you sitting here and worshipping it?’ He said: ‘I take my salary and mislead him.’⁶⁵Yehonatan said that his employer, Mikha, believed that he worshipped the idol, but that was not actually the case. When David heard of him, he sent and brought him, and he said to him: ‘You are the grandson of that righteous one and you engage in idol worship?’ He said to him: ‘This is the tradition that I receive from the house of my grandfather: Sell yourself for idol worship but do not be beholden to people.’⁶⁶Take a job pertaining to idolatry if necessary, but do not be financially dependent on others. He said to him: ‘Heaven forbid, it is not so, but rather sell yourself to a labor that is foreign⁶⁷The confusion stemmed from the fact that the literal translation of avoda zara, the term used to connote idol worship, is foreign labor. to you, but do not be beholden to people.’ When David saw how fond he was of money, he appointed him officer of the treasury. They say: When David died, he returned to his evil ways.
That is what is written: “I, too, am a prophet like you…kiḥesh lo” (I Kings 13:18). What is kiḥesh lo? He lied to him. What did he lie to him? He fed him the bread of falsehood.⁶⁸He gave the prophet from Judah food, which the prophet from Judah ate for sustenance, but in fact that meal led to his death. It is written: “As they were sitting at the table, the word of the Lord was to the prophet who had caused him to return” (I Kings 13:20). Can the matters not be inferred a fortiori? If this one, who lied and fed him the bread of falsehood, was privileged to have the Divine Spirit rest upon him, you, our brethren, residents of Usha, who welcomed our Rabbis with the food of truth, and drink, and a bed, all the more so that the Holy One blessed be He will pay you a fine reward.
Rabbi Yosei entered and expounded: “The Ark remained in the house of Oved Edom the Gittite [for three months]” (II Samuel 6:11). “It was told to King David saying: The Lord has blessed the house of Oved Edom and everything that is his” (II Samuel 6:12). By what merit? “Because of the Ark of God” (II Samuel 6:12). With what did He bless him? With children; that is what is written: “[Oved Edom had sons: Shemaya the first…] Amiel the sixth and Yisakhar the seventh” (I Chronicles 26:4–5), and likewise it says: “All these were of the sons of Oved Edom, they and their sons” (I Chronicles 26:8). They said: He had eight sons and he had eight daughters-in-law and each one of them would give birth to two each month. How so? She was impure for seven [days] and pure for seven [days] and she would give birth.⁶⁹She would conceive on the night of her purification and miraculously give birth after a gestation period of seven days. Impure seven and pure seven and she would give birth. Sixteen each month for three months, that is forty-eight. And six of his own,⁷⁰He himself had another six children in those three months. that is fifty-four. And the eight of them, that is sixty-two. Is that not what is written: “Sixty-two for Oved Edom (I Chronicles 26:8).
The students raised a question before Rabbi Yoḥanan, they said to him: What is that which is written: “Peuletai the eighth” (I Chronicles 26:5)? He said to them: It is because he performed a great service for the Torah. What service did he perform for the Torah? He would kindle before the Ark one lamp in the morning and one lamp in the afternoon. The matters can be inferred a fortiori: If the Ark of God, which does not eat, drink, or speak, but there were two stone tablets in it, and he kindled one lamp on its behalf and he merited to be blessed for honoring it, you, our brethren, residents of Usha, all the more so.
Rabbi Shimon ben Yoḥai entered and expounded: “It was one day that Elisha traveled to Shunem and there was a prominent woman and she implored him to eat bread” (II Kings 4:8). Rabbi Yehuda ben Rabbi Simon said to him: Because it wrote “she implored him to eat bread,” she merited having her son revived. Rabbi Yudan in the name of Rabbi Ze’eira, and Rabbi Yoḥanan in the name of Rabbi Shimon ben Yoḥai, said: So great is sustenance that it causes the revival of the dead to occur not at its appointed time. The woman from Tzorfat, because she fed Elijah, merited having her son revived. The Shunamite, because she fed Elisha, merited having her son revived.
Rabbi Yehuda ben Rabbi Ilai said: Even lamps, even wicks, Elijah would take from place to place so as not to impose upon any person. Rabbi Yehuda ben Rabbi Simon said: Did he eat from her food? Did not both she and he eat from his food, as it is written: “She and he ate” (I Kings 17:15). “He and she” is written.⁷¹According to tradition, the verse is written such that it states “he and she ate,” but when reading the verse one reads it as though it states “she and he ate.” This is because she was the host, but the sustenance was provided by God in Elijah’s merit. Rather, because she welcomed him hospitably and served him, she merited having her son revived. And you, residents of Usha, who perform acts of kindness, all the more so.
Rabbi Eliezer son of Rabbi Yosei HaGelili entered and expounded: “Saul said to the Kenite: Go, withdraw, descend from among the Amalekites, lest I destroy you with them; for you performed kindness with all the children of Israel when they ascended from Egypt’" (I Samuel 15:6). Did Yitro,⁷²The Kenites are identified as the descendants of Yitro. in fact, perform kindness with all the children of Israel? Was it not with Moses alone that he performed it? Rabbi Elazar said: Yitro certainly performed kindness with Moses; that is what is written: “Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: That is not so. He fed him as his wages. As it is written: “He also drew water for us [and watered the flock]” (Exodus 2:19).⁷³The verse states “drew water” with a double Hebrew term, dalo dala. The midrash expounds the significance of that double term. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew for us and for our fathers.⁷⁴The daughters of Yitro had their own sheep in addition to the sheep of their father Yitro (Etz Yosef). Rabbi Neḥemya said: He drew for us and for the shepherds. The Rabbis say: He drew for us due to the merit of our fathers⁷⁵The reason for the contentiousness with the shepherds was that Yitro had forsaken Midianite idolatry. and he drew for the shepherds to make peace between them. And you say that he performed kindness with all of Israel? Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, they ascribe him credit as though he did so to all of Israel, and you, our brethren, residents of Usha, all the more so.⁷⁶You residents of Usha performed kindness for numerous prominent scholars, and you did not owe them a previous debt of gratitude like Yitro owed Moses.
Rabbi Eliezer ben Yaakov entered and expounded: “Moses and the priests, the Levites, spoke to all Israel, saying: Pay attention and hear Israel, this day you have become a people [to the Lord your God]” (Deuteronomy 27:9). Was it that day that they received the Torah? Had it not been forty years already since they received the Torah, and you say “this day”? Rather, it teaches that since Moses reviewed the Torah for them and they received it welcomingly, the Torah ascribed them credit as though they had received it that day from Mount Sinai. That is why it is stated: “This day you have become a people to the Lord your God.” And you, our brethren, residents of Usha, who hospitably welcomed our Rabbis, all the more so.