Midrasch zu Schemot 20:20

Rabbi said: Blessings³⁷In the sense of good deeds. bring blessings upon their purveyors; curses³⁸In the sense of evil deeds. bring curses upon their purveyors. Blessings bring blessings upon their purveyors, as it is written: “A whole and just weight shall be [yours]” (Deuteronomy 25:15), and if you do so: “shall be yours” (Deuteronomy 25:15). Curses bring curses upon their purveyors, as it is written: “You shall not have in your purse different weights, large and small” (Deuteronomy 25:13), and if you do so, the Holy One blessed be He said: ‘You sought to use large and small? By your life, that wicked one [who uses corrupt weights] will not manage to possess even something small,’ as it is written: “You shall not have in your purse.” Similarly, “you shall not make with Me [gods of silver and gods of gold]” (Exodus 20:20). The Holy One blessed be He said: ‘You sought to make for Me “gods of silver and gods of gold” – by your life, that wicked one will not manage to make even one of wood,’ as it is written: “You shall not make for yourselves” (Exodus 20:20).

(Lev. 26:3:) “If you walk in My statutes….” This text is related (to Hos. 9:17), “My God will reject them because they did not heed Him….” The Holy One, blessed be He, said, “I have said that you would be set in security, as stated (in Amos 9:15), ‘And when I plant them in their land, [they shall never again be uprooted]….’ When? (Lev.: 26:3, 5:) ‘If you walk in My statutes […] You shall eat your fill of bread.’ But you did not so act.” Instead (according to II Kings 17:9), “The Children of Israel attributed things which were not right to the Lord.” [So] I have also set upon you things which I did not write in My Torah. [It is so stated] (in Deut. 28:61), “Moreover [the Lord will bring upon you] every disease and every plague which is not written [in this book of the Torah].” Now what were the “things they attributed, which were not right to the Lord?” As Isaiah said (in Is. 1:4), “They have forsaken the Lord […];” do not say, “They have forsaken ('zbw) [Me],” but “They,” as it were, “have made me worth forsaking ('yzbw) (i.e., caused me to be cruel).” Now I was called (in Exod. 34:6), “The Lord, the Lord, a merciful and gracious God.” But through their sins, they have made Me cruel and changed My trait of mercy to cruelty, as stated (in Lam. 2:5), “The Lord has become like an enemy, He swallowed Israel.” It also says (in Is. 63:10), “But they rebelled, and grieved His holy spirit; then He became their enemy, and Himself made war against them.” Therefore, Hosea said, “Who has brought this about for you? [It was] because you did not heed Him, (in Hos. 9:17), ‘My God will reject them because they did not heed Him.’” It is also written (in Deut. 28:65), “And among those nations you shall find no peace. Another interpretation (of Lev. 26:3, 4, 14, 19) “If you walk in My statutes…, then I will give you your rains in their season…. But if you do not heed Me…. I will make your heavens like iron”: It also says so (in Hag. 1:10), “For that reason the heavens over you have withheld dew, and the earth has withheld its produce.” Because of your sins, the nations are also afflicted. R. Joshua ben Levi said, “If the nations had known that they are afflicted because of the sins of Israel, they would have raised two armies²Gk.: stratiai. to guard each and every person of Israel in order that they keep the Torah and not sin. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from [fulfilling] the commandments.” As when Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10), “For that reason the heavens over you have withheld dew.” But if [the Israelites] do not sin, all the world is blessed on their account, as stated (in Gen. 26:4), “and through your seed shall all the nations of the earth be blessed.” The Holy One, blessed be He, said to Moses (in Exod. 20:19-20), “You yourselves have seen that I spoke with you from the heavens. Along with Me you shall not make gods of silver, nor shall you make for yourselves gods of gold.” So if you sin [and pray to me], I will not answer you, as stated (in Zech. 7:13), “And it came to pass that, as He called, and they did not heed; ‘So let them call, and I will not heed,’ [says the Lord of hosts].” Therefore (according to Exod. 20:20), “Along with Me you shall not make gods of silver.”

We are taught in a Baraitha (Ex. 20, 20) And in order that His fear may be before your faces. This refers to shamefulness. (Ib.) That ye shall not sin. Infer from this that shame brings it about that one should be afraid to commit a sin. From this passage our sages infer that it is a good sign for a man to be shameful. Acherim say: "Whoever feels ashamed will not be quickened to sin, and whoever has no bashfulness it is assured that his ancestors were not present on Mt. Sinai [when the Torah was given unto Israel.]

Another interpretation (of Lev. 26:3, 4, 14, 19:) IF YOU WALK IN MY STATUTES…, THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON…. BUT IF YOU DO NOT HEED ME…. I WILL MAKE YOUR HEAVENS LIKE IRON. It also says so (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW, AND THE EARTH HAS WITHHELD ITS PRODUCE. Because of your sins, the nations are also afflicted. R. Joshua ben Levi said: If the nations had known that, when Israel sinned, they also would be afflicted, they would have raised two armies⁵Gk.: stratiai. in order to keep each and every person of Israel [from sinning.⁶The bracketed portion continues to the end of the section. Since the passage is lacking in Buber’s main Oxford ms., he has drawn on Codex Vaticanus Ebr. 34. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from < fulfilling > the commandments. Thus because Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW. But if < the Israelites > do not sin, all the world is blessed on their account, as stated (in Gen. 26:4): AND THROUGH YOUR SEED SHALL ALL THE NATIONS OF THE EARTH BE BLESSED. The Holy One said to Moses (in Exod. 20:19–20 [22–23]): YOU YOURSELVES HAVE SEEN THAT I SPOKE WITH YOU FROM THE HEAVENS. ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER, NOR SHALL YOU MAKE FOR YOURSELVES GODS OF GOLD. So if you sin and pray to me, I will not answer you, as stated (in Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE] CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED, SAYS THE LORD OF HOSTS. Therefore (according to Exod. 20:20 [23]): ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER….]

R. Chana b. Adda said: "The decree concerning the Gibeonites was issued by David, as it is said (II Sam. 21, 2) And the king called for the Gibeonites and said unto them: now the Gibeonites are not of the children of Israel." Why did David make such a decree against them? Because, as it is written And then was a famine in the days of David three years, year after year. During the first year of the famine, David said to Israel: "Perhaps there are odilaters amongst ye, concerning which it is written (Deut. 11, 16) And ye turn aside and serve other gods, and worship them. Then the Lord's wrath will be kindled against you, and He will shut up the heavens that there be no rain." They investigated and found nothing of the kind. During the second year [of the famine] ( he again said to them: "Perhaps there are amongst you adulterers, concerning whom it is written (Jer. 3, 3) And [though] the early showers were with-holden, and the later rain came not, yet hadst thou a forehead of incestuous wife." Thereupon they investigated, but again found nothing of the kind. Upon the third year of the famine, David said to Israel: "Perhaps there are amongst you such that subscribed to charity in public and refused to pay, concerning which it is written (Pr. 25, 14) Like clouds and wind without rain, so is man that vaunteth falsely of a gift." They investigated and again did not find any trace of it. David then said: "The cause hangs upon none else but myself." Immediately (II Sam. 21, 1) and David besought the presence of the Lord. What does this mean? Resh Lakish said: "He asked information through the Urim and the Tummim." What is the intimation for it? Said R. Elazar: "We infer through the [analogy of expression] of the word R'nei, P'nei. It is written here (Ib.) And David besought the presence (P'nei) of the Lord, and it is written there (Num 27, 21) and he shall ask of him after the Judgment of the Urim before (Li-phnei) the Lord." (II Sam. 21, 1) And the Lord said, On account of Saul, and on account of the house of blood is this; because he hath slain the Gibeonites; i.e., on account of Saul, that he was not eulogized properly; and on account of the house of blood, because he hath slain the Gibeonites. Where do we find that Saul had slain the Gibeonites? We must therefore say that because he had slain the inhabitants of Nob, the city of the priests, who supported the Gibeonites with water and food [thus cutting off their support,] Scripture considers it as if he had actually slain them." Because Saul was not eulogized properly [Saul's honor,] and at the same time He demands because he had slain the Gibeonites [hence Saul's destruction?] Indeed so; for Resh Lakish said: "What is the meaning of the passage (Zeph. 2, 3) Seek ye the Lord, all ye meek of the earth, who have fulfilled His ordinances; i.e., in the same place where one is judged for his [bad actions,] also his [good deeds] are recorded. David then said: "As to Saul's grievances twelve months have already elapsed (Fol. 69) and it is not customary to make a funeral address any longer. But concerning the Gibeonites, let us call them and try to appease them." (II Sam. 21, 2-6) And the king called for the Gibeonite, and said unto them, etc. What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord? And the Gibeonites said unto him: We have no concern of silver or gold with Saul and with his house, nor do we wish, etc. Let there be delivered unto us seven men of his sons, and we will hang them up unto the Lord. David tried to appease them [with any other thing but that:] however, they were not conciliated. David then said: "This nation (Israel) is recognized by three characteristic features, they are merciful, chaste and charitable. Merciful, as it is written (Deut. 13, 18) and grant thee mercy, and have mercy upon them and multiply thee; chaste, as it is written (Ex. 20, 20) and in order that His fear may be before your faces; charitable, as it is written (Gen. 18, 19) that he will command his children and his household, etc., with whomsoever possesses these characteristic features it is befitting to be associated, but with whomsoever posseses not these characteristic features it is not fitting to be associated."

R. Elazar said: "Whoever lives in the land of Israel lives without sin, as it is said (Is. 33, 24) And no inhabitant shall say, 'I am sick; the people that dwell therein, their iniquities shall be forgiven." Said Raba unto R. Assi: "We have explained the above passage in connection with those who suffer sickness." R. Annan said: "Whoever is buried in the land of Israel is considered as if he were buried under the altar; it is written here (Ex. 21, 24) An altar of earth (Adama) shall thou make unto Me; and it is written there (Deut. 32, 43) And forgive his land (Admatho) and his people." Ulla was accustomed to visit the land of Israel, and nevertheless died outside of the land of Israel. When R. Elazar was informed about it he exclaimed: "O thou Ulla! (Amos 7, 17) And thou shall die in an unclean land!" "But his coffin is being brought here," remarked the people to him, whereupon R. Elazar said: "The benefit of having remained in the land of Israel before dying is not like one who was brought after his death." There was a certain man who had a Yabama in Chuzaa, outside of the land of Israel. When he came to R. Chanina and asked him: "What is the law, is one permitted to leave the land of Israel in order to marry a Yebama?" The latter replied: "His brother married a Samaritan and therefore died. Praised be Heaven that He killed him and yet he wishes to go after him." R. Juda said in the name of Samuel; "Just as it is forbidden to leave the land of Israel for Babylon, so is it forbidden to leave Babylonia for any other country." Raba and R. Joseph both said: "It is even forbidden to leave from Pumpaditha to Be-kubi." There was a certain man who left Pumpaditha to live at Be-kubi, and R. Joseph put him under a ban. There was another man who left Pumpaditha for Istonia, where he died. Abaye then remarked: "Had the scholar desired he might have lived." Raba and R. Joseph both say: "The righteous of Babylonia will be admitted in the land of Israel; the righteous of other countries will be admitted only in Babylonia." Concerning what does he say this? Shall I assume it refers to genealogy? Has not the master said that all other countries are like an Issah in comparison with the land of Israel, and the land of Israel is in return an Issah in comparison with Babylon? [Hence we see that Babylon is more purified than the land of Israel.] We must therefore say that it refers to being buried there.

Ye shall not do with Me as you do with gods of silver (Exod. 20:20). Do not act toward Me as men do toward those whom they fear. When good fortune comes to them, they honor those they fear, as it is said: Therefore they sacrifice unto their net, and offer unto their drag; because by them their portion is fat, and their food plenteous (Hab. 1:16). However, when afflictions befall them, they curse those they fear, as it is said: And it shall come to pass that, when they shall be hungry, they shall fret themselves, and curse by their king and by their god (Isa. 8:21). However, you shall praise Me both for fortune and for misfortune. Thus David said: I will fill up the cup of salvation, and call upon the name of the Lord (Ps. 116:13), whether for good or for evil. Then said his wife unto him: “Dost thou still hold fast thine integrity? Blaspheme God, and die!” But he said unto her: “Thou speakest as one of the impious women speaketh. What? Shall we receive good at the hand of God, and shall we not receive evil?” (Job. 2:9–10). A man should rejoice over his afflictions more than over his good fortune. Even if man should enjoy good fortune all his life, (this merely indicates that) the sins he committed are not being forgiven. What causes sins to be forgiven? Only suffering.