Midrasch zu Bereschit 9:6

Why were women enjoined to perform these three duties? The Holy One, blessed be He, said: Adam, the first of My creatures, was commanded not to eat the fruit of the tree of knowledge, yet concerning Eve, it is written: And when the woman saw that the tree was good for food … she gave also unto her husband with her and did eat (Gen. 3:6). In that way she brought about his death and, as it were, shed his blood, and the law prescribes: Whoso sheddeth man’s blood, by man shall his blood be shed (Gen. 9:6). That is why woman’s blood is made to flow. She is required to abstain from sexual relations during menstruation to atone for the blood of Adam that she was responsible for shedding.

“The Lord demolished and had no compassion for all the abodes of Jacob; He destroyed, in His ire, the strongholds of the daughter of Judah. He brought them to the ground; He profaned a kingdom and its princes” (Lamentations 2:2).
“The Lord demolished and had no compassion for all the abodes of Jacob.” Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem. From where [is that derived]? “Filled with [mele’ati] justice” (Isaiah 1:21), meleti³¹The word is written without the alef, such that its numerical value is 480: mem–40, lamed–30, tav–400, yod–ten = 480. However, it should be noted that the word does appear with an alef in extant versions of the book of Isaiah. It is possible that the Sages of the midrash had the word without an alef in their editions (Yefe Anaf). Alternatively, since the alef is not pronounced, it is as though it was written without the alef (Midrash HaMevoar). is written. Each one of them had a school and an academy, a school for Bible and an academy for Mishna.
Another matter, “the Lord demolished and had no compassion for all the abodes [neot] of Jacob,” all the pleasant ones [neotav] of Jacob, like Rabbi Yishmael, Rabban Gamliel, Rabbi Yeshevav, Rabbi Yehuda ben Bava, Rabbi Ḥutzpit the disseminator, Rabbi Yehuda the baker, Rabbi Ḥananya ben Teradyon, Rabbi Akiva, ben Azai, and Rabbi Tarfon. Some remove Rabbi Tarfon and insert Rabbi Elazar Ḥarsena.
Rabbi Yoḥanan would expound sixty aspects of “the Lord demolished and had no compassion.” Rabbi [Yehuda HaNasi] would expound twenty-four aspects. It is not that Rabbi Yoḥanan was superior to Rabbi [Yehuda HaNasi], but rather, since Rabbi [Yehuda HaNasi] was close to the destruction of the Temple, he would remember, expound, cry, and be consoled.³²He would mourn the destruction of the Temple in a more personal way, and the elder Sages with him had personal memories of the Temple and they would all cry. Rabbi Yehuda HaNasi would then cease expounding the ways in which God did not have compassion, and would share words of consolation (Etz Yosef).
Rabbi Yoḥanan said: Rabbi [Yehuda HaNasi] would expound: “A star will arise from Jacob” (Numbers 24:17), do not read it as star [kokhav], but rather as fraudulent [kozav]. Rabbi Akiva, when he would look at that bar Koziva,³³Shimon bar Kokhva. he would say: ‘This is the messianic king.’ Rabbi Yoḥanan ben Torata said to him: ‘Akiva, grass will grow in your cheeks and he still will not have come.’ Rabbi Yoḥanan said: “The voice is the voice of Jacob [and the hands are the hands of Esau]” (Genesis 27:22), “the voice”—the emperor Hadrian killed eight hundred million people in Beitar.³⁴Thus, “the voice of Jacob” cried out due to the massacre committed by “the hands of Esau” in Beitar (Etz Yosef). Eighty thousand sounders of horns were laying siege to Beitar. Bar Koziva was there, and he had two hundred thousand men with severed fingers.³⁵He would test the courage and commitment of prospective recruits by having them bite off a finger. The Sages sent to him: ‘Until when will you cause Israel to be blemished?’ He said to them: ‘How then can they be tested?’ They said to him: ‘Anyone who does not uproot a Lebanese cedar, let him not be written on your military roster.’³⁶Their strength could be tested by whether or not they could uproot a cedar with their bare hands. He had two hundred thousand of these and two hundred thousand of those. When they would go out to war they would say:³⁷To God. ‘Do not help and do not hinder.’ That is what is written: “Is it not You, God, who had abandoned us, You, God, who would not go out with our armies?” (Psalms 60:12). What would ben Koziva do? He would catch a catapult stone on one of his knees and propel it and kill several of their people.³⁸When the enemy would catapult stones, he would kick them with his knee back to them, and not only would he not be injured, but he would kill several enemy soldiers. This was a demonstration of his incredible strength. It was due to this that Rabbi Akiva said that.³⁹That is why Rabbi Akiva thought he would be the messianic king.
For three and a half years, the emperor Hadrian surrounded Beitar. Rabbi Elazar Hamoda'i was there, engaged in his sackcloth and his fasting. Each and every day, he would pray and say: ‘Master of the universe, do not sit in judgment today.’ Ultimately, [Hadrian] made up his mind to return.⁴⁰Hadrian decided to return to Rome. A certain Cuthite came and found him and said to him: ‘My lord, every day that this chicken wallows in the ashes,⁴¹As long as Rabbi Elazar Hamoda’i continues fasting and wearing sackcloth, which is generally also be accompanied by placing ashes on oneself. you will not conquer it. But wait for me, as I will arrange for you to conquer it today.’ Immediately, he entered through the sewer system of the city. He found Rabbi Elazar, who was standing and praying. He made himself look as though he was whispering into the ear of Rabbi Elazar Hamoda'i. They went and told bar Koziva: ‘Your uncle, Rabbi Elazar, seeks to yield the city to Hadrian.’⁴²The Cuthites were enemies of the Jews, and therefore it looked suspicious for the Cuthite to be whispering into Rabbi Elazar’s ear. He sent and had that Cuthite brought [to him]. He said to him: ‘What did you say to him?’ He said to him: ‘If I tell you, the emperor will kill me.⁴³Literally, “that man.” If I do not tell you, you will kill me. But it is preferable that I have myself killed than having the secrets of the empire revealed.’
Ben Koziva thought that he⁴⁴Rabbi Elazar Hamoda’i. wanted to yield the city. When Rabbi Elazar concluded his prayer, he sent and had him brought. He said to him: ‘What did that Cuthite say to you?’ He said to him: ‘I do not know what he whispered in my ear, and I did not hear anything from him, as I was standing in prayer and I do not know what he was saying.’ Ben Koziva was filled with rage. He gave him one kick with his foot and killed him. A Divine Voice emerged and said: “Woe to the worthless shepherd who abandons the flock; a sword upon his arm and upon his right eye” (Zechariah 11:17). It said to him: ‘You paralyzed the arm of Israel and blinded their right eye; therefore, the arm of this man “will wither and his right eye will go blind”’ (Zechariah 11:17). Immediately, the iniquities caused Beitar to be captured. Ben Koziva was killed and they brought his head to Hadrian. He said: ‘Who killed this one?’ A certain Gontite⁴⁵According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said: ‘I killed this one.’ He said: ‘Go and bring him to me.’⁴⁶Hadrian asked for the rest of ben Koziva’s body to be brought to him. He went to bring him, and he found a serpent wrapped around his neck. [Hadrian] said to him: ‘Had his God not killed him, who could have overcome him?’ He applied to him the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
They were killing them until the horse was submerged in blood until its nostrils. The blood would roll boulders [weighing] forty se’a and would flow four mil into the sea. And lest you say it is proximate to the sea, it is a distance of four mil from the sea. Hadrian had a large vineyard eighteen mil by eighteen mil, like the distance between Tiberias and Tzippori. He surrounded it with a fence of the slain of Beitar.⁴⁷This was to fertilize the vineyard with the flesh and blood. He did not issue a decree [allowing the dead] to be buried, until a certain [new] emperor arose and issued a decree in their regard, and they buried them. Rabbi Huna said: The day that the slain of Beitar were brought to burial, [the blessing]: Who is good and does good, was instituted.⁴⁸The Sages added this blessing to Grace after Meals. Who is good, because they did not decompose, Who does good, because they were brought to burial.
Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.⁴⁹Kindling lamps was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,⁵⁰When a resident of Beitar would ascend to Jerusalem to pray at the Temple. one of them would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say: ‘No.’ ‘Do you wish to become a local governor?’ He would say to him: ‘No.’ [The aristocrat] would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to him: ‘I do not intend to do so.’ He would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’⁵¹After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and being rebuffed nevertheless, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’⁵²The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.⁵³The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,⁵⁴They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
Rabbi Yoḥanan said: Three hundred babies’ brains were found on a single rock, and three hundred baskets of phylacteries boxes were found in Beitar, each and every one of them holding three se’a. When you arrive at a tally, you find that there were three hundred se’a.⁵⁵Each basket held three hundred se’a, for a total of nine hundred se’a.
Rabban Gamliel said: There were five hundred elementary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: ‘If our enemies come against us, we will emerge and stab them with these quills.’ When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. He applied to himself the verse: “My eye distressed my soul…” (Lamentations 3:51).
There were two brothers in Kefar Ḥaruva and they would not allow a Roman to pass there whom they did not kill. They said: ‘The entire objective of the matter is to take Hadrian’s crown and place it on Shimon’s head.’⁵⁶The reference is to Shimon bar Kokhva. The Romans came, and when they went out [to fight them], a certain elder encountered them and said to them: ‘May the Creator come to your aid against them.’ They said to him: ‘Let Him not help and let Him not hinder.’ Immediately, their iniquities were the cause and they were killed. [The Roman soldiers] brought their heads to Hadrian. He said: ‘Who killed these?’ A certain Gontite⁵⁷According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said to him: ‘I killed them.’ He said to him: ‘Go bring me their bodies.’ He went and found a serpent wrapped around their necks. [Hadrian] said: ‘Had their God not killed them, who could have overcome them?’ He applied to them the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
There were two cedars on the Mount of Olives, and beneath one of them there were four stores of sellers of ritually pure items. From one [store], they would take out forty se’a of fledglings each month, which would supply pairs of birds for Israel.⁵⁸In some instances, one who is ritually impure must sacrifice a pair of birds as part of his purification process; see, e.g., Leviticus 15:29. Mount Shimon would produce three hundred barrels.⁵⁹Many commentaries suggest that the text should read: Three hundred barrels of wine (see, e.g., Yefe Enayim). Why were they destroyed? If you say it was because of the prostitutes, but was there not only one young woman there and they expelled her? Rabbi Huna said: It is because they would play ball on Shabbat.
There were ten thousand towns on the King’s Mountain. Rabbi Elazar ben Ḥarsom owned one thousand of them. Corresponding to them, he had one thousand ships at sea. Three of those towns, Kavul, Shiḥin, and Magdela, their taxes would be taken up to Jerusalem.⁶⁰Many commentaries assert that the text should read: Taken up to Jerusalem in a wagon (see, e.g., Yefe Enayim). This is an indication that the load was heavy. Why were they destroyed? Kavul, due to strife; Shiḥin, due to sorcery; Magdela, due to prostitution.
There were three towns in the south that would produce twice the number of those who departed from Egypt, and they were: Kefar Bish, Kefar Shaḥalayim, and Kefar Dikhrin. Kefar Bish, why was its name called Kefar Bish?⁶¹This name literally means “bad village.” Because they did not receive guests. Kefar Shaḥalayim, why was its name called Kefar Shaḥalayim?⁶²Shaḥalayim means cress. Because they would produce numerous children, like cress.⁶³Cress is an edible herb that grows quickly. Kefar Dikhrin, why was its name called Kefar Dikhrin?⁶⁴Dikhrin means males in Aramaic. Because every woman there would give birth to male [dikhrin] children. Any woman who wished to bear a female would go outside the town and bear a female. Any other woman who wished to bear a male son, would go there and bear a male. But now, when you attempt to plant six hundred thousand reeds there, the space will not suffice.⁶⁵How could there have been twice that number of people in these towns? Rabbi Yoḥanan said: The Land of Israel has contracted.
Rav Huna said: There were three hundred stores of sellers of ritually pure items in Magdela of the Dyers, and three hundred stores of weavers of curtains in Kefar Nimra. Rabbi Yirmeya said in the name of Rabbi Ḥiya bar Abba: There were eighty brothers who were priests, who married eighty sisters who were daughters of priests on one night in Gufna, not including brothers not to sisters, not including sisters not to brothers, not including Levites, and not including Israelites.⁶⁶Eighty pairs of brothers who were priests married eighty pairs of sisters who were the daughters of priests on one night, and this tally did not include marriages between priestly families in which a single son married a single daughter, and did not include weddings of those who were not priests. The fact that so many weddings occurred on one night indicates how large the population must have been.
Eighty thousand young priests were killed over the blood of Zekharya.⁶⁷Zekharya was a priest and prophet who rebuked the Judean aristocracy for their idolatrous practices and was killed on the Temple Mount; see II Chronicles 24:20–22. Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’ He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle nor like the blood of a deer. There it is written: “Any man from the children of Israel, or from the strangers who resides among them, who shall hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). However, here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock that it not be covered” (Ezekiel 24:8).
Israel performed seven transgressions on that day: They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they impurified the Temple courtyard, and it was Shabbat and Yom Kippur. When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought bulls and sheep but [their blood] was not similar. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but they did not tell him. When he said this to them,⁶⁸When he continued to threaten them after realizing that the blood was clearly not the blood of bulls and sheep. they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven, [saying] ‘Accept [my words],’ but we did not accept it from him. Rather, we rose against him and killed him.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest.⁶⁹He slaughtered the members of the Great Sanhedrin over the blood of Zekharya but the blood continued to boil. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to it: ‘Zekharya, I have eliminated the best of your people. Is it your will that all of them will be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6), this man who eliminated many souls, all the more so.’ Immediately, the Holy One blessed be He became filled with mercy for them, and He intimated to the blood, and it was absorbed in its place.
Eighty thousand young priests breached the armies of Nebuchadnezzar with gold shields in their hands.⁷⁰They escaped the siege imposed by the Babylonian army. They went to the Ishmaelites, who took out salty foods and inflated wineskins. They said to [the Ishmaelites]: ‘Let us drink first.’ They said to them: ‘Eat first and then you will drink.’ After they ate, each and every one of them took the wineskin, placed it in his mouth, and the wind entered his stomach and burst it. That is what is written: “A prophecy of Arabia: In the forest in Arabia you will stay the night, caravans of Dedanites. Bring water to the thirsty. The inhabitants of the land of Teima greeted the wanderer with his bread [for they wandered due to swords, due to the drawn sword and to the bent bow]” (Isaiah 21:13–15). The one who is located “in the forest” of Lebanon “will stay the night.”⁷¹The Israelites, particularly the priests, who ordinarily spend time in the “forest of Lebanon,” i.e. the Temple, would stay the night amongst the Arabs. But “caravans of the Dedanites,” is it the way of cousins to act this way?⁷²The Dedanites are identified as the Ishmaelites, who are cousins [benei Dedanaya] of the Israelites. Is this what their Father⁷³God. did to your ancestor? What is written regarding your ancestor? “God opened her eyes and she saw a well of water. She went and filled the skin with water, and gave the lad to drink” (Genesis 21:19). But you did not fulfill: “Bring water to the thirsty.” Was it because it was good for them that they came to you? “For they wandered due to swords” (Isaiah 21:15), it is due to the sword of Nebuchadnezzar that they wandered.
“Due to a drawn [netusha] sword” (Isaiah 21:15), it is because they did not observe their Sabbatical Years properly, just as it is said: “But the seventh, you shall leave it fallow and relinquish it [untashtah]” (Exodus 23:11). “And to the bent [derukha] bow” (Isaiah 21:15), it is because they did not observe Shabbat properly, just as it is said: “In those days I saw in Judah some treading [dorekhim] winepresses on the Shabbat” (Nehemiah 13:15). “And due to the rigor of the war” (Isaiah 21:15), because they did not engage in the give and take of the war of Torah, of which it is written: “Therefore, it is said in the book of the Wars of the Lord” (Numbers 21:14).
Rabbi Yoḥanan said: From Giveton to Antipatris there were six hundred thousand cities, the smallest of which was Beit Shemesh. That is what is written: “He smote among the men of Beit Shemesh…[and He smote of the people seventy men and fifty thousand men]” (I Samuel 6:19).⁷⁴This demonstrates that this area was very well populated. Now, there are not even one hundred reeds there. Rabbi Yoḥanan said: Its priestly watch was the smallest of the priestly watches and would produce eighty thousand young priests.
How many attacks did Hadrian launch? Two amora’im, one said fifty-two and one said fifty-four. Rabbi Yoḥanan said: Happy is he who saw the downfall of Tadmor. Why? Because it played a role in two destructions.⁷⁵The destructions of the two Temples. Rabbi Yudan said: In the first destruction it provided eighty thousand archers and in the second it provided forty thousand archers. Rav Huna said: In the latter destruction they were like the first.

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

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“If the spirit of the ruler comes upon you, do not forsake your place, as in its abating he will pardon great sins” (Ecclesiastes 10:4).
“If the spirit of the ruler comes upon you, do not forsake your place” – when dominion comes to you, do not forsake your attribute of humility, to teach you that anyone who forsakes his humility causes death to his world and sin to his generation. From whom do you learn this? From Zekharia, as it is stated: “The spirit of God clothed Zekharia….and he stood above the people” (II Chronicles 24:20). Did he, in fact, walk above the people? It is, rather, that he considered himself greater than all the people; son-in-law of the king,¹⁰He was actually the grandson, the son of the son-in-law, of King Yehoram. He was also a cousin to King Yoash, who was king of Judah at the time of this event. priest, prophet, and judge. He began speaking arrogantly to the people, and saying to them: “Why are you violating the mitzvot of the Lord so that you will not succeed?” (II Chronicles 24:20). Immediately, “they conspired against him and stoned him with stones at the command of the king [in the courtyard of the house of the Lord]” (II Chronicles 24:21).
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the Israelite Courtyard or in the Women’s Courtyard? [Rabbi Aḥa] said to him: Neither in the Israelite Courtyard nor in the Women’s Courtyard, but rather in the Priests’ Courtyard. They did not treat his blood like the blood of a gazelle or the blood of a deer. Regarding the blood of a gazelle and a deer whose blood has been spilled, it is written: “You shall spill its blood and cover it with dirt” (Leviticus 17:13), but this righteous one [Zekharia], they did not treat his blood like the blood of a gazelle and not like the blood of a deer. Why [did God allow them to be wicked] to such an extent? It was “to arouse fury and to take vengeance” (Ezekiel 24:8). You find that when Nevuzaradan¹¹Nevuzaradan was the officer who led the Babylonian troops in sacking Jerusalem and destroying the Temple (see II Kings 25:8–22). ascended to destroy Jerusalem, the Holy One blessed be He indicated to that blood that it should seethe. He said to it:¹²The Holy One blessed be He said to the blood. This is the time that you will collect your debt. [Nevuzaradan] said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were sacrificing to the Holy One blessed be He.’ Immediately, he brought bulls, rams, and sheep and slaughtered many of them onto it, but it did not stop. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but [at first] they did not say. Once he [again] said to them that [their explanation] was not [true], they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven. [He said to us]: Accept it, but we did not accept it from him. Rather, we rose against him and killed him.’
[Nevuzaradan] said to them: ‘I will assuage it.’ He then brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to [the seething blood]: ‘Zekharia, I have eliminated the best of your people. Would you like all of them to be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6); this man¹³Nevuzaradan was referring to himself. who eliminated many souls, all the more so.’ At that moment, the Holy One blessed be He became filled with mercy, and He intimated to the blood, and it was absorbed in its place.
Rabbi Yudan said: [The Israelites] performed seven transgressions [via one act] on that day:¹⁴When they killed Zekharia. They killed a priest, a prophet, and a judge, they spilled innocent blood, they impurified the Temple Courtyard, and it was Shabbat and Yom Kippur.¹⁵Killing is a prohibited labor on these days, as well as a profound violation of the sanctity of the day.
But Yaḥaziyel did not do so;¹⁶He did not become haughty when he achieved an elevated status. rather, “Yaḥaziyel, son of Zekharia, son of Benaya, son of Yaḥaziyel, son of Matanya the Levite, from the sons of Asaf, the spirit of the Lord was upon him in the midst of the assembly” (II Chronicles 20:14). What is “in the midst of the assembly”? It is that he likened himself to the assembly.
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Noah.¹⁷The midrash interprets the verse to refer to a ruler issuing a command to you. If he commands you to be in a certain place, do not forsake that place without another official command. He entered the ark with permission and he emerged with permission. From where [is it derived] that he entered with permission? [It is from the verse:] “Come you and all your household to the ark” (Genesis 7:1). From where [is it derived] that he emerged with permission? [It is from the verse:] “Go out of the ark, you …” (Genesis 8:16).
Another matter: “If the spirit of the ruler comes upon you,” is speaking of Joshua. Just as the Israelites crossed the Jordan with permission, so too they emerged only with permission. From where [is it derived that] they crossed with permission? As it is stated: “Pass through the midst of the camp…[in another three days you are crossing this Jordan]” (Joshua 1:11). They emerged with permission, as it is stated: “Joshua commanded the priests saying: Emerge from the Jordan” (Joshua 4:17).
Another matter: “If the spirit of the ruler…” is speaking of David. Before he reigned, “David is the youngest” (I Samuel 17:14). When he reigned, “King David stood on his feet [and said: Hear me my brethren]” (I Chronicles 28:2).¹⁸He remained humble even after he assumed the throne.
Another matter: “If the spirit of the ruler…” is speaking of Mordekhai. Before prominence came to him, “Mordekhai was sitting at the king’s gate” (Esther 2:19). When prominence came to him, “Mordekhai returned to the king’s gate” (Esther 6:12).¹⁹This indicates that Mordekhai did not become haughty due to his prominence.

“It was due to the sins of her prophets, the iniquities of her priests, who shed the blood of the righteous in her midst” (Lamentations 4:13).
“It was due to the sins of her prophets.” Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’³⁶The midrash interprets the verse as referring not to the sins of prophets and priests, but rather to the great sin of the murder of Zekharya, who was a prophet and a priest. He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “And any man from the children of Israel…who shall hunt game of a beast or a bird…[he shall pour out its blood], and cover it with dirt” (Leviticus 17:13). However, here it is written: “For her blood was within her; on a bare rock she placed it. She did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed her blood upon the bare rock…” (Ezekiel 24:8).³⁷God brought about that Zekharya’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharya’s blood.
Israel committed seven transgressions on that day. They killed a priest, a prophet, and a judge, spilled innocent blood, desecrated the Name, brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.³⁸Shabbat and Yom Kippur are considered one, as both are described as a day of sabbatical rest [Shabbat shabbaton] (see, e.g., Exodus 31:15 and Leviticus 16:31) (Etz Yosef). When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought the blood of offerings but it did not resemble it. He brought all kinds of blood but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’³⁹The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person, or to refer to themselves in third person. They did not tell him, but once he said that to them, they said to him: ‘What can we hide from you? We had a prophet-priest who would reprimand us in the name of Heaven, but we did not accept it. We rose against him and killed him.’ He said to them: ‘I will assuage him.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He bent over it and said: ‘Zekharya, I have eliminated the best of your people, do you wish me to eradicate all of them?’ It immediately rested. At that moment he contemplated repenting and said: ‘If for one who eliminates the life of one person of Israel it is so, this man,⁴⁰Nevuzaradan was referring to himself. who eliminated many lives, all the more so.’ The Holy One blessed be He became filled with mercy and He intimated to the blood, and it was absorbed in its place. Regarding that moment, it says: “It was due to the sins of its prophets, the iniquities of her priests, who shed the blood of the righteous in its midst.”

R. Assi said: "Ben David shall not come before all souls in the Guff are spent (i.e., sent to live on earth), as it is said (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made." We are taught in a Baratha. R. Elazar says: "Every religious Jew who does not marry is considered as if he sheds blood, for it is said (Gen. 9, 6) Whose sheddeth man's blood, by man shall his blood be shed; and immediately it follows: And you, be ye fruitful, and mutliply."

(Exodus 23:7) "and a clean one and a righteous one you shall not kill": If one testified against another that he worshipped the sun, and another, that he worshipped the moon, I might think that they combine (to constitute the necessary two witnesses) to incriminate him. It is, therefore, written "and a righteous one (i.e., 'technically' righteous) you shall not kill." If they saw him pursuing another to kill him, the knife in his hand, and they said to him: Be it known to you that he is a son of the covenant, and the Torah writes "and a clean one and a righteous one you shall not kill," and (Genesis 9:6) "The spiller of the blood of a man, by man shall his blood be spilled," and he said "I know, and even so!" And the witnesses averted their eyes (for a moment and afterwards they found him (the victim) in the death throes, the knife dripping blood in the hand of the murderer — I might think that he is liable (to execution); it is, therefore, written "and a clean one and a righteous one you shall not kill." Once Shimon b. Shetach had a (single) scheming witness (zomem) executed, whereupon Yehudah b. Tabbai said to him "May I (not) see the consolation if you did not spill innocent blood! For the Torah writes "Kill by witnesses, "Kill scheming witnesses" — Just as witnesses — two, so, scheming witnesses — two (must be killed)! Once Yehudah b. Tabbai entered a ruin, where he found a man in his death throes, the knife dripping blood in the hand of the murderer — to whom he said "May '—' come upon me if neither I nor you killed him; but what can I do (to you) when the Torah has written (Devarim 20:15) 'By word of two witnesses shall a thing be established!' But the Omniscient One will exact punishment of that man (i.e., 'you')." He had hardly finished speaking before a snake bit him and he died. Variantly: "and a clean one and a righteous one you shall not kill": If one left beth-din incriminated, and afterwards some defense were found for him, I might think that he remains incriminated; it is, therefore, written "and a clean one and a righteous one do not kill." Variantly: If one left beth-din vindicated and afterwards some incrimination were found against him, I might think that he is returned for incrimination; it is, therefore, written "and a clean one you shall not kill." (I might think that in such an instance) just as he left your beth-din vindicated, so, he will leave My beth-din (vindicated); it is, therefore, written (Ibid.) "for I will not vindicate the evildoer." Now does this not follow a fortiori, viz.: If re the (lesser) measure (of the Holy One), that of punishment, it is written "for I will not vindicate the evildoer," how much more so in (implementation of) the greater measure, that of good, (will He bestow it to its outermost limits!)

(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’³⁴The next verses (4-12) stress just how defiling his discharge really is. [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions:³⁵Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1. Because they have not been careful in regard to menstruation, in regard to the hallah,³⁶I.e., the priest’s share of the dough. and in regard to the lighting of the lamp.³⁷I.e., the Sabbath lamp. Why at the time of their childbirth? Because the adversary (Satan) only makes accusations³⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman?³⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch,⁴⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women;⁴¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’” (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible⁴²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”

“Enjoy life with a woman whom you love all the days of your life of vanity which He has given you under the sun, all the days of your vanity, as that is your portion in life, and in your toil that you toil under the sun” (Ecclesiastes 9:9).
“Enjoy life with a woman whom you love.” Rabbi [Yehuda HaNasi] said in the name of the holy congregation: Acquire for yourself a craft with Torah. What is the reason? “Enjoy life [with a woman]…”²⁷The midrash is interpreting the world “life” to refer to Torah, and the term “woman” to refer to a craft. One should have a craft with which to earn a livelihood, in addition to studying Torah. Why does he call them the holy congregation? It is because Rabbi Yosei ben Meshulam and Rabbi Shimon ben Menaseya, who would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor, were there. Some say: They would engage in Torah study during the days of winter, and in labor during the days of summer. Rabbi Yitzḥak ben Elazar would call Rabbi Yehoshua son of Rabbi Timi and Rabbi Burki the holy congregation, because they would divide the day into three, one-third for Torah, one-third for prayer, and one-third for labor.
It is taught: It is prohibited for a mourner to marry a woman until thirty days [pass]. Rabbi Yehuda says: Until three consecutive pilgrimage festivals pass, corresponding to the three times that it is written: Life, life, life. In what case is this said? In a case when he has sons; however, if he has no sons, or if he has minor sons, it is permitted due to diminution of procreation and to see to their needs.²⁸The mourner can marry a woman even within thirty days in order to fulfill the mitzva of procreation, or so that his new wife can take care of his young children. There was an incident and the wife of Rabbi Tarfon died, and when the grave was covered, he said to her sister amidst the mourning: ‘Enter my house²⁹Marry me. and raise your sister’s children.’ Even though he married her, he did not engage in conjugal relations until after thirty days. It is taught: It is prohibited for a mourner to go to a house of feasting until thirty days [have passed].
It was taught: The mitzvot incumbent upon a father regarding his son are to circumcise him and to redeem him, and also to teach him Torah, to teach him a trade, and to marry him to a woman. Some say: Also to teach him to swim in a river. To circumcise him, from where [is it derived]? As it is stated: “He that is eight days old shall be circumcised among you, every male” (Genesis 17:12). To redeem him, from where [is it derived]? As it is stated: “And all the first-born of man among your sons you shall redeem” (Exodus 13:13). To teach him Torah, from where [is it derived]? As it is stated: “You shall teach them” (Deuteronomy 11:19). To marry a woman, from where [is it derived]? As it is stated: “Take women and beget sons and daughters and take women for your sons” (Jeremiah 29:6). To teach him to swim in a river, from where [is it derived]? As it is stated: “You shall choose life” (Deuteronomy 30:19).
Anyone who does not have a wife is without goodness, without a helper, without joy, without blessing, without atonement. Without good, from where [is it derived]? [From the verse:] “It is not good for man to be alone” (Genesis 2:18). Without help, from where [is it derived]? [From the verse:] “I will make him a helper alongside him” (Genesis 2:18). Without joy, from where [is it derived]? [From the verse:] “You shall rejoice, you and your household” (Deuteronomy 14:26). Without blessing, from where [is it derived]? [From the verse:] “To place a blessing upon your house” (Ezekiel 44:30). Without atonement, from where [is it derived]? [From the verse:] “And he shall atone for himself and for his household” (Leviticus 16:11). Rabbi Yehoshua ben Levi says: Without life as well, as it is stated: “Enjoy life with a woman whom you love.” Without peace, as it is stated: “You are peace and your house is peace” (I Samuel 25:6). Rabbi Ḥiyya bar Gamda said: He is not even a complete person, as it is stated: “He blessed them and He called their name Adam”³⁰The word adam, which is the name of the first man, simply means “person.” (Genesis 5:2) – when the two of them are not as one they are not called Adam. Some say it diminishes the Divine Image, as it is stated: “Because He created man in the image of God” (Genesis 9:6).

"he shall be put to death": by the sword. You say, by the sword. But perhaps (it is to be) by strangulation! __ You reason thus: It is written here "moth yumoth, and elsewhere, in respect to an adulterer, "moth yumoth." Just as there, by strangulation, so, here, by strangulation. You compare it to an adulterer — Compare it to a blasphemer, (and say:) It is written here "moth yumoth," and elsewhere, in respect to a blasphemer, "moth yumoth." Just as there, by stoning, so, here, by stoning. It is, therefore, written (Genesis 9:6) "One who spills the blood of man, by man shall his blood be spilled." (And in strangulation and stoning, there is no spilling of blood.) __ But still, let his blood be spilled from other limbs (and not through "the sword" [i.e., decapitation])! It is, therefore, written (in respect to eglah arufah [the "heifer of the broken neck"], Devarim 21:4) "And they shall break there (with a hatchet) the neck of the heifer in the river-bed … (9) and you shall remove the innocent blood from your midst." All spillers of blood are likened to eglah arufah — Just as eglah arufah, by decapitation, so, all spillers of blood by decapitation. We have heard of the punishment. Whence (is derived) the exhortation? (Exodus 20:13) "Thou shalt not kill."

(Ibid.) "You shall not kill": (Genesis 9:6) "One who spills a man's blood, etc." tells us of the punishment. Whence the exhortation? "You shall not kill."

How were the Ten Commandments given? Five on one tablet and five on the other. "I am the L rd your G d," and opposite it "You shall not kill," whereby Scripture apprises us that spilling blood is tantamount to "diminishing" the likeness of the King. An analogy: A king of flesh and blood enters a province, sets up statues of himself, makes images of himself, and mints coins in his likeness. After some time, they upset his statues, break his images, devalue his coins — and "diminish" the likeness of the king. Likewise, Scripture equates spilling blood to "diminishing" the likeness of the King, as it is written (Genesis 9:6) "One who spills the blood of man … (For in the image of G d did He make man.") It is written "There shall not be unto you any other gods in My presence," and, opposite it, "You shall not commit adultery," whereby Scripture apprises us that idolatry is tantamount to adultery. As it is written (Ezekiel 16:32) "You are the (very essence of the) adulterous woman, who (though) living with her husband, (still) takes strangers," and (Hoshea 3:1) "And the L rd said again to me: "Go and love a woman beloved by her husband, and playing the harlot under him — just as the L rd loves the children of Israel, while they turn to other gods…" It is written "You shall not take the name of the L rd your G d in vain," and, opposite it, "You shall not steal," whereby we are apprised that one who steals, in the end comes to swear in vain, as it is written (Jeremiah 7:9) "Shall one steal, murder, commit adultery, swear falsely (… and go after the gods of others, etc.?" And it is written (Hoshea 4:2) "swearing, lying, murdering, stealing, (committing) adultery…" It is written "Remember the Sabbath day to sanctify it," and, opposite it, "You shall not testify (falsely)," whereby Scripture apprises us that one who desecrates the Sabbath thereby testifies before Him who spoke and brought the world into being that He did not create His world in six days and did not rest on the seventh day, and that one who keeps the Sabbath thereby testifies before Him who spoke and brought the world into being that He created His world in six days and rested on the seventh day, as it is written (Isaiah 43:10) "You are My witnesses, says the L rd … that I am He. Before Me no god was created and there will be none after Me." It is written "Honor your father and your mother," and, opposite it, "You shall not covet," whereby Scripture apprises us that whoever covets, in the end comes to beget a son who curses his father and honors one who is not his father. This is why the Ten Commandments were given, five on one tablet and five on the other. These are the words of R. Chanina b. Gamliel. The sages say: (They were given) ten on one tablet and ten on the other. As it is written (Devarim 5:19) "These things (the ten commandments) the L rd spoke … And He wrote them on two tablets of stone." And (Song of Songs 4:5) "Your two breasts are like two fawns, twins of a gazelle." And (Ibid. 5:14) ("The tablets of) His hands are wheels of gold, set with emeralds."...

4) to the man — this is the spilling of blood, as written,:He who spills the blood of man, by man shall his blood be shed (Genesis 9:6)

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS:⁵⁵Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9. < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,⁵⁶I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE LAMP. >⁵⁷I.e., the Sabbath lamp. Why? Because the Adversary (Satan) only makes accusations⁵⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman?⁵⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….

[(Gen. 34:1:) NOW < LEAH'S DAUGHTER > DINAH … WENT OUT.] This text is related (to Prov. 1:25): BUT YOU HAVE SPURNED ALL MY COUNSEL AND WOULD NOT ACCEPT MY REBUKE. < The verse > speaks about Eve. When the Holy One wanted to create her,⁵⁶Tanh., Gen. 9:6; Gen. R. 18:2; 80:5. the Holy One said: If I create her from Adam's head, her spirit will be haughtily above her; < if > from his eyes, < she will be > flirtatious; < if > from his mouth, she will be loquacious; < if > from his hands, she will be a thief; < if > from his feet, she will be a gadabout. The Holy One said: All this counsel I took before I created her, and I did not depart from it. I said: If I create her from his head, her spirit will be haughtily above her; < yet >, as stated (in Is. 3:16): MOREOVER, THE LORD SAID: BECAUSE THE DAUGHTERS OF ZION ARE HAUGHTY…. < If > from his eyes; < yet >, (ibid., cont.:) < HER > EYES ARE ROVING ABOUT. < If > from < the > ears; < yet >, (in Gen. 18:10:) SARAH WAS LISTENING < AT THE ENTRANCE OF THE TENT >. < If > from his mouth; < yet >, (in Numb. 12:1:) THEN MIRIAM … SPOKE < AGAINST MOSES >. < If > from his hands; < yet >, (in Gen. 31:19) RACHEL STOLE. < If > from his feet, she will be going in and out; < yet >, (in Gen. 34:1) DINAH … WENT OUT. Ergo (in Prov. 1:25): BUT YOU HAVE SPURNED ALL MY COUNSEL….

Not good[, the adam being alone]” [Gn 2:18]: Taught [R’ Yaakov]: Anyone (man) that has no woman lives without good . . . R’ Simon in the name of R’ Yehoshua ben Levi said: Even without peace . . . R’ Yehoshua of Sakhnin in the name of R’ Levi said: Even without life . . . R’ Chiya bar Gomdi said: He is not even a whole human / adam shalem, for it says: “And He blessed them and called their name Adam”. [Gn 5:2]

So our father Abraham was still afraid when he had killed the kings.⁹¹Cf. Gen. R. 44:4. He was bewildered and said: Perhaps I have neglected the commandments of the Holy One, which he commanded the children of Noah. (Gen. 9:6:) WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. Now I have killed all those multitudes.⁹²Gk.: ochlos. The Holy One said to him (in Gen. 15:1): FEAR NOT, ABRAM. Rather I must give you a great reward because you have uprooted thorns. It is so stated (in Is. 33:12): AND THE PEOPLE SHALL BECOME BURNINGS OF LIME; THORNS CUT DOWN THAT ARE BURNED IN THE FIRE. It is therefore stated: FEAR NOT, ABRAM. The Holy One said to Israel: In this world you are anxious over sins, but in the world to come, in which there is no evil drive (yetser hara), you will be anxious over the good that I have ordained for you. Thus it is stated (in Hos. 3:5): {AND} AFTERWARD THE CHILDREN OF ISRAEL SHALL RETURN AND {SERVE} [SEEK] THE LORD THEIR GOD AND DAVID THEIR KING, AND THEY SHALL BE ANXIOUS FOR THE LORD AND FOR HIS GOODNESS (TWV). What is the meaning of HIS GOODNESS? This refers to the Holy Temple, as < the term > is used (in Deut. 3:15): THIS GOOD (TWV) HILL AND LEBANON. Salvation is from Zion, as stated (in Ps. 14:7): OH THAT THE SALVATION OF ISRAEL WOULD COME OUT OF ZION! The blessing is from Zion, as stated (in Ps. 133:3): LIKE THE DEW OF HERMON WHICH COMES DOWN UPON THE HILLS OF ZION, < FOR THERE THE LORD HAS COMMANDED THE BLESSING >…. Help is from Zion, as stated (in Ps. 20:3 [2]): MAY HE SEND YOUR HELP FROM THE SANCTUARY AND SUSTAIN YOU FROM ZION. The Holy One said: In the world to come also I will bless Israel from Zion, for so David has said (in Ps. 134:3): THE LORD WILL BLESS YOU FROM ZION.

... one who kills a person/nefesh . . . it is as if he removed the icons of the king, and he is sentenced and has no life, for the human is created in the d’mut of the ministering angels

Another Thing: 'But if he is impoverished', here it is written, "The merciful man does good to his own soul (Proverbs 11:17)," this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, "Rabbi, where are you walking to?" He said to them, "To fulfill a commandment!" They said to him, "And what commandment is this?" He said to them, "To bathe in the bathhouse." They said to him: "But is this really a commandment?" He said to them: "Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustenance, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, "For in the Image of G-d He made Man (Genesis 9:6)," even more so!...

... Anyone who makes void (neglects) bearing fruit and multiplying, [it is] as if he diminished the likeness. What is the reason? “For in Elohim’s image He made the human” [Gn 9:6] and it’s written after, “and you, bear fruit and multiply” [Gn 9:7].

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).